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·RAI AP
37709
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i is
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No.
891.223
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K 21S
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·SACRED BOOKS
OF THE
HINDUS.
TRANSLATED BY
VARIOUS SANSKRIT SCHOLARS
EDITED) 15
Major B. D. Basu, J. M. S. (Retired).
VOLUME XXXT--Pant 1.
THE KAUSITAKI UPANISAT.
TRANSLATED BY
Rai Bahadur Srisa Chandra Vidyarnava
and
Pandit Mohan Lal Sanda!, M. A., L. L. B.
PUBLISHED BY
Major B. D. Basu, I. M S (Retired), at the Pagioi Office,
Bhuvaneswari Asram, Bahadurganj, Allahabad
Annual Subscription Inland Rs. 13. Price Rs. 3.
Printed by Mr. J.J. Lawrenos at the Liverpool Press, Allahabad.

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·THE
SACRED BOOKS
OF THE
HINDUS.
TRANSLITED BY
VARIOUS SANSKRIT SCHOLARS
EDITED BY
Major D D. Basu, I. M. S. (Retired).
VOLUME XXXI--Purt 1.
THE KAUSITAKI UPANISAT.
TRANSLATED BY
Rai Bahadur Srisa Chandra Vidyarnava
and
Pandit Mohan Lal Sandal, M. A., L. L. B.
PUBLISHED BY
Major B D. Basa, I. M. S. (Retired), at the Panini Office,
Bhuvaneswari Asram, Bahadurganj, Allahabad
BANARSITE
LAUAD

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·Preface. viz., Isa, Sri Madhvacharya commented on the ten u panisats, Kena, Katha, Prasna, Mundaka, Manduk ya, Aitareya, Taittiriya, Chhandogyą, and Brihadaranyaka. Sankaranandas commentaries on the Kausitaki and Maitri Upanisats have been for the first time translated into English and published in this volume.

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·/SRIS सोरा KAUSITAKI UPANISAT Notekur CHAPTER I. KHANDA 1. वाङ्मे मनसि प्रतिष्ठितामनो मे वाचि प्रतिष्ठितमाविराविर्मयोऽभूर्वेदसामत्सा- णीतं मामाहिंसीरमेनाधीतेनाहोरात्रात्संवसाम्यग्न इलानम इलानम अषिभ्यो मंन्त्रकृयो मंत्रपतिभ्योनमो वोस्तुदेवेभ्यः शिवानः शंतमाभवसुमृडीका सरस्वती मा ते ब्योमसंदशि । अदधंमनइपिरंचतु:सूर्योज्योतिषांश्रेष्ठो दीक्षे मामा हिंसीः॥ The Sânti or the peace chant. ale Van, speech ; À me, in my; Haft manasi, in mind; प्रतिष्ठिता pratisthita, fixed, settled ; मनः manab, nind ; मे me, in my; वाचि vachi, in speech ; प्रतिष्ठितम_pratisthitam, settled, be tixed. प्राविः avib, clear, manifest. : maryaḥ, bodily form ; : abhuḥ, thou becamest; det vedasâ, through intelligence ; मत् mat, from me ; सा sa, that thou ; प्राणी: anih, becames : extensive, expanded, developed ; शतम् ritum, in truth, really. मा ma, me ; मा ma, do not 3; हिंसी: hinsih, ruin, kill, destroy. अनेन amera, by means of this; अधीतेन adhitena, by means of what is studied. अहोरात्रात् ahora trat, day and night ;संवसामि Samvasami, shall live together with thee. अग्ने agne, O! Agni to thee. इला ila, wholly; नमः namah, I bow to ; ला ila, completely ; नमः namah, I bow to; fina: şişibbyah, to the sages; Hragaz: mantraksidbhyaḥ, to the makers or seers of mantras. मन्त्रपतिभ्यः mantrapatibbysh, to the masters of mantras. नमः namah, I bow to, salutations; a; vah, to you;अस्तु astu, let be ; देवेभ्यः devebhyab, to you o! gods. शिवा siva, benevolent, kind, doing good ; न: nab, to us, शंतमा; isntama, doing the greatesb good, most kind. भव bhava, become. सुमृलीका ; sumrillks, benevolent; सरस्वती Sarasvati, the goddess of speech. मा ma, do nob; a te, that; व्योम vyoma, withoub, devoid of, संधि saiidrisi, look, seem; अदब्धम् ·2 KAUSITAKÏ UPANISAT, adabdham, clear, pure, Fa: manaḥ mind; sfoca işiram, having in view the desired object, directed to, aiming at the desired object. af: chakṣuḥ, the sight, the eyes; a: sûryaḥ, the sun ; Fifth jyotişâm, of the luminaries. 8: śreşthaḥ, the best and the greatest; 417 dikşe, O ! Sarasvati; HT mâ, do not; At mâ, do not; fet: himsiḥ, make otherwise, spoil, rnin, destroy, frustrate, &c. Let speech be fixed in my mind ; let mind be fixed in my speech ; let thou manifest thyself in the bodily form with learning ; let her become expanded before me. Do not, do not kill right (do not kill me in reality); with this learning let me live for night and day. Let there be complete salutation, complete salutation, O! Agni, to the author of the mantras, to the Lords of the mantras; let there be salutation to ye gods. Let Saraswati be bevevolent, kind and pleased so that she may not appear void. Just as the sun is best of all luminaries, so let the mind be pure and the sight have desired objects in view. 0 ! initiated goddess, do not, do not kill (do not kill me). Commentary. The first verse does not find its place in many editions, but as it is in the Ânandâśrama edition, it is here translated. It is a usual prayer with which a book is commenced. The goddess of learning is invoked by a devotee. Let my mind and speech act in accord. He addresses the goddess to appear before him in the bodily form, not to leave him and not to make his learning forgotten even for a day and night. He then bows to Agni and the seers of the Vedic Dantras so that his learning may be a useful, source of pleasure and be not worthless. He prays to have his Mind pure and eyes fit to see the desired objects. He again finnlly addresses Saraswati not to destroy him. चित्रो ह वै गाायर्यिक्ष्यमाण आरुणिं वने स ह पुत्र श्वेतकेतुं प्रजिघाय याजयेति तं हासीनं पप्रच्छ गौतमस्य पुत्रास्ति संघृतं लोके यस्मिन्माधास्यन्यमुताहो वाध्वा तस्य मालोके धास्यसीति स होवाच नाहमेतद्ध द हन्ताचार्य प्रच्छानीति सह पितरमासाद्य पप्रच्छेतीति मा प्राक्षीत्कथं प्रतिब्रवाणीति स होवाचाहमप्येतन वेद सदस्येव वयं स्वाध्ययमधीत्य हरामहे यन्नः परेददत्येाभौ गमिष्याव इति ॥ स ह समित्पाणिश्चित्र गाायणं प्रतिचक्रम उपायानीति तं होवाच ब्रह्मा?ऽसि गौतम यो नमानमुपागा एहि व्येवत्वा शपयिष्यामीति ॥१॥ I fast: chitraḥ, the sage of the name ; xha, inde ed ; & vai, evidently, as is Well known. mutafu: gârgyâyaṇiḥ, the son of Gargya. . TUATO: yakşyamAṇaḥ, wishing to perform a sacrifice. urefux âruņim, the sage Åruņi; a vavre, ·CHAPTER I, 1. 3 chose; 5 sah, be ; & ha, indeed ; gan putram, his son ; Tanga svetaketum, Svetaketu; ufferre prajighầya, sent. TIFT yajaya, make him perform the sacrifice. sfà iti, saying in tam, to him ; & ha, indeed ; araa fisînam, him who was sitting; 1953 paprachcha, asked; aneu gautomasya, of Gautama, ga putra, O! son ; uff asti, is there ; ana samvșitam, a well-hidden, or secret, place; patch loke, in the world; offha yasmin, in which ; #T mâ, me ; eterfy dhâsyasi, thou wilt place. Grun_anyam, the other ; Ja uta, and ; vet aho, oh ; at vân, or ; TA adhvâ, the way ; At ut tasyâ, in that; ai mâ, me ; pah loke, in the world ; ETA UFA dhâsyasi, thou wilt place me. sfaiti, so; a: saḥ, he ; & ha, indeed ; Jare uvâcha, said; a na, not; tea aham, I; ona etat, this; da veda, know;ra hanta, but; gratis âchâryam, the teacher; qazifa přichchhâni, I shall ask æfa iti, so ; #: sah, he ; & ha and; fuccca pitaram, his futher ; HATT âgâdya, having come to ; 945 paprachchha, asked ;sfa far iti iti, so and so ; HT mâ, me ; Pernia_apraksît, asked, questioned; MUA katbam, how ; ufauto prati bravâņi, shall I answer; sa iti, so; #: saḥ, hez & ha, again; gare uvâcha, said ; C# aham, I ; ufa api, tno ; Tractat, this ; a na, not; a veda, do know; Fafe sadasi, in the ineeting ; va eva, only ; 947 vayam, we; FONTH svadhyâyam. The particular portion about this in the Vedas, rutre adhîtya, having learnt; BIHR harâmahe, shall know;a yat, as, in which way or which, a: naḥ, to us; ? pare, other people ; ggfa dadati, give ; afe ehi, come ; gut ubhau, both ; fruta: gamisyâvaḥ, led both of us go, we both shall go. faiti, so; #: sah, he ; & ha, then ; Afhaufa: samitpâniḥ, with a piece of the sacred fuel in his hand; face chitram, to Chitra; mufufug gârgyâyaņım, the son of Gargya. afauna pratichakrame, approached ; Jurulla upâyêni, I come to (you; faiti, so ; að tam, to him ; ha; vara uvâcha, said ; agra: brahmârghaḥ, as respectable as Brahma; we asi, thou art ; to Gautama, O! descendant of Gautama. a: yaḥ, who (thou); na, not; Hlag mânam, pride (proud) ; 39: upâgâḥ, didst feel ; fe ehi, come on ; fa vi, clearly ; vaeva, exactly, mar tvậ, to thee ; fcurfa jñapayişyâmi, I shall explain it, fa iti, so. I. Chittra, son of Gargya, desirous to perform a sacrifice verily appointed son of Aruņi (as the priest); he sent his son, Svetaketu (saying) 'Make him sacrifice'. He asked him while seated on a seat." 01 son of Gautama, is there in the world a secret place where thou shait place me or is there any in the world where thou shalt tie me down ?" He said, “I do not know it ; Oh I let me ask the preceptor.” Going to his father, he said, "What reply shall I give to his query?” He answered 'I too do not ·KAUSITAKI UPANISAT. as know it ; in the assembly reading our lesson we shall receive from others who can give us? Let us both go to him." He with the sacrificial fuel in his hand went to Chittra, son of Gargya, (and said) "I am present.' He said to him “thou art adorable like Brabma, 01 Gautama, since thou hast not shown pride; come, I shall explain it to thee." Commentary. The story is narrated in Chhandogya chapter V-2, and Brihadaranyaka chapter VI-1. Chittra appointed Âruni as the chief priest to perform his Bacrifice; he sent his son Svetaketu to perform it. When Svetaketn went to the durbar of Chittra, he was given a proper seat and asked a question a8 to the fruit of the sacrifice which was to accrue to bim Whether he was to go to heaven or to be tied down to the world. The son could not give & reply and go took his permission to go to his father and learn the answer from him. On his return to his father he put the same question which bis father was also unable to reply. He expressed his ignora uce and desired to learn it from Chittra. Both the father and son went to the assembly of Chittra. Âruņi went in the presence of Chittra with sacrifical fuel in his hand n token of accepting his apprenticeship. Chittra being pleased with Âruņi alias Gautama for his humility, called him to his presence and promised to explain the mystery to him. स होवाच ये पैक चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति तेषां प्राणैः पूर्वपक्ष आप्यायतेतानपरपक्षेन प्रजनयत्येतद्वै स्वर्गस्य लोकस्य दारं यश्चन्द्रमास्तं प्रत्याहतमिति सृजतेऽथ एनं प्रत्याहतमिह वष्टिभूत्वा वर्षति स इह कीटो वा पतङ्गो वा शकुनिर्वा शार्दूलो व सिंहो वा मत्स्यो वा परश्वा वा पुरुषो वान्यो पैतेषु स्थानेषु प्रत्याजायते यथाकर्म यथाविद्य तमागतं पृच्छतिकोऽसीति तं प्रतिब्र याद्विचक्षणदतवो रेत श्राभृतं पञ्चदशात्प्रसूतापित्र्यवतस्तन्मा पुसि कर्तर्येरयध्वं पुसा क; मातरि मानिषिक्तः स जाय उपजायमानो द्वादशत्रयोदश उपमासो द्वादशत्रयोदशेन पित्रा संतद्रिदे प्रतितद्विदेह तन्म ऋतवो अमर्त्यव आरभध्वं तेन सत्येन तेनतपसाचतुरस्म्या. तवोऽस्मि कोऽस्मि त्वमस्मीति तमतिसृजते॥२॥ KHANDA II. 8: saḥ, 'he; ha, and ; 391 uvácha, said ; à ye, who; à vai, verily; it kecha, any ; अस्मात् armat, from this; लोकात् loks, from world i प्रयन्ति prayanti. depart, pass away; चन्द्रमसम् chandramasam, to the region of the moon; a eva, indeed, verily;ते te, those ; सर्वे sarve, all, गच्छन्ति gachchhanti. तेषाम् tesam, their, of them ; urd: prâņaib, in spirits, in lives; a purvap: kşe, the former, or the bright fortnight; acarua Apyâyabe, rejoices, delights ; ; Arc tân, them, ·CBAPTER 1, 2. 8 their delights, pleasures, satisfaction ; our aparapakşe, in the other fortnight; a ni, not; grata prajanayati, doez produce ; 070 etat, this ; à vai, verily; Ferieu svarga sya, EU lokavya, of the heavenly world ; TE dvaram, door ; 1: yalı, what is,' Trgar: chandramâḥ, the moon ; Ne tam, the region of ihe moon,; : yaḥ, he who ; huic pratyaba, refuses (to enter it or to live in it), na tam, him ; fiesta atissijate, sets free, sends to the bigher region; ou atha, and; a: yaḥ, who ; Pa enam, this region of the moon; a Da, not; frete pratyaha. does refuse to live in or enter; AA tam, him ; iha, upon this world, are: vșiştiḥ, rain-shower ; yra bhûtvâ, carising, having given the form of ; aufa varşati, sends down, comes down as rain; 7: saḥ, he ; 37 iha, here; site: kitaḥ, an insect, at vâ, or ; patangnḥ, a fly; a râ, or ; Tefa: sakuni, bird ; a vâ, or Trea: sardalaḥ, a tiger ; at vâ, or ; für: sinhaḥ, a lion; a vâ; HT: matsyaḥ, a fish ; ut vâ, or; 2 paraývâ, a serpent; at vâ, or; goa: puruṣaḥ, a inan; at vâ, or; r: anyaḥ, any other ; a Vâ or ; Tag eteşu, in these ; sulay sthôneşu, in places, (these bodies.) TRATTON pratyâjâ yate, returns and takes birth ; aut yatba, as, accrding to, o karma, actions (past); 701 yathâ, as, according to ; fan vidyam, his learning, his culture, his, development; a tam, him; MAA âgatam him who has come back; qazla přichchhati, asks; *: kaḥ, who; fasi, art thou); fa iti, 90; na tam, him ; fra uta pratibrûyât, he should reply; facut vichakşaņât, from the wise; Pra : ritavah, from the embodiment of seasons, from him who orders the seasons ; ta: retaḥ the seed; ETA abbțitam, was placed, was brought; cuta pañchadaśât, from him who consists of fifteen parts; wenta prasûtât, from him who is born ; foruda: pitryavataḥ, from him who is the home of the ancestors ; na tat, that (the seed); At mâ, me ; gfe punsi, in a man ; trifa kartari, in an active (man who does the vulgar act of attempting procreation); Ravn erayadhvam, brought me together; get punsâu, through or by a man ; *af kartrê, through or by an active (by one who attempts procreation); Ataf mâtari, to or into a mother; al ma, me; fafara nişikta, made to be poured, brought : Bah, he (I who was sleeping along with the seed); and jâye, for being born; BUTUHTA: upajầyamânaḥ, taking a body ; ETETUGU: dvâdaśatrayodaśa, of twelve or thirteen ; Jure: upamasah, a period of nearly (twelve or thirteen) months. GTE VEUIG Ta dvadaśatrayodasena, with him whose age was counted tywelve or thirteen months ; faen pitrâ, together with my father, along with my father; wa Asam, I was; tad, ; that2;(Brahma); fue vide, for knowing ; ofiara prati tad, what is opposed to that ; fac vide, to know; qabam, I ; An tat, therefore ; À me, for me, me, na: ſitavaḥ, O ! ye seasons ! Apa amartyave, with the object of, for the purpose of granting me immortality ; HTTA, abha radhvam, sustain (me), or grant [my life); aa tena, by that; erita satyena, by right or true statement; ata tena by that (done ·KAUSITÄKI UPANISAT 6 from the time of leaving the lunar worlds till he is born on this earth); acht tapasâ, by penance, by the toil; #: rituḥ, a season, a transitory being, a mortal; OFEA asini, am; vaa: artavah, a child of seasons, also (composed of the inale and female seeds), FH asmi, am ; #: kab, who; sufen asmi, thou sayest "I am "; ufo art, (thou); a tvain, thou ; uffs asmi, I am; sta iti, so; NA tam, him; ufanya atisſijate, creates in a higher region, liberates from this world and gives salvation. II. He said, “all those who depart from this world, go to the region of the moon ; with their breath she waxes in the first fort-night but she does not produce it in the subsequent fortnight. She-the moon-is certainly the entrance to heaven; he who rejects her goes beyoud her region; but him who does not reject her, she pours down with the rains. He is here born as a worm, a moth, a bird, a tiger, a lion, a fish, a serpent, a man or any other similar creature according to his action or knowledge. Some one asks him on his coming. 'who are you', let him say to him, from the clever one ; the seasons placed the seed ; from the region of the manes evolved out of the fifteen parts, let him propel it and me to the man, who is an agent ; through the active man, I was infused in the mother, he (I) was born. Being born in twelve or thirteen short months, I remained for twelve or thirteen months with the father. I knew that and knew the contrary of it. Then O1 seasons, support me for immortality. By that truth, by that penance, I am season, I am born of season (menses). Who am I? I am thyself ?! He leaves him. Commentary. Chittra proceeds to explain the mystery to Âruņi; all the departed souls in the first instance go to the region of the moon to reap the fruit of their deeds. If one dies in the bright half of the month, he goes beyond the region of the moon; but if any one dies in the dark half he is thrown down to the earth through the rains to be born as a reptile or an animal according to his merits. The moon is, therefore, said to be the entrance to heaven. When one returns to the earth, some one asks him "who are you?" The verse refers to what is technically called prñchâgnividya. It is fully described in the Chhandogya-upanişat chapter V and the Vedanta Sætras chapter III. reply to the question is that the new comer comes back from the region of the ·CHAPTER I, 3. 7 moon and seasons carry him in the form of the seed to the man; there are two other media in the above said books viz the rains, the cereals which are parhaps included in the term 'seasons'. Then he passes on to the womb of the woman; there after the period of gestation which varies from 272 to 280 days (or a short lunar year) according to the modern science, he is born. He lives with his parents, learns to distinguish truth and falsehood. By this truth and trouble borne during the passage from the moon to the earth, he is human; being in flesh and blood; but if he comes to realise that he is no other than the supreme soul devoid of the corporeal body, he is liberated and becomes one with bim. स एतं देवयानं पन्थानमापद्याग्निखोकमागच्छति स वायुलोकं स मादित्यलोक स वरुणलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकं तस्य ह वा एतस्य ब्रह्मलोकस्यारोहदो मुहूर्ता येष्ठिहा विजरा नदील्यो घृतः सालज्यंसंस्थानमपराजितमा. यतनमिन्द्रप्रजापती द्वारगोपौ विभुप्रमितं विचक्षणासंद्यमितौजाः पर्यङ्कः प्रिया च मानसी प्रतिरूपा च चाक्षुषी पुष्पाण्यावयतो वे च जगान्यम्वाश्चाम्बायवी श्वाप्सरसोऽम्बया नद्यस्तमित्थंविदा गच्छति तं ब्रह्माहाभिधावत मम यशसा विजरां वायं नदी प्रापन्न वायं जरयिष्यतीति ॥३॥ III. स: sah, he; एतम् atam,this ; देवयानम् devayanam, the path of the gods ; पन्यानम् panthanam, the path ; पापाय apadya, reaching ; अग्निलोकम् agnilokam, to the world of fire; uirofa âgachchhati, comes to ; &: saḥ, be; atyaitant vây ulokam, to the world of vayu (air); स: sah, he; आदित्यलोकम् aditya lokam, to the world of the sun. स: sah, he; वरुणलोकम् varuna lokam, to the world of Varuna, स: sah, he; इन्द्रलोकम् Indralokam, to the world of Indra. स: sah, he; ब्रह्मलोकम् Brahmalokam, to the world of Brahma. Nes tasya, in that; 8 ha, in the famous; à vai, in wliat is remembered by the knowers of Brahma only. एतस्य etasya, in this; भारः arab Ara. (consisting of evil passions) हू द. bradah, the lake :मुहूर्ताः muhurtah, the gods that bave the conceit of bours (or mubûrtas i e. 48 minutes), the moments; येष्टिहा: yestihah, those who (य:) destroy (हा:) the beneficial things by means of इष्टि (evil passions); विजरा vijara that removes old age, so the विजरा vijara, नदी nadi a river, रल्य: ilyan Ilya, in the form of the earth. . वृत: vriksah, tree, सालज्यम् salajyam, sálajya whose borders are covered with some thing say walls resembling the sala trees and the string of a bow i. e. (a town) full of waterworks, such as wells, caials, &c. संस्थानम् samsthanam, a large town. अपराजितम् aparâjitam the name of Brahma'ó palace; that which was never superseded or equalled, the unconquerable; TAGATA dyatanam, palace. Garantindraprajapati, Indra and Prajâ pati (i: e, Vâyü and Âkaša); dvära, door ; et gopau keepers. विभु vibhu, ugoism, the name of Brahmas cours, meeting-hallgप्रमितम् ·8 KAUSITAKI UPANISAT. pramitam, called; facut vichakşaņ&, buddhi, perception, intelligence, the name of the throne ; wa asandi, the throne ; ufanitat: amitaujaḥ, the name of Brahâmâ's couch, endless splendour, Prâņa; v paryan kaḥ, the couch; foran priyâ, wife, beloved one; acha, and; Arte mânagi, Prakriti; (the cause of the mind and delight-giver of the mind.) afara pratirûpå, the reflection of her, her image; a cha, and ; arga Châkşuşi, the cause and delight ; giver of the eyes gouifo pugpâni, flowers, ruuat avayatou, both weaving ; vai, as if, like. cha, and; Ata jagani, the worlds ; WEST ambah. the inother, the árutis. utarat: ambậyaviḥ; the Buddhis, understanding, perception, &c. (UR amba, more, vua: ayavaḥ, less, therefore the word means those who have reither more nor less) a cha, and; gc: apsara gaḥ the apsarasas, the heavenly nymphs, PUT ambayâh, the Ambayaz, those that go to the eye (2 47") i. e. to the knowledge of Brahman ; 70: nadyaḥ, the rivers ; AH tam, to the Brabma-loka, referę itthamvid, he who knows this, the knowledge of Brahma thus revealed; wê, near; toata gachchhati, goes; a tam, with reference to him ; ach Brahma, Brahmâ ; ut âha, says; afirmen abhidhâvata, (to his own servants) run towards ; HH mama, my, due to me, becoming me; TT yasasî, with honour; HHUYET mamayaśasa, receive the honours due to me from him and pay him the respects in return which would be expected from one like myself; fata vijarâm, the vijarên that removes the effects of old age, à vai, indeed, yun ayam, this ; a&ta vadîm, the river, que prapad, has crossed ; a na, not; à vai, certainly, wun ayam, tbio ; are forceft jarayisyati, will suffer from old age , fi iti, thus. ΙΙΙ. He on reaching the path of the gods comes to the region of fire, he to the region of air, he to the region of the sun, he to the region of Varuņa, be to the region of Indra, he to the region of the Lord of the universe, he to the region of Brahma : verily of this region of Brahma, there are the pond Ara, the sacrifice destroying moments, the river devoid of age, the tree Ilya, the city bounded on all sides by sâl trees, the unconquerable palace, Indra and Prajâ. pati the door-keepers, the hall of Brahma, the throne of intelligence, the couch of incomparable splendour, the beloved imaginary, the reflection visual both weaving the worlds like flowers, the nymphs Ambâu Ambayavi, (and) rivers Ambaya. To it goes one who knows it in this way; to him Brahma says "receive him with the respect due to me, he has certainly reached the river devoid of age, he shall not decây."

·CHAPTER I. ' Commentary. There are two ways leading to the other world, one is called Derayâna and the other Pitriyâna. They are fully described and explained in the Bhaga. vadgita VIII 23:27, the Vedanta Sutras IV, 17-20, Chhandogya-Upanishat chapter V. 10 andBrihadaranyaka VI. 2. Here the text expressly refers to the divine road. When one who ascends up, he reaches the region of Brahma by stages; he first goes to the region of the fire god, then to the region of the air god, the region of the sun god, the region of Varuna, the region of Indra, the region of Prajapati and ultiinately to the region of Brahma. In the region of Brahma there are tank, the moments, rivers, trees, cities, palaces protected by Indra and Prajâ pati. In the original, the different things herein described are named by a common noun and the description is, therefore, figurative and allegorical rather than real. We have the Brahma's hall where intelligence is the throne and also the couch of incomparable splendour. The favourite is imaginary, which the scholiast takes to be nature (matter) and the reflection is visual. These two have interwoven the whole world just as one interweaves a garland with the flowers. There are two nymphs called the scripture and understanding and the rivers leading to the knowledge of Brahma. When one who noderstands this secret knowledge goes there, Brahmâ says to the attendants, "go and receive the new comer with all respect due to me, since he has reached the river of immortality and shall not conseqnently perisb." ते पञ्चशतान्यप्सरसां प्रतियन्ति शतं चूर्णहस्ताः शतवासोहस्ताः शतंफलहस्ता शतमांजनहस्ताः शतमाल्यहस्ता स्तंब्रह्मालंकारेणालंकु र्वन्ति स ब्रह्मालंकारणालंकृतो ब्रह्म विद्वान् ब्रह्माभिप्रेति स आगच्छत्यारं ह्रदं तन्मनसात्येति तमित्वा संप्रति- विदो मउजन्ति स मागच्छति मुहूर्तान्येष्टिहांसतेऽस्मादपद्रवन्ति स आगच्छति विजरां नदों तां मनसैवात्येति तत्सुकृतदुष्कृते धुनुते तस्य प्रिया ज्ञातयः सुकृतमुपयन्त्यप्रिया दुष्कृतं तद्यथा रथेन धावयनथचके पर्यवेक्षत एवमहोरात्र पर्यवेक्षत एवं सुकृतदुष्कृते सर्वाणि च दूंन्दानि स एष विसुकृतो विदुष्कृतो ब्रह्म विद्वान् ब्रह्मैवाभिप्रेति ॥४॥ KBANDA IV. तम tam, to him, the knowers of Brahma thus described ; पञ्च paicha, five; शतानि datani, hundreds, अप्सरसाम_ apsarasam, of the celestial damsels. afarafort pratiyanti, go to ; THA satam, hundred; UEFTIT: chûrņabastah, with colour and scent-powders ; in their hands ; TAH satam, a hundred; वासोहस्ताः- Vasobastab, with clothes in their hands (हस्ताः) UITH satam, a bundred ; Wet FIT: phalabastab, with fruits in (FT:) their bands ; uita satam, a hundred ; OSTETT: Añjanah astâh, with ointments (बाम) in their hands, (हस्ताः); मतम_ Satam, a hundred ; माल्यहस्ताः ·10 KAUSITIKÏ UPANISAT. mâlyabastáh, with flower-garlands ; (HIRU) in their bands; (FIT); AA tam, bim ; agiu Brahmâlankâreņa, with adornment worthy of Brahmâ (aeli.) Wriga foro alam kurvanti, adorn; Hi saḥ, he, Achiaio brahmâlan kari ņa, with an adornment worthy of Brahmâ ; wriga: alankṣitaḥ, adorned, ac brahma, Brahmâ, fagra vidvàu, knowing ; ag brahma, to Brahmâ ; ufafa abhipraiti, goes, #: saḥ, he ; Mosfat âgachach hati, comes uma áram, Àra ; ZA hradam, the lake, ni tam, that (lake Ara ;) HET manasâ, by the mind ; trafa atyeti, goes beyond, crosses. NH tam, to that (lake Ara); hal itva, going; sgfalec: sampratividaḥ, those devoid of the knowledge of Brahma, those who know only about the worldly things; Hufrat majjanti, sink, are drowued. #: saḥ, be; umefa ágach bati, comes; poata_mubûrtân, the angels having the conceit of certain periods of time, the moments, afgera yeşçibân, to the yeşç ihas, the evil passions ; à te, they ; UTA, asmână, from this ; uusatart apadravanti, run away. #: saḥ, he ; mofa ágachchbati, comes ; factcta vijarâm to the Vijarâ ; a&ta nadîm, the river; NIH tâm, that (river); A manasâu, by the mind ; va eva, alone, arufa atyeti, crosse-; na tat, there, then; ha sukſita, good deeds, merits; gefin duşkțita, evi! deeds, demerits; yoga dhunute, shakes off, nes tasya, his ; furat: priyaḥ, beloved onu: jñâ tayaḥ, relatives ; Eina sukțitam, the good deeds goufen ; upyanti, obtain, suferat: ayriyâḥ, un beloved, the hostile ones, those who hate him; Ga duşksitam, the evil deeds ; ag tad, then, in that ease, and; y ya thân, as; a rathena, in a chariot; wireadhânvayan, driving; the rathachakre, the two wheels of the chariot ; पर्यवेचते paryaveksate, sees; VGA evam, 80; VITE ahorâtre, day and night; quàeà paryaveksata, will look at, vaevam ; so; ghasia sukrșitaduşk rite, the good and evil deeds; raffo sarvaņi, all; cha, and ; a dvandvâni, duals, pairs, correlative things, (as heat and cold, light and darkness, &c.,) #: saḥ, that; tu eșah this; fagra : visu Kșitta ḥ, free from good ; fagupa: viduşksitaḥ, freu from evil; and brahma, of Brahman fagte vidvân, knower, ac Brahmâ, Brahman; va eva, only; afirafa abhipraiti moves towards. IV. Five hundred nymphs, one hundred with powder in hand, one hundred with clothes in hand, one hundred with fruits in hand, one hundred with collyrium in hand, one hundred with garlands in hand welcome him. They all adorn him with the adornment of Brahma. He the knower of Brahma being ornamented with Brahma's adornment, reaches Brahma. When he comes to the

