Upanishads (12 principal, Sacred Books of the East)

2. She said to him : ' I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father's house), I conceived thee. I do not know of what family thou art. I am 6^abala by name, thou art Satyakama (Philalethes). Say that thou art Satyakama G^abala.' 3. He going to Gautama Haridrumata said to him, ' I wish to become a Brahma/^arin with you, Sir. May I come to you. Sir ? ' 4. He said to him : ' Of what family are you, my friend ? ' He replied : ' I do not know. Sir, of what family I am. I asked my mother, and she answered: " In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am 6^abala by name, thou art Satyakama," I am therefore Satyakama G^abala, Sir.' 5. He said to him : ' No one but a true Brahma/^a would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.'

Havine initiated him, he chose four hundred lean and weak cows, and said : ' Tend these, friend.' 1 This carries on the explanation of the four feet of Brahman, as first mentioned in III, 18, i. Each foot or quarter of Brahman is represented as fourfold, and the knowledge of these sixteen parts is called the Sho^/a^akalavidy^. IV PRAPAri/AKA, 6 KHANDA, I. 6 1 He drove them out and said to himself, ' I shall not return unless I bring back a thousand.' He dwelt a number of years (in the forest), and when the cows had become a thousand, 1. The bull of the herd (meant for Vayu) said to him : ' Satyakama ! ' He replied : ' Sir ! ' The bull said : ' We have become a thousand, lead us to the house of the teacher ; 2. 'And I will declare to you one foot of Brahman.' ' Declare it, Sir,' he replied. He said to him: ' The eastern region is one quarter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakai'avat (endowed with splendour).

3. ' He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakai'avat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Praka^avat. I. 'Agni will declare to you another foot of Brahman.' (After these words of the bull), Satyakama, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east. 2. Then Agni (the fire) said to him : 'Satyakama!' He replied : ' Sir.' 3. Agni said : * Friend, I will declare unto you one foot of Brahman.' ' Declare it, Sir,' he replied. He said to him : ' The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless). 4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

1. 'A Ha;;/sa (flamingo, meant for the sun) will declare to you another foot of Brahman.' (After these words of Agni), Satyakama, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east. 2. Then a Ha^^sa flew near and said to him : ' Satyakama.' He replied : ' Sir.' 3. The Ha;;^sa said : ' Friend, I will declare unto you one foot of Brahman.' ' Declare it. Sir,' he replied. He said to him : ' Fire is one quarter, the sun is one. quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called 6^yotishmat (full of light). IV PRAPAT/TAKA, 8 KH AND A, 3. 6t, 4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of (S'yotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of 6*yotishmat.

1. 'A diver-bird (Madgu, meant for Pra;^a) will declare to you another foot of Brahman.' (After these words of the Ha;;/sa), Satyakama, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east. 2. Then a diver flew near and said to him : * Satyakama.' He replied : ' Sir.' 3. The diver said : ' Friend, I will declare unto you one foot of Brahman.' ' Declare it. Sir,' he replied. He said to him : ' Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Ayatanavat (having a home). * He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat.' 1. Thus he reached the house of his teacher. The teacher said to him : ' Satyakama,' He repHed : ' Sir.'

2. The teacher said : ' Friend, you shine Hke one who knows Brahman. Who then has taught you^?' He rephed : 'Not men. But you only, Sir, I wish, should teach me - ; 3. ' For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (AMrya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, yea, nothing was left out. 1. Upakoi"ala Kamalayana dwelt as a Brahma- /'arin (religious student) in the house of Satyakama 6^abala. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upako^ala to depart. 2. Then his wife said to him : ' This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves blame you, but teach him.' The teacher, however, went away on a journey without having taught him. 3. The student from sorrow was not able to eat. ^ It would have been a great offence if Satyakama had accepted instruction from any man, except his recognised teacher.

^ The text should be, bhagavaw/s tv eva me kame briiyat (me kame = mamc/^X'/^ayam). ^ The Upakojala-vidya teaches first Brahman as the cause, and then in its various forms, and is therefore called atmavidya and agnividya. IV PRAPArifAKA, II KHAiVDA, I. 65 Then the wife of the teacher said to him : ' Student, eat ! Why do you not eat ?' He said : ' There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.' 4. Thereupon the fires said among themselves : ' This student, who is quite exhausted, has carefully tended us. Well, let us teach him.' They said to him : 5. ' Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.' He said: 'I understand that breath is Brahman, but I do not understand Ka or Kha\' They said : * What is Ka is Kha, what is Kha is Ka ^.' They therefore taught him Brahman as breath, and as the ether (in the heart) ^ I. After that the Garhapatya fire* taught him: ' Earth, fire, food, and the sun (these are my forms, or ' I do not understand, he means, how Ka, which means pleasure, and is non- eternal, and how Kha, which means ether, and is not intelligent, can be Brahman.