·UHAPTER I. 6.
11
pond Âra, he crosses it mentally. There when the ignorant ones
come, they are drowned, When he comes, the sacrifice-killing
moments flee from him and he crosses the river dovoid of age,
mentally; then he shakes off good and bad actions. His dear
relatives get his good deeds and his enemies the bad deeds. Just as
one driving in a chariot looks at the wheels revolving, so does he
look at day and night being good and evil deeds and all pairs of
extremes. He, devoid of good and evil deeds and knowing Brahma
goes to Brahma.
Commentary.
On the command of Brahma as described in the previous verse, five hund-
red nymphs at once go to welcome him ; one hundred of them have aromatic
powder in hand, one hundred of them have garments, one hundred have fruits,
one hundred have collyrium and one hundred have garlands ready to adorn
the new guest. He, the good man who knows Brahma, being thus adorned in
the Brahmic form goes to Brahma. · He crosses the pond made of cupidity
anger &c, described in the previous verse in a moment without any external
help; but if any worldly man who is ignorant of Brahma reaches the pond, he
falls into it. The moments which are destroyers of the sacrifice, flee from him;
he crosses the river devoid of age in a moment without the aid of any boat.
The knower of Brabma shakes off all good and bad deeds on his death, his
dear relatives sharing his good deeds and the enemies his bad deeds. The
verse in order to explain it gives an illustration ; just as one sitting in a
chariot while in motion watches the wheels moving without being least
affected by it, so does he watch day and night gliding by, the good and evil
deeds and the pairs of correlatives such as heat and cold and joy and sorrow
without producing any effect on him. Thus the knower of Brahma being
deprived of all actions whether good or bad goes to Brahma.
स आगच्छतील्यं वृक्ष तं ब्रह्मगन्धः प्रविशति स आगच्छति सालज्यं संस्थान
तं ब्रह्मरसः प्रविशति अगच्छत्यपराजितमायतनं तं ब्रह्मतेजः प्रविशति स आगच्छति
इंद्रप्रजापतीद्वारगोपौ तावस्मादपद्रवतः स आगच्छति विभुप्रमितं तं ब्रह्मतेजः प्रविशति
स आगच्छति विचक्षणामासन्दी वृहद्रथन्तरे सामनी पूर्वी पादौ श्यतनौधसे चापरौ
वैरूपवैराजे अनूच्येशाकररवते तिरश्ची सा प्रक्ष प्रज्ञाया हि विपश्यति स आगच्छत्यमितौ-
जसं पर्य स प्राणस्तस्य भूतं च भविष्यञ्च पूर्वो पादौ श्रीश्चराचापरौ वृहद्रथन्तरे
अनूच्ये भद्रयज्ञायहीये शीर्षण्येऋचश्च सामानि च प्राचीनातानानि यजूंषि तिरश्चीनानि
सोमांशव उपस्तरणमुगदीथ उपश्रीः श्रीरुपवर्हणं तस्मिन्ब्रह्मास्ते तमित्यवित्पादेनैवान
आरोहति तं ब्रह्मा पृच्छति कोऽसीति तं प्रतिब्र यात् ॥ ५॥

·12 KAUSITIKỲ UPANISAT. 5. #: saḥ, he; mofa âgachchhati, comes; T4 ilyam, to Ilya; Hopikşam, tree; NA tam, him ; : brahma-gandhaḥ, the odour of Brabman, the Brahmic scent; afaufa pravišatı, enters into , #: saḥ, he; amefa @gachcbbati, comes; HTH FUA sâlajyam, to salajya; FUTAH samsthanam, the town; N tam, bim; ace, brahmarasaḥ, the flavour of Brabman, the Brahmic juice. ofaufa pravisati; enters, 8: sah, he, pofa âgacbcbhati, comes; cfarnih aparajitam, to Aparajita ; RATHâyatanam, palace; a tam, bim; neda: brahmatejah, the Brahmic splendour; a faufa: pravišati, enters 8: saḥ, he; amalla agachabbati, comes ; 3-599 Indraprajâpatî, to Indra and prajâ pati : grata dväragopau, the doorkeepers (two). ni tau, they both ; ufa_asmâr, from this; 4948: apadravatáḥ, flee ; &: saḥ, he; mofà âgachchhati, comes, faryufACH vibhupramitam, to the meeting-hall of Vibhu; AA tam, him; dat: brahma-tejah, the Brahmic glory. afarofa pravišati, enters; #: saḥ, he; trafa agachchhati, comes; ferua. vichakşaņâm, to vichakşnņa; ATA asandim, the throne. Un bribadra. thantare, Bșihat and Rathantara ; FTA sâmanî, the two hymns, or sâmas. gat pûrvau, the front two; ora pâdau, legs. .dat syaitavaudbase, the syaita and Naudhasa ; a cha, and; pret aparau, westein. dagar vairūpå vairâje, the vairů pa and vairâja ; ugou andchye, sides, lengthwise, extending from North to South; toa sâk vararaivate, sak vara and Raivata; fare un tiruschi, sides, crossways (from East to West) #T: sa, that (the throne); T prajñá, buddhi, which consists of mahat tatva, knowledge, reason, aut prajñayâ, through self-knowledge, buddhi ; fchi, because ; fa vi, the various manifestations in the, universe utafa paśyati, sees ; #: saḥ, he; topfar ágachchbati, comes; afAath amitauja sam, to Amitaujas; otra paryankam, the couch. #: saḥ, that (couch); 479: praṇaḥ, life, Prêņa ; afu tasya, of that; ne bhở tam, past; #cha, and; waren bhavisyat, future; a cha, and; gaf půrrau, front, eastern ; ut padau, legs (two); w: śrïḥ, Laksmî, goddess of wealth ; a cha, and; ira, the earth. Eoba, and ; utt aparaú, the back( two) or the western (two). Į břihadrathantare, Bţibat and Rathantara hymns. wow anûchye, the sides, lengthwise from North to South. Henruota Bhadrapajñâyajõiye, Bhadra and yajñâyajñîya ; mice sîrşanye the eastern and western short bars at the head and foot. sichah, the Rik verses. cha, and; Flatfat sâmâni, the sâman verses; a cha, and; Arealdraifa prâchinâtânâni, the long sheets east and West; wife yajůmşi, the yajuş verses; factaafa tiraścbînâni, the cross-sheets south and worth. ataiga: somamśavah, the moon-beams; J4FCUH_upastaraṇam, the cushions; wglun udgitha, the sâma udgîtha; Jout upaściḥ, the soft covering. ut. srih, the Vedic glory, prosperity. Jaatua, upabarbanam, the pillow; nfine, casmin, in that cconch); agli brahma, Brahma ; utea aste, sits; HH tam, that couch); rufaa itthamvit, knowing, this; og eva, only, we agro, first; urteta Arobati, mounts. Pta_tam, him;

·CHAPTER 1, 8. 13 mgr brahma, Brabma; mofo přichcb hati, asks; #: kaḥ, who; ufe asi, art (thou) 415a padenia, with foot; &fa iti, 80; NA tam, to bim (to Brahma); afna uta pratibrûyât, he should reply. V. When he comes to the Ilya tree, the Brahmic odcur enters into him ; when he reaches the city Sâlajya, the Brahmic Aavour enters into him ; when he reaches the palace Aparajita, the Brahmic splendour enters into him; when he reaches Indra and Prajapati, the doorkeepers, they flee from him; when he reaches the assembly (ealled) Vibhu, the Brahmie splendour enters into him. He reaches the throne of intelligence, whose fore-feet are Bribat and Rathantara songs and hipd-feet aresyeta and Naudhasa, the sides length wise are Vairūpa and Vairâja and the sides crosswise are sâkvara and Raivata. It is intelligence; because one perceives by intelligence. He reaches tbe couch of incomparable splendour ; it is vital air. The past and future are its fore-feet; fortune and earth are its hindleet; the Brihat and Rathantara are its sides length wise ; the Bhadra and Yajnayajniya and Yajnågajniya are the sides at the head and feet; the Rik and Sâma verses are the warps; and the Yajuş verses are the woofs; the rays of the moon are the cushion, the Udgitha is the coverlet and the fortune is the pillow. On it Brahma sits; one who knows this, mounts in front with a foot. Brahm& asks him 'who art thou'? Let him reply. Commentary. The present verse in continuation of the preceding verse describes the onward march of the liberated soul He reaches the tree called Ilya described in verses; there he smells an extraordinary odour which is here called Brabmic odour; he then goes to the city called Salajya where be tastes the Brahmic flavour. When he reaches the palace called Aparajita, he becomes splendid. On his arrival, Indra and Prajâ pati, the door-keepers flee away. Ultimately when he reaches the assembly of Brabmâ he becomes still more splendid. He goes to the tbrono of intelligence which is described by the verse as consisting of Bribad and Ratbantara songs as its fore-feet and Syeta and Naudhasa as its hind-feet. The verse describes the sides which consist of Vairûpa and Vairaja length-wise and Såkvara and Raivata cross-wise. It is an emblem of intelligence, because one discerns with the aid of intelligence. He then further proceeds to the couch of incompara ble ·14 KAUSITIKI UPANISAT splendour; it is the life ; the last and future are its fore-feet, the fortune and eart! are the hind-feet; the songs called Brihat and Kathantara are the sides lengthwise and the Bhadra and the Yajnayajniya are the sides crosswise, the Rik and Sâma are the warps and the Yajuş are the woofs, the moon's rays constitute the cushion, the udgîtba is the coverlet and fortune is the pillow. Brahmâ sits upon this couch ; and the liberated soul at first mounts on it with one foot. Brahmâ accosts him saying 'who are you'? Let him then give a reply as embodied in the following verse. ऋतुरस्म्यातवोऽस्म्याकशाद्योनेः संभूतो भायाएतत् संवत्सरस्य तेजोभूतस्य भूतस्य भूतस्य भूतस्यात्मा त्वमात्मासि यस्त्वमसि सोहभस्मीति तमाह कोऽहस्मीति सत्यमिति व यात्किं तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सदथ यहेवाश्च प्राणाश्चतत्यंतदेतया वाचाधिव्याहियते सत्यमित्येतावदिदं सर्वमसीत्येवैनं तदाह तदेतद्वक श्लो फेनाभ्युक्तम् । यजूदरः सामशिरा असाङमूर्तिरव्ययः । स ब्रह्मेति स विज्ञय अपि ह्ममयो महानिति तमाह केन मे पोस्यानि नामान्याप्नोषीतिप्राणेनेति ब्र यात्केन स्त्रीनामानीति वाचेति केन नपुंसकानीति मनसेति केन गन्धानिति प्रणेनेत्येव व यात्केन रूपाणीति चक्ष पेति केन शब्दानिति श्रोत्रणेति केना नरसानिति जिहयेति केन कणीति हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्द रतिं प्रजातिप्रियुपस्थेनेति केनेत्या इति पादा- भ्यामिति केन धियो विज्ञातव्यं कामानिति प्रज्ञयेति व यातमाहापो वै खनु मे ह्यसावयं ते लोक इति सा या ब्रह्मणो जितिर्या व्यष्टिस्तां जिति जयति तां व्यष्टिं व्यश्च ते य एवं वेद य एवं वेद ॥६॥ प्रथमोऽध्यायः॥१॥ VI. ऋतुः rituh, of the form of a season, like a season, time ; अस्मि asmi, am; भार्तवः artavah, the child of the season, product of time; अस्मि asmi, am ; आकाशात akasat, from the endless space; योने: yoneh, from the cause. संभूतः sambhutah, born, sprung. भायाः bhayah, from the light (the self-luminous Brahman); एतत् etat, this : संवत्सरस्य samvatsarasya, the origin of the year. तेजः tejah. light; भूतस्य bhutasya, of what is the past, भूतस्य bhutasya, of what is the actual or present. भूतस्य bhutasya, of the animate and inaniinate objects ; भूतस्य bhatasya, of the five great clements. प्रात्मा Atma, the self. त्वम_wam, thou; आत्मा atma, self; असि asi, art; यः jah, who; त्वम_tvam, असि asi, thou art; स: sah, he ; अहम_aham, I; अस्मि asmi, am ; इति iti, so ; तम_tam, to him ; प्राह Aha, says. क. kah, who ; अहम_aham, I; अस्मि asmi, am; इति iti, so ; सत्यम_satyam, the true; इति iti, so ; ब यात brdyat, he should say; किम kim, what; तद् tad, that; सत्यम satyam, true; इति ii, so; यद yad, which; देवेभ्य: devebhyab, from the gods; wraz anyad, other different; cha and; 9TDAT: prâ nebhyah, from senses, the vital airs ; cha, and; ag tad, that; 7 sat, true; og atha, Streati ·CHAPTER I. 6. 18 and ; t yad, which aar: devâḥ, gods; a cha, and ; gtut: prâņâḥ, the vital airs, the senses ; ac tad, that; 778_tyam ; ac tad, therefore; Chu etayâ, by this; 11 Vâchân, by the word; fontud abhivyâhriyate, is named, is called ; Fruh satyam, satya (neut); fa iti, by the name, as ; than etâvat, so ; IGH_idam, this; सर्वम sarvam, all ; A idam, ibis ; H'A sarvam, all; off asi, thou art. fr iti, so ; Ta era. indeed ; Pha enam, to this (Brahmâ); net tadâ, then ; PTE âba, says are iad, that; png etad, this ; Parcha șikslokena, by a verse from Rigveda; wymi abhyuktam, is declared, is said; UST: yajadaraḥ ,whose belly is the Yajus. ATAT: samasirâḥ, whose head is the Samu ; असौ asau, he ; मूर्तिः rinmartih, whose form is the Rik; अव्ययः avyayaḥ, imperishable. ; #: saḥ, he; art brahmâ, Brahman ;sfa iti, so ; : saḥ, he; faâu: vijñeyaḥ, is to be known ; #fa: șișiḥ, sage ; akau: brahmamayaḥ full of Brahman, truth ; Actq mahân, great; friti, so; AA tam, to him; Ę âha, says, irat kera, how ; À me, my; offertfa pauansyâni, male; alhifa nâmâni, names; watta âpuoși, dost thou obtain ;fiti, so; a práạena, by Prâņa, life breath.; sa iti, so; a una brûyât, he should say; kena, by what, how; F strî, feinele; Fila nârnâni, pames; sfa iti, so ; atet vâchâ, by speech ; ziñ iti, so ; that kena, by what, how ; Agarhilo napunsakâni, the neuter ones; sfa iti, so; HET manasâ,. by the mind; fa iti, so; That kena, by what, how ; TUTE gandbân, kinds of smell ; sfa iti, so ; da prâņena, by the breath, nose; faiti, bo ; va eva, indeed; a uma brûyât, he should say ) eta ken, by what, how; bufu rů pâņi, forms ; sta iti so: Tu chakşuşa, by the sight; sfa iti, so ; qa kena, by what, how; Tata sabdân, sounds, sta iti, so ; zo srotreņa, by the ears, zia iti, so; char kena, by what, how, vecer annarasân), the flavours of food ; xfa iti, so ; farge jih vayâ, by the tongue. sfa iti, so ; tha kena, by what, how ; #affo karmâņi, actions; fa iti, so; EFTIZITA hastâbhyâm, by the hauds ; sa iti, so; tha kena, by what, how; gosà sukha, duḥkhe, pleasures and pain; fa iti, so; vittu sarîreņa, by the body. fa iti, so; tha kena, by what, how; Wachanandam, joy ; fH talim, sexual delight; GAIA prajâm, offspring, ta iti, so; J4fda apasthena, by the productive organs fa iti, so; ta kena, by what, how; RIT:ityaḥ, movein ents, faiti, so; TETZTH pada bhyam, by the feet, afaiti, so ; ara kena, by what, how; fora dhiyaḥ, thoughts ; faaAAvijñá tavyam, knowledge, taip kâmân, desires; faiti, so ; 4741 prajnayê, by reason, by knowledge; fa iti, so; A 4TH_brûyat, he should say; An_tam, to him; ik kha, says; -919: âpaḥ, water; à rai, certainly; ug kbalu, indeed; À me, mine; fe bi, because; et asau, that, uuh_ayam, this; à te, thine; 74: lokaḥ, world, for iti, so ; et sø, that; ar ya, which ; auto: brahmaṇaḥ, belongs to Brahman ; farfar jitiḥ, victory, glory; it ya, whatever ; sufy yyaştiḥ, extension, might ; ATH_tâm, that; fafia jitim, glory, victory ; orafa jayati, he obtains, wins; ara tâm, that; safya, vyaşţim, extension, Inight; sutga vyaśnute, obtains; . yah, he, who; VA ·16 KAUSITIKÏ UPANISAT. evam, thus ; # veda, knows; a yah, he who; TTH evam, thus; # veda knows. VI. I ain season, I belong to the season ; I am born from ether as my source from the self illuminating Brahma ; it is the glory of the year, it is the soul of the past, the truth, the beings and the elements. Thou art 'self,' I am what thou art. He says to him 'Who am I? Let him say 'truth.' "What is that truth?' "What is other than the gods and the vital air is ‘sat' and the gods and the vital air are 'tiyam' and what is uttered by speech is truth. All this is so much; thou art all this.” Then he addresses thus ; it is said by the Vedic verse. "Th Yajurveda is his belly, the Sâmaveda is his head, the Rigveda is his indestructible form ; he is Brahma; he ought to be searched ; he is seer, made of scripture and almighty. He asks him "How do you get my masculine names?' Let him reply "with the vital air. 'How the feminine names'? By speech, How the neuter names'? 'By the mind. 'By wbat means, odour'? 'By the breath.' 'How colour'? 'By the sight.' "How sound'? ‘By the ear.' 'How flavour of food'? 'By the tongue 'How (are) actions (performed)'? •By both the hands. *How (are) pleasure and pain (felt)'? ‘By the body. "By whom pleasure, enjoyment and procreation's "By the organ of generation.' "How locomotion'? aby seg over ·CHAPTER I. 6. 17 'By both the feet.' 'How thoughts, knowledge and desires'? Let bim say 'by intelligence.' He says “Water is certainly my (abode), this is thy region.” Whatever is the conquest of Brahma and whatever is his extent of pervasion, the same victory and the same extent of pervasion are obtained by him who understands it, who understands it. Commentary. The present verse as said in the commentary on the previous verse embodies the reply of the disembodied soul. "I am time in the form of season ; I belong to it. I am born from Brahma who is represented by the unlimited ether; b. is the cause of time represented by the annual motion of the Sun He is the soul of the Bhûtu." ("Bhûta' is used four times in four different senses (1) past (2) essential cause (3) creation consisting of the animate and the inanimate (4) five elements.) “Thou art self. I am what thou art.” The person seated on the couch asks him 'who am I'? The reply of the liberated soul going towards the couch is “Thou art sulya (eternal truth) Q. “Pray tell me what is satya'? R. "It is composed of two words sut + lya. The former is different from the gods and breaih, the latter means the gods and breath. It is also uttered by speech. All this is satya ; thou art all this.” He must also say this ai that time. Then follows a verse from the Rigveda ; but the verse does not find its place in the Rigveda and its authenticity is doubted as Sankarananda, the commentator has nod commented opon it. According to the Bibliotheca Indica edition, the verse 6 end: here. The go-called Rik verse heads the 75h verse of this chapter. Brabma is described in the verse; the Yajurveda is his belly, because it relates to the sacrifices, the Sâmaveda is the head, because it relates to the musio and the Rigveda is the unchangeable form, because it is principal and important in the performance of the sacrifices. Brahma as described above should be enquired into ; for he is seer, scripture and almighty Brahma. In Sanscrib, Brahma has synonyms in masculine, feminine and neuter genders. The question pub by one sitting on the couch to the other coming to him is 'How do you get my masculine names ? The reply is 'Io is by means of vital air' (Prâņa). (In Sanscritt 'Prâna' is in the masculine gender.) Q. How do you get the feminine names? R. By means of speech (vak). (It is in the feminine gender.) Q. How do you get the names in the neuter gender?

·18
KAUSITAKI UPANISAT.
R. By means of the mind (manas). (It is in the neuter gender).
Q. How does one draw-in smell ?
R. By means of breath.
Q. How does one see different shapes ?
R. By means of sight.
Q. How does one hear sound?
R. By means of the ears.
Q. How does one taste food ?
R. By means of the tongue
Q. How does one manipulate?
R. By means of both the hands.
Q. How does one feel pleasure and pain ?
R. By means of his body.
Q. How does one enjoy and procreate ?
R. By means of the reproductive organ.
Q. How does one walk ?
R. By means of both the feet.
Q. How does one make cognition, emotion and volition ?
R. By means of his intellect. After this dialogue, the person on the
couch snys to the stranger; "it is my abode consisting of water; thou art
welcome to it.” He is received there finally. The result that accrues to one
who understands the mystery, is that he obtains the victory and the region
of Brahma.
End of chapter I.
CHAPTER II.
प्राणो ब्रह्मेति ह स्माह कीषीतकिस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो मनो
दूतं वाक्परिवेष्ट्री चतुगोप्त श्रोत्र संश्रावयित तस्मै वा एतस्मै प्राणाय ब्रह्मणे
पताः सर्वा देवता श्रयाचमानाय बलिं हरन्ति तथो एवास्मै सर्वाणि भूतान्य-
याचमानायैव वलिं हरन्ति य एवं वेद तस्योपनिषन्न याचेदिति तद्यथा ग्राम भितित्वा
ऽलब्धोपविशेन्नाहमतो दत्तमन्नीयामिति य एवैनं पुरस्तात्प्रत्याचक्षीरस्त एवैनमु.
पमन्त्रयन्ते वदाम त इत्येष धर्मो याचतो भवत्यन्यतस्त्वैवैनमुपमन्त्रयन्ते ददाम त इति
प्राणो ब्रह्मेति ह स्माह पेंग्यस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो वाक्परस्ताचक्षुराउन्धे
चक्षुः परस्ताच्छ्रोत्रमारुन्धे श्रोत्र परस्तान्मन प्रारुन्धे मनः परस्तात्प्राण आरुन्धे
तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमानाय बलिं हरन्ति तथो
एवास्मै सर्वाणि भूतान्ययाचमानाय बलिं हरन्ति य एवं वेद तस्योपनिषन्न याचेदिति
तद्यथा ग्रामं भितित्वा लब्ध्वोपविशेन्नाहमतो दत्तमनीयामिति या एवैनं पुरस्तात्प्रत्या-
चतीरंस्त एवैनमुपमन्त्रयन्ते ददाम त इत्येष धर्मो याचितो भवत्यन्यतस्त्वेवैनमुप.
मन्त्रयन्ते ददाम त इति ॥१॥

·CHAPTER II. I. 19 KHANDA I uro: prâņaḥ, life, breath ; ac brahma, Brahman, the prime cause ; इति iti, thus; & ha, indeed; FAE smâha, said; alatan: kausitakih, Kausitaki; tasya, of that; & ha, indeed ; à vai, verily ; Tatu etasya, of this ; TUEU prâņasya, of prâņa, of life; agu: brahmaṇaḥ, of Brahman ; मन. manah mind; दूतम dûtam, messenger ; aton vâk, speech; afragt parivestrî, housekeeper, server; 6: chakṣuḥ, the eight; ma goptri, guard ; Tha śrotram, the ear; szafą sa nárâvayitsi, the informer; TER tasmai, to that; à val. indeed; tard etasmai, to this; ATUR prânâya, to Prâna, to life, to breath : Tao brahmane, to Brahman; Pat: etâḥ, these ; raf sarvâḥ, all ; : devatâḥ, deities; FATT a vâchamenaya, to him who does not ask for; ama balim, offering, things of haranti, bring ; nu tatha, in the same way; 3 u, also; ta eva indeed. verily'; E asmai, to this person (the knower); saffo sarvâņi, all;ife bhô tâni, beings; LUTERTAR ayâchamânâya, to him who does not ask for ; ta era, indeed; afta balim, things required; fra haranti, bring; a: yaḥ, who ; van evam, so thus ; ita veda, kņows, nes tasya, his; gurua upanişat, secret vow; a na, not; area yâchet, should beg;gra iti, so; na tat, that; 421 yathâ, as for an example; The grâmam, village ; faferrat bhikṣitvâ, having gone abegging; YHOA alabdhva, having got nothing, not getting anything ; jufasta upaviset, would sit down ; a na, not ; 469 aham, I ; Fa: ataḥ, bence; og dattam, any. thing offered or given ; zaitute aśnîyâm, I shall take, shall eat; fa iti, saying 80 ; #ye, who; va eva, only ; DH enam, this man; y era purastât, before; Gruperetta pratyachakşîran, refused to give ; à te, those ; Ta ova, verily CGH enam, this man ; 344TURĂ upamantrayante, invite ; ETA dadâmah, we shall give; a te, to you; fa iti, saying ; Tu esaḥ this, such ; u dharmah, rule ; ofera: yâchitaḥ, of a beggar; hafa bhavati, becomes, is, a: anyataḥ, otherwise, in the case of him who does not beg; I tu, but; TAR enam, to this who never begs ; 39H7urà upamantrayante, they invite ; GIA: dadamaḥ, we give ; à te, to you; fa iti, saying; pro: prânaḥ, life, breath ; 14 brahma, Brahman ;sfiti, so; ha, indeed ; FHIT Smäha, said ; a paingyaḥ, Paingya, (a sage) or one born in the Paingya family ; Aet tasya, that 8, a, ba, vai, indeed, verily ; taea etasya, of this ; Arufu prâṇasya, Prâna, life, breath ; agu: brahmaṇaḥ, in Brahman ; Alhucenta våk parastât, behind speech ; ag; chakṣuḥ, the eye; morit ârundhe, stands firm, TG: TENA chakşuḥ paragtat, behind the eye ; WTA śrotram, the ear; 1570 árundhe, stands firm ; igrania śrotram parastânt, behind the ear; ha: manaḥ, the mind ; 21 árondhe, stands firm ; #: WEAra manaḥ, parastît behind the mind ; nro: prâņaḥ life, soul, self; WTGAt ârundhe, stands firm ; qe tasmai, to that ; & vai, ovidently ; rare etasmai, to this ; arora prâņāya, to life ; and brahmaņe, to Brahman; tal etâḥ, these ; auf: sarvâḥ, all ;ata: devataḥ, in of in of in ·90 KAUSITAKI UPANISAT. deities, gods; VERTU ay@rbamânaya, to him who does not ask ; FTA balim, offerings, things required. fra haranti, bring ; aut tatha, in the same way ; J 11, also, va eva, very, only. just; VÀ asmai, to this (knower) haffu sarvâņi, all; ma bhùtâni, creatures ; VTEHTaru ayîcham&n&ya, to him who does not ask ; va eva, only; afsta balim, offerings, things required ; Kwa haranti, bring ;u: yaḥ, who ; pah evam, thus, this ; veda, knows, ne? tanya, his; gafarem upanişat, secret vow, 'is); a na, not ; UT yâchet, should beg : fa iti, so ; ag tad, there, in that case ; aut yatha, as for an example ; IMAH grå mam, in a village ; faferrat bhikṣitva, baving oor.e abegging ; even alabdhvâ, having obtained nothing ; ggfan upaviớet, would sit down; # da, not; uchaham, 1 ; VA: ataḥ, hence ; qqh dattam, anything given or offered, Jura aśnîyâm, shall take, shall eat ; çfa iti, so; # ye, who ; ta eva, only ; Ta enam, to this man; genta purastât before ; Acura pratyâchakaſiran, refused to give anything; À te, those ; Pa eva, only; PATH enam, this man ; J4Hraun u pamantrayante, invite ; TTH: dadâmuḥ, we give ; à te, to you ; xfa iti, saying 80 ; qu: esaḥ this ; u: dharmaḥ, the rule; UTA: yâchataḥ, of him who begs, beggar; Hafa bhavati, is, becomes; a: anyataḥ, otherwise, in the case of him who does not beg; o tu, but; pa eva, only; pot enam, this man (who does not beg); 19hrTUR upn mantrayante, they invite ; GTA: dadamaḥ, we give; à te, to you; for iti, saying so, I. • The vital air is Brahma said Kaușitaki; of this vital air which is Brahma, the mind is the messenger, speech is the handmaid, the eye is the watchman, the ear is the announcer ; to this vital air which is Brahma certainly all these gods make an offering without his asking. Similarly to one who understands it, all the created beings make an offering without his asking; it is a vow not to beg. It is just like this: one who has begged alms in a village sits down on not receiving them (saying) “I shall not henceforth eat anything given as alms. Those who previously refused him invite him (saying) we shall give thee.' It is the duty of a beggar. On the other hand, in the other case, they invite him (Saying) we shall give thee.' “The vital air is Brahma” said Paingya, this vital air which is Brahma, off behind speech the eye surrounds, off bebind the eye, the ear surrounds, off behind the ear the mind surrounds, off behind the mind the vital air surrounds; to this vital air which is Bralma certainly, all these gods make an offering without his asking.

·CHAPTER II, 1 21 Similarly to one who understands it, all the created beings make an offering without his asking. It is a vow not to beg. It is just like this: one who has begged alms in a village sits down on not receiving them (saying) 'I shall not henceforth eat anything given as alms.' Those who previously refused him invite him (saying) we shall give thee. It is the duty of a beggar. On the other hand, in the other case, they invite him (saying) we shall give thee, Commentury. In the first chapter, the paryankis vidyd has been described. In the present chapter the prâņopåasna, the worship of the deity by fixing one's Attention on the vital air is described. The worshippers are of three kinds; (1) one who understands a thing at once when explained to him by his preoeptor is best of all, (2) the second class consists of the worshippers who receive the instructions from their preceptor but cannot control themselves, (3) the third class consists of the persons who understand a thing with great difficulty on the constant repetition of the instructions by the preceptor. In this chapcer it is tried to explain the different means by which one can achieve control of the mind's activities, the worship of the deity by concentration of the mind and the fruit that accrues to a worshipper. Kausitiki, a seer is of opinion that the vital air or prâņa is Brahma. Its messenger is mind, its confidante is speech, itu watchman is the eye, its informer is the ear. Here the word "gods” in the text means the orgads both senzory and motor; they serve it like the born slaves. The passage is clear, the life is the onpreme 'soul, and is compared with a king. Just as a king has a messenger, a confidante, a watchman, a poster and a retinue of Blaves to serve him, so bas the prâna (vital breath), the mind, speech, the eye, the ear and other organs to perform the several functions indispensable for one's life. To the worshipper of the deity by concentration on the vital air, all the created beings offer their submission and pay their homage voluntarily without his asking. The result is that one should not ask for favour or heg alms. The verse explains it with an illustration. Suppose a beggar after beggiog alms in a village and on being refused, makes a vow fot to beg, he is given alms by the same villagers who refused him and also by others considering him to be a pious beggar. According to the other editiojis the second verse commences with the view of Paingya. He is also of opinion that the life or the vital breath which sustains the body is Brahma. He explains the view of Kausitaki in a ·22 KAUSITAKI UPANISAT different language. The vital air is surrounded by speech, the eye, the ear, the mind and the vital organs; they all perform the various functions for the maintenance of life. The rest is the same as explained in connection with the view of Kausitaki on this point. अथात एकधनावरोधनं यदेकधनमभिध्यायात् पौर्णमास्यांवाऽमावास्यां वा शुद्धपक्षे वा पुरागे नक्षत्रऽग्निमुपसमाधाय परिसमूह्य परिस्तीर्य पयुक्ष्योत्पूयदक्षिणं जान्वाच्य श्रवेण वा चमसेन वा कंसेन वैता अज्याहुनी होति वाङ्नामदेवतावरो- धिनी सा मेऽमुष्मादिदमरुन्धां तस्यै स्वाहा प्राणो नाम देवतावरोधिनी सा मेऽमुष्मा- दिदमवरुन्धां तस्यै स्वाहा चक्ष र्नाम देवतावरोधिनी सा मेऽमुमादिदमवरुन्धां तस्यै स्वाहा श्रोत्र नाम देवतावरोधिनी सा मेऽमुमादिदमवरुन्धां तस्यै स्वाहा मनो नाम देवतावरोधिनी सा मेऽमुमादिदमवरुन्धां तस्यै स्वाहा प्रज्ञा नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धातस्यै स्वाहेत्यथ धूमगन्धं प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रघ्रज्यार्थ व वीत दूतं वा प्रहिणुयाल्लभते हैव ॥२ ।। II. अथ atha, now ; अत: atah hence, therefore ; एकधन अवरोधनम् एक eka, one, the only, real ; धन dhana wealth, treasure एकधन ekadlhans, life, vital energies; अवरोधनम् avarodhanam, collecting. gathering, concentrating and making strong and healthy ; यद् yad, if ; एकधनम् ekadhanam, life; अभिध्यायात् abhidhyayat would think of (collecting or making healthy and etrong) atuhTEOH kaurņamâsyâm, on a full-moon day : at vâ, or ; WATURUTH amâvîsyâm. on the new-moon day ; वा va or ; शुद्धपक्षे uddhapakse, in the bright fortnight; वा va, or in the other (the dark fortnight) ; पुण्ये punye, on an auspicious, नक्षत्रे naksatre, on the position of a star ; ( you when the star's position is favourable to the perforiner); अग्निम् agnim, fire ; उपसमाधाय upasamadhaya, having placed well according to form near him ; परिसमूह्य parisamuhya, having swept the ground round; oftenü paristîrya, having spread the darbha grass sticks and blades round it : पर्युक्ष्य paryuksya, having sprinkled water round ; उत्पूय utpaya, having sanctified the ghoe by the PTA FART pavanasanskâra ; aux daksinam, the right ; जानु janu, knee; पाच्य Achya, dropping down (the leg being on the calf and the heel touching the hip; while the left knee being bent and raised the foot being flat on the ground.); Ę au sruveņa, with a sacrificial utensil : वा va, Gr; चमसेन chamasena, with a spoon; वा va, or ; कंसेन kavsena, or with a bronze or brass utensil ; at vâ, or; Pat: etkḥ, these ; WIFITrit: âjyâhutiḥ oblations of ghee ; जुहोति juhoti, should offer to fire ; वाङनाम van nama, called "vak," ; देवता devata, goddess, अवरोधिनी avarodhini, the attainer ; सा sa, she ; मे me, for me ; अमुष्मात_ anusmat, from him ; इदम् idam, this; अवरुधाम avarun- ·CHAPTER 11. 2 23 dhâm, may attain ; nod tasyai, to her; Fatet svâhâu, I ofter, let her take. siulata prâņo ņâma, called Prâņa ; cant devatâ, de ty ; tariferat avarodhivî, attainer ; ET sâ, she (here he); À me, for me ; an amuşmât, from him; . idam, this ; *GUTH, avarundham, may attain; nei tasyai, to her i. e. to him; FUTET svâhâ, I offer, let her or him accept it ; 79:ATH chaksuḥ nâma, called chakşu ; cant devatâ, the deity ; malfait avarodbini, attainer ; FT sâ, she; # nie, for me; gramuşmât, from him; Chidam, this; la trUTH avarundbâm, may attain; ad tasyai, to her ; FATET svâbâ, I offer ; h_ śrotram, ear ; FH nâma, called ; cant devata, deity ; verifunt avarodhini, attainer ; AT sâ, she; À me, for me; wythig amusinât, from bim ; Cidain, this; 4a5FUTH a varundhâm, may attain ; ad tasyai, to her; fatet svâbâ, I offer; ha: manaḥ mind ; la nâma, called ; aunt devatâ, deity ; ach fuait avarodbinî, attainer at sâu, that, it, (she); À me, for me; guaraamusmât, from bim ; &#_idam, this; FUTH avarundhâm, may attain; ne tasyai, to that; fatet svâbân, I ofter : 471 prajña, intelligence; ATA nâma, called ; at de vatâ, deity; wastforft avarodhinî, the attainer ; 7 sâ, she ; À me, for me ; quia amuşmât, from him ; GH_idam this ; Warta avarundhâm, may attain ; de tasyai, to her; Fatt svâhâ, I offer ; fa iti, so the grâhâ or offering verses ; 44 atha, then ; ATUH dhûmagandbam, the smell of the smoke ; afetara prajighrâyn, having smelti ru ajya, of gheo (that remains after offering); ta lepena, with the ointment; weifa angani, the limbs ; ugrayau anuvimrijya, having applied to and rubbed; ayn: vâcham yamaḥ, with a control over the speech, in silence, guara abhipravrajya, leaving the place and going out some where ; # artham, the thing desired; ana bruvíta, should declare ; gan dùtam, a messenger ; ut vå, or ; afegua prahiņuyât, should sepd; FHã labbate, obtaing gha, indeed, surely, certainly ; va eva, very, as a rule. II. Now as to the control of breath (vital air). Let one meditate on the vital air; on the full moon or new moon day, or on a day in the bright half of a month, or any other day when there is an auspicious star, having established fire, swept the ground, covered it with the darbha grass, sprinkled water on it, having purified ghee and bending the right knee, he offers ghee oblations with a ladle, a spoon or a cup made of bell-metal or wood. Speech is the deity who accomplishes all desires; let it accomplish my desire from him ; let this (offering) be acceptable to it; vital air is the deity who accomplishes all desires, let it accomplish my desire from him ; let this offering be acceptable to it. The eye ig ·24 KAUSITAKI UPANISAT the deity who accomplishes all desires ; let it accomplish my desire from him; let this offering be acceptable to it. The ear is the deity who accomplishes all desires ; let it accomplish my desire from him ; let this offering be acceptable to it. Mind is the deity who accomplishes all desires ; let it accomplish my desire from bim, let this offering be acceptable to it. Intelligence is the deity who accomplishes all desires ; let it accomplish my desire froin him, let this offering be acceptable to it. Having inhaled the odour arising from the smoke, having rubbed his body with the clarified butter and having gone out and controlling his speech, let him mention bis object or send a massenger ; he shall certainly get it. Commentary, The present verse describes the control of the vital' air. The word used in the text is 'ekadhana' which means 'sole wealth'; there cannot be better wealth than life or vital air as is said 'प्राणांस्तु सततंर हारैरपि धनैरपि' "let one protect life always in preference to wives and wealth.” In order to achieve control over the breath, one should always medidate on it. He should make offerings of ghee in the fire with a ladle, spoon or cup with the accompauiment of the verses given in the text on a new moon or full moon day or on any day in the bright half of a month or any day having some auspicious star, after the establishment of fire, purilication of the sacrificial ground and clarification of butter. There are six verses which are addressed to the deities presiding over the organs which are speech, the vital air, the eye, the ear, the mind and the iutelligence. If a person having certain desires, porforms the homa, smells the sweet smell ofthe smoke, besmears his body with ghee, goes silently and expresses his desire, or sends a messenger with that object to a distaut place to the person who has to accomplish his desire, he shall have it certainly fullfilled. अथातो दैव स्मरो यस्य प्रियो वभूषेद्यस्यै वा एषां तेषामेवैकस्मिन्पर्वण्यग्निमु. पसमाधायैतयैवायतता भज्याहुतीजुहोति वाचं ते मयि जुहोम्यसौ स्वाहा प्राणं ते मयि जुहोम्यसौ स्वाहा चक्षु स्ते माय जुहोम्यसौ स्वाहा भो ते मयि जुहोम्यसो स्वाहा मनस्ते मयि जुहोम्यसा स्वाहा प्रक्षां ते मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्ध प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽमिप्रव्रज्य संस्पर्शजिगिमिषेदपि वातादा संभाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्यात् ॥३॥ III r4 atha, uow; WA: alah, then; ta: daivah, to be accomplished through the deities, vâk etc; #: smaral, desire; yasya, to whom, to any man ·VHAPTER II. 3. 26 to to On forer: priyaḥ, dear ; बुभूपेत् bubh ûşet, would desire to to become ; ut yasyai, to whom, any woman; à vai, verily ; QUIA eşâm, these, (to kings, &c.}; à vai yes, verily ; aung teşâm, to those (to Agni, &c); va eva, only ; Defehy ekasmin, on some ; va fu parvaņi, good or auspicious occasion ; ufa agnim, fire ; HATUTA upasamâdhầya, having placed; CAUT etayâ, by this, by the same; va eva, indeed; wat âv și tâ, by the repetition of functions; Tat: etâḥ, these ; fugat: âjyâhutîh, oblations of ghee ; golfa juhoti, offers ; arah vâcham, speech ; à te, thine; Afu mayi, in myself; grifo juhomi, I offer ; Wat asau, that, I, or that desire; FEIET svâhâ, I offer ; ATUH life, breath ; à té, (in him who is) thine ; Afy mayi, in myself ; FETA juhomi, 1 offer ; vel asau, that, I, that desire ; Farel svåhå I offer ; : chakṣuḥ, sight ; à te, thine ; Ara mayi, in me; gali juhomi, I offer; we agau that, I, that desire ; FATET Svâhâ, I offer ; EA śrotram, ear ; ñ te, thine ; for mayi, in me ; JETA jubomi, I offer ; etasau, that, I, that desire ; Fairt svâbâ I offer ; HA: manaḥ, mind; À te, thine; fu mayi, in me GEITA juhomi, I offer; et asau, that, I, desire ; FAIRT svâhâ, I offer ; TIH, prajñâm, knowledge, reason ; À te, thine ; ufu mayi, in me; JEIH juhomi, I offer ; zat asau, that, I, desire ; FIET gvâhâ, I offer ; sfâ iti, so ; the offering verses, or having thus offered; yr atha, then, ya dhûma, of the smoke ; TTH gandham, smell ; oferty prajighrâyn, having smelt; âjya, of ghee ; ma lepena, by the ointment; wa angani, parts of the -body; grazie apuvimțijya, having besmeared with and rubbed; ADA: vâchamyamaḥ, with a control over his speech, in silence ; abhipravrajya, having left the place and walked outside ; seadh sansparşam, contact; ferida jigamişet, should try to come in (contact); ufo api, or, else ; amarg vâ tâd, with the wind ; af vâ, or ; Furu: sambhâşamâuṇaḥ, talking; farg a tişthet, should stand ; fera: priyaḥ, dear ; & ha, surely ; ta eva, indeed ; wafa bhavati, he becomes ; Facfra smaranti, they think of, remember; WEATA asmât, of him ; Fin syât, is. III. Now as to desires to be accomplished by the gods; if one wishes to be favourite of any male or any female or of the males or the females, let him make these ghee offerings after the estab, lishment of fire and having swept similarly on any parva day: • I offer thy speech in myself ; let my desire be accomplished.” • I offer thy vital air in myself ; let my desire be accomplished." “ I offer thy eye in myself ; let my desire be accomplished.”

·26 KAUSITAKI UPANISAT. " I offer thy ear in myself; let my desire be accomplished." " I offer thy mind in myself ; let my desire be accomplished." " I offer thy intelligence in myself ; let my desire be accomplished." After inhaling the odour of the smoke, having besmeared the body with ghee and having gone tongue-tied, let him desire to go in contact (with his desired object) or stand talking towards the wind, he certainly becomes favourite and people surely remember him. Commentary. The present verse describes the mode by which one can achieve his desires by means of the favour of the gods. If one wishes to be favourite of any particular individual or individuals in general whether male or female, he shall make the ghee offerings in the fire on the auspicious days mentioned in verse and in the same way as mentioned therein with the accompaniment of the verses given in the present verse. The word parva which means auspicious day including the full and new moon days, is used here. Swâbân bas been translated by me as 'let my desire be accomplished in accordance with the commentary of Sankarananda. It means 'wellcome', 'hail'. If a worshipper performs the homa in the manner de cribed here after inhaling the smoke of the fire, besmearing his body with the ghee of the sacrifice and going silently forward to touch the object in view or to converse with the wind so that the latter may take his inessage, his object shall be accomplished, and he shall become popular अथातः सायमनं प्रातर्दनमांतर मग्निहोत्रमितिचाऽऽचक्षते यावद्ध पुरुषो भाषते न तावत्प्राणितु शक्नोति प्राणंतदा वाचिजुहोति यावढे पुरुषः प्राणितिनतावद्भाषितु शक्नोतिवाचं तदाप्राणेजुहोति । एतेअनंते अमृताहुती जाग्रञ्च स्वपंश्च संततमव्यव च्छिन्नं जुवत्यथहोया अन्या आहुतयोऽन्तवत्यस्ताः कर्ममय्योहि भवंत्येतद्धवैपूर्वे विद्वांसोऽग्निहोत्र नजुहवांचक्रु : उक्थं ब्रह्मेति ह स्माहशुष्कभृङ्गारस्तगित्युपासीत सर्वाणि हास्मै भूतानि श्रेष्ठ्याया भ्यर्च्यन्ते तद्यजुरित्युपासीत सर्वाणि हास्मै भूतानि श्रेषठ्याय युज्यन्ते तत्सामेत्युपासीत सर्वाणि हास्मै भूतानि श्रेषठ्याय सन्नमन्ते तच्छ्रीरित्युपासीत तद्यश इत्युपासीत तत्तेज इत्युपासीत तद्यथतच्छस्त्राणां श्रीमत्तमं यशस्वितमं तेजस्वितमं भवति तथो एवैवं भूतानां श्रीमत्तमो यशस्वितमस्तेजस्वितमो भवति तमेतमैष्टकं कर्ममयमात्मानमध्वयुः संस्करोति तस्मिन्यजुर्मयं प्रवयति यजुर्मय ऋङमयं होत अङ्मये साममुद्गाता स एप सर्वस्य त्रयीविद्याया प्रात्मैप उ एवास्यात्मातदात्मा भवति य एवं वेद ॥४॥ KHANDA IV अथ atha, now ; अतः atah, hence ; सांयमनम saniyamanam, about the self-conbrol; प्रातदनम pratardanam, instituted by Pratardana the son of Divadåsa.

·CHAPTER II, 3. 27 à UMTH @ntaram, the internal; factsh_agnihotram, the vow of fire worship. Agnihotra sa iti, so; cha, and, also ; ae âchakşate, they call, ata yêvad, as long as ; à vai, indeed ; 964: puruṣaḥ, a man ; Arad bhâşate, speaks ; # na, not; mira tâvat, so long; fuqa, prâạitum, to breathe (equally well); Taifa saknoti, is able ; Frus prâņam. breath; nai tadâ, ther, all the while; afa vâchi, to speech ; Jelfa juboti, offers. utaq yâvat, as long as; à vai, truly; 964: puruṣaḥ, a man ; sfufà prâạiti, breathes ; na, not; aran tâvat, so long, uiroga bhân șitum, to speak; Taifa saknoti, is able ; ATEH vâcham, speech ; agt tadâ, then, all the while; tiu prâne, to breath ; Taifa juboti, offers, pà ete, these two these two (speech and breath); pard auante, endless ; in amiſta, immortal ; ignit âhutî, two oblations ; Alun jâgrat, waking ; a cha, and. Ferga stapan, sleeping ; a cha. and ; Hana santatam, always ; vouafo FH avyavachchhinnam, without ceasing. yaifa juhoti, offers; v atha, and ; at yâḥ, which ; : anyâḥ, other , igau: âhutayaḥ, oblations; vinara: antavatyah, having an end. M: tâḥ, those ; FH hea: karmamayyah, consisting of work ; Hafrat bhavanti, are ; paa etat, this ; & ba, indeed; vai, verily ; gana pûrve, the ancients ; fagia: vidvâmsaḥ, those who knew; MARTA agnihotram, offering to fire ; a na, not ; ugais: juhuvâmchakruh, did not perform (offering); 144H_uktham, life, breath ; ac brahma, Brahman ; fiti, so ; & ha, indeed ; FAR sma âha, said ; TTFR: suskabhộingafaḥ, the sage ; Suşkabhringâra ; ag tad, that, (ukh tha) wafa şigiti, as Rik; Eureita upâsîta, shoula meditate on ; waffu sarvâņi, all; 7 ha, indeed ; FÀ asmai, this man; nita bbûtâni, creatures ; horu śraisthầya, as the best ; azami abyarchante, praise ; na, tad, that (uktha) ; 49:fa yajuḥ, as Yajus ; guretat upâsîta, should meditate on ; Hetru sarvâņi, all ; 7 ha, in need ; fi asmai, to this man ; alfa bhûtâui, beings, creatures ; thyânya, as the best ; you yujyante, become joined to. na tat, that; (JHUA ) Ellesfa Sâma ; fa iti, as sâina ; Jareita upâsîta, should meditate upon ; Haffu Barvâņi, all; ha, indeed, wÀ asmai, to him ; nfa bhûtâni, beings; and graişthyâya, as the best. Titra sanuamante, bow down at; 342 uktha ; ot: śrîh, wealth, beauty, might; sa iti, ay, gareta upâsîta, should meditate upon ; upon; ac ng tad, that; 41: yaśaḥ, glory; ta iti, as; greita upâsîta, should meditate ; n tat, that ; qa: tejah, splendour, fa iti, as ; gureita upâcîta, should meditate on; na, tad, then, in that case; yo yathâ, as; vara etat, this, (bow); Tarot sastrânâm, of weapons; NATIHA śrîmtatamam, the mightiest; यशस्वितमम yasasvi. tamam, the most glorious; Qafeanna tejasvitamam; most splendid wafat bhavati, is; aut tatha, in the same way; 3 u, also; vaeva, verily, only ; TAA evam, this, thus; façre vidvân, knowing; FTA sarveşêm, of alls hath bhutanâm, of the creatures; DAFIA: érimattamah, the श्रेष्ठयाय srais- ·28 KAUSITAKI UPANISAT. yam, the mightiest; TTIERA: yasasvitamaḥ, the most glorious; à afrada: tejasvitamaḥ, the splendid. Hafa bhavati, becomes. Ne tam, that (uktha or pràņa); TGH etam, this (breath in the mouth); dennaistakam, that fire in the altar of bricks; HH4H karmamayam, that consisting of work; UCHTTA âtmânam, himself; vene adhvaryuḥ, the Adhvaryu; Benifa samskaroti, purifles, conceives; afery tasmin, in that; TATA yajurmayajuḥ portion ; haufà pravayati, weaves; ugha yajurmaye in the yajuḥ portion; #SAUH ſinmayam, the rik portion ; star hotân, the hotři ; #hì sinmaye, in the pik portion; HTHHUH sâma mayam, the sama portion; Inai udgâtâ, the udgå tội; #: saḥ, that prâņa; ta: eṣaḥ, this breath; card sarvasyai, of all; Tulfaat: trayîvidyâyâḥ, of the knowledge of three kinds i. c., rik, yajuh, sâma; WATâtiâ, self; v esaḥ this, breath ; 3 u, also; ta eva, only; i asyâ, of this; ATâtinâ, self; tag etad, this; VRAT â tmâ, the self in the form of vital breath. Hafa bhavati, becomes. : yaḥ, who; ta evam, thus; at veda, kuows. IV. Now as to self-restraint practised by Pratardana and which they call internal Agnihottra. As long as a person speaks, so long he can not breathe ; then he sacrifices breath în speech. As long as a person breathes, so long he cannot speak; then he sacrifices speech in the breath. One continuously and uninterruptedly offers these everlasting and immortal offerings, while awake or sleeping; those other offerings which have an end verily consist of ceremonies. The ancients certainly knowing this did not perform the Agnihottra. •Uktha is Brahma' said Suşkabhringâra ; let one meditate upon it as a Rik verse, all the created beings will certainly worship him as the best; let him meditate upon it as a Yaju verse, all the created beings will certainly join with him as the best ; let him meditate upon it as it as a Sûma verse, all the created beings will certainly bow before him as the best. Let him meditate upon it as fortune, let him meditate upon it as glory, let him meditate upon it as splendour. Just as it is the most glorious, inost renowned and most splendid of the weapons so does one who knows it, become most glorious, most renowned and most splendid of all the created beings. The Adwaryu priest priest purifies the purifies the soul which is this (vital air) consisting of ceremonies and belonging to the bricks ·CHAPTER II, 5. 29 (of the altar); in it he weaves what consists of the Yaju ; the hotû weaves what consists of the rik in the yaju and the udgâ tâ weaves what consists of the sama in what consists of the rik. It is the soul of three-fold knowledge ; it is the soul of it. One who understands it becomes Self. Commentary, The verse describes the self-control which was practised by Pratardana, a sage. It is called internal Agnihottra. It consists in the restraint of speech and vital air (breath). It is constantly practised in natural course When one holds his tongue; the action of expiration is increased; while one speaks the action of expiration is diminished. This function of the bodily organs is called a sacrifice in the ritualistic terminlogy. In this view of Pratardana; the ancient sages. knowing the importance of this self restraint gave up the external Agnihottra consisting of ghee oblations to the fire god and took to the practice of the restraint of speech or breath. In other editions another verse commences. The view of Śuşkabhringâ ra another sage is that an uktha a Vedic song is Brahma ; 'uktha' is also used for 'breath' in the secondary sense. One should meditate on the vital air consi dering it to be a rik, jajus or sama verse, he will certainly achieve greatness on so doing. The verse explains the result achieved by the worshipper with an illustration; just as a sastra a Vedic poetical song is best of all, so is one who understands the mystery, best of all the beings. Here in the text is used the 'word' sastra which means a Vedic song and also a weapon ; Sankarananda has taken the word in the text in the latter sense. According, ly the chief priest called adhvaryu purifies the uktha which is called 'soul' or ‘self in the text; it is ceremonial and belongs to the sacrificial altar; he is therein helped by the hotâ priest who makes offerings with the yajus verses and the udagtri priest who sings songs from the Sâmaveda. Uktha is, therefore, the essence of the Vedic learning and vital air is the essence of it. The fruit that accrues to one who understands the mystery is that he becomes liberated from the worldy bord and merges into Self. There is a play on the word Åtmâ' in the text. I am अथातः सर्वजितः कौषीतकरीएयु पासनानि भवन्ति यज्ञोपवीतं कृत्वाप आचम्य त्रिरुदपात्र प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत घर्गोऽसि पाप्मानं मे पृधीत्येतयैवाघृता मध्ये सन्तमुर्गोऽसि पाप्मानं म उद धीत्येतयैवाघृतास्तं यंत संवोऽसि पाप्मानं मे संघृधीति यदहोरात्राभ्यां पापं करोति संत ङ्क्ते । अथ मासि मास्यमावास्यायां पश्चाचन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवाघृता हरित- तणाभ्यां वाक् प्रत्यस्यति यत्ते सुसीम हदयमधिचन्द्रमसि भितम् ॥ तेनामृतत्व.

·30 KAUSITAKI UPANISAT. स्येशाने माहं पोत्रमघं रुदमिति न हास्मात्पूर्वाः प्रजाः प्रेतीति नु जातपुत्रस्याथाजा- तपुत्रस्याहऽऽप्यायस्व समेतु ते सन्ते पयांसि समुयन्तु वाजाः॥ यमादित्या अंशुमाप्याययन्तीन्त्येतास्तिस्त्र ऋचो जपित्वा मास्माकं प्राणेन प्रजया पशुभिरा. प्याययिष्ठायोऽस्मानद्वष्टि यंच वयं द्विष्मस्तस्यप्राणेनप्रजयापशुभिराप्यायस्वेति देवीमावृतमावर्त श्रादित्यस्यावृतमन्वावर्त इति दक्षिणं वाहुमन्वावर्तते ॥ ५ ॥ II 5. nu atha, now; WA: ataḥ, therefore; ta'fra: sarvajitaḥ, of the all conquering; कौषीतके kausitakeh, of kausitaki, the son of kusitaka; त्रीणि trini, three; उपासनानि upāsanini, kinds of meditation; भवन्ति bharanti, there are; यज्ञोपवीतम_ yajiopa. vitam, the sacred cord or thread ; कृत्वा kritva, wearing. अपः apah water; आचम्य âchamya, taking (thrice); fa: triḥ, thrice; JEYTH_udapâ tram, the water-cup. प्रसिच्य prasichya, having sprinkled ; उद्यन्तम_udyantam, rising; आदित्यम_ adityam, the sun ; उपतिष्ठत uratisthet, he would worship; वर्ग: vargah, the deliverer ; असि asi, thou art; पाप्मानम papmanam, sin; मे me, my; बृङधि vrindhi, destroy, remove, deliver me from; इति iti, so; एतया etaya, in this (way); एव eva, exactly ; su içmt âvritâ, in way ; pret madhye, in the middle (of the day); सन्तम_ sautam, (the sun) which is, being; उद् ud, the highest; वर्ग vargah, the deliverer, ufa asi, art; CHIAH pâpinânam, sin; À me my; & fu udvşindhi, deliver highly (from sin,) इति iti, so; एतया etaya, in this (way); एव eva, exactly; श्रावृता Arrita, in the way ; अस्तम astam, setting; यन्तम_yan tam, going to; संवर्ग: sanvargah, the full deliverer; असि asi, art; पाप्मानम papmānam, sin; मे me, my ; संवृधि samvrindhi, deliver me fully from sin. इति iti, so; यद् yad, whatever; अहोरत्राभ्याम_ahoratrabhyum, by day and night. पापम_papam, sin. करोति karoti, cominits, सम_sam, well, fully; तद् tad, that; वृक्त vrinkte, removes, अथ atha, then; मासि masi, मासि masi,every month; अमावास्यायाम amavasyayam, at the time of new-moon; पश्चात paschit, behind to the west; चन्द्रमसम_ chandramasam, the moon; दृश्यमानम_drisyaminim, that is sun ; उपतिष्टेत upatiştheta, should worship; entant etayâ, in this; ta eva, exactly; uigat â vșitâ, in this way. हरित harita, green; तृणाभ्याम_ rina bhyam, with two blac of grass; वाक्_vak, speech, verse; प्रत्यस्यति pratyasyati, throws at, sends forth to; यत yab, which; ते te, thy; सुसीमम susi mam, beautiful, gentle, with good border; हदयम_hridayam, heart; अधि adhi, in ; चन्द्रमसि chandramasi in the moon. श्रितम sritam, abiding;ña teua, by, through (that hoart) wyrafa amţitalvasya, of immortality; ईशाने isane, O! mistress;मा ma, let not, should not; अहम_aham, me, I. oth pautram, of children; Van agham, sin ; 567_ rudam, weep for; sfat iti, so the verse; a na, not; ha, and, indeed, verily; WFATA asmât, from this; पूर्वाः purvab, prior, अस्मात पूर्वाः before this; पूर्वाः before this; प्रजाः prajāh, children; प्रेति praiti, die (s). रति iii, so, thus; नु nu indeed; जातपुत्रस्य jataputrasya, ·CHAPTER II, 6. 31 not of him who has a son already; nu atha, now; HANGETE ajâta putrasya, of him who has got no son as yet, maiuES âpyayâsva, increase; HAC Bametu, may come, may go ; à te, in thee, to thee; HH sam, well ; à te, thy; wife payânsi , juices; F sam, well; 3 11, also; 4-g yantu, may go; at vâjâ, to my children living on food, yam, which food, JH yam, which steret: âdityaḥ, the Âdittyas ; wa asum, ray; aturalari âpyâyanti, gladden, sfâ iti, so, thus ; TAT: etâb, these; faa: tisraḥ, three; #7: pichah, Riks; afarat japitva, having repeated, AT mâ, not; अस्माकम_ asma kam, our; प्राणेन prâņena, by breath ; GAAT prajaya, by children; ayfa: pasubhiḥ, by cattle ; (a) dicere fagt: âpyâyayisthâḥ (ma) do enrich, increase Your enemies); a: yaḥ, who; yurg, asmân, us; fe dvesti, bates ; H yam, whom; a cha, and; QUA vayam, we; fata: dvişmaḥ, bate; ara tasya, by his; da prânena, by breath; 44T prajayâ, by children; ft: paśubhiḥ, by cattle; FITTITE âpyâyayasva, increase ; sa iti, so, thus; dalla daivim, divine; saa âvệitam, revolution, turn; wrañ âvarte, I turn, I initiate; ulferufi adityasya, of Âditya ; męca âvșitam, turn, revolution; waren anvâvarte, I return ; sfâ iti, so with these verses; afua daksiņam, right; 415+ bâbum, hands, arm; Wanadai anvâvortate, lets it go after the repetition of the mantras (is over). V. Now there are three modes of worship according to the all conquering Kausitaki ; having put on the sacred thread, sipped water and sprinkled water on the water-vessel three times, let him worship the rising sun (addressing) " thou art a relinquisher, remove my sin.” In the same way when he is in the mid-heaven “tbou art relinquisher, remove my sin thoroughly”; in the same manner, when he is setting " thou art relinquisher, remove my sin radically." He wipes off thoroughly whatever sin one commits during the day and night. Now in every month on the new moon day when the moon is visible in the west, in the same way, with the green grass, he delivers his speech " as thy fair heart rests in the moon, therefore, O 1 Lord of immortality, may I not weep for the sin of my children." Certainly his progeny born does not predecease him, when born to him. Now as to one who has no progeny born“ increase and get united with thee ""let milk be united with thee, let food (in the ·32 KAUSITAKI UPANISAT. forin of offering) be united " " which ray the sun nourishes”, (let him), having told these verses on a rosary (say,) 'do not nourish with our life, offering and cattle (but) nourish with the life, offering and cattle of those who hate us and those whom we hate. I turn the divine circle, I turn round the circle of the sun.' He thus turns round the right hand. Commentary. There are three kinds of worship according to Kausitaki; the first kind consists in having the ceremony of the sacred thread performed; then having sipped the holy water and sprinkled the water vessel with water by means of the kusa grass, the worshipper worships the sun in the morning, moon and evening with the appropriate verses given in the text, praying for remission of the sins committed by him either during the day or the night. The second mode of worship consists in the performance of the same kind of ceremony every month on the new moon day or when she is visible in the western horizon with the green sprouts of the durbla grass addressing her “ thy (or my heart is in the moon, let me, therefore, 0! queen of immortality, not weep for the children, let them not die before.” This is in case when children are born. When one has no children born to him, he shall repeat the following verses on a rosary. “ May thou O ! Soma, increase, let the manly power from all sides get united with thee ; may thou give us food." Rigveda I. 91-16 ; ix. 31. 4. May the milk, the food and manly power get united with the killer of the enemies; 01 Soma being thus nourished accept the offering for the immortality in heaven.” Rigveda I. 96. 18. The thiri verse is a quotation from the Taittîriya Samhita II. 3. 5. 3 aud II. 4. 14. 1. The same is quoted in Tailttiriya Brâhmaņa III. 1. 3. 1. “She becomes new and new every day, being her digits nourished by the sun's rays.” After this the worshipper prays to the moon not to kill him, his children and cattle but to kill his enemy, his children and cattle. He then calls it the divine or the sun's circle and moves round his right hand. In the Bibliotheca edition this verse is divided unto two; we have further another reading which runs thus : FURITENUTİQUAY Ugnitqmaut vaa'a विद्वानतयैवावृतोदित्यमुपतिष्ठते यदहोरात्राभ्यांपापंकरोतिसंतद्वक्त “ Whatever sin he committed during the day and night he removes. Similarly knowing it, by worshiping the sun in this manner, he removes whatever sin which he coin mits during the day and night.