'^ The commentator explains as follows : — Ka is pleasure, and Kha is ether, but these two words are to determine each other mutually, and thus to form one idea. Ka therefore does not mean ordinary pleasures, but pleasures such as belong to Kha, the ether. And Kha does not signify the ordinary outward ether, but the ether in the heart, which alone is capable of pleasure. What is meant by Ka and Kha is therefore the sentient ether in the heart, and that is Brahman, while Pra??a, breath, is Brahman, in so far as it is united with the ether in the heart. * And as its ether, i. e. as the ether in the heart, the Brahman, with which pra«a is connected. Comm. * The household altar. forms of Brahman). The person that is seen in the sun, I am he, I am he indeed ^. 2. * He who knowing this meditates on him, destroys sin, obtains the world (of Agni Garhapatya), reaches his full age, and lives long ; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.' 1. Then the Anvaharya fire '^ taught him : ' Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvaharya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.' I. Then the Ahavaniya^ fire taught him : ' Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed. ^ Fanciful similarities and relations between the fires of the three altars and their various forms and manifestations are pointed out by the commentator. Thus earth and food are represented as warmed and boiled by the fire. The sun is said to give warmth and light like the fire of the altar. The chief point, however, is that in all of them Brahman is manifested. "^ The altar on the right. Anvaharya is a sacrificial oblation, chiefly one intended for the manes. ^ The Ahavaniya altar is the altar on the eastern side of the sacrificial ground. IV PRAPAr^AKA, 15 KHAiVDA, I. 67 2, ' He who knowins: this meditates on him, destroys sin, obtains the world (of Agni Ahavaniya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.' •

1. Then they all said : ' Upako^ala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).' 2. In time his teacher came back, and said to him: ' Upakoi^ala.' He answered: 'Sir.' The teacher said : ' Friend, your face shines like that of one who knows Brahman. Who has taught you ? ' ' Who should teach me, Sir ?' he said. He denies, as it were. And he said (pointing) to the fires : ' Are these fires other than fires ? ' The teacher said : ' What, my friend, have these fires told you ? ' 3. He answered : ' This' (repeating some of what they had told him). The teacher said : ' My friend, they have taught you about the worlds, but I shall tell you this ; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.' He said : ' Sir, tell it me.' I. He said : ' The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this Is Brahman \ Even though they drop melted

^ This is also the teaching of Pra^apati in VIII, 7, 4. butter or water on him, it runs away on both sides ^ 2. ' They call him Sa;;zyadvama, for all blessings (vama) go towards him (sa;/2yanti). All blessings go towards him who knows this. 3. ' He is also Vamani, for he leads (nayati) all blessings (vama). He leads all blessings who knows this. 4. ' He is also Bhamani, for he shines (bhati) in all worlds. He who knows this, shines in all worlds. 5. ' Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (ar>('is) ^ from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human, 6. 'He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return.'

I. Verily, he who purifies (Vayu) is the sacrifice, for he (the air) moving along, purifies everything. ^ It does so in the eye, and likewise with the person in the eye, who is not affected by anything. Cf. Kh. Up. IV, 14, 3. ^ The commentator takes light, day, &c. as persons, or devatas. Cf. Kh. Up. V, 10, I. ^ If any mistakes happen during the performance of a sacrifice, as described before, they are remedied by certain interjectional IV PRAPArFAKA, 16 KUANDA, 5. 69 Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech. 2. The Brahman priest performs one of them in his mind \ the Hotri, Adhvaryu, and Udgatrz priests perform the other by words. When the Brahman priest, after the Prataranuvaka ceremony has begun, but before the recitation of the Paridhaniya hymn, has (to break his silence and) to speak, 3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrlficer is injured ; yes, having sacrificed, he becomes worse.

4. But when after the Prataranuvaka ceremony has begun, and before the recitation of the Paridhaniya hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured. 5. As a man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on ; yes, having sacrificed, he becomes better. syllables (vyahnti), the nature of which is next described. All this is supposed to take place in the forest. ^ While the other priests perform the sacrifice, the Brahman priest has to remain silent, following the whole sacrifice in his mind, and watching that no mistake be committed. If a mistake is committed, he has to correct it, and for that purpose certain corrective penances (prayaj>^itta) are enjoined. The performance of the Brahman priest resembles the meditations of the sages in the forest, and therefore this chapter is here inserted. 1. Pra^apati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vayu (air) from the sky, Aditya (the sun) from heaven.