·CHAPTER II. 6 3 ॥ eva, अथ पौर्णमास्यां पुरस्ताञ्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवाघृता सोमो राजासि विचक्षणः पञ्चमुखोऽसि प्रजापतिर्ब्राह्मणस्त एक मुखं तेन मुखेन राज्ञोऽसि तेन मुखेन मामन्नादं कुरु ॥राजा त एकं मुखं तेन मुखेन विशोऽत्सि तेनैव मुखेन मामन्नाद कुरु ।। श्येनस्त एकं मुखं तेन मुखेन पक्षिणोऽसि तेन मुखेन मामन्नादं कुरु ॥ अग्नि- ष्ठ एकं मुखं तेन मुखेनेमं लोकमत्सि तेन मुखेन मामन्नादं कुरु ॥ त्वयि पञ्चमं मुखं तेन मुखेन सर्वाणि भूतान्यत्सि तेन मुखेन मामन्नादं कुरु ॥ मास्माकं प्राणेन प्रजया पशुभिरवक्षेष्ठा योऽस्मान्द्रष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिरव. क्षीयस्वेति दैवीमावृतमावर्त श्रादित्यस्यापूत मन्वावर्त इति दक्षिणं बाहुम- न्वावर्तते ॥ अथ संवेश्यञ्जयायै हृदयमभिमृशेत् ॥ यत्ते सुसीमे हृदये हितमन्तः प्रजापतौ मन्येऽहं मां तद्विद्वासं माई तेन पौत्रमघं रूदमिति न हास्मात्पूर्वाः प्रेजाःप्रति ॥६॥ II 6. अथ atha, now; पौर्णमास्याम_paurnamāsyam, on a full-moon day. पुरस्तात् pura. stat, in front; चन्द्रमसम_ chandramasam, the moon; दृश्यमानम् drisyamānam, appearing, that is seen; उपतिष्ठेत upatistheta, should worship; एतया etaya, in this; एव exactly, just; श्रावृता avrita, in the way (with the repetition of this); सोम somab, the moon; राजा Taja, shining, resplendent; असि asi,' thou art; विचरण: vicbaksanab, skilful , wise ; पंचमुखः paricha-mukhab, five-mouthed; असि asi, art; प्रजापति : prajapatih lord of creatures, ब्राह्मण brahmana, Brahmana; ते te, thy; एकम_ekam, one; मुखम_ mukham, mouth; तेन tena, by that; मुखेन mukhena, by mouth; राज्ञः rajñaḥ, the members of the kingly race, kşıtriyas; ufro atsi, thou eatest; तेन tena, by that, मुखेन mukhena, by mouth; माम् mam, me; अनादम् annadam, eater of food ; 76 kuru, make; to râjâ, king a kşatriya; a te, thy; एकम् ekam, one;मुखम् mukham, mouth; तेन tena, by that; मुखेन mukhena, by nmouth; विश: visah, people, raisyas. ; अत्सि atsi, eatest; तेन tena, by that; मुखेन mukhena, by mouth; माम् mam, me; प्रवादम् annadam, eater of food ; कुरु kuru, make; श्येनः syenah, a hawk; ते te, thy; एकम् ekam, one; मुखं mukham, mouth ; ata tena, by that; मुखेन mukhena, by mouth; oferu: pakşiņa”, birds; अत्सि atsi, thou eatest; तेन tena, by that; मुखेन mukhena, by mouth; माम् mam, me; अन्नादम. annadam, eater of food ; कुरु kuru, make; अग्निः agnih, fire; ते te, thy; एकम_ ekam, one; मुखम_ mukham, mouth; तेन tena, by that; मुखेन mukhena, by mouth; इमम imam, this ,लोकम_ lokam, world; अल्सि atsi, thou eatest; तेन tena, by that ; मुखेन mukhena, by mouth; माम_mam, me; अन्नादम_annadami eater of food ; कुरु kuru, make; त्वयि tvayi, in thee; पञ्चमम pafichamamm, fifth; मुखं mukbam, mouth; तेन tena, by that; मुखे mukhena, by mouth; सर्वाणि sarvani, all; भूतानि bhatani, creatures; अस्मि atsi, thou eatesb; सन tena, by that;मुखेन mukhena, by mouth; माम_mam, me; अन्नादम annadam, eater of food; कुरु kuru, make; मा ma, do nob; अस्माकम_asmakam, ·34 KAUSITAKI UPANISAT. our (by); ATUA prânena, by breath; THAT prajayâ, by children; qfar: paśubhiḥ, by cattle; (HT) Egt: avakşesthåh, destroy (do not); a: yaḥ, who USHTC Asmân, us; a fe dvesti, hates; Ja yam, whom; a cha, and; 298 vayam, we; fao: dvişniaḥ, bate; atu tasya, bis (by); ATŪa prâņena, by life, breath; forent prajayî, by children; aya: pasubhiḥ, by cattle; Wiar avaksiyasva, destroy; sfa iti, so, thus; tatu, daivîm, divine; Una avřitam, turn, revolution; wan êrarte, meditate, turn; free Adityasya, of the sun; waar. Âvritam, tuin, revolution; walan anvâvarte, I follow, return ; sfâ iti, with these mutterings; afauh dakşıņam, right; arga bahum, arm ; raraaa anvävartale, he turns round, having raised, it lets it go down ; YU atha, then; gut samvesyan, sitting by the side of his wife); fruid jâyâyai, of his wife; um hridayam, heart (breast); uida abbimțiset, should stroke, should touch, should move his band over; uyat, which; à te, thy (into); geta eusîme, O! beautiful one, or in (thy) beautiful (heart); eo lțidaye, in heart; fera bitam, the nectar, the immortal joy ; va: antal, within (thy heart); foreni prajapatau, in the heart ( which is the protector or source of offspring), or through prajapati, through the creator of children i.e. through myself; had manye deem; 46 abam, I ; ag tad, that; fagier vid vânsam, as a knower of that; Na lepa, thai (truth); EH aham I ; At mâ, should not, may not; at pautram, about children; man agham, misfortune, sin; 5C# rudam, (should I not, may I not) weep, fall into sorrow; gta ivi, so thus; a na not; & ha, indeed ; utha gat: asmat pûrvâḥ, before him, during his lifetime ; YHT: prajah children ; a fa praiti, die; sa iti, thus, VI. Now on the full moon day when the moon is visible in the eastern sky, let him worship her in the same way (saying) “thou art Soma, king, clever and five-headed. Thou art the Lord of the universe. A Brahmana is one of thy mouths, with that mouth thou eatest the kings : make me with that mouth an eater of food. king is one of thy mouths; with that mouth thou eatest the Vaisyas : make me with that mouth an eater of food. A hawk is one of thy mouths ; with that mouth thou eatest the birds ; make me with that mouth an eater of food. Fire is one of thy mouths ; with that mouth thou eatest this world : make me with that mouth an eater of food. In thee, thou hast the fifth mouth with that mouth thou eatest the entire created beings : make me with that mouth au eater of food. Do not destroy our life, offer- ;

·CHAPTER II. 7 35 ing and cattle but destroy the life, offering and cattle of those who hate us and those whom we hate. I turn the divine circle, I turn round the circle of the sun." He thus turns round the right hand. Now when one is desirous to go to his wife, he shall touch her breast (saying) “ As in thy well-defined heart there is concealed bliss by the Lord of the universe, which I think I know, may I, therefore, not weep for the sin of my children? His children do not die before him. Commentary. In the present verse, the third method of worship according to Kausitaki is described. It consists in the worship of the moon on the full moon day. It may be mentioned here that in the Sanscrit mythology the moon is male, but in the Greek and Roman mythologies she is female. She must be, therefore, addressed “thou art Soma and King, thou hast five mouths. All the phases, or mouths as they are called in the texts, are the eaters and destroyers of the universe, and they are invoked by the worshipper to help him in eating his food. Ultimately, the verse ends with the same sentence as it is in the concluding part of the preceding verse. In the Bibliotheca Indica edition another verse commences; in this edition there is a different reading which runs as follows :- यत्तेसुसीमे हदये श्रितमंतः प्रजापतौ तेनामृतत्वस्येशानेमात्य पुत्रमघंनिगा इति नह्यस्याः पूर्वाः प्रर्जाः प्रेतीति "Because in thy benutiful bosom is placed inside by the Lord of the universe, thou art, therefore, mistress of immortality, mayst thou never get sorrow for children." No children die before her. अथ प्रोग्यायन् पुत्रस्य मूर्धानमभिमृशेत् ॥ अङ्गादङ्गात्संभवसि हृदयाधिजायसे। आत्मा त्वंपुत्रमाऽऽविथस जीव शरदः शतम् ॥ असाविति नामास्य गृह्णाति । अश्मा भव परशुभव हिरण्यमस्तृतं भव । तेजो वै पुत्रनामासि स जीव शरदः शतम् ॥ असाविति नामास्य गृह्णाति । येन प्रजापतिः प्रजाः पर्यगृह्णादरिष्ठ्य । तेन त्वा परिगृहा- म्यसावित्यथास्य द्रतिणे कर्णे जपत्यस्मै प्रयन्धि मघवनृजोषिनितीन्द्र श्रेष्ठानि द्रव्याणि घेहीति सव्ये माच्छित्था मा व्यथिष्ठाः शतं शरद आयुषो जीव पुत्र ते नाना मूर्धानमव जिघाम्यसावितित्रिमूर्धानमवजिघद्गवांत्वां हिंकारेणाभिहिकरोमीति त्रि मूर्धानममिहिकुर्यात् ॥७॥ II 7. अथ atha, now; प्रोग्य prosya, having gone to another town; प्रायन ayan, after returning ; पुत्रस्य putrasya, of his son ; मूर्धानम_murdha-, nam, the head; अभिमृशेत् abhimriset, should touch; अंगाद् अंगात् angad angat, from every limb, froin all liinbs of mine); संभवसि sambhvasi, thou springest; हदयात bridayat,from the heart; अधिजायसे adhijayase, thou are born; प्रात्मा abma, self,स्यम %D ·36 KAUSITARI UPANISAT. . tvam, thou; gf putra, 0 !son; Ar mâ, me; urfau avitha. thou hast saved; # sa, that, thou; ala: jiva, live; T: śaradaḥ autumns, harvests; TAHśatam, a hundred years); veit asau, this; fà iti, with the repetition of the above mantra; 7TH nama, name, by name; uu asya, of this (son, this; yr utfà grih ņâti, says, takes, calls (his son by his name) ; 4141 aśma, no stone (with an adamantine body); na blava, beoome); T: parasuh, an are (as cutting and destructive as an axe, for the enemies ; va bhava, become; fertuahiraṇyan, gold, as dear to all as gold, ; EAA astritam, wide-spread, well-spread, liked by all, solid ; Ha bhava, be, become ; Na tejaḥ, (the essential) lustre, (the cosmic) light, the seed of the tree of the world; à vai, indeed; ge putra, O! son; AHT nama, that very name; ufe asi, art; : saḥ, that, those; ota jfva, live; TTG: sardaḥ, harvests, years ; TAA sa tam, a hundred; val asau, this; gfa iti, with this verse; Hip nâma, name; THU Asya, of this (son); Te uita gặihņāti, takes, calls, says ; ta yena, by which, namely by that self-lustrous az light ; qarafa: prajâpatib, the lord of creatures, Indra; fat: prajâh, creatures; quacua paryagpihņât, embraced; ofica aristyai. their good; da tepa, by that gelf-luminous lustre; a tva, then; ofrere una parigņibņami, embrace; wet asau, this; fa iti, with this verse; 71A nama, name; 49 asya, of this (son); Teufa gribənti, takes, says, is called by ; v4 atha, now. A FU asya, his;fed dakšiņe, into tl.e right; Fių karne, into ear; stofa japati mutters; we asmai, to this ; fu prayandhi, give; huu maghavan, O! Maghavân ; Puitfag ſijisisan, quick; sfa iti, so; indra O! Indra; eta śrethḥânni, best; grauita draviņani, riches, üfe dhehi, give ; Pfaiti, so; Hoà savye, in the left; 1 ma, do not ; font: chchhitthaḥ, cut off (the line of our race); AT ma, do not ; sufugt: vyasthisthaḥ, suffer ; TAH, śatam, a hundred; ta: sa radaḥ, harrests; orgu: ayuşaḥ of life; ofta jîva, live; ga putra, O! son; À te, thy; alfat nâmna, by (thy) name ; qua mûrdhanam, head; wafsinfo avajighrâmi, I smell; e asau, that, this; fa so; fa: triḥ, thrice; quan mûrdhânam, head; wafanzia avajighret, should smell; TOTA gavâm, of cows; féadfa hipkaromi, with the lowing sound; of abhi over, finifa himkaromi, I low over (thee); la iti, with this mantra; fa: triḥ. thrice; pufah, murdhậnam, head; ufy abhi, over; fegruta hinkuryat, should low. VII. Let him on coming back from foreign country touch his sou's head (saying) “thou art produced from every part of my body, thou art born from my heart. Thou art-my soul, my son, thou hast saved me, thou shalt live for hundred autuinns ; ‘so and se' becomes his name. “Be thou a stone, be thou an axo, be thou of spread-out gold, thou art truly called splendour; may he live hundred autumns; "So and so" becomes his name, “By, what the ·CHAPTER II, 7 ST Lord of the universe embraced the created beings, by the same I embrace thee.” “So and so ” becomes his name. He mutters in his right ear "give him 0! wealthy drinker of some dregs.” “O Indra give the best wealth” in the left ear. “Do not cut off, do not suffer trouble and live hundred autumns, O! son I smell the head with thy name,” let him smell the head three times. “I utter hin (lowing sound of a cow) like hin of the cows,” let him utter hin three times on the head. Commentary. Having described the 'Garbbadbâna' ceremony in the preceding verse, the present verse describes jâ takarma and namakarma ceremonies. The father on coming back from the foreign country touches the head of his newly-born son with the mantra given and translated above. He is said to be born from his bodily parts and the heart. He is said to be his own self and to have saved him from hell. He is blessed with a long life. He is thereupon given a name; again a blessing is uttered “ Be thou as a strong as a stone, as fierce as an axe and as beloved as gold. Thou art glory, live thou for hundred years. Just as the Lord of the universe-embraced the created being so do I embrace thee.” He utters the following verge from the Rigveda in the new-born son's right ear. "O! wealthy Indra, drinker of Soma dregs, give us much wealth desired by all; give us for our living for hundred autumng, 01 Indra of beautiful cbin, give us many sons." Rigveda III 36.10, He then utters the following verse in the left ear. "0! Indra, give us best, wealth, the fame of a clever sacrificer, fortune, increase of riches, bodily health, sweetness of speech and auspiciousness of the days." Rigveda II-21-6. After it be pronounces a blessing on the son wishing him long life and continuity of the family line; he then smells his head three times with the accompaniment of the mantra given in the text अथातो देवः परिमर एतद्वं ब्रह्म दीप्यते यदग्निर्वलत्यथैतन्म्रियते यन्न ज्वलति तस्यादित्यमेव तेजो गच्छति वायु प्राण एतद्वं ब्रह्म दीप्यते यदादित्यो दृश्यतेऽथैत- म्रियते यन्न दृश्यते तस्य चन्द्रमसमेव तेजो गच्छति वायु प्राण एतद ब्रह्म दीप्यते यञ्चन्द्रमा दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य विद्यु तमेव तेजो गच्छति वायु प्राण एतद ब्रह्म दीप्यते यद्विद्य द्विद्योततेऽथैतन्म्रियते यन्न विद्योतते तस्य वायुमेव तेजो गच्छति वायु प्राणस्ता वा एताः सर्वा देवता घायुमेव प्रविश्य वायौ मृता न मृच्छते तस्मादेवउ पुनरुदोरत इत्यधिदेवतम गध्यात्मम् एतद ब्रह्म दीप्यते यवाचा वदत्यथैत- ·38 KAUSITAKI UPANISAT न्मियते यन्न वदति तस्य चक्ष रेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्चन पा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य श्रोत्रमेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्मदीप्यते यच्छ्रोत्रण शृणोत्यथैत म्रियते यन्नशृणोति तस्यमन एवतेजो गच्छति प्राणं प्राणएतद्व ब्रह्म दीप्यते यन्मनसा ध्यायत्यथैतन्म्रियते यन्न ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्ता वा एताः सर्वा देवताः प्राणमेव प्रविश्य प्राणे मृता न मृछन्ते तस्मादेव पुनरूदीरते तद्यदिह उ एवंविद्वांस उभौ पर्वतावभिप्रवर्तेयातां तुस्तूपमाणी दक्षिणश्चोत्तरश्च न हैवैनं स्तृण्वीयातामथ य एनं द्विपन्ति यांश्च स्वयं द्वष्टि त ए. नं सर्व परितो म्रियन्ते ।। KHANDA VIII. अथ atha, now; अतः atah, then; दैवः daivah, divine, of the gods; परिम: parimarah, dying about, absorption; एतत_etat, this; वै vai, verily; ब्रह्म brahma, Brahma ; acca dipyate, shines ; ug yad, when; fra: agniḥ, fire; sala jvalati, bnrns; अथ atha, then; एतद् etad. this; वियते mriyate, dies; यद् yal, when; a na, not; Farafa jvalati, does burn; JET tasya, of that, itz; WIFETA_ adityan, to the sin; एक eva, alone; तेजः tejah. splendour; गति gachchhati, goes; atya vânyum, to Vayu, to air; pro: prânaḥ, life, breath; cas etad, this ; वै vii, indeed; ब्रह्म brahmi, Brahman; दोध्यते dipyate, shines; यद् yad, when; प्रादित्यः adityah, the sun; दृश्यते drisyate. is seen; अय atha, and; एतद् etad. this; fed mriyate, die ,; 72 yad, when; a na, not; a dřiśyato, is seen; तस्य tarya, its; चन्द्रमसम chandramasam, to the moon; एव eva, only, alone; तेजः tejah, splendour; गच्छति gachchhati, goes; वायुम vayum, to Vayu, to air; प्राणः pranah, life, breath; एतद् etad, this; वै vai, indeed; ब्रह्म brahma, Brahman; दीप्यते dipyate, shines; यत yat, when; चन्द्रमाः chandramah, the moon; दश्यते drisyati, is seen; अथ atha, and; एतद this, म्रियते mriyate, dies ; यत yat, when; न na, not; दृश्यते drisyate, is seen ; तस्य tasya, its; विद्यतम vidyutam, to the lightning; एव eva, nione; तेजः -tejih, splendour ; गच्छति gachchhati, goes; वायुम_viyim, to Vilyu, to air; प्राणः P.Anah, life, breath; एतद् etad, this; वै vai indeed; ब्रह्म brahma. Brahman; दीप्यते dipyate, shines ,यद् yad, when; विद्यत vidyut, the lightning; विद्योतते vidyotate. flashes; अथ atha, and, they; एतद् etad, this; घियते inriyate, dies; यत_yat, when; न na, not; विद्योतते vidyotate, does flash; तस्य tasyn, its; वायुम vayum, to Vayu, to air; एव eva, alone; तेज. tejah, splendour; गच्छति gachchhati. goes; वायुम vayum, to Vayu, to air; प्राणः pranah, life, breath; ताः tah. those; वै vai, verily; एताः etah, these; सर्वाः sarvah, all; देवताः devatah, deities; वायुम vidyum. to Vayu, air; एव eva, only, alone; प्रविश्य pravisya, having entered; arit vagau, into Vayu, into nir; Ynt: msitâḥ, (though) dead; 77 na, not; मृच्छन्ते mrichchhante, do vanish; तस्मात tasmat, from it; एव eva, alone; उ u, also ; पुनः punah, agiin ; उदीरते ॥dirate. arise, spring; इति iti, thus, so far ; अधिदैवतम adhidaivatam, the macrocosmic about the gods; अय atha, no; अध्यात्मम adhyatmam, bhe nacrocosmic about the body; एतद् etad, this; a vai, indeed; ब्रह्म ..