2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the Ri/^ verses from Agni, the Ya^us verses from Vayu, the Saman verses from Aditya. 3. He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhus from the Rij^ verses, the sacred interjection Bhuvas from the Ya^us verses, the sacred interjection Svar from the Saman verses. 4. If the sacrifice is injured from the ^/g-veda side, let him offer a libation in the Garhapatya fire, saying, Bhu//, Svaha ! Thus does he bind together and heal, by means of the essence and the power of the 7?//C' verses themselves, whatever break the Rz/c sacrifice may have suffered. 5. If the sacrifice is injured from the Ya^ur-veda side, let him offer a libation in the Dakshi//a fire, saying, Bhuva/^, Svaha ! Thus does he bind together and heal, by means of the essence and the power of the Ya^ms verses themselves, whatever break the Yac'us sacrifice may have suffered. 6. If the sacrifice is injured by the Sama-veda side, let him offer a libation in the Ahavaniya fire, saying, Sva/z, Svaha ! Thus does he bind together and heal, by means of the essence and the power of the Saman verses themselves, whatever break the Saman sacrifice may have suffered.

7. As one binds (softens) gold by means of lava/^a^ (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather, 8. Thus does one bind together and heal any break in the sacrifice by means of (the Vyahr/tis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed ^ in which there is a Brahman priest who knows this. 9. That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gatha^: ' Whereever it falls back, thither the man ^ goes,' — viz. the Brahman only, as one of the J^itv'io- priests. ' H e saves the Kurus as a mare' (viz. a Brahman priest who ^ Lavawa, a kind of salt, explained by kshara and /ahka or /ahkana. It is evidently borax, which is still imported from the East Indies under the name of tincal, and used as a flux in chemical processes.

^ Bhesha^ak?7ta, explained by bhesha_o-ena 'iva krita./i sa.mskn\3.k, and also by -('ikitsakena sujikshitena ' esha ya^no bhavati,' which looks as if the commentator had taken it as a genitive of bhesha^akr/t. ^ This Gatha (or, according to iS'ahkara, Anugatha) is probably a Gayatri, though Anandagiri says that it is not in the Gayatri or any other definite metre. It may have been originally ' yato yata avartate, tattad gaK'//ati manava//, kurun ajvabhirakshati.' This might be taken from an old epic ballad, ' Wherever the army fell back, thither the man went ; the mare (mares being preferred to stallions in war) saves the Kurus.' That verse was applied to the Brahman priest succouring the sacrifice, whenever it seemed to waver, and protecting the Kurus, i. e. the performers of the sacrifice. * Manava, explained from mauna, or manana, but possibly ori ginally, a descendant of Manu. knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it. 1. He who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best.

2. He who knows the richest, becomes himself the richest. Speech indeed is the richest. 3. He who knows the firm rest, becomes himself firm In this world and in the next. The eye indeed is the firm rest. 4. He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success. 5. He who knows the home, becomes a home of his people. The mind indeed is the home. 6. The five senses quarrelled together 2, who was the best, saying, I am better, I am better. ^ The chief object is to show the different ways on which people proceed after death. One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now. "^ The same fable, the pra«asa7«vada or pra;/avidya, is told in the Br/hadara;/yaka VI, i, 1-14, the Aitareya Ar. II, 4, the Kaush. Up. Ill, 3, and the Prajna Up. II, 3. The last is the simplest version of all, but it docs not follow therefore that it is the oldest. It would be difficult to find two fables apparently more alike, yet in reality differing from each other more characteristically than this fable and the fable told to the plebeians by Menenius Agrippa.

V PRAPAriErAKA, I KHAA^DA, II. 75 7. They went to their father Pra^apati and said : ' Sir, who is the best of us ?' He rephed : ' He by whose departure the body seems worse than worst, he is the best of you.' 8. The tongue (speech) departed, and having been absent for a year, it came round and said : ' How have you been able to Hve without me ? ' They rephed : ' Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus we lived.' Then speech went back. 9. The eye (sight) departed, and having been absent for a year, it came round and said : ' How have you been able to live without me ? ' They replied : ' Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.' Then the eye went back. 10. The ear (hearing) departed, and having been absent for a year, it came round and said : ' How have you been able to live without me ? ' They replied : ' Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.' Then the ear went back.