·CHAPTER II. 8 39 brahma, Brahman; situa dîpyate, shines; o yad, when; an81 vacha, with speech; ar a vadati, speaks ; 44 atha, and; Tag etad, this; fata mriyate, dies; ac yad, when; a na, not; qafa vadati, does speak; nFe ta ya, his; 75: chakşuḥ, 10 the eye; Ta eva, alone; Àa: tejaḥ, splendour; nagla gachchhali, goes; a10A prâņam, to breath; gre prâṇaḥ, life; tas etad, this; à, vai, indeed ; agt brahma, Brahman; etuud dipyato, shines; u, yad, when ; agh chakşusa, with the eye ; qaia pasyati sees ; 4 atha, and; ente etad, this; farà mriyate, dies; us yad, wher; a na, not;, argia paśyati, does sce; aku tasya, its; a stan, 10 ile tar; ta eva, only; aa: tejaḥ, splendorr; Toxfa gachchbati, goes; A 10h prânam, to breath ; 910 praṇaḥ, life; Pne etad, this; à rai, indeed; za brahma, brahma ; &lta à cipyate, ehines; an yai, when; são śrotreņa, with the car; quifà sșiņoti, hears ; au atha, and; ena etad, this; faud mriyate, dies; az yad; when, a pa, not; quifa éſiņoti does hear; neu tasya, its ; Ha: mapaḥ, 10 the mind; va eva only ; Na tejaḥ splendour; Teafa gachchbati, goes 10h: prâņam, to breath; giu: prânah, life; Una clad, this ; à vai, indeed; he brahma, Brah mau ; itaa dipyate, shines; यत_yad, when; मनसा manasâ, with the mind; varufa dhyâyati, thinks; v4 atha, and; Tata, etad, this, farà mriyate, dies; ac yad, when; a na, not; ezrufa dhyâyati, does think ; ag ta ya, its; ATUA prânam, to breath ; va eva, alone; a: tejaḥ, splendour ; non a gachcbhati, goes, ATUH prânam, to breath; aru: prânah, life jat: táh, those; à vai indeed; var: etâh,these; haf: sarvab, all; am: devatâḥ, deities; AIUR prâņam, into breaib or life; da era, alone; giate pravisya, having entered ; AU prâņe, in breath, life ; at: mțitâh; thougb), dead; A na, not; not; on mſichchbante, do vanish ; तस्माद् tasmât, from it; ta eva, alone ; 3 u, also ; ga: punah, again ; settar udîrate, rise, spring; a tad, then; (after he knew this); af yadi, if; 7 ha, indeed; à vai, verily; tuh evam, this, thus ; fagit: vidvantaḥ, those who know ; 377 ubhau, two; qaüt parvatau, mondtaine ; ufugañaria abbipravarteyâtâm, move forward; gradare tusturşamâņau, trying to crush him; afzo: dakşiņa, southern ; icha, and , Jr. uttaraḥ, northern ; a cha, and ; na, not ; & ha, surely ; va eva, indeed; Tai enam, this, these knowers; Ferra striņvîyâtâm, would crush; uz atha, and; À ye, those who ; Tah enam, this knower; faufa dvişanti, bate; on yân, whom; cha, and; frun svayam, he himself ;a fg dveşti, hates ; ñ te, they ; PHH enam, this knowar, at sarvo, all ; offarura parimriyante, become dead, die around, (bim.) Y VIII. Now as to the divine dying around, this Brahma certainly shines forth when fire burns. When he dies, it does not burn. Its splendour goes to the Sun and the vital air to the air. This Brahma certainly shines forth, when the sun is visible; when . wera to die around, chim ·40 KAUSITAKI UPANISAT. he dies, it is not visible. Its splendour goes to the moon and the vital air to the air. This Brahma certainly shines forth, when the inoon is visible. When he dies, she is not visible ; her spleudour goes to the lightning and the vital air to the air. This Brahma certainly shines forth, when the lightning flashes ; he dies, it does not flash : its splendour goes to the air and the vital air to the air. All these deities certainly having entered into the air, merge in the air ; they do not perish, but come out and go therefrom. This is divine. Now as to the psychic aspect; this Brahma certainly shines forth, when one utters speech : he dies, when he does not utter it. His splendour goes to the eye, and the vital air to the vital air. This Brahma certainly shines forth when one soes with the eye; he dies when he does not see ; his splendour goes to the ear and the vital air to the vital air. This Brahma certainly shines forth when one hears with the ear ; be dies when he does not hear ; his splendour goes to the mind and the vital air to the vital air. This Brahma certainly shines forth when one meditates with mind; he dies when he does not meditate ; his splendour goes to the vital air and the vital air to the vital air. Verily all these gods having entered into the vital air merge into the vital air ; they do not perish but come out again therefrom. If both the mountains, the northern and the southern, come forward to crush him who knows it, they will not certainly crush him. All those who hate him and whom he hates, perish. Commentary The present verse describes the death of the deities presiding over the different organs of the human body and merging thereof in the divine 0.3senco. It is only by the divine power that all the elements and stars dct; but when they cease to work, they are said to be dead sud ultimately merge into Brahma. This is the divine aspect The other is the psychic aspect; all the organs of the human body work under the divine impulse and when they cease to work, the human body is dead and the divine essence, under the impulse of which the different organs perform their respective functions, reverts to the original source. The fruit that accrues to one who understands the mystery horein mentioned, is that even the terrible mountains can not crush him but the enemies who hate him and whom he hates perish, ·CHAPTER II 9. 41 अथातो निःश्रेयसादानं सर्वा ह वै देवता अहंश्रेयसे विवदमाना अस्माच्छरीरादु- चक्रमुस्तदारुभूतं शिष्येऽथैनद्वाक्प्रविवेश तद्वाचा वदच्छिश्य एवाथैनच्चनः प्रविवेश तद्वाचा वचन पा पश्यच्छिष्य एवाथैनच्छ्रोत्र प्रविवेश तद्वाचा वचक्ष पा पश्यच्छ्रो. त्रण एवच्छिष्य एवाथैनन्मनः प्रविवेश तद्वाचा वदचक्ष पा पश्यच्छोत्र ण शृण्वन्म- नसा ध्यायच्छिष्य एवाथैतत्प्राणः प्रविवेश तत्तत एव समुत्तस्थौ तेदवाः प्राणे निः श्रेयसं विदित्वा प्राणमेव प्रज्ञात्मानमभिसंभूय सहैतैः सर्वैरस्माल्लोक दुच्चक्रमुस्ते वायुप्रतिष्ठाकाशात्मानः स्वरियुस्तथो एवैवं विद्वान् सर्वेषां भूतानां प्राणमेव प्रज्ञात्म- नमभिसंभूय सहैतैः सर्वैरस्माच्छरीरादुत्कामति स वायुप्रतिष्ठाकाशात्मा न स्वरेति सतद्भवति यतेदवास्तत्प्राप्य तदमृता भवति यदमृता देवाः ॥६॥ II. वदत vadat, अथ atha, now; अतः atab, then; निः श्रेयस nihsreyasa, (of) prana which is possessed of qualities superior to all others; Aria âdânam, taking in acceptance; सर्वाः sarsab, all; ह ha, indeed; वै vai, verily; देवताः devalah, deities; अहम_aham, I (my their, own); अयसे Sreyase, to assert (their own) supremacy or pre-eminence); विवदमानाः vivadantuah, contending ; अस्मात_ asmat, from this ; Tata śarîrât, body ; Joan uchchakramuḥ, departed, went out; तद् tad, that; दारुभूतम darubhulam, becoming like a log of wood; शिश्ये Bisye, lay; अथ atha, then ; एनत_enat, this (body); वाक् vak, speech ; प्रविवेश pravivesa, entered ; तद् tad, that (body); वाचा vacha, by speech ; speaking ; शिश्ये sisye, lay still; एव eva, too; अथ atha then; एनत_enat, this (body); चतुः chaksuh, sight ; प्रविवेश pravivesa, entered; तद् tal, that (body ; वाचा vacha, by speech; वदत् vadal, speaking; चक्षुषा chaksusa, by the sight; पश्यत् pasyat, seeing; शिश्ये sisye, lay still; एव eva, also; अथ atha, then; vaa enat, this (body); a śrotram, the power of hearing; प्रविवेश pravivesa, entered; तद् tad, that (body); वाचा vicha, by speech; वदत_vadat, speaking;चनुषा chaksusa,by the sight; पश्यत_pasyat, seeing; श्रोत्रण Srotrena, by the Power of hearing; शुरवत् srinvat, hearing; शिश्ये sisye, lay still; एव eva, also; अथ atha, then ; एनत् emat, this (body); मन: manah mind; प्रविवेश pravivesa, entered; ng tad, that (body); 11a vâchâ, by speecb; 799 vadat, speaking ; agut chakgusa, by the sight; पश्यत. pasyat, seeing; श्रोत्रेण Srotrena, by the power of hearing ; शृण्वत srinvas, hearing ; मनसा manasa, by the mind; ध्यायत dhyayat, thinking ; शिश्ये sisye, lay still; एव eva, also ; अथ atha, then; एनत enat, this (body); प्राणः pranah, prana, life, breath; प्रविवेश pravivesa, entered; तत् tat, that ( body); ततः talah, thence, then; एव eva, just at once; agreut samuttasthau, rose; À te, those; dat: devâḥ, gods; and prâņe, in prâņa, in life, in breath; fa: ITA niþóreyasain, pre-eminence; fafen viditva, having recognized, knowing: प्राणम् pranam, prana, life, breath; एव eva, alone ; FETCHIAA, prajñâtmanam, the -conscious self; foreiga abhisam- ·KAUSITAKI UPANISAT, bhûya, having comprehended; uk saha, with; vat: etaiḥ, with these; sarvaiḥ, with all the five kinds of vital winds; whta asmât, from this; etana lokât, from world ; Jonny uchchakramuḥ, went away; à te, those ; atgufagt: vây upratişthâḥ, resting in Vâyu (air) (knowing that prâna bad entered the air); TUHTA: âkâsântmânaḥ, merged in the ether (with spirits all-pervading like either); R. svah, the heaven; fy: iyuḥ, went; Hur tathâ, in that way; 3 u, also; vaeva, exactly, in the very way, just; vert evam, thus; fagi vidvân, one knowing; trang UTA sarveşâm, of ail; AGITA bhûtânuâm, of creatures; ATOA prâņam, life, breath; va eva, alone; 97TCHIATA prajnâtmânam, the conscious self ; ufrega abhisambhûya, comprehending; ER saha, with ; PÀ: etaiḥ, with all; wehra_asmat, from this body; a": sarvai, all; ***HTA, asmât, from this Tata şárirât; parfà utkrâmati, goes out; #: saḥ, he agafag: vậyupratişthaḥ, resting in Vậyu (airi; 4TH âkâśauma, becoming ethereal, merged in the ether (with spirit as all-pervading as ether); Fa: svaḥ, to heaven; pfa eti, goes; #: saḥ, he; ng tad, that (life, breath); Hafa bhavati, becomes ; E yatra, where ; Paete, these; ca: devâh, deities, speech, &c.; ng tad, that prâņa (breath) ; su prâpya, having reached; aaya: tad-amțitah, one enjoying that immortality; or. yad, which; nr: amfitâh, eujoying (which) immortality; aar: derah, gods (speech, &c ) IX. Now as to the acceptance of the superiority. Verily all the gods claimed their superiority ; they went out of the body which lay as a log of wood. Then the tongue entered into it, it spoke but remained lying ; then the eye entered into it, it speaking with the tongue and seeing with the eye remained lying; then the ear entered into it, it speaking with the tongue, seeing with the eye and hearing with the ear remained lying; then the mind entered into it, it speaking with the tonguo, seeing with the eye, hearing with the ear and thinking with the mind remained lying; then the vital air entered into it, it at once arose. The gods finding the superiority in the vital air and having honoured it on all sides as the soul of intelligence went away from this region along with them. They whose stay is in the air and whose soul is ether went to beaven. Similarly one who knows it, honouring the vital air amongst all the created beings as the soul of the intelligence goes out of this body along with all these. His stay is in the air and his soul is ether and he goes to heaven ·CHAPTER II 10. Ho assumes the form in which the gods are ; having attained it he becomes immortal just as the gods are immortal. Commentary. The verse describes the well-known dispute of the organs of the human body. It is described in the Chhandogya Upanisat V. 1. Brihadaranyaka VI. 1. 7-14 and Aitareyaupanisat II-1-4. Here the dispute is differently described. The presiding deities of the different organs of the human body each individually asserted his excellence. It was laid down as an axiomatic truth for the settlement of the dispute, that he on whose presence the whole body was active, was best of all. The deities of all the organs, excepting that of the vital air tried to make the human body active, but they failed in their attempt; but when the latter entered into it, it rose and became active. This decided the superiority of the vital air over other organs according to the agreement binding amongst them. After this decision all these presiding gods went to heaven. The fruit that accrues to one who understands the mystery is that he goes to heaven and becomes immortal. अथातः पिता पुत्रीयं संप्रदानमिति चाचक्षते पिता पुत्र प्रेष्यन्नाह्वयति नवैस्तुणे- रगारं संस्तीर्याग्निमुपसमाधायोदकुम्भं सपात्रमुपनिधायाहतेन वाससा संप्रच्छन्नः श्यंत एत्य पुत्र उपरिष्टादभिनिपद्यत इन्द्रियैरस्येन्द्रियाणि संस्पृश्यापि वास्याभिमुखत एवासीताथास्मै संप्रयच्छति वाचं मे त्वयि दधानीति पिता चाचं ते मयि द्ध इति पुत्रः प्राणं मे त्वयि दधानीति पिता प्राणं ते मयि दध इति पुत्रश्चन में त्वयि दधानी- ति पिता चक्ष स्ते मयि दध इति पुत्रः श्रोत्र मे त्वयि दधानीति पिता श्रोत्र ते दध इति पुत्रोऽन्नरसान्मे त्वयि धानीति पिता अन्नरसांस्ते मयि ध इति पुत्रः कर्माणि मे त्वयि दधानीति पिता कर्माणि ते मयि दध इति पुत्रः सुखदुःखे मे त्वयि धानीति पिता सुखदुःखे ते मयि दध इति पुत्रः अानन्दं रतिं प्रजाति मे त्वयि दधानीति पिता आनन्दं रतिं प्रजातिं ते मयि दध इति पुत्रः । इत्यामेत्वयिधानीति पिता इत्यास्तमयिदध इति पुतः धियो विज्ञातव्यं कामान्मे त्वयि दधानीति पिता धियो विज्ञातव्यं कामांस्ते मयि दध इति पुत्रोऽथ दक्षिणावृत्ताडुपनिष्कामति तं पितानुमन्यते यशो ब्रह्मवर्चसमन्नाद्य कीर्तिस्त्वा जुषतामित्यथेतरः सब्यमंसमन्ववेक्षत पाणिनान्तर्धाय वसनान्त न वा प्रच्छाद्य स्वाँल्लोकान्कामानामुहीति स यद्यगदः स्वात्पुतस्यैश्वर्ये पिता वसेत्सरिया बजेद्या प्रेयाद्यदेवैनं समापयति तथा समापयिव्यो भवति तथा समापयितव्यो भवति ॥ १०॥ श्रथ atha, now ; अत: atah, then ; पितापुत्रीयम pitaputriyam, to be given by the father to the son; संप्रदानम_sampradanam, tradition, bequest; इति iti, thus; च cha, and ; प्राचचते achaksate, they explain; पिता pita, father ; पुत्रम pubram, his son; प्रेध्या preyan, about to die, when going to die, when he feels ·KAUSITAKŤ UPANISAT certain of his death; vyufa Ahvayati, calls; à: navaiḥ, with new, (green); at: trinni, with grass: agaram, the house ; peatú samstîrya, having strewn ; wangnim, fire (sacrificial); 399 pa a mâ thâyn, having laid; ICKET udakumbham, a vessel, a pot, a jar of water ; ITA supâtram, with a jug full of rice); go upa, near; fareta nidhâyn, having placed ; wieda âhatena, with a new Pet vâsasa, with a cloth, $7577: samprachhannah covered ; FH stayam, himself : Tha: śyetaḥ dressed in white with white garments and garlands on: ora etya, having come; ga: putraḥ, the son ; juftum uparistât, above the son; fafruar abhinpadyate, places himself; fa indriyniḥ, with his organs, limbs (the eye and nose); we asyn, his (i.e. son's; frufo indriyani, limbs, dia samsprisya, touching, keeping in contact; ufo api, also, at vâ, or, rather: tu asya, his, of him; ugran: abhimukhataḥ, in front, (facing him or each other); ta eva, only; mia ksita, should sit; we atha, then ; VER asmai, to him (to his son sigrofa samprayachch hati, delivers; 19H vâcham, speech; À me, my; cafu tvnyi, in thee; qufa dadbâni, let me place; sfa iti, with this formula, so (says) ; fear pita, the father ; 178 vâcham, speech; a te, thy; afa mayi, in me; z dadhe, I take; fa iti, so (says); ga: putraḥ, the son; STTH prânam, life, breath; # me, my; Fafo tvayi, in thee; quia dadhâni, let me place; zfà iti, so (says): foar pitâ, the father; ita prâņam, life, breath; à te, thy; of mayi, in me; qu dadhe, I take ; fà iti, so says) : 5: putraḥ, the son; : chakşuḥ, sight; À me, my; rafa tvayi, in thee; pufa dadbâni, let me place; sfa iti, so (says); funt pitâfather, 75: chakṣuḥ, sight; à te, thy; Aft mayi, in me; qudadhe, I take ; fa iti, so (says) ; : putraḥ, the son; TA śrotram, the power of henring; #me, my; rafu tvayi, in thee; tufa dadhâni, let me place; iti, so (says); jqat pitâ, the father; WITH śrotram, the power of hearing; à te, thy; Afy mayi, in me? ; dadhe, I take; fait, so (says); F: putrah, the son; Vee annarasân, tastes of food; # me, my; cafo tvayi, in thee; gufa dadhâni, let me place; çfa iti, so (says); font pitâ, the father, SIETTE annarasan, tastes of food; à te, thy; afa mayi, in me; qù dadhe, I take; fa iti, so (says); y: putraḥ, the son; faffu karmaņi, actions; À me, my; rafa tvayi, in thee; quia dadhani, let me place; fa iti, so (save); font pitâ, the father; waifu karâņmi, actions; à te, thy; Humayi, in me; cu dadhe, I take; gfa iti, so; y putraḥ, the son; gogià sukha duḥkhe, pleasures and pain; À me, my; Fifor tvayi, in thee; quife dadhâni, let me place; sfa iti, so (saysı; font pitân, the father; garçà sukha duḥkhe, pleasures and pain; à te, thy; Afu mayi, in me; qu dadhe, I place; za iti, so (says); ge: putraḥ, the son; Mraza înnndam, delight, happiness; Fapratim, sportiveness, sensual enjoyment ; qua praja tim, offspring; a me, my; đề tvayi, in thee, quà dadhani, let me place; zfiiti, so (says); font pitâ, the father; WH_nandam, ·CHAPTER II. 10. 46 delight, happiness; fi ratim, sportiveness, playfulness, sensual enjoyment, fafan prajâtim, offspring; à te, thy; afų mayi, in me; qu dadhe, I take; fa iti, so (8ays); ga: putraḥ, the son; re: ityâl, movements ; À me, my; iu tvayi, in thee; qulfa dadhâni, let me place; gia iti, 80 (sayy); fact pitâ, the father; grut: ityaḥ, movements ; à te, thy; of mayi, in me; i dadhe, I take ; fa iti, so (says) ; : putraḥ, the son; foru: dhiyaḥ, mental powers; facinoyh vijñātavyam, knowledge; The kâman, desires; À me, my ; rafa, in thee ; quf dadbâni, let me place ; sa iti, so (says) ; fuat pitâ, the father ; font: dhiyâh, mental powers ; fannoj vijnâta vyam, knowledge ; FTATA kâman, desires ; à te, thy; Afu mayi, in me; it dadhe, I take; fa iti, so (says); gɛ: putraḥ, the son; yu atha, then; afarroa daksiņâ vșit, making a circumambulation round the body of the father keeping his (son's) right side towards the father ; prân, in front; gafashfa upanișkrâmati, goes away; AA tam, him; fant pitâ, the father; अनुमन्त्रयते anumantrayate, cries or calls afver (him); IT: yaśaḥ, faine; agad brahmavarchasam, Brahmic lastre, glory of countenance; 41Ta annadyam, food &c.; mitra kîrtih, hon ur; 711 tvâ, thee; JUATA juşatâm, may attend upon, may follow; gfa iti, so after this ; y atha, and; gar: ita raḥ, the other(son); HOYA sa vyam, over the left; TFA ansam, over shoulder; de anvaveksate; looks back; ifuat pâņing, with his hand; vnufa antardbaya, hiding, covering, anaa vasanântena, with the hem of his garment; ar vâ, or; fogla prachchhâdya, covering ; Fanta svargân, the heavenly; panty lokán, the regions; htu kâmán, desires; ft âpnuhi, obtain, reach, attain; fa iti, so, after this; 8: saḥ, he (the father); ofa yadi, if; "ta: agadaḥ, free from diseases, healthy; fata syât, would become ; gera putrasya, of the son ; dra aišvarye, under the authority; font pitâ, the father; ac vaset, should remain, should live; of pari, about, abroad; ar va, or else, otherwise; asta_vrajet, should wander, should take sannyân-a; ofa yadi, if ; 3 u, also; à vai, indeed; uara preyât, he would die; ac yal, according, as; va eva, exactly; THA enam, him (to the son); Fatura samâ payati, gives, despatches; ay tatha, in the same way; gafonoa: samapayita vyaḥ, to be given, to be dispatched; afa bhavati, ought to be; am ta tha, (yea ) as; Fargforlog: samâpayitavyaḥ, to be dispatched; भवति bhavati, is, ought to be. X Now as to the bequest from the father to the son; and they describe it. The father about to die calls his son after baving strewn new grass in the house, having established fire, having placed the water pot with a vessel near, having covered bimself with a new cloth and being clad in white, When the son bas come, he ·46 KAUSITAKI UPANISAT sits upwards ?. Having touched the organs with his organs let him sit in front. He thus delivers to him. Father “I place my tongue in thee.” Son "I take thy tongue in me.” Father “I place my vital air in thee." Son "I take thy vital air in me.” Father “I place my eye in thee.” Son "I take thy eye in me.” Father “I place my ear in thee.” Son “I take thy ear in me.” Father “I place my taste of food in thoe.” Son "I take thy taste of food in me." Father “I place my actions in thee.” Son "I take thy actions in me.” Father “I place my pleasure and pain in thee.” Son "I take thy pleasure and pain in me.” Father “I place my happiness, enjoyment and progeny in thee.” Son "I take thy happiness, enjoy. ment and progeny in me.” Father “I place my walk in thee". Son "I take thy walk in me.” Father “I place my intelligence, cognition and desires in thee." Son “I take thy intelligence, cognition and clesires in me.” Now having gone round the father, he (the son) goes out from the east. The father then addresses him from behind “Let l'ame, Brahmanic splendour, catable food and glory be united with thee.” The other (son) looks behind his left shoulder. Having covered himself with the palm of the land or haviny concealed himself with the lem of his garment (he says) “may thou obtain the heavenly region and desires." If the father recovers, he shall either live under the protection of his son or wander about as a religious mendicant II be dies, all these are transmitted to him as they ought to be transmitted, as they ought to be transmitted. Commentary. This is the last scene which is religiously enacted in one's life. It is in nccordance with the Vedic view that the father lives even after bis death in the person of his son. In the ceremony of jâ takarman as we have seen in verse 7 of this chapter, the son is addressed as the 'self' by the father. See also in B: ibâdaraṇyaka 1-5-17. According to the Hindus, a son is so very essential for the performance of the obseqnies, that one has to adopt a son if he fails to beget himn. The verse describes how a father should call his son when he is under the apprehension of death; he makes a bequest of all his bodily and mental powers in favour of his son and the latter accepts them as sacred heirlooms from him. If the father after the ceremony of bequest as it is called, recovers from the disease which caused the apprehension of death in ·CHAPTER III. 1. 41 him, he has two alternatives to choose, either he shall live under the protecion of his son or be shall become a Sanr: yâsi. If on the other hand, he dies, all these physical and mental powers remain transmitted to the son as a matter of course According to another view, the son shall perform the funeral ceremony as he ought tu do. The repetition of the words indicates the end of the chapter. End of Cbapter II. CHAPTER III. ॐ प्रतर्दनोह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम युद्ध न पौरुषेण च तंहेंद्र उवाच प्रतर्दन वरंत ददानीति स होवाच प्रतर्दनस्त्वमेवमेघृणीष्वयंत्वमनुष्याय- हिततमं मन्यस इति तं हेन्द्र उवाच न वै वरोऽवरस्मै वृणीते त्वमेव वृणीम्वे त्येवम वरो वैकिल म इति होवाच प्रतर्दनोऽथो स्वल्विन्द्रः सत्यादेब नेयाय सत्यं हीन्द्रः स होवाच मामेव विजानीह्येतदेवाहं मनुष्याय हिततमं मन्ये यामां विजानीयात् त्रिशीर्षाणं त्वाष्ट्रमहनमरुन् मुखान्यतीन्सालावृकेभ्यः प्र यच्छं वह्वीः संधा अतिक्रम्य दिवि प्रह्लादी- यानतृणमहमन्तरिक्षे पौलोमान्पृथिव्यां कालखानान्तस्य मे तत्र न लोम चमामीयते स यो मां विजानीयां नास्य केन च कर्मणा लोको मीयते न मातृवन न पितृवधेन न स्त येन भ्रूणहत्यया नास्य पापं चन चकृषो मुखान्नीलं वेतीति ॥ १४ ॥ KHANDA I. eg Om! Inca: pratardanaḥ, he wino completely subdues his enemies, called as Pratardana; ह ha, forsooth; दैवोदासि. daivodasih, the son of Divodasa, a King of old Kasi ; इन्द्रस्य indrasya, Indra's ; प्रियम priyam, dear ; धाम dhama, home ; उपजगाम upajagama, went to; युद्धेन yuddhena, by means of fighting; च cha, and ; पौरुषेण ; paurusena, by means of strength ; च cha, and ; तम_ tam, to him ; ह ha, indeed ; इन्द्रः indrah, Indra; उवाच uvacha, said ; प्रतर्दन pratardana, O! Pratardana ; वरम_varam, a boon ; ते te, thee ; ददानि dadani, leb me give; त iti, so ; स: sah, he ; ह ha, and ; उवाच uvacha, said ; प्रतर्दनः pratardanab, Pratardana ; त्वम् tvam, thou ; एव eva, thyself ; मे me, for me ; वृणीष्य vrintsva, choose a boon; यम yam, which (boon); त्वम_tvam, thou; मनुष्याय manu. syaya, for man ; हिततमम_hita tamam, the most beneficial ; मन्यसे many ase, thinkest, deemest इति iti, 80%; तम_tam, to him ; ह ha, indeed ; इन्द्रः indrab, Indra; उवाच uvacha, said ; न na, not ; वै vai, surely ; वरः varab, (varam) a boon ; अवरस्मै ayarasmai, for another ; quâ vriņîte, does choose ; tvam, thou ; एवं eva, thyself; वृणीष्व vrinisva, choose one ; इति iti, so ; एवम evam, thus; अवर avarah, no boon; वै vai, indeed ; किल kila, surely ;मे me, for me; रति iti, H0%B tha, and ; उवाच uvacha, said ; प्रतर्दनः pratardanah, Pratardana ; अथ atha, and ; 3 u, also ; uy kbalu, indeed ; 37: indraḥ, Indra ; Fruta satyât, from truth, एव eva, at all ; न na, not ; दयाय iyaya, did swerve; सत्यम satyam, bruth; हि hi because; इन्द्रः indrah, Indra; स: sah, he; ह ha, and; उवाच ॥vacha, said; माम mam me; एव eva, only, alone ; विजानीहि vijanthi, know; एतत् etat, this; एवं eva, alone; अहम aham, I; मनुयाय manusyaya, to man; हिततमम hitatamam, the mosb ·48 KAUSITAKI UPANISAT. аге beneficial ; fed manye. I think, I deem; u yad, that; ATA mâm, jne; faciatura vijânîyát, one should know me ; fèt TOA trisîrsanam. The three-headed. Aga tvậstram, Tvâstra, the son of Tvastội; "an ahanam, I slew ; ren arınmukhân, whose months devoid of Vedic learning ; Flint: sâlâ vrikebhyaḥ, lo wolves; toga prânyachchham, I delivered ; : bahvih, many important; pour savdhâḥ, treaties ; siu atikram ya, braking ; fefa divi, in beaven ; Agricuta prablâdîyân, the people of Prablala: ETH atriņam, killed; Raham, I; vafia antarikse, in the sky; hra paulomân, the demons of Puloma ; 24TH prithivyâm, on the earuh MATIA kâlakhâÑân, the people of Kalakhanja ; neu tasya, his; À me, mine ; at tatra, there ; a na, not ; eta loma, a single hair ; 41 mâ, not; Attà mìyate, is hurt, #: saḥ, he; a: yaḥ, who; ATA_ mâm, me; fagritura vijânîyât, would know ; na, not ; tu asya, by his ; FHUT karmaņa, by deed, by action ; etc. lokaḥ, the fruit of the good deeds; Atan mîyate, is destroyed ; a na, nit; Anaita mâtſiva Thena, by matricide ; a no, not; façada pitrivadhena, by parricide ; a na, not; fatta steyenn, by theft ; a na, not ; yuruu bhruņahatyaya, by killing the fetus in the womb ; a na, not; ez asya, from bis ; UTTA JA Pâpanchana, any sin ; 7 chaksiaşh, of him who desires to commiu ; para mukhât, from face ; TTH nilam, the bloom ; afa veli, does de part; fa ini, so. I. Oın! Pratardana the son of Divo Dása, verily went to the dear abode of Indra by tighting and the manly power. Indra said to him 'O! Pratardana I shall grant thee a boon.” Pratardana replied “choose thou thyself for me (a boon) which thou thinkst beneficent to man.” Indra said to him “ No superior chooses (a boon) for the inferior ; do thou (therefore) choose it." Pratardana replied “ It is no boom to me” Now Indra certainly did not swerve from truth, because Iudra is truth. He said " know me only, I consider this to be the most beneficent to man. Let one know me. I killed the three-headed son of Twastri, I gave up the ascetics who never uttered the Veda to the wolves having broken many treaties, I killed the race of Prahlada in heaven, the race of Paloma in the intervening space and the race of Kala Khanja on the earth ; even a hair of mine was not injured there. The heavenly bliss of one who knows me is not injured by any of the misdeeds not even by matricide, parricide, theft or foeticide ; nor does his face turu black on his desire to commit a sin, ·CHAPTER III. 2. 49 . Commentary Having described the knowledge or mystery of the couch and the vital air in the preceding chapters, the Upanişat inculcates what is called the knowledge or mystery of Brahma. It is explained by a story. It is explained by a story. Pratar: dana, a king of Kashi and son of Divodâsa, went to heaven by means of his beroic exploits. Indra was so much pleased with him that he wanted to grant a boon to be chosen by Pratardana ; but the latter left it to the choice of the former. Indra then initiates him into the mystery aud tells him to know himself or truth. It is the 'sell' which is happiness and truth; it should be studied. It is the well-known axiomatic truth in the Vedanta philosophy, that one wno knows Brahina obtains the highest bliss. This is what the present verse reiteratez. Indra in praise of the mystery says that he killed many demons and he was saved from the sin by reason of the knowledge of this mystery. Indra further extols the knowledge of this mystery by means of an arthavdıla as a mimâmsaka would call it. The fruit that accroes one who understands the mystery is, that he obtains the heavenly bliss and removal of all sorts of sins arising from matricide, parricide, foeticide and theft. As to the heroic exploits of Indra referred to in the verse, sec Rigveda V. 34.4 and Aitereya Brahman VII. 28 at P. 879 of the Ânandâśrama edition, chapter XXXVI. स होवाच प्राणोऽस्मि प्रज्ञ.त्मा तं मामायुरमृतमित्युपास्वायुः प्राण प्राणो वा श्रायुः प्राण एवामृतंयावद्धवस्मिञशरीरे प्राणो वसति तावदायुःप्राणेन ह्येवामुष्मिल्लोकेऽ मृतत्वमामोति प्रज्ञया सत्यसंकल्यं स यो ममाऽऽयुरमृतमित्युपास्ते सर्वमायुरस्मिल्लो- क एत्यामोत्यमृतत्वमक्षितिं स्वर्ग लोके तद्ध के प्राहुरेकभूयं वै प्राणा गच्छन्तीति म हि कश्चन शक्न यात् सदाचा नाम प्रष्ठापयितुं चक्षुषा रूपं श्रोत्रेण शब्दं मनसा ध्यातुमित्येकभूयं वै प्राणा एकैकमेतानि सर्वाण्येव प्रज्ञापयन्ति वाचं वदती सर्वे प्राणा अनुवदन्ति चतुः पश्यत्सर्वे प्राणा अनुपश्यन्ति श्रोत्रं शृण्वत्सर्वे प्राणा अनुशृण्वन्ति मनो ध्यायत्सर्वे प्राणा अनुध्यायन्ति प्राणं प्राणन्तं सर्वे प्राणा अनुप्राण- न्तीत्येवमुहैतदिति हेन्द्र उवाचास्तीत्येव ग्राणानां निःश्रेयसमिति ॥२॥ स: sah, he (Indra); ह ha, indeed; उवाच ॥vacha, said; प्राण: pranah, Prana, life breath; uffH agmi, I am; 4718HT prajñâtma, the conscious self; aA tam, him; HTH mam, me; प्रायः ayub, life; अमतम_ amritam, immortality; रति iti, as; उपास्व upasva, meditate upon, worship; आयु: ayuh, life; प्राण: pranah, breath; प्राणः prapah, breath; वा va, or; श्रायुः ayuh, life; प्राणः एव pranah eva, breath itself; प्रमतम amritam, immortality; यावत्_yavat, as long; हि hi, because; अस्मिद् asimin, in this; शरीरे Harire, in body; प्राण: pranah, breath; वसति vasati, remains; तावद् tavad, so longi आयुः ayub, life; प्राणेन praneua, by breath; हि hi, because; एव eva, ·80 KAUSITAKI UPANISAT. alone; ugfcha amuşmin, in the other; aith loke, in the world; dan amsitatvain, immortality; mulla âpnoti, attains; TOT prajñayân, by knowledge, by reason; True satyam, true; *9sankalpam, conception; #: salı, he; q: yaḥ, who; AH mama, my; stig: @yuh, life; wyno amţitam, immortality; fa iti, as; 341FÀ upaste, Worships, meditates upon; a' sarvam, full; wig: @yuḥ, life; sulty asmin, in this; a loke, in the world; æfa eti, gains; wulfat âpnoti, obtains; ara ampi tatvam, immortality; pfafah aksitim, indestructibilty; far svarge, in the heavenly; eith loke, in the region; na tat, in that case, therefore; & ba, verily; ta eke, some; TE: thuḥ, said, told, maintaiv; vun ekabhûyam, unity; à vai, surely; nro: prânâḥ, the senses; Noe for gachchbanti, assume; sa iti, tbat; a na, not; íg hi, because; wa kaścbana, any body; Tauta saknuyât, would be able; we sakpit, at once; etet vâcha, by speech; nâma, the name; 477gfuge prajña payitum, to say; eget chaksusa, by the sight: 54H rūpam, form (to see); vàu srotrena, by the power of hearing; Tosh sabdam, (to hear) sound; HET mapasa, by the mind; BUNGA dhyâtum, to think; gla iti, so; voda ekabbûyam, unity, unanimously, all together; à vai, verily; to: prânâḥ, the senses; pol_ekaikam, one by one; caifa etâni, these; saffu sarvâņi, all; va eva indeed: 9atoufre prajñâ payanti, perceive; ar vâcham, speech; rata vadantim, speaking; gra sarve, all; Atut: prânâb, senses; uganu, after; acto vadauti, speak; 75: chakṣuḥ, tbesight;qua paśyat, see. ing; a sarve, all; ATUT: prânâh, the senses; vg anu, after a far paśyanti, see; WITH órotram, the ear; ytan sșiņvat, hearing; tra sarve, all; atut: prânâh, censes; vc anu, after; quafort spinvanti, bear; HA: manaḥ, mind; 129 dhyâyat, thinking; ora sarve,all; FTOT: prânâḥ, the senses; ug anu, after; tref dbyâyanti, think; HTUA prâņam, breath; 9 (Urria prânantam, breathing; a serve,all; AIUT: prânâh the senses; ug anu, after; grofra prânanti, breathe; afà iti, thus; 197_evam, thus; u, to; ha, indeed; vaq etad, this; fa iti, so, 7 ha, surely; * indrah, Indra; Cart uvâcha, said; uffi asti, there is; , tu, but; va eve, yet, also; TUTTA prânânâm, of the genges, of the Prâna or the vital breath ; faged piháreyasam, supremacy, pre-eminence; fatiti, so. II. He said "I am the vital air, intelligent self; worship me as life and immortality. Life is the vital air; the vital air is verily life ; the vital air is alone immortality. As long as there is the vital air in the body, so long is there life; by means of the vital air one certainly obtains immortality in the other world, (and) by intelligence true determination; he who worships me as the life and immortality, reaches the full age in this world and obtains ever-lasting immortality in heaven.” Some say that the vital airs work in unison, No one can express once (simultaneously) with speech, see forms with ·CHAPTER III, 3. 51 eye, hear sounds with ears and think with mind save when the vita! airs work in unison. They one by one perform all their respective functions, While the tongue speaks, all the vital airs speak after it ; while the eye sees, all the vital airs see after it ; while the ear hears all, the vital airs hear after it; while the mind thinks, all the vital airs think after it; when the vital air breathes, all the vital airs breathe after it. “This is so," said Indra, “but there is superiority of the vital airs." Commentary. Now Indra teaches Pratardana that the vital air is life and is Self itself. It is by the co-operation of the bodily organs in unison with the breath or the function of the heart and langs, that there is life in the Animal Kingdom. It is the conscionsness of 'self' in every act of cognition which is the function of the human brain. It is introspection. The life which is called the vital breath in the present verse is 'self or 'Brahma.' The worship of Brahma leads to immortality or perpetual heavenly bliss. Pratardana having understood it, naturally.says, that on the vital breath discharging its function properly all other organs of the body perform their respective functions. To this assertion of Pratardana, Indra gives his assent, but maintains the preeminence of the vital breath over other organs of the body. जीवति वागपेतो मूकान्हिपश्यामो जीवति चतु रपेतोऽन्धान्हिपश्यामो जीवति श्रोत्रापेतो बधिरान्हिपश्यामो जीवतिमनोपेतोवालान्हि पश्यामोजीवति बाहु- च्छिन्नो जीवत्यू रुच्छिन्न इति एवं हि पश्याम इत्यथ खलु प्राण एव प्रक्षात्मेदं शरीरंपरि- गृह्योत्थापयति तस्मादेतमेवोक्थमुपासीत थो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणःस ह ह्येतावस्मिञशरीरे वसतः सहोकामतस्तस्यैव दष्टिरेतद्विज्ञानं यत्रतत्पुरुषः सुप्तः स्वमं न कंचन पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैः नामभिः सहाप्येति चत : सर्वै रूपैः सहाप्येति श्रोत्र सर्वे शब्दैः सहाप्येति मनः सवैानैः सहाप्येति स यदा प्रतिवुध्यते यथाग्नेर्बलतः विस्फुलिङ्गा विप्रतिष्ठेरनेवमेवैतस्मादात्मनः प्राणा यथा- यतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकास्तस्यैव सिद्धिरेतद्विज्ञानं यत्रतत्पु. रुष वार्तोमरिष्यन्नावल्यं न्येत्य संमोहन्येति तदाहुरुदक्रमीञ्चित्तं न शृणोति न पश्यतिन वाचा वदतिनध्यायत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति सर्वं रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वेयानैः सहाप्येति यदा प्रतिवुध्यते यथाग्नेलतो विस्फुलिङ्गा विप्रतिष्ठेरनेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः ॥३॥ जीवति jivati, one can live; वाक् vak, speech; अपेत: apetah, without; एकाइ makan, dumb men; हि hi, because; पश्यामः pasyamah, we see; जीवति jivati, one can live; चक्षुः chaksuh, the power of seeing; अपेतः apetah, without; अन्धा andhan, blind persons; हि hi, because; पश्यामः paysamah, we see; नीवति jivati, one can live; भोत्र चक्षुः ·52 KAUSITAKI UPANISAT, śrotra, the power of hearing; wda: apetnḥ, without, aittir badhirân, deaf men Gala jîvati, on e can live; Hilda: manopetaḥ, without the thinking faculty; atery bâlân, children; fe bi, because; TTATA pasyâmaḥ, we sce; safa jîvati, one can live; Tipfoga: bâ buchchhinnaḥ, with ono's arm cut off; hafa jivati, one can live; 5: uruchchhinnah, with one's leg cut off; fa ili, 90; Veh evam, thus, so; fahi, because; TUTA: pasyamah, we gee; fa iti, so; su atha, now; tay kbalu, indeed; piu: prânah, breath, life, Prâna; va eva, alone; THT prajñâtmâ, the conscious sell; GH, idam, this; Tic: sarî rain, body; ofta parigribya, having laid hold upon, having sustained; Tutuia utthâpayati, uplifts, makes to rise up; Neha tasmat, therefore; Tra etam, to this, tu: eva, alone; JUH, ukbtham, as uk tha; garaa upâsîta, (the uplifter) one should worship, should meditate upon; a: yah, what; à vai, surely; 979: prânzḥ, life, breath; 77 sâ, that; 971 prajñâ, reason, consciousness; at yâ, what; à vai, indeed; 171 prajūâ, consciousness; #: sah, that; su: prânaḥ, life, breath; o sa ha, together; fe hi, because; ont etau, both these; affha asmin, in this; vitt sarîre, in this body; gen. vasa taḥ, live; E saba, together; Joha: utkrâmatah, they go out; HET tasya, of that; 91, eśâ, this; va eva, very ; çfg. dộistih, knowledge, evidence ; eng etad, this ; faoina vijņānam, understanding, evidence; yatra, when; ratg etat, this; 954: puruṣaḥ, person (the individual soul); A suplaḥ, is asleep; FAHH svapnam, dream; a na, not; nya kañchapa, any; pufa pasyati, sees; atha, then; En asmin, in this, with this; o piāņe, in life, breath; va eva, alone; TV ekadhá, one merged; Hafa bhavati, becomes; ac tada, at that time, ta enam, to him; ara vâk, speech ; på: sarvajḥ, with all; FTH #: námabhiḥ, with namee ; & saba, with ; stafa apyeti, goes; ag: chakşub, the sight; Fa": sarvaiḥ, with all ; fact. rûpaiḥ, with forms ; at saba, with; uvefat npyeti, goes ; utan śrotram, hearing ; an: sarvoiḥ, with all; poa sabdaiḥ with sounds; at saba, with ; pufa apyeti, goes; A: manah, miud ; Bá: sarvaiḥ, with all ; gia: dhyánaiḥ, with thoughts; B8 saba, with; stafar apyeti, goes; #: saḥ, he ;'267 yadá, when ; ufageà pratibudhyato, awakes; qar yatha as; pra: agneḥ, from fire ; Fana: jvalataḥ, from burning; eraf: sarvâḥ, in all; fet: disuh, in quarters, sides ; fareys fetest: visphulingáḥ, sparks; fastlagt vipratistheran, would go out; paa evam, so; To eva, exactly ; PATATA_etasmát, from this Picha: átmanaḥ, from soul ; q tut: právaḥ, the senses; peranaA yatbáya tanam, to their respective seats, places, centres ; far fryra vipratisthante, go, proceed; uddy: pránebhyaḥ, from the senses; dat: deváḥ, the deities, power; dez: devebbyah, from the deitios; plant: lokáh, worlds, objects; Fa tasya, of that; out eşá, this; va eva, very ; fefe siddhiḥ, proof, solution ; eng etnd, this; Fatah vijñâ nam, proof, unders ta nding ; ve yatra, when; taa etat, this; you: puruṣaḥ, man, the individual soul ; urd: ártaḥ, suffering from diseases or old ago ; Artega marişyan, on the point of death ; UTFH ábalyam, weakness; retro nyotya, having fallen into; FHE, sommoham, faiutness; Fafa nyeti, ·CHAPTER III 3. 63 falls into ; ac tad, then ; utz: áhub, they (the people near) say. Jahta udakramit, has gone out; fanta chittam, the mind; a na, not; Tutfa śpinoti, hears; a na, not; vafa paśyati, sees; a na, not; a váchú by the speech; fa vadati, speaks ; # na, not; era dhyáyati, thinks, vi atha, then; offnt asmin, in or with this; ao próņe, in or with life or breath ; va eva, alone ; y ekadhá, one merged into ; Hafa bhavati, becomes ; ac tadê then ; Pa enam, to him ; anh vák, speech ; : sarvaiḥ, with all ; Tafa: nâmabhiḥ, with name ; F saha, together ; youfa apyeti, goes ; 75: chakşuh, the eye (sigbt); Fra": sarvaiḥ, with all ; Fat: rupaiḥ, with forms ; er saha together; arafa apyeti, goes ; ag srotram, hearing ; a : varvaiḥ, with all; Tocu sabdaiḥ, with sound; saba, together; sofa apyeti, goes; ha: manah, the mind; ora: garvaih with all; vara: dhyánaib, with thoughts ; saba, together; uchia apyeti, goes; qat yadá, when; afargata pratibudhyate, awakes; TUT yathân, as; spra: agneh, from fire; A: javalatah, from burning; fayfaya vipratistheran, would proceed, faryofeiit: visphulingênh, sparks; van evam, 80 vaeva, exactly ; TEATA etasmat, from this ; KUICHA: átmahah, from the self; ATOT: pránáh, senses ; qurudan yathấyatanam, to their respective places ; fog fargia vipratisthante, proceed ; grit: pránebhyah, from the senses; cat: devâb, deities; powers ; 2007: devebhyah, from the deities; Elan: lokáb, the world's objects III. One lives without tongue because we see mute people. One lives without sight because we see blind people; one lives without the power of hearing because we see deaf people ; one lives devoid of mind because we see children; one lives without arms, one lives without legs, so we see. Now verily the vital air is the intelligent 'self' and uplifts the body owning it as its own. It should therefore, be worshipped as 'ukhtha.' What is the vital breath is certainly the intelligence, what is the intelligence is certainly the vital breath. They live toget her in this body, they depart together; it is the correct view about it, it is the knowledge. When a man so sleeps man so sleeps that he does not that he does not see any dream, the vital air becomes united in him. Then in him speech merges with all names, the sight perges with all forms, the hearing merges with all sounds, the mind merges with all thoughts; (but) when he awakes, iust as the sparks proceed from the burning fire in all directions, sin:ilarly from the self proceed all the vital airs to their respective places, from the vital airs the ·64 KAUSITAKI UPANISAT. gods, from the gods the worlds. Of this, it is the proof, it is the knowledge. When this man, being ill, is about to die and having become feeble falls into a swoon, they say that his mind is gone, he hears not, he sees not, he speaks not a word, he thinks not. Now, in him the vital air becomes united ; then the speech with all the names merges in him, the sight with all forins merges in him, the hearing with all sounds merges in him, the mind with all thoughts merges in him; but when he awakes, just as the sparks proceed from the burning fire in all directions, similarly from the self proceed all the vital airs to their respective places, from the vital airs the gods, from the gods the worlds. Commentary. The verse proceeds to establish the superiority of the vital air over all the organs, both sensory and motor, as mentioned by the way in the concluding part of the last verse. The bɔdily organs cannot discharge their respective functions without the co-operation of the vital air, which animates the whole body. It reminds the story so often repeated in the Upanişats (see verse 9 of Chapter II at P. 43) Accordingly the vital air is called 'uktha.' As to the explanation of 'uktha' see Aitareya Upanisat at pp. 8 and 9 of the volume XXX S. B. H. geries. According to the verse, the functions of ibo organs merge into the vital air while one is asleep or in a swoon; but when he awakes froin his slumber or recovers from a swoon, all the organs commence working. The verse explains it with an illustration. Just as the sparks fly in all directions from the burning fire, so do all the organs arise from the vital aic and commence performing their respective functions. स यदास्माच्छरीरादुकामति स हैवैतैः सर्वैरुत्कामति बागस्मात्सर्वाणि नामान्य. भिविसृजते वाचा सर्वाणि नामान्यानोति प्राणोऽस्मात्सर्वान्गन्धानभिविसृजते प्राणेन सर्वान्गन्धानामोति चक्षु रस्मात्सर्वाणि रूपाण्यभिविसृजते चत षा सर्वाणि रूपाण्या- मोति श्रोत्रमस्मात्सर्वा शब्दानभिविसृजते श्रोत्रेण सर्वा शब्दानामोतिमनोऽस्मात्स- र्वाणि ध्यानान्यभिविसृजते मनसा सर्वाणि ध्यानान्यानोति सैषा प्राणे सर्वाप्तियों वै प्राणः सा प्रक्षा यावाप्रक्षा स प्राणः स ह घेतावस्मिनुरीरे वसतः सहोत्क्रामतोऽथ यथाऽस्यै प्रज्ञायै सर्वाणि भूतान्येकंभवन्ति तद्व्याख्यास्यामः ॥४॥ III. 4. सः sab, he ; यदा yada, when; अस्मात् aymat, from this ; शरीरात sarirab from the body; उत्क्रामति uikramati, departs; सह saha, together; एव eva, indeed; ga: etaiḥ, with these ; 84: sarvaih with all; Jokiah utk rân iti, goes out ;

·CHAPTER III, 4. 865 atah vâk, speech ; hic asmât, from this (person); afafo sarvâni, all; hifa nâmâni, names ; fueroa abhivisrijate, gives up to ; at vâchân, through speech; paffu sarvâpi, all; Hafa Dâmâni, names; alfa âppoti, obtains ; Aro: prâpah, the breath, the nose ; WEHTE asmât, from him; gala sarvân, all; 17977 gandbán, odonis; ufaforata abbivisrijale, gives up to ; enda prâņena, through breath, nose ; Hafa sarvân, all; Truta gandhân odours; pigia âpnoti, obtains ; ag: chakşub, the eye; ara, asmât from this ; galiu sarvâni, all; bytíu rupâņi, forms ; ufufagna abhivissijate, gives up to; agu chakşusâ, by the eye; paffu sarvâņi, all; fu rupâņi, fornis; fa apnoti, obtains; EH, śrotram, the ear; FATA asmât, from this; सर्वान sarvân, all; 154a_sabdân, sounds; ufufarwota abiivissijate, gives up to, utao śrotreņa, through ear ; hala sarvân, all; Togra sabdân, sounds; walfa âpnoti, obrains ;ha: manah, the mind; whta asmât, from him; saffo sarvâņi, all; Enrata dhyâpâni, thoughts; afferita abhivisrijate, gives up to; Hafi manasâ, through mind; raffo sarvâņi, all; wala dhyâpâni, thoughts; afa âpnoti, obtains ; #1 sâ, tbat, on esâ, this ; atù prâņe, in the individual soul, in life; haf sarvân, of all; of aptih, coming in and becoming one ; T. ya, which ; à vai, indeed ; nro: prânab, liſe ; Et sâ. tbat; # 7 prajnâ, conscious. ness ; o yâ, which ; at vâ, (à vai) indeed; 191 prajnâ, consciousness; 51 sah, that ero: frânah, life ; & saba together; tibi, because ; erit etau, these two, both, these ; ufina asmin, in this; udi sarire, in body; 784: vasatai), live ; u saba, together; TATAA: utkrâmatab, go out; u atba, now; ug kbalu, in: deed ; aut yatha, as how; apa asyai, in this ; and prajvâyai, in conscious ness ; Haffu sarvâņi, all, yafa bhûtâni, creatures ; tha ekam, one ; walang bhavanti, become; a tad, tbat; SUNCATEUTA: vyâkbyâsyâmaḥ, we shall explain. IV When he departs from this body, he departs with all these; the tongue takes away all words from him, he obtains all words by means of the tongue; the vital breath takes away all emells from him, he obtains all smells with the vital breath; the eye takes away all forms from bim, he perceives all forms with the eye; the ear takes away all sounds from him, he receives all sounds with the ear; the mind takes away all thoughts from him, he collects all thoughts with the mind. This all-perception is in the vital air. What is the vital air is the intelligence, and what is the intelligence is the vital air; . both : live together in the body and both depart together. Now we shall describe how all the created beings become united in the intelligence.

·56 KAUSITAKI UPANISAT. Commentary. The present verse strengthens the view expressed in the preceding verse; on the departure of the vital vir, all the organs depart from the body. The Prâna which I have translated here as the vital air or vital breath is, according to the modern inedical view, the action of the lungs, depending on the action of the heart. When these vital organs cease to act, the whole bodily system ceases to act and is said to be dead. This phenomenon is described by the verse in a very simple and childlike way. It resembles the well-known story current amongst the Romans about the quarrel between the Patricians and the Plebians in the early part of their history, described by Shakespeare in bis well-known Roman play Coriolauus where Meninius Agrippa is made to describe the rebellion of the bodily members against the belly (See Coriolanus I.1) It is the co-operation of all the bodily organs which adds to the common weal of the human system. In the present parable we find that the vital breath (Prâna) plays an important part in keeping the body alive, All the organs owe their activity to its existence in the body and cease to discharge their respective functions on its ceasing to discharge its function. वागेवास्या एकमङ्गमुदूहलं तस्यै नाम परस्तात्प्रतिविहिता भूतमात्रा घाणमेवास्या एफमङ्गमुद्रं तस्य गन्धः परस्तात्प्रतिविहिता भूतमात्रा चक्षु रेवास्या एकमङ्गमुह तस्य रूपं परस्तात्प्रतिविहिता भूतमात्रा श्रोत्रमेवास्या एकमङ्गमुदूह्लं तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा जिह वास्या एकङ्गमुहलं तस्यानरसः परस्तात्पतिवि हिता भूतमात्रा हस्तावेवास्या एकमङ्गमुहलं तयोः कर्म परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्था एकमङ्गमुदूल्हं तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रा उपस्थ एवास्था एकमुहूल्हं तत्यानंदा रतिः प्रजातिः परस्तात्प्रतिविहिता भूतमात्रा पादावेवास्या एकमङ्गमुदूल्हं तयोरित्या परस्तात्प्रतिविहिता भूतमात्रा प्रावास्या एकमहमुदुल्हं तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता भूतमात्रा ॥ ५ ॥ वाक vāk, speech ; एव :va, only; अस्याः asyah, of this, from this ; एकम् ekam, one ; अंगम् angam, limb (aspect); उदाहस udhuhlan, milked, taken our; तस्यै tasyai, of that (sp::ech); नाम nama, name; परस्तात् parastit, outside; प्रतिविहिता prativihita, placed ; भूतमात्रा bhatamacre, all creatures, whatever the objects; माणः pranab, breath, nose; पब'eva, only; अस्याः asyah, of this (consciousness) एकम ekams, one ; अंगम_augam, limb; उदूहलम् udublarm, milked, taken from ; तस्य tasya, of that (nose) गम्ध: gandhah, smell, odour; प्रतिविहिता prativihiti, placed outside; परसतात parastat, outside; भूतमात्रा bhutamaura, all the creatures,objects 3 चक्षुः chaksub, the eye; एव eva alone ; अस्याः aayah, of this consciousness ; एकम् ekam, one ; अंगम, angam, limb; उदूहलम_ udāhlam, milked, taken out; तस्य tasya, its (of eye); 59A rúpam, form; ATA parastat, outside ; ufafa fent prativihita placed; भूतमात्रा bhatama tra, all creatures. 'the object; प्रोत्रम Brobram, ear; पव eva, alone; अस्या asyah, this consciousness; एकम ekam, Minof ·CHAPTER III. 5 67 one ; ITA angam, limb; UGE ETA adůhlam, milked, taken out; Nfu tasya, its; Tex: sabdah, sound; Penta parastântâ, from outside ; galarea prativihitâ, placed ; EHHE bh û tamâtra, all creatures, objects ; facer jihvậ, the tongue; Wate: annarasaḥ, favour of food; gearbastau, the hands; at: tayoh, of the both; GH karma, action ; TAA_ śarîram, the body; pacià sukladubkhe, pleasure and pain; 342: upasthab, the reproductive organ; Fa: anandah, delight; tfa: ratih sporticg, enjoyment; ahifa: prajâtih, offspring; urat padau, feet; nu tayoh, of them both ; Frut: ityâb, movements, 471 prajuâ, intelligence, understanding, reason, mind ; ad tasya, its ; for: dhiyah, thoughts; fan598 vijūâtavyam, understanding, knowledge ; FTAT: kâmâḥ, desires. V. Speech has milked one portion of it; its objectively correlated word is the elemental part. The vital air has milked one portion of it, its objectively correlated odour is the elemental part; the eye has milked one part of it, its objectively correlated form is the elemental part; the ear has milked one part of it; its objectively correlated sound is the elemental form. The tongue has milked one part of it, its objectively correlated taste of the food is the elemental part. The hands have inilked one part of it, their objectively correlated action is the elemental part. The body has milked one part of it, its objectively correlated pleasure and pain are the elemental parts; the reproductive organ has milked one part of it, its objectively correlated happiness, enjoyment and procreation are the elemental parts; the feet have milked one part of it, their objectively correlated locomotion is the elemental part ; the mind has milked one part of it, its objectively correlated thought, cognition and desires are the elemental parts. Commentary Having described the action of the lungs and heart under the term 'Prêpa' in the preceding verse, the present verse describes the function of the brain or the nervous system uador the term 'Prajña? Both the Sensory and motor organs depend upon the nervous system. It ២ entirely a different function from that of the heart and lungs. The tongue has two functions ; it speaks and tastes; it has, as it were, milked or borrowed intelligential and active functions from the brain, which is the headquarter of the nervous system. All organs are enumerated along with their respeotive functions as manifested in the external world, ·68 KAUSITARI UPANISAT. (1) Speecb; (2) Vital air (3) Eye (4) Ear (5) Tongue Word. Smell. Form. Sound. Taste of food. Motor organs. Action, Manipulation. Pleasure or pain. (1) Bauds (2) Body (touch.) (3) Reproductive organ Happiness, enjoyment and procreation. Locomotion. Thoughs, cognition and desire. (4) Feet (5) Intelligence (Brain) There we find all the 10 organs mentioned; but in other works we find anus in place of the brain or intelligence as it is called here. प्रज्ञया वाचं समारुहा वाचा सर्वाणि नामान्याप्नोति प्रज्ञया प्राणं समारुह्य प्राणेन सर्वानाधानामोति प्रज्ञया चक्षुः समारुह्यचक्षुषा सर्वाणि रूपाण्याप्नोति प्रज्ञ या श्रोत्र समारुहा श्रोत्रेण सर्वाजशब्दानाप्नोति प्रज्ञया जिह्वां समारुह्य जिह्वया सर्वानन्नर- सानाप्नोति प्रज्ञया हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति प्रज्ञया शरीरं समारुह्य शरीरेण सुखदुःखे श्राप्नोति प्रज्ञयोपस्थं समारुह्योपस्थेनाऽऽनन्दं रतिं प्रजातिमा. मोति प्रज्ञया पादौ समारुह्य पादाभ्यां सर्वा इत्या प्राप्नोति प्रज्ञयैव धियं समारुह्य प्रज्ञ- यैव धियो विज्ञातव्यं कामानाप्नोति ॥६॥ VI 4741 prajnayê, through self-consciousness; I râcbam, speech; FAI6e samáruhya, taking possession of; ater râchâ, through speech ; Falfo sarvâni, all; taifa namani, words, names; wafa åpnoti, obtains ; TT prajnayà, through self-consciousness A TUA prâņam, breath, nose; BATH samâruhya, baving taken possession of ; AIŪa prâņena, through breath or nose ; paffu sarvâņi, all; TOUTT gaudhân, odours ; alfa âpnoti, pnoti, obtains; 34T prajnayâ, through consciousness; 75: chakşub, the eye; gai chakşusâ, through the eye; सर्वाणि sarvani, all ; रूपाणि rupâni, forms ; WITH srotram the ear; au srotrena, through the ear ; Fala: sarvân, all; veera_ sabdânu sounds; forgra jihvâm, the tonguo ; fargen jihvayân, tbrough the tongue; uale sarvan, all; VERTETA annarasan, flavours of food ; Teat hastau, the two hands; FFA TUTTH hastâbhyâm, through the hands; affo sarvani, all; saffo karmâni, actions ; C sariram, the body; vitu sarîrena, through the body; gagà suk baduhkbe, pleasure and pain; 54FUH upastham, the reproductive organ; 39€da upasthena, through the reproducivo organ; UTARA anandam, delight; fata ratim, intercourse; tanta prajatim, offspring; giant padau, the two feet; HTETUTA, pâdâbbyâm, through the

·CHAPTER III 7
69
feet; Haf: sarvâh, all; TT: ityâh, movements; frun dhiyam, mind; foru:
dhiyah, thoughts ; विज्ञातव्यप vijnatavyam, understanding, knowledge ; कामान
kaman, desires.
VI.
Having mounted the speech with the intelligence one obtains all
words with speech ; having mounted the vital air with the intel-
ligence one obtains all odours with the vital air ; having mounted
the eye with the intelligence one perceives all forms with the eye ;
having mounted the ear with the intelligence, one receives all
sounds with the air ; having mounted the tongue with the intelli-
gence one obtains all tastes of food with the tongue; having mount-
ed the hands with the intelligence, one does all the works with the
bands ; having mounted the body with the intelligence one feels
pleasure and pain with the body; having mounted the reproduc-
tive organ with the intelligence, one enjoys sexual pleasure,
happiness and progeny ; having mounted the feet with the intelli-
gence, one moves everywhere with feet ; having mounted the mind
with the intelligence one thinks, cognises and desires with the
mind.
Commentary,
The verse continues describing the function of the brain which is here
called Prajña or intelligence. It is by the intelligence or Prajña, that all bodily
orgaus, both sensory and motor, discharge their respective functions. It is
described in a childlike and simple way, easy to comprehend.
न हि प्रज्ञापेता वाङ्नाम किंचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह नाहमेतनाम
प्राहासिषमिति न हि प्रज्ञापेतः प्राणो गन्धं कंचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह
नाहमेतं गन्धं प्राज्ञासिषमिति न हि प्रज्ञापेतं चत रूपं किंचन प्रज्ञापयेदन्यत्र मे
मनोऽभूदित्याह नाहमेतद्र पं प्राज्ञासिषमिति न हि प्रज्ञापेतं श्रोत्र शब्दं कंचन प्रज्ञापये
दन्यत्र मे मनोऽभूदित्याह नाहमेतं शब्दं प्राज्ञासिषमिति न हि प्रज्ञापेता जिह्वानरसं
संचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह नाहमेतमन्नरसं प्राज्ञासिषमिति न हि प्रज्ञापेतो
हस्तौ कर्म किंचन प्रज्ञापयेतामन्यत्र मे मनोऽभूदित्याह नाहमे तत्कर्म प्रज्ञासिषमिति
न हि प्रहापेतं शरीरं सुखदुःखं किंचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह नाहमेतत्सुख-
दु: खं प्राज्ञासिषमिति न हि प्रज्ञापेत उपस्थ आनंदं रतिं प्रजाति काचन प्रज्ञापयेदन्यत्र
में मनोऽभूदित्याह नाहमेतमानंदं रति प्रजातिं प्राज्ञासिषमिति न हि प्रज्ञापतौ
पादावित्यां कांचन प्रज्ञापयेतामन्यत्र मे मनोऽभूदित्याह नाहमेतामित्यां प्रज्ञासिषमिति
न हि प्रज्ञापेता धीः कांचन सिद्ववेत्र प्रज्ञातव्यं प्रज्ञायेत ॥७॥

·60 KAUSITAKI UPANISAT. VII. a na, nos; fe hi, because : Ta prajñpetê without consciousness; a13 ani -peech : na vama, name, word : fata kinchana, anything; una pr jñânare; is...!! renal; JF11 ayatra, elsewhere; À me, my; Aa: mauaḥ mind; bhut, was; sfa iti, so; T alia, saia na, not; A alam, I; Tha etat, this; ATA tâma, name, word: OTTIAJA prâjūâsisam, did perceive; sia ini, so; a na, not; Fre bi, because; Tada: prajñâ petaḥ, without consciousness ; fru: prâṇaḥ, breath, nose ; ETA gandbam, smell odours: friaa kañchana, any; a prajñāpayet, would reveal; wyr anyatra, elsewhere; À me, my; # manaḥ, mind; wa, abhût, was ; fa iti, so; de âha, says; a na, not; #abam, I; PAH etam, this; TRUTH gandham, odour: qua prajñasişam, did perceive: fa iti, so; TINH prajñâpetam, without consciousness ; ag: chakṣuḥ, eye, YH_rûpam, form ; faian kinchana, any; PATUNH, prajñâpetam, without consciousness; TA srotram, ear; T6ZH sabdam, sound ; ich kanchana, any; TAH, etam, this; andat prijūâ petâ, without consciousness; fagi jihva, tongue ; en annarasam, llavour of food ; FT kañchapa, any; er prajõâpetau, without consciousness; fit hastau, two hands; FÅ karma, action, figa kiñcbana, any; Ta prajñâpayetân, wonld rereal; vna etat, this; TIA projñapetam without consciousness; Dia Cariram, body; gaa sukbom, pleasure ; q: duḥkham, pain; farian kiñcbana, any; una etat, this : : prajñâ petah, without consciousness; Jutt: upasthaḥ, reproductive organ; ARE anandam, delight; fax ratim, intercourse; fah_prajâtim, offspring; WATAH anandam, delight; man kañchana, any ; TAH etam, this; fan prajâtim. offspring; 9711a: prajñâ petah, without consciousness ; ut pâdau feet; TRATA ity âm, movement; ia kañcbapa, ary; ATTUATA prajñâ payelam, would reveal; TTH eam, this; dat prajñâ petâ, without consciousness; ut: dhiḥ, thought; frutta sidhrei, succeeds ; a ra, rot: ATINOUA -ajñatnryam, what is to be kuown; Hua prajñâyeta, can be known. VII. Speecb without intelligence can not convey any word;"my mind was else-where" one says, “I did not take notice of the word.” The vital air without intelligence can not carry any odour ; “ my mind was elsew bere,” he says, “I did not smell the odour.” Tbe eye without intelligence can not perceive a form; “my mind was elsewhere,” he says, “I did not see the form." The ear without intelligence can not hear a sound; "my mind was elsewbere,” he says, “I did not hear the sound.” The tongue ·CHAPTER III. 8. 61 with intelligence can not feel the taste of any food,"my mind was elsewhere,” he says, “I did not feel the taste of food.” The hands without intelligence can not perform any work; “my mind was elsewhere” he says, “I did not take notice of the action. The body without intelligence can not feel any pleasure and pain ; “my mind was elswhere,” he says, “I did not feel pleasure and pain. The reproductive organ without intelligence can not feel any pleasure, happiness and procreate; “my mind was elsewhere," he says, “ I did not feel pleasure, happiness and procreate.” The feet without intelligence can not move at all; “my mind was else. where,” he says, “ I did not take notice of the locomotion.” No mind without intelligence can achieve anything, nor can it cogvise anything cognisable. Commentary. The verse further elucidates the importance of the Prajñâ or intelligence. No organ, either sensory or motor, can act witbout the aid of the brain power, A person is said to be absent-minded if he is not attentive. The activity of the organs, therefore, depends upon the mind. It plays an important part in every act of perception. Take for example the case of a man who is engaged in doing something ; be does not notice the sound of the clock, because he is thoroughly engrossed in the work. Similarly the other organs can not discharge their functions if the mind is not co-operating with them. न वाचं विजिज्ञासीत वक्तारं विद्यान्न गन्धं विजिज्ञासीत घातारं विद्यान्न रूप विजिज्ञासोत रूपविद्य विद्यान्न शब्दं विजिज्ञासीत श्रोतारं विद्यान्नान्नरसं विजिज्ञासीता. नरसस्यविज्ञातारं विद्यान्न कर्म विजिज्ञासीत कर्तारं विद्यान्न सुखदुःखे विजिज्ञासीत सुखदुःखयोर्विज्ञातारं विद्यान्नाऽऽनन्दं रतिं प्रजातिं विजिज्ञासोताऽऽनंदस्य रतेः प्रजाते. विज्ञातारं विद्यान्नेत्या विजिज्ञासीतैतारं विद्यान्न मनो विजिज्ञासीत'मन्तारं विद्यात्ता वा एता दशैव भूतमात्रा अधिप्रज्ञ दशप्रज्ञामात्रा अधिभूतं यद्धि भूतमात्रा न स्युन प्रहामात्राः स्युर्यद्वा प्रज्ञामात्रा न स्युन भूतमात्राः स्युः। न ह्यन्यतरतो रूपं किंचन सिद्धरेनो एतनाना तद्यथा रथस्यारेषु नेमिरर्पितो नाभावरा अपिता एवमेवैता भूतमात्राः प्रज्ञामात्रास्वपिताः प्रज्ञासात्राः प्राणेऽर्पिताः । सरष प्राण एव प्रज्ञात्मानन्दोऽ- जरोऽमृतो न साधुना कर्मणा भूयान्नो एवासाघुना कनीयानेष होवैनं साधु कर्म कारयति तं यमेभ्योलोकेभ्य उनिनीषतएपर एवैनमसाधु कर्म कारयति तं यमधो- निनीपते एष लोकपाल एष लोकाधिपतिरेष सर्वेशः स म अात्मेति विद्यात्स म मारमेति विद्यात् ॥ ॥ इति तृतीयोऽध्यायः ।।

·62 KAUSITAKI OPANISAT. III. a na, not; ATTA vâcham, speech ; fufciteta vijijñâsîta, one should try to know ; a A vak târam, the speaker ; fagra vidyât, one should kuow ; TA gandham, odoar, smell : Fach ghrâ târam, smeller; GUA rūpam, form ; Egfaga rûpa vidyam, the perceiver of form ; TOGA sabdam, sound ; watch śrotâ ram, the hearer; VGKAH annarasam, flavour of food; watu amaritsasya, of the flavour of food ; fazlarca vijñâ târam, the knower, Á karm, action ; Hafth; kartáram, the agent; gagie sukhaduḥkhe; pleasure and pain ; gag:aut: sukhaduḥkhayoḥ, of pleasure and pain; fara vijñâ tâ ram, knower ; UTGH Ânandam, delight; fan latim, oujoyment ; gafar prajâtim, offspring ; TAFFET Âvandasya, of de light; arateh, of enjoyment; via: prajâteḥ, offspring ; fantATIA vijñâ târam, experievoer ; perceiver ; OUH ityâm, a movement ; CTH etâram, the movei; HG: manaḥ, mind, thought; HATCH mantâ ram, the thinker ; at: taḥ, those ; à vai, indeed ; T daśa, ten ; tat: etâḥ, these ; ta eva, alone : Art. bh û tamatrâḥ, elements of the objective world, objects ; ; MATH adhiprajñam, in relation to consciousness; TT daśa, ten ; PTTHTET: prajñâmâu trâḥ; phases of consciousness, elements of the subjective world; yn adhibhậtam, in relation to objects; ag yad, if; f& hi, for, because ; YA TET: bhù ta mâtrâḥ, objects: a na, not; Eg: sy uḥ, would be; a na, not; EHET: prajña. mâtrâḥ, the phases of consciousness; Fy: syuh, would be; o yad, if ; at vây, or; TETHET: prajīâ mâtrâḥ, the elements of the subjective world ; HTTHET. prajñamatrênh, phases of the consciusness; 7 na, not; Fy: sy uḥ, would be; a na, Dot; AFT: bh û ta mà trâḥ, the objects ; Fy: syuḥ, would, be ; a na, not; fe hi, because; ruan: anyatarataḥ, from other side ; FH 1 û pam, colour fHiTa kiñchana, any; íada sidhyet, is possible, would bo acbieved ; ;#1 no, not; tan etat, this; i nânâ, many; tag etad, that, in that case, there; TUT yatha, as for example; tofu rathasya, of a car; Vit a resu, on the spokes ; ah: nemih, the circumforence ; ufa: arpitab, placed ; anit nâbhau, on the pave ; w: arâḥ, the spokes ; ufdat: arpitaḥ, fixed, placed ; Pa enam, eo; va eva, exactly ; Pat: etâ ḥ, these ; VAATET: bhūta. måtrâh, objects; THTETE prajñâ mâtrâsu, on the elements of consciousnoss; ETHET: prajñâmâtrâh, the elements of consciousness ; Ad prâne, in breath, in life; ufáat: arpitaḥ, placed ; #: saḥ, that; i esaḥ, this ; : pråṇaḥ, life; pa eva, alone; HIDHT prajñatmâ, the conscious self; vara: Anandaḥ, blissful ; FT: ajaraḥ, unfading, imperishable; wyn: amjitaḥ, immortal ; a na, not; Fiyat eâdhunâ, by a virtuous or good ; Fhur karmaņa, by action; yere bhûyên, increasing; at no, not; va eva, even ; wanyai asadhuna, by a vicious or bad ; atory kaniyan, decreasing; ta: esab, this (The self of Prajña and Prajña;) fhi, because; Ta eva, alone; van enam, this, him; any ·CHAPTER III 8. 63 śârlhu, good ; a karma, action; Firefa kârayati, makes one do ; NA tam, him; JA, yam, whom ; 017: ebhyaḥ, from these ; achoz: lokebhyaḥ, from worlds ; sferia unnivîşate, wishes to lead up ; 29: esaḥ, this ; 3 u also ; ta eva, alone; PATH enam, him ; Ty asad bu, bad ; # karma, action ; ficaia kárayati, makes one commit; NA tam, him ; Th yam, whom ; : adhaḥ, down; fratga ninişate, wishes to carry ; : esaḥ, this, he ; aire: loka pâlah, guardian of the world ; pai eșaḥ, this, he ; Flanierufa: lokâdhipatiḥ, king of the world; u eşaḥ he; *T: sarveśaḥ, the Lord of all i. e. of the universe ; 8: saḥ, he ; À me, my; wir âtmâ, self ; sa iti, so ; fagra vidyât, one should know. VIII. Let one not desire to know speech but know the speaker ; let one not desire to know odour but know the receiver of the odour, let one not desire to know form, but know the seer of the form ; let one not desire to know the sound but know the hearer ; let one not desire to know the taste of the food but the taster of the food; let one not desire to know the action but the actor; let one not desire to know the pleasure and pain but the cogniser of the pleasure and pain; let one not desire to know the sexual enjoy. ment, pleasure and procreation, but the cogniser of the sexual enjoyment, pleasure, and procreation; let one not desire to know the locomotion but one who moves ; let one not desire to know the mind but the thinker. These ten organs verily looked externally depend on the intelligence, and the ten organs looked internally depend upon the external organs, if there be no external (elemental) organs, there will be no internal organs, if there be no internal organs there will be no external organs, because no perception is possible by either of them. There is no diversity ; just as the circumference of a chariot is placed on the spokes and the spokes are placed in the nave, similarly all these elemental organs are placed in the intelligential organs and the intelligential organs are placed in the vital air ; this vitai air is the intelligent self, happy. undecaying, and immortal. It does not increase with good deeds, nor does it decrease with bad deeds. Verily it makes him whom it wishes to uplift from these regions, to perform good deeds and makes him whom it wishes to sink down to perform bad deeds. It is the guardia a deity of the regions, it is the Lord of the world, it is the Lord of all ; "it is myself” know this: 'it is self,' know this, ·64 KAUSITAKI UPANISAT, Commentary. The verse looks upon the ten bodily organs from two points of view; externally they are organs as we see them, but internally they are all actuated by ope intellectual force called 'ego.' In every act of perception, there are three factors, the perceiver, the perceived object and the act of perception The act of porception takes place with the aid of the sensory and motor organs. The perceiver is the ego', subject or mind, the perceived object is the external world called 'pon-ego or object. These different organs forming the machinery of the human body are worked by the intelligence called Prajna (nervous systein in the present medical language,); the latter is worked by the Prana or vital breath (called beart and lungs in the medical science). The unknown 'self" which identifies itself with the vital air is all in all, it is that keeps the system in order, nay the whole universe in order. It is the Lord of the universe, it is the guardian deity of the region. "It is mysell” say3 Indra to Pratardana" it is thyself It is the supreme soul ; know it." End of chapter III. ADHYAYA IV. ls: KHANDA. अथ गाग्र्यो ह वै वालाकिरनूचानः संस्पृष्ट श्रास सोऽवसदुशीनरेषु स वसन्मत्स्येषु कुरुपञ्चालेषु काशीविदेहेविति स हाजातशत्रु काश्यमेत्योवाच ब्रह्म ते ब्रवाणीति तं होवाचाजातशत्र : सहस्र दद्मस्त इत्येतस्यां वाचि जनको जनक इति व उ जना Seraftfa 11 11 y a ha, now, ther, next; tra gârgyah, one belonging to the Garga gotra; ha, indeed ; & vai, surely ; atentat: balakiḥ, bálâki, the son of Balâka; War: anchanaḥ, one who has followed the teacher word. by word of the Vedas ; gege: sansprissaḥ, famous Teâsa, was ; #: saḥ, he ; waren avazat, lived ; sutang usinareșú, in usinara; #: saḥ, he ; 987 vasan, travelling ; Arpiny matsyesu, in Matsya ; 977913men kurupâñcbâleşu in Kuru Pânchála ; sulfido Kaśivideheșu, in Kashi Videha ; fã iti, ond others ; # saḥ, he ; 7 ha, and ; WATATEA ajâ tasatrum, to Ajân taśatru ; 24h kâsyam, to the king of Kîvî; pro etya, having approached ; Jare uvâcha, said ; Te brahma, nbout Brahman ; à te, to thee ; mantù bravâņi, let me speak ; fà iti, so ta tam, to him ; 7 ba, and ; sana uvâcha, said; VAATE: ojâ tasatruḥ, Ajà taśatru ; HATA snhasram, a thousand (of cows); 79: dadmah, we give ; à te, to thee; far iti, for, because ; DETEUTA _ etasyêm, for this; afar Vâchi, for speech ; 677: janakaḥ, Janaka ; path: janakaḥ, father; fa iti, say. ing; vai, indeed ; 3 u, also ; at: janâḥ, people ; era fort dhåvanti, run away; fifa iti, sono i } FROS ·CHAPTER IV 2. 68 1. Now verily the son of Balaka of the family of Garga, learned in the Vedas was well known. He lived in Usinara countries ; while wandering in Matsya, Kuru Panc hâlas and Kâsi Videhas, he went to Ajátaśatru of Kâới and told him 'I shall tell thee Brahma.' Ajậtasatru truly said to him, “I shall give a thousand for that speech, people run (crying) 'Janaka' is father.” Commentary. Having described the importance of the prajñâ intelligence) and Praņa (the vital air) in the preceding chapter the present chapter, explains what Brahma is. There was a sage called the son of Balâka of the Garga family ; be went to Ajậtaśatru the king of Benares and expressed his desire to teach him Brahma Vidyâ. He gladly accepted the invitation and promised to give him 1000 cows as the honorarium and told him that as he belonged to the family of Janaka, the great teacher of Brahma vidyâ, the people came to learn it from him foolishly. This story is the same as given in the second chapter, first Brâbmaņa of the BỊřbadâraṇyaka Upanişad. आदित्ये घृहच्चंदमस्यन्न विद्यु तिसत्यं स्तनयित्नौ शब्दोवायाविंद्रोवैकुंठआकाशे पूर्णमग्नौ विषासहि रित्यप्सु तेज इत्यधिदैवतमथाध्यात्ममादशे प्रतिरूपश्छायायां द्वितीय प्रतिशुत्कायामसुरिति शब्देमृत्युः स्वमेयमः शरीरेप्रजापतिर्दक्षिणेवाचः सन्येऽक्षिणि सत्यस्य ॥२॥ IV 2. uford áditye, in the sun; Een břihat, the great, supreme; safe chand ramasi, in the moon; uh annam, food; fagfa vidyuti, in the lightning; era satyam, the true light; Fraforait stanayitnau, in the thunder; 1: śabdah, sound; arit vâyau, in vâyu, in air ; 75: indraḥ, Indra, the lord of the rain ; Saje: vaikuņķhaḥ, vaikuntha, the place of freedom ; UTATÙ akase, in ether; qua purņam, the perfect, full, quiescont; pait agnau, in fire; fagrafe: visâsabiḥ, the powerful ; xfa iti, 80 ; utg apsu, in water; aa: tejaḥ, the self of the name, the spirit, the lustre tra iti, so far; sunt adbidaivatam, about the deities ; अथ atha, now; अध्यात्मम adhyâtmam, about the body ; VIGŲ Adarée, in a mirror; ufway : pratirû paḥ, the likeness, the image ; TUTTA, chbâyâyam, in the shadow, in the reflection ;, fanita: dvitiyah, the second ; ufaugatura, pratisrutkâyâm, in the ecbo ; ws: asub, life ; ta iti, so ; Toe sabde, in sound; r: mrityuh, death ; Fuji svapne, in dreams tr: yamab, Yama ; un sarire, in the body; parafa: prajâ patih, the king; five dakgine, in the right; aferu akşipi, in the eye; are:

·66 KAUSITAKI UPANIBAT. vâchab, self of the name, of fire, of splendour ; god savye, in the left; ufufu aksiņi, in the eye; Erta satyasya, of truth, of lightning, of light. II In the sun, the great; in the moon, the good ; in lightning, the truth ; in thunder, sound ; in wind Indra and heaven ; in the ether, fulness ; in fire, the unconquerable ; in water, splendour. So far it pertains to the deities. Now as to self. In the mirror, reflection ; in the shadow, the double ; in the echo, life ; in sound, death ; in dream, Yama ; in the body, the lord of the universe, in the right eye, speed, and in the left eye truth. Commentary This verse enumerates the several beads under which the subject is treated in the present chapter. It is of spurious character aud has not been commented upon by Sankarâ manda. स होवाच वालाकिर्य एवैष आदित्य पुरुषस्तमेवाहमुपास इति तं होवाचाजातश- त्रुर्मामैतस्मिन्सम्वादयिष्ठा वृहत्पाण्डरवासा अतिष्ठाः सर्वेषां भूतानां मूर्धेति वा अहमेतमुपास इति स यो हैतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा भवति ॥ ३ ॥ IV. 3, #: saḥ, be ; & ha, and; gara uvâcha, said ; ATTI: Balakih, 9: yoh, who; pa. eva, alone ; eșaḥ, this; suferi âditye, in the suu; you: puruṣaḥ, person; tam, him; va eva, alone ; ubraham, I; JÈ upâse, meditate upon, worship upon; xfa iti, so ; ay tam, to him ; 7 ha, and ; Jare uvâcha, said; VENTT: ajê tasatruḥ, Ajä taśatru ; 1 ma, no ; At mâ, pot; vafere etasmin, in this; sarcforgi: sain vândayişthâḥ, do ...challenge, do...discuss; yo brihat, great, great, supreme; DIEGOTET. pâņdara vâsâḥ, clad in white raiments, ufagt: atişthâb, standing above ; stang Barveşâm, of all; yarata: bhûtânâm, of beings ; quif mûrdha, head; fa ivi, as ; & vai, indeed ; uchabam, I ; AA etam, this ; Jutè upåse, meditate upon, worship; sa iti, so ; 8: saḥ, be ; 9: yaḥ, who; & ba, surely ; Cahetam, tbis ; Tatevam, thus ; gur upâste, meditates upon, worships ;- wrigt: atisthaḥ, above; BãGTA sarveşâm, of all; DATA bhùtâuâm, of beings; auf můrdbâ, head ; Hafa bhavati, becomes. III. be The son of Balâka said " Yonder is the being in the sun; him alone I worship.” Ajátaśatru said to him, Do not make a discourse in the matter ; I also worship bim who is great, clad in the white روان زرار ·CHAPTER IV, 4. 67 clothes, supreme and the head of all the created beings; one who truly worships him becomes certainly supreme and head of the created beings.” Commentary. Baldki, as he is called, wished to initiate Ają taśatru in the mystery of the spiritual knowledge by telling him that the being (Purusa) pervading the sun was the supreme soul who was to be worshipped and adored. Ajâ taśatru gave bis assent by saying that it was an indisputable proposition स होवाच बालाकिर्य एवैष चन्द्रमसि पुरुषस्तमेवाहमुपास इति तं होवाचाजात शत्र मामैतस्मिन्सम्बादयिष्ठाः सोमो राजान्नस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्तेऽनस्यात्मा भवति ॥ ४॥ IV #: sah, he; ha, and; var uvâcha, said ; aranan balakih, Balaki; T. yah, who; vaeva, above ; T: eşaḥ, this; info chandramasi, in the moon! 964: puruṣaḥ, person ; HA tam, him; taeva, alone ; 46 aham, I; JUL upåse, meditate upon, worehip. sa iti, so ; A tam, to him ; & ha, and ; JUTT uv@cha, said; _TANTE:. ajê taśatruḥ, Ajâ tasatru ; At mâ, no, मा ma, not; Caleny etasmin, in this; parafagt: sam vâda yaistāḥ, challenge, discuss; g14: somaḥ, the moon; tral râjâ, shining, resplendent; 25154 annagya, of food ; wrcarâtma, cauce ; qaiti, as ; & vai, surely; we aham, I ; TAA etam, this; Jare upåse, worship,meditate upon ; sia iti, so; a: sah, he; 1: yah, who ; & hu, indeel ; Tas etain, this; Tan evam, thus; area apaste, worship; Et annasya, of fol ; átmû, source; a bhavati, becomes IV. The son of Balaka said. “Yonder is the being in the moon ; him alone, I worship.” Ajátašatru said to him “Do not make a discourse in the matter; I also worship him who is soma, the king of the food and self, one who truly worships him, becomes certainly the soul of the good.” Commentary, Balaki proceeds further and points to the supreme soul pervading the moon as an object of worship, Aja tasatru similarly assents to the truth of a the proposition laid down by Balaki and further mentioned the reward of such worship to a devotee ·08 KAUSITAKI UPANISAT. सहोवाच बालाकिर्य एवैष विद्यु ति पुरुष स्तमेवाहमुपास इति तं होवा- चाजातशत्रु समेतस्मिन्सम्पादयिष्ठास्तेजसप्रात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते तेजसत्रात्मा भवति ॥५॥ v. स: sab, he; a ha, and ; उवाच uvacha, said ;वालाकिः balakib, Balaki; य: yah, who; एव eva, alone ; एष: esah, this ; विद्यति vidyuti, in this lighbning; पुरुषः purusah, person ; तम् tam, him, एव eva, alone ; अहम aham, I; उपासे upase meditate upon, worship; इति iti, so ; तम् tam, to him ; ha, and ; उवाच uvacha said ; WANTT: Ajâ taśa truḥ, Ajantasatru ; A mâ, no; # má, not; cafenetas min. in this; संवादयिष्ठाः savmadayisthah, do teach, discuss, challenge ; तेजसः tejasab, of light; अात्मा atrna, the source ; इति iti, as; वै vai, surely ; अहम् aham, I; एतमे etam, this ; उपासे upase, worship, meditate upon ; इति iti, so ; स: sab, he ; यः yah, who ; ह ha, indead ; एतम_atam, this ; एवम_evam, thus , उपास्ते upaste, worships, meditates ; तेजस: bejasab, of lighb ; प्रात्मा Abme, source ; भवति bhavati becomes. V. The son of Balaka said “Yonder is the being in the lightning; him alone I worship.” Ajâ taśatru said to him, “Do not make a discourse in the matter ; I also worship him as the soul of splendour ; one who truly worships him, becomes certainly the soul of splendour." Commentary. Balaki points out Brahma in the lightning whom he worships ; the reply of Aja taśatru is the same as mentioned previousby. स होवाच वालाकिर्य एवैष स्तनयिनौ पुरुष स्तमेवाहमुपास इति तं होवाचाजातशत्र मैितस्मिन्सम्वादयिष्ठा : शब्दस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते शब्दस्यात्मा भवति ॥६॥ VI. 6. स: sab, he ; ह ha, and ; उवाच uvacha, said ; बालाकिः balakib, Balaki; य yab, who; ta eva, alono ; tu: eṣaḥ, this; faa fecal stanayitnau, in the clouds; you: purusah, person ; तम tam, him ; एव eva, also ; अहम aham, I; उपासे upase, worship, meditate upon; इति iti, so ; तम tam, to him ; ह ha, and ; उवाच uvacha, said ; WAATT: ajâ taśabruḥ, Ajataſatru, ; Al ma, no; AT ma, not; valthy atasınin, ir. this; sargfugt samvândayişphâh, do teach, challenge, discuss; सदस्य Biblazya, of sound; अात्मा Atma, source ; रति iti, ay; वै vai, indeed; हम aham L; एस etan, this; उपाने upay, worship. malitate upon.रति iti, so;

·OHAPTER IV, 8.
69
स: sab, he%; यः yah, who; ह ha, indeed; रतम etam, this; एवम evam, thus;
उपास्ते upaste, worships, meditates; शब्दस्य sabdasya, of sound; STAAT &tmâ,
source ; Hafa bhavati, becomes.
VI.
The son of Balaka said, “Yonder is the being in the thunder;
him alone I worship.” Ajậta satru said to him, “Do not make a
discourse in the matter ; I also worship him as the soul of sound;
one who truly worships him becomes certainly the soul of sound.”
स होवाच घालाकिर्य एवैष आकाशे पुरुषस्तमेवाहमुपास इति तं होवाचाजा.
तशत्र मैितस्मिन्संवादयिष्ठाः पूर्णमप्रवर्ति ब्रह्मेति वा अहमेतमुपास इति स यो
हैतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नो एव स्वयं नास्य प्रजा पुर कालात्प्रव.
तते ॥७॥
7.
स: sah, he ; ह ha, and; उवाच uvacha, said , बालाकिः balakih Balaki ; य: yah,
who; va eva, alone; v4: esaḥ. this; Tarì âkdse, in ether; 964: puruṣaḥ
person; एव eva, also ; अहम aham, I ; उपासे upase, worship, meditate upon;
रति iti, so; तम_tam, him ; ह ha, and ; उवाच uvacha , said ; अजातशत्रु : ajatasatrub,
Ajâ taśatru ; #1 mâ, no; al ma, not; CAFEAT etagmin, in this; sangfugt:
samvidayisthah, teacb, discuss, challenge ; पूर्णम pûrņam, full;
usarai apravarti,
quiescenb ; ब्रह्म brahma, Brahman ; इति iti, as; वै vai, indeed ; अहम aham, I;
एतम etam, this ; उपासे upase, worship ; meditate ; इति iti, so; स: sab, he ; यः yah
who be ha, indeed ; एतम_etam, this ; एवम evam ; so ; thus ; उपास्ते upaste, wor.
ships, meditates ; पूर्यते puryato, is filled ; प्रजया prajays; with offspring ; पशुभिः
pasubhih, with cattle ; नो no, neither ; एव eva, also ; स्वयम svayam, himself;न na,
nor; अस्य asya, his ; प्रजा praja, children ; पुरा pura, before; कालात् kalat, the
time; प्रवर्तते pravartate, dies.
VII.
The son of Balaka said “Yonder is the being in the ether;
him alone I worship." Ajatasatru said to him ; " Do not make a
discourse in the matter; I also worship him as perfect and inactive
Brahma; one who worships bim alone becomes full of offsprings
and cattle; neither he nor his progeny dies premature."
स होवाच बालाफिर्य एषैष वायो पुरुषस्तमेवाहमुपास इति तं होवाचाजातश-
मामैतस्मिन्सम्वादयिष्ठा इन्द्रो वैकुण्ठोऽपराजितासेनेति वा अहमेतमुपास इति
स यो हैवमेवमुपास्ते जिम्बई वापराजयिम्णुरन्यतस्त्यजायीभवति ॥८॥

·70 KAUSITAKI UPANISAT. IV. S #: sah. he ha and : 3317 nvacha, said: arafa: balákih Bâlâki; a yah, who; va eva, alone : #: esah, this; utt rûyau, in vâru, id air; 964: puruṣaḥ, person ; A- tam, him ; ta eva, also : IRA aham, I ; JUTÈ upânse, I worship,'I meditate upon : fa iti, so ; AA tam, to him ; 7 ha, and ; 3917 uvâcha, said ; VART ajâ tasatrnb. Ajataſatru: ar mâ, 10; AT ma, not; vafe etasmin, in this : Farfügt samvadaisthâḥ do teach, discuss, challenge ; : indraḥ, Indra; gentes: vaikunthah, Vaikuntha ; UT FAT aparanjitâ, unconquerable ; gat senan srmy;sfatiti, as; à vai, indeed ; 46 aham, I ; tahetam, this; 3 upâse, I worship, meditate on,; fa iti, so ; #: saḥ, he; a: yah, who : ha, indeed; VAH etam, this: venevam, thus ; granpaste, worships, meditate: n pon ; forcy: jisnuh, conquering, victorious ; Trì havai, indeed; wastaforg: aparâjayişun anconquerable ; PUNFTANTI anyatastyajâ yi, conquering his enemies ; afa bhavati, becomes VIII. The son of Balaka said "Yonder is the being in the air; him alone I worship Ajâta atru said to him, “Do not make a discourse in the matter; I also worship him as Indra and heaven of unconquerable army ; he who truly worships him alone, becomes certainly victorl. ous, unconquerable and conqnerer of others. स होवाच वालाकिर्य एवैषोऽग्नो पुरुषस्तमेवाहमुपास इति त होवाचाजात- शत्रु मितस्मिन्प्सम्बादयिष्ठा विषासहिरिति वा अहमेतमुपास इति स यो हैतमेवमु- पास्ते विषासहि वान्वेषभवति ॥६॥ IX. 9. #: sah, he, hn, and ; 3art uvâcha, said ; rain: balakih, Balaki; a yah who; va eva, alone ; of: esaḥ, this; alagoau, in fire ; 964: puruṣaḥ, person; NA_tam, him ; pa eva, also; YER aham, I; TUTÈ upase, worship, meditate, ;. sa iti, so ; HA tam, to him ; ha, and; Jar yuficha, said; THAT: ajâ taśatruḥ Aja taśatru ;. Al ma, no ; al ma, not; afera etasmin, in this ; carefugt: gam vadayisthåh, do tench, discuss, challenge ; farmers: vişásahiḥ, unendurable; sa iti, as : à vai, indeed; wp_nham I; PAH etam, this ; Te upase, worship, ; sfatiti, so ; : saḥ, he; 11 ynḥ, who; xha, indeed; TAA etam, this; Tahevam, thus JOTEÀ upaste, worships, meditates ; faurare: vişâsahiḥ, unendurable ; & ha, indeed, ; Teva, also ; Janu, after: re: eşaḥ this; Hafa bhavati, becomes, IX. The son of Baláka said, “Yonder is the being in the fire ; him alone I worship." Ajậtasatru said to him "Do not make a dis course in the matter ; I also worship him as the irresistible; he who truly worships him alone, becoines certainly irresistible."

·CHAPTER IV II. 1 स होवाच बालाकिर्य एवैपोऽप्सु पुरुषस्तमेवाहमुपास इति त होवाचाजात- शत्रु मितस्मिन्सम्वादयिष्टा नाम्नात्मेति वा अहमेतमुपास इति स यो हैतमेवमु- पास्ते नानात्मा भवतीत्यधिदैवतमथाध्यात्मम् ॥३॥ IV 10. #: saḥ, he; & ha, and; Jata uvâcha said; ainbâlâki. Balâki; यः yab, who; एव eva, alone ; एषः esab, this ; अप्सु apsu, in water ; पुरुषः purusah, person); तम tam , him ; एव eva, also ; अहम_ aham , I; उपासे upase, worship, meditate upon ; इति iti, so; तम_tam, to him ; ह ha, and; उवाच uvācha, said; FATE: ajà taśa truḥ Ajâ taśatru ; # mâ, no; At mâ, not; afery etasmin, in this ; संवादयिष्ठाः samvadayisthaht, do teach, discuss, challenge; HTRR: nâmnaḥ, of names, of words ; nicht âtmâ, source; zía iti, as ; à vai, indeed; अहम aham, I ; एतम etam, this ; उपासे upase, worship, meditate ; इति iti, so ; सः sah, he ; यः yah, who ; ह ha, indeed; एतम etam this ; एवम evam, thus ; उपास्ते upaste, worship3, meditates ; नाम्न: nimnah, of words, पात्मा atma, source ; भवति bhavati, becomes ; इति iti, so far ; अधिदैवतम_ adhidaivatam, about the deities ; atba, now; WATCHH adhyâtmam ; about the body. x. The son of Balâka said, “ Yonder is tbe being in the water ; him alone I worship.” Ajátasatru said to him, “Do not make a discourse in the matter ; I also worship him as the soul of names; he who truly worships him alone, becomes certainly the soul of names.” It so far relates to the deities; now as to the self. Commentary. Balaki mentions the different manilertations of Brahma visible in nature to be worshipped and adored. Ajata satru as usual gives his assont. This is the natural or elemental aspect of Brahma. स होवाच बालाकिर्य एवैष प्रादर्श पुरुषस्तमेवाहमुपास इति तं होवाचाजात- शत्र मैितस्मिन्स म्वादयिष्ठः प्रतिरूप इति वा अहमेतमुपास इति स यो हैतमेवमु. पास्ते प्रतिरूपो हैवास्य प्रजायामाजायते नाप्रतिरूपः॥ ११ ॥ IV 11, #: saḥ, be; ba, and; 17 uvâcha, said ; OTETT: bâlâkiþ' Bâlâki; a: yaḥ, wbo; taeva, alone ; tx: eșah, this; IC adarso, in a mirror; 964 purusah, person ; तम_ tam, him ; एव evs, also ; अहम aham, I; उपासे upase, worship, meditate upou; इति iti, 80; तम tam, to him; हha, and; उवाच uvicha, said ; अनातयत्र: ajatasatrub, Ajatasatru; मा ma, no ; मा ma, nob ; in this; dietelust: samvadayiştháḥ discuss, teach, challenge alicut pratirapab, likeness, ioage ; fa iti, sas; vai, indeed ;

·72 KAUSITAKI UPANISAT, aham, I ; 94 etam, this ; JUTÈ upâ se, worship, meditate ; faiti, 80: sah, be ; 9: yaḥ, who; & ha, indeed ; PHH etam, this ; Vah_evam,ibus ; JUIF upêste; worships, meditates ; effray: pratirûpaḥ, likeness; ha, indeed ; veva, also, ORI asya, of him ; TATITA prajâyâm, in children; datud ajayate is born; #na, not; way: apratirûipaḥ, unlikeness. XI. The son of Balâka said, “ Yonder is the being in the mirror; him alone, I worship.” Aújtasatru said to him “Do not make a discourse in the matter; I also worship him as reflection; he who truly worships him alone, bas cetainly his reflection in his progeny but no dissimilarity. Commentary The present verse describes the physical aspect. There is divinity manifested in the reflection in the mirror or any other transparent substance. Both the preceptor and the disciple agree in the worship of the divinity in the reflection of one's own self. The fruit that accrues to the devotee who worships the divinity in the reflection of one's self is that his progeny bears resemblacce with him and is not dissimilar in form and shape. स होवाच बालाकिर्य एवैष प्रतिश्रुत्कायां पुरुषस्तमेवाहमुपास इति तं होवचाजा- तशत्रुममैतस्मिन्सम वादयिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विन्दते द्वितीयाद्वितीयवान् भवति ॥ १२ ॥ IV 12. 5. sab, he ; & ha, and; Jara uvâcha, said ; at bâlâki” Balaki; a. yah who; ta eva, alone; vt: eṣaḥ, this ; aferaTUTA pratiśrutkâyâm, in the echo; you: puruşab, person; ma_tam ; bim ; a eva, also ; M6H, aham, I; Eure upâse, worship, meditate ; sfa iti so; NA tam, to him; ba, and ; 7418 uvâchâ, said ; haver: ajâ tasatrub, A ja tasatru ; AT ma, no; # mê not; Geht etasmin, in this; parcfogt: samvâdayişțbab, do teach, discuss, challenge ; fedta: dviriyah, the second; wut: anapagab, one that never goes away ; xfir iti, as ; à vai, indeed ; &#_abam, I ; AA etam, this; trh upase, worship, meditate ; fà iti, o! : sab he;a: yab, who ; ha, indeeed TA_etam, this; tevam, thus ; UN upaste, worships ; fara vindate, gety; finitura, dvitîyât, from his second; i. e. wife; fanituar dvitiyavân, having a second i, e, a son ; Hafa bhavati, becomes. XII. The son of Balâka said " Yonder is the being in the echo; him alone I worship.” Ajûtaśatru said to him "Do not make a dis- ·OHAPTER IV. 14 13 course in thə matter; I also worship him as the second immoveable ; he who truly worships him alone, gets certainly a second from his wife and becomes possessed of the second. Coinmentary. The preseni verse describes the divinity as manifested in the echo. Balaki and Ajâtaśatru both agree in the worship of the divinity as manifested in it. The fruit that accrues to the devotee who worships the divine being pervading the echo, is that he gets sons and grandsons to continue his line of generation. स होवाच बालाकिर्य एवैष शब्दः पुरुषमन्वेति तमेवाहमुपास इति ते होवाचाजातशत्रुर्मामैतस्मिन्सवादयिष्ठा असुरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य प्रजा पुरा कालात्संमोहमति ॥ १३ ॥ IV 13. स: sab, he ; ह ha, and ; उवाच uvacha, said ; वालाकिः balakih; Balaki; यः yah, who; एष: es.h. this ; शब्द: Sabdah, the (person in the sound); पुरुषम purusam, "man ; अन्वेति anveti, follows ; तम_tain, him ; एव eva, also ; अहम aham, am; उपासे upate, worship, meditate; इति iti, so ; तम tam, to him ; ह ha, and; उवाच uvacha, said ; अजातशत्रु : ajatasasruh, Ajatasatrn; मा mi, no; मा ma 000; एतस्मिन् etasa.in, in this; संवादयिष्ठाः samvadayisthah, do teach, discuss, challenge ; असु asub, life ; इति iti, as ; वै vai, indeed ; अहम_aham, I; ऐतम etam, this ; उपासे upate, worship, meditate upon; ति iti, so ; सः sab, he; a: yab, who; z ba, indeed ; MH etam, ibis ; taevam, this; it upânsate, Horships, meditates ; नो no, neither ; एव eva, surely ; स्वयम svayam, himself; nor ; Fu a-ya, his; 95 prajâ, children ; ger purâ, before; kalat, their time; संमोहम् sammoham, fainting; रति eti, geb. XIII. The son of Balâka said “I worship the sound that follows man.” A játa atru said to him . Do not make a discourse in the matter; I also worship bim as life, he who truly worships him afvue, does not himself fall in a swoon nor do his children faint (die) before their (destined) tiine. Coinmentary. The verse describes the divinity which is manifested in one's sound; both the teacher aud the pupil agree in the worship of such manifested deity. The fruit that acorues to the worshipper is that he or his children do not meet a premature death.. स होवाच बालाकिर्य एवैष छायायां पुरुषस्तमेवाहमुपास इति तं होवाचाजातश- अमोमैतस्मिन्स वादयिष्ठा मृत्युरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते को पर स्वयं मास्य प्रजा पुरा कालात्प्रमीयते ॥ १४ ॥ na, ·74 KAUSITAKI' UPANISAT IV. 14, # sab, he; & ha, and; 3aTa vacha, and; at: bálâkih, Balaki ; u: yab, who; vaeva, alone; : epaḥ this; i chnayâyâm, in shaduw ; 964: puruṣaḥ, person ; 79: mrityuḥ, death ; gatua primiyate, dies. XIV. The son of Balâka said “Yonder is the being in a shadow ; bim alone, I worship.” Ajata atru said to him; "Do not make a discourse in the matter; I worship bim as death; he who truly worships him alone, does not certainly die nor do his children dio before their (destined) time." Commentary The worship of the supreme being as pervading shadow is inculcated in the present verso; the fruit that acerues to the worshipper is that he or his children do not die prematurely, स होवाच बालाकिर्य एवैष शारीरः पुरुपस्तमेवाहमुपास इति तं होवाचाजात. शत्र मैितस्मिन्सम वादयिष्ठाः प्रजापतिरिति वा अहमेतमुपास इति स यो हैतमेव- मुपास्ते प्रजायते प्रजया पशुभिः ॥ १५॥ IV. 15. mat: sârîrah, embodied; fagfa: prajapatih, the Lord of creatures; pontua prajayate, is multiplied; FFOI multiplied; THUI prajayâ, with offspring ; vyfa: pasubbiḥ, with cattle. XV. The son of Bala ka said “There is the being in the body; him alone I worship.” Ajáta atru said to him "Do not make a discourse in the matter; 1 worship bim as the Lord of the universe; he wbo truly worships him gets certainly offspring and cattle." Commentary The present versc describes the worship of the bei? g porvading the huinan body; the fruit that accrues to the worshipper is that he gets an abundance of progeny and cattle. स होवाच बालाकिर्य एवैष प्राज्ञ श्रात्मा येनैतत्पुरुषः स्वप्न्ययाचरति तमेवाह- मुपास इति तं होवाचाजातशत्रु मितस्मिन्सम वादयिष्ठा यमो राजेति वा अहमेत. मुपास इति स यो हैतमेवमुपास्ते सव हास्मा इदं श्रेष्ठयाय यम्यते ॥ १६ ॥ IV. 16. AT8: prânjñaḥ, conscious; hi â mân, sell; da yona, by whom, with whom ; van etat, this ; 964: puruṣaḥ, person; Ti suprab, sleeing; ratuur svapnyayâ, in sleep ; fa chorati, walks about; JA: yamaḥ, Yamn, regulator ; trate Raje, king; aa'w sarvam, all, every thing ; ba, indeed; and این نیاز به دندان درد را در بین زارتند از ·OHAPTER IV. 18. To 17. asınai, to this; 777idun, this ; TITI Śrais;hyâya, for excellencies; Trend yamyate, is subdued. XVI. The son of Balîka said. “There is the intelligential self by which a man while ale goes out in a dream ; him alone I worship." Ajàta atru said to him i Do not make a discourse in the matter; [ worship him as King Yama ; the whole of it verily contributes to the greatness of him who truly worships him alone.” Commentary. In the preśənt verse, the worship of the being who perva les the sleeping person is inculcated; the fruit that accrues to the worshipper is that he become s great. स होवाच वालाकिर्य एवैर दक्षिण ऽक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचा. जारा मतिस्निाला वादधिष्ठा नान्न अात्माग्नेरात्मा ज्योतिष अात्मेति वा अहमे- तमुगस इति स यो हैतमेव गस्त एतेषां सर्वेपामात्मा भवति॥ १७ ॥ IV. दक्षिणे diksine, in the right; 17: akşu, in the eye ; 959: puruşab person ; नाम्नः ॥dmnah. of words ; अत्मा airni, self ; अग्नेः agaeh, ot fire ; ज्योतिषः jyotigah, of light; एतेवाम_avasan, of these ; सर्वेषाम sarvesh n, of all; अात्मा adma, Source, master, self; भवति bhavati, becomes. XVII. The son of Bala ka said "Yonder is the being in the right eye; him alone I worship.” Ajāta atru said to him. “Do not make a discourse in the inatter ; I worship him as tbe soul of word, the soul of fire and the soul of light: he who truly worships him becomes certainly the soul of all these." Commentary. In the present verse, the worsnip of the being pervading the right eye is inculcated; the reward of the worship is that the worshipper becomes the source of learning and the soul of fire and light. स होवाच बालाकिर्य एवैव सम्वेक्षन्पुरुषस्तमेवाहमुपास इति त होवाचाजा. तरात्र नैितस्मिन्सम्वादयिष्ठाः सत्ययात्रा विद्युत आत्मा तेजस आत्मति वा अहमेतमु स इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भव- वीति ॥१८॥ IV. 18. 88 savye, in the left; 47-361: akşanpuruşab. The person in the eye ; सत्यस्य satyarya, of the trus; विद्युतः vidyutaḥ, of the lightning qora; tejasab, of light.

·76 KAUSITAKI UPANIBAT. ': XVIII. The son of Balaka said “Yonder is the being in the left ore; him alone I worship.” Ajatasatru said to him “Do not make a discourse in the matter ; I worship him as the soul of truth, the soul of lightning and the soul of splendour; he who truly wur: ships him, certainly becomes the soul of all these. Commentary. In the present verse, the worship of the divine manifestation in the left eye is inculcated; the fruit aceruing theref om is that a worshipper becomes the soul of truth, lightning and splendour. तत उ ह वालाकिस्तूम्णीमास तं होवाचाजातशत्रु रेतावन्नवालाका३ इत्ये तावद्धीति होवाच बालाकिस्तं होवाचाजातशत्र मृषा चै किल मा संवादयिष्ठा ब्रह्म ते ब्रवाणीति स होवाच यो वै बालाक एतेषां पुरुषाणां कर्ता यस्य वैतत्कर्म स वै वेदितव्य इति तत उ ह वालाकिः समित्पाणिः प्रतिचक्रम उपायानीति होवाना. जातशत्र : प्रतिलोमरूपमेव तत स्याद्यत्क्षत्रियोब्राह्मणमुपनयेत् पहिव्यवत्वाशपायप्या. मीति तं ह पाणावभिपद्य प्रवनाज तो ह सुप्तं पुरुषमाजग्मतुस्तं हाजातशत्रु रमन्त्रयांचके बृहन्पाण्डरवासः सोमराजनिति स उ ह तूष्णीमेव शिश्ये तत उ हैनंयष्ठयाऽऽपिचिक्षेप स तत एव समुत्तस्थौ तं होवाचाजातशत्रु : कैष एतद्वालापुरुषऽयिष्ट कैतदभूत्कुत एतदागादिति ततउ हा बालाकिर्न विज ज्ञ॥ तं होवाचाजतशत्र यंत्रष एतद्वालाके पुरुषोऽशयिष्ट यत्र तदभूयत एतदगाविति हितानामा हदयस्य नाड्यो हृदयात्पुरीततमभिप्रतन्वन्ति तद्यथा सहस्रधा केटिशोवि.टि तस्तावदण्व्यः पिङ्गलस्याणिना तिष्ठन्ति शुक्लस्य कृष्णस्य पीतस्य लोहितस्येति तासु तदाभवति यदा सुप्तः स्वमं न कंचन पश्यत्यथास्मिन प्राण एवैकधा भवति तथै बाक सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्र सर्वे शब्दः सहाप्येति मनः सर्वानः सहाप्येति स यदा प्रतिबुध्यते ययाग्नेर्वलतो सर्वादिशो विस्फुलिका विप्रतिष्ठरत्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लो- काः॥१६॥ IV. 19. aa: tataḥ, then; 3 11, and ; & ba, indeed ; aimer: bâlâ kiḥ, Balaki; awig turnim silent ; पास asa, remained ; तम् tam, 10 him ; ह ha, and ; उवाच Uvacha, said; प्रजातशत्रः ają taśatruḥ, Ajâ tasatru ; palag eiavad, so far;J nu, oply.; बालाकाइ balaka ai, O : Balaki ; इति iti, so ; एतावद् eta rad, so far; हि hi, only; ffa iti, as ; & ha, and ; Jara uvâcha, said ; ananifah bålákıḥ, Balkki ; MA tam, to him ; ह ha, and ; उवाच uvacha, said ; अजातशत्रुः ajarasatrub, Ajktasa. tru ; मृषा mrisa, in vain ; वै vai ;किल kila, surely, indeed ; मा mh, me ; समवादविहाः samvadayisthab, teach, discuss, challenge ; ब्रह्म brahma, abous Biaumas; à te, to thee ; sunfo bravâņi, I shall speak; tfa iti, saying; g sah, be ; ba, ·; one, life, Prana ; ath: pandaravasah O ! you who have white i. e. water as OHAPTER IV 19. further; Jara uv&cha, gaid; T: yab, who ; & vai, indeed; arah balake, O! BAIAki ; và TIA eteşam, of these; 95410TH puruskņam, of the persons ; af kartâ, ngent ; TEU yasya, whose ; ar lá, or : vaa etat, this ; ha karma, action; 8: saḥ, he ; vai, indeed ; afcas: veditavyaḥ what is to be known; fa iti, so ; na tataḥ then ; 3 11, also ; & ha, and ; da: talaḥ, then ; anonfun: lalakiḥ. Bâlaki; afarafu: samitpaņiḥwith fire-wood in his hand, with joined or folded bands; afren praticbakrame, went to; renfor ap&yari, Approach you n- & disciple does his master; fa iti, saying ; AH tam, that ; ha, and ; Jura uvâcha, said ; WATE: aja taśatru, Ajâtaśatru; Afretnata pratiloma ropam, contrary to the pature of thing; a eva, surely; aptat, that, it; fata eyât, would be ; ac yat, that; giza: ksatriyaḥ, a Kşatriya ; ATGUA, brâhmopam, a Brahmaņa ; Joaða upanayet, should initiate ; ore ehi, come; fa vi, clearly ; ; eva, indeed; PT två, to thee; जपायच्यामि jñanayięyami, shall explain; fa iti, so; AA tam, him ; Trot pâņau, by the hand; sufrua abhipadya, taking ; [&Ha prava vrôja, went out to a secluded place; at tau, they both; hn, and ; GPA supinm, to a sleeping ; 964 puruşam, to perron; WATAZ: & jag matuḥ, came; na tam, him; 7 ba, and : PATT: ajâ taśatruḥ, Ajátasatru. Sporuna âmantrayânchakre, called out ; et bțiban, O! Supreme your clothes ; SIA soma; moon or soma ;Ta râjan, resplendent, king, for iti, as ; #: saḥ, he ; 3 u, also ; & ba, and ; acuta tūsņim, silently, quietly; ta era, too; furd siśye, slept ; na: tataḥ, afterwards ; 3 u, also ; ha, indeed ; van enam, this ; ugot yastyâ, with a stick ; ufafara ávichiksepa, pushed, struck ; #: saḥ, he ; : tntah, then ; veva, just; put samuttas. than, got us ; AA tam, to him ; & ba, and ; June uvâcha, said ; WAVE: aja - taśatruḥ, Ajátaśatru ; # kva, where; peşnh, this body without life); vac etat, this (unconscious) ; To ba!&ke, O! Bâlâki ; yor: puro şah, person ; qufgaśnyieţa, slept ; * kva, where ; tag etad, this (sleep); IE abhQt, became ; : kutah, whence ; ok etad, this lawakening); omaa aga3 t, came back ; fa iti, 80; A: tataḥ, then ; 8 u, also ; ba, indeed ; terif: balakih, Balaki ; a na, vot ; fara vijajño, did not understand ; na tam, to him; ba, and; J1€ uvacha, said ; WHIT: ajá trasatruḥ. A jê te satru ; u yatra, where ; vt: eşnh, this ; VAA etat, this; aneh balake, O! Bâldki; gox: purupad, person ; sifat asayista, slept ; 97 yatra, where ; entretat, this : Tabhût, was ; M: yataḥ, whence gag etad, this ; 01mg âgât, came back ; fi iti, this ; fom. ATH bitaḥ nama, called Hitaş i. e. wholesome; care hridayasya, of the heart; Alet: nadyaḥ, arteries: T hridayât, from the heart; Canta puritatam, the membrane surrounding the beort; wanaf abhipra lanyali, extend ; ag tad, that ; qu yatha, 69; au sabasradha, into o bundred thousand parts; la: kesah, a hair ; fagurent vip&titab, broken ; mig ·TO KAUSTTAKI UPANISAT. tavad, so, ag ; 04: aộvyaḥ, minute ; facteu pingalasya, of various colonirs ; aforat ņim nâu, with a thin Auid ; fazia tisshanti, are full ; suklasya, of white; topu kşişņasya, of black , TETET pîtasya, of yellow ; fenfu lobitasya, of red;zfa iti, and so on &c ; arg têsu, in them ; azt tada, then (nt the time of sleep) : Hafa bhavati, remains ; get yada, when; gA: supub, nsleep ; FTHA svapila u, a dreim ; a na, ne; ñan kañchana. any ; otuia paśyati, 9003, dreams ; atha, then ; WTER( amin, in this; aiù prâne, in life ; ut ekadhâ, one ; Hafa bhavali, becomes ; nat tadâ, then ; PAA evam, to him ; 076 vâk, speech ; a": sarvaiḥ, with all ; als ht: nâmabhıḥ, with words ; ug saha, together; vcdfa apyeti, goes ; 73: chakşıḥ, the sight ; Fa": sarvaiḥ, with all; a: rûpaih, with forms ; saha, together ; ac fa apyeti, goes; 2x érotram, the ear, #1: Saryuh, with all ; Tsnbdaib, with words ; HR sahn, together; utafa apyeti, goes ; #a: manaḥ, the mind ; sa sarvaiḥ, with all ; xia: dhyâvaih, with thoughts ; HR saha, together ; utufa apyeti, goes ; #: saḥ, he ; uti yadî, when ; afargeta pratibudhyata, nwakens ; ma agneh, from fire ; Fana: jvalataḥ, from burning ; Fat: Saravâḥ, into all; fay: diśaḥ, into quarters ; faryteret: visphulingaḥ, sparks ; fagfag ta vipratistheran, would fly around ; Thevam, so ; va eva, exactly ; TAEHTA etasmât, from this, Inha: âtınanaḥ, from the self; grout: prânâb. senses, powers ; TUTUNATA yathayatanam, to their respective places, seats ; fayfrgan vipratisthante, fly around ; Arūza: pråņebhyaḥ, from ohe senses or power3 ; dat: devâḥ, the deities, the cosmic powers ; ade: de. vebhyaḥ, from the deities; ota: lokaḥ, worlds. XIX. Then the son of Balâka became silent ; Ajậtasatru said to him. "Is that all. Bilaki?" The son of Balaka said Ajâ taýatru told him “thou told me a lie when thou promised to teach me Brahma." He continued “0! Balaki, know him who is the creator of all these beings and whose work is all this." Then the son of Balaka attended on him with the sacred fuel in his hand “May I make a present”? A ja tasatru said to him, it is contrary (to custom) that a Kşatriya should instruct a Brahmana. Come, I should, however, instruct thee". Taking his hand in his hand, he went out; they met a sleeping man. Ajâtaśatru called him “O! great, clad in white robes. Soma, king:" He remained sleeping. Then he struck him with a stick on all sides, he at once rose. Ajậtasatru said to him “O! Balaki, where did this man sleep? Where was be? Whence has he come ?" Then Balaki did not know it. Ajâtaśatru verily said to him “OBâlâki (I explain) where this man slept, where he was and whence he came; there are blood vessels of the heart called hita (beneficial) - spreading from the heart and the pericardium, ininute just like a hair aplit into thousand parts and filled with munite Auid of variegated, ·CHAPTER IV.' 19. 70 colour, viz., white, black, yellow and red. Then he is in them. When he, during the sleep, does not dream a dream, then the vital air becomes united in him ; then speech with all the names merges in him; the eye with all colours ; the ear with all words merges ; the mind with all thoughts merges. When he awakes, just as the sparks proceed from the burning fire in all directions, so do all the vital airs proceed to their respective places (organs); from the vital airs the gods and from the gods, the regions. Cominen tary. After dilating on the different divine mainiestations, Bâlâki became silent. Ajâtaśatru who knew more than his preceptor said to him tauntingly. “Is that all ?” Poor Bâlâki being thus put to sbame bad to adınit his ignorance and say to bim in reply. “This is all that I kuow of the spiritual science.” Ajantasatru reproached hina for his pretensions and told him that what he taught was not Brahmavidyâ. “All these things which you mentioned as pervaded by the divine Being are created things; try to know their creator." Balaki being thus baffled presented himself before A jâ tasatru as a disciple instead of appearing as a teacher. Ajâ tasatru being a Bșatriya at first saw bis awkward position in becoming a teacher of a Brâbmaụa but at last he took bim to a lonely place where they saw a sleeping man. Ajâtaśatru showered on the sleeping ipau all the epithets which were attributed to the being in the sun and moon but the man did not rise from his slumber. He then touched him with his stick and the sleeping mall at once awoke. Aja tasatru enquired Where did this man sleep? Where was be all the while? Where does he come from ?” Bâlaki did not know how to reply. Ajâtaśa tra knowing the real state of Bâlaki, began to explain the auatomy and physio logy of the heart known as angiology in the present medical science. He says that the heart is the centre of the blood vascular and lymph vascular systems comprising the blood and lymphatic vessels. "The beart" says Grny in his anatomy at p. 597 of the 7th edition “is the central organ of the blood vascular system and consists of a bollow muscle ; by its contraction the blood is pumped to all parts of the body through a complicated series of tubes lerined 'arteries. The arteries undergo enormous ramfication in their course throughout the body and end in very minute vessels called 'arterioles' which in their turn open into close-meshed net-work of microscopio ves-els termed 'capillaries'. After the bood has passed tbrough the capillaries, it is collected into a series of larger vessels called. veins' by which it is again returned to the heart." At p 763, the same author says " The lymphatic system includes the lymphatic vessels and lymphatic glands. The lymphatic vessels of the small intestines receive the special designation of lacteals or chylifer.

·30 KAUBITAXI ÚPANISAT. ous vessels ; they differ in no respect from the lymphatic vessels generally, excepting that during the process of digestion they contain milky white flaid, the chyle." The colour mentioned in the text is the red colour of the bood in the arteries, the black colour of the blood in the veins, the white colour of the chyliferous vessels and the yellow colour of the bile. The capillary vessels as said above are innumerable which is expressed in the text as thousand' meaning innumerable. Having explained the Angiology, Ajân tasatru says that the soul goes to the heart when man is asleep and all organs both sensory and motor take rest and merge in it; but when he awakes all the organs commence their function as usual. He explains it with an illustration; just as the sparks fly away in all directions from the burning fire, so do all organs receive their energy from the returning soul and commence repeating their functions. त यथा तरध्यानेऽवहितः स्याविश्वभरो वा विश्वंभरकुलायएवमेवैष प्राभात्मेद शरीरमनुप्रविष्ट आ लोमभ्य प्रानखेभ्यः तमेतमात्मानमेतत्रात्मानोऽन्ववस्यंति यथा भेष्ठिन स्वास्तद्यथा श्रेठो स्वैभुङ्क्त यथा वा स्वा श्रेष्ठिनं भुअन्त्येवमेवैष प्रहा मैतैरात्मभिभुत ॥ एवंवैतमात्मानमेत एवंवैतमात्मानमेत आत्मानो जन्ति स यावद्धवा इन्द्र पतमात्मानं न विज तावदेनमसुरा अभिवभूवुः स यदा विजऽथ हत्वासुरान्विजित्य सर्वेषां देवाना शैष्ठवं स्वाराज्यमाधिपत्यं परियाय तथो एवैवं विद्वान्सर्वान् पाप्मानोपहत्यसर्वेषांभूतानां श्रेष्ठवं स्वाराज्यमाधिपत्यं पर्येति य एवं वेद य एवं वेद ॥२०॥ इति चतुर्थोऽध्यायः। इति कौषीतकिब्रह्मणोपनिषत्समाप्ता॥४॥ IV, 20. तद् tad, there ; यथा yatha, a9 ; सुर: ksurab, a razor; तुरधाने kuradhane,in a razor case ; अवहितः avahitab, placed, fitted ; स्यात_syat, would be; विश्व भर vis. vambharah, fire ; वा vh, or ; विश्वभरकुलाये vigrambharakulaye, in a fire place एवम era m, so; एव eva, exactly; एषः esab, this : मनः prajnab .conscious%3 पात्मा adma, self; रदम_idam, this; शरीरम_sariram, body, in this body; प्रात्मानम &tmānam, the self (in this body); अनुप्रविष्ट: anupravistab, enters ; मा , up to ; लोमभ्य: lom.- abbyah, the bait; 1 ân, up to; a oz. nak hobhyaḥ, the nails; AA tain, him ; VATA otam, this; IATAA âtmânam, self; ea ele, these ; UTCATAT. di madab, sen. ses, powers ; अन्ववस्यन्ति anvavasyanti, follow ; यथा yatha. as; हिनम resthi. nam, the master, the head of a family ; FONT: svâb, his own people ; i tad, there ; यथा yathi, as ; श्रेष्ठी sresthi, the headman ; स्वै: svaib, with his kinsmen 3; भुक्त bhulikte, eats ; यथा yatha, as; वा va, or ; स्वा: svAb, his kinsmen ; हिनम Bresthinam, the headman; भुञ्जन्ति bhuijanti, eat, depend upon for support, feed on; एवम_evam, so ; एव eva, exactly ; एषः esab, this; प्रहात्माprajfiatula, con. scious self ; एतै etaih these ; प्रात्मभिः Atmabhih, with senses, powers ; भुमो bhai ikte, enjoys ; एवम_evam, so ; वै vai, just, verily, ; तम tam, that ; पात्माना Bimanab, self; ते te, these; मात्मान: admanab, senses, powers, lower senses%3B youfat bhußjanti, feed upon, enjoy, sabi, he; they yavad, as long iba, ·CHAPTER IV 20. 81 indeed ; à vai, verily ; T: indrah, Indra ; TAH_ etam, thus ; par âtmânam, self; Ħna, not; fa vijne, did know; diag tâvad, so long ; PA enam, this Indra ; ugut: ssurâḥ, the demons ; fire abhibabhû vuḥ, overcame ; #: saḥ he, Indra ; ut yadâ, when ; fa vijajne, knew; vu atha, then : Frar hatva, having killed ; ogla_st urân, the demon; ; fafari vijitya, having conquered ; BUTH sarveşam, of, among, over all; CATATA devânâm, of, among, over the gods; nguo šraisthyam, pre-eminence स्वाराज्यम svarajyam, sovereignty ; आधिप- RR_ âdhipatyam, supremacy ; oiture parîyâya, having obtained ; tatbâ, in that way ; 3 :1, also ; eva, very, same; var, evam, thus ; fagra vidvân, one who knows; gata sarvân, all; ATCHA pâpmanaḥsins ; uery apa hatyo, having destroyed ; HOTA sarveşâm, amongst all ; Yatata bhûtânâ, amongst beings ; Wgth śraisthyam, pre-eminence ; FAMIFUA svârâjyam, sovereignty ; ferga â thipatyam,' supremacy ; et fa paryeti, obtains ; q: yah, who ; dan 'evam, thus ; ata veda, knows. XX. Just as a razor is placed in a case, or fire in the fire receptacle, similarly this intelligent self has entered its own body up to the hair and up to the nails. Upon this self, depend the bodily selves like the retinue on a nobleman. Just as a noble-man eats with his retinue or the retinue feeds the nobleman, so also the intelligent self enjoys with its bodily organs and also the bodily organs verily serve the intelligent self, As long as Indra did not know the ‘self,' so long the Titans overpowered him ; but when he knew it, having killed and conquered the Titans, he obtained the superiority, self-government and supremacy of all the gods ; similarly one who has understood it, after destroying all sirs, obtains the superiority, self-government and supremacy: one who knows this-one who knows this. Commentry. The present verse describes the p-ychic and physical aspects. The soul is incorporeal and pervades the body. It is explaiped with two illustrations just as a razor is placed in a leather case, or the fire is concealed in a tree or wood, so does the soul pervade the whole body even to the extremities of the hair, and nails. The verse concludes with the story of Indra ; when he obtained this spiritual knowledge, he obtained victory over the demons and sovereignty in heaven. Similarly one who understands this mystery, obtains self-sovereignty and supremacy in heaven. The repetition of the sentence, is to indicate the end of the chapter. End of Chapter IV. END OF KAUSITAKI UPANISAT.

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