11. The mind departed, and having been absent for a year, it came round and said : ' How have you been able to live without me ? ' They replied : ' Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we lived.' Then the mind went back. 12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start, might tear up the pegs to which he is tethered ^ They came to him and said: 'Sir, be thou (our lord); thou art the best among us. Do not depart from us!' 13. Then the tongue said to him : ' If I am the richest, thou art the richest.' The eye said to him : ' If I am the firm rest, thou art the firm rest 2.' 14. The ear said to him : ' If I am success, thou art success.' The mind said to him : ' If I am the home, thou art the home.' 15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (pra;m, the senses). For breath are all these.

1. Breath said: 'What shall be my food?' They answered : ' Whatever there is, even unto dogrs and birds.' Therefore this is food for Ana (the breather). His name is clearly Ana ^ To him who knows this there is nothing that is not (proper) food. 2. He said: 'What shall be my dress ? ' They answered : ' Water.' Therefore wise people, when they are going to eat food, surround their food before and after with waters' He (pra;^a) thus gains a dress, and is no longer naked ^. ^ Vadvisa,, fetter, TreSjj, pedica, a word now well known, but which Burnouf (Commentaire sur le Yafna, Notes, CLXXIV) triei in vain to decipher. ^ Burnouf rightly preferred pratish///asi to pratish///o 'si, though the commentary on the corresponding passage of the Bnliadarawyaka seems to favour tatpratishMo 'si. ^ Ana, breather, more general than pra-ana = pra«a, forthbreather, and the other more specified names of breath. * They rinse the mouth before and after every meal. 5 We expect, ' He who knows this ' instead of pra«a, but as V PRAPArifAKA, 2 KHAA'DA, 8. 75 3. Satyakama Gahsla, after he had communicated this to GoiTuti Vaiyaghrapadya, said to him : ' If you were to tell this to a dry stick, branches would grow, and leaves spring from it.'

4. If ^ a man wishes to reach greatness, let him perform the Diksha^ (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (avasathya laukika), saying, ' Svaha to the oldest and the best.' After that let him throw all that remains (of the ghee) ^ into the mash. 5. In the same manner let him pour ghee on the fire, saying, ' Svaha to the richest' After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, ' Svaha to the firm rest.' After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, ' Svaha to success.' After that let him throw all that remains too^ether into the mash. 6. Then going forward and placing the mash pra«a may apply to every individual prawa, the usual finishing sentence was possibly dropt on purpose. ^ The oblation here described is called mantha, a mortar, or what is pounded in a mortar, i. e. barley stirred in some kind of gravy. See G^aim. N. M. V. p. 406.

^ Not the real diksha, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of diksha with those who live in the forest and devote themselves to upasana, meditative worship. ^ What is here called sampatam avanayati is the same as sawsravam avanayati in the Bri'h. Ar. VI, 3, 2. The commentator says : Sruvavalepanam %yam mantham sa/?/sravayati. in his hands, he recites: 'Thou (Pra;2a) art Ama ^ by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.' 7. Then he eats with the following Rik verse at every foot : ' We choose that food ' — here he swallows— 'Of the divine Savitrz (pra//a)' — here he swallows — ' The best and all-supporting food ' — here he swallows — ' We meditate on the speed of Bhaga (Savitr/, pra;2a)' — here he drinks all. 8. Having cleansed the vessel, whether it be a kamsa. or a /'amasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.

9. On this there is a ^'loka : 'If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in 1 . ^'vetaketu Aru/zeya went to an assembly ^ of the PanMlas. Pravaha72a (^aivali * said to him : ' Boy, has your father instructed you ? ' ' Yes, Sir,' he replied. 2. ' Do you know to what place men go from here ? ' ' No, Sir,' he replied. 1 Cf. Brih. Ar. I, I, 3, 22. 2 This story is more fully told in the BnTiadarawyaka VI, 2, ^Satapatha-brahmawa XIV, 8, 16. ' Samiti, or parishad, as in the Brih. Ar. * He is the same Kshatriya sage who appeared in I, 8, i, silencing the Brahmans. V PRAPAri/AKA, 3 KHANDA, 6. 77 ' Do you know how they return again ? ' ' No Sir,' he repHed. ' Do you know where the path of Devas and the path of the fathers diverge ? ' ' No, Sir,' he rephed. 3. ' Do you know why that world ^ never becomes full?' ' No, Sir,' he replied.

' Do you know why in the fifth libation water is called Man ^ ?' ' No, Sir,' he replied. 4. ' Then why did you say (you had been) instructed ? How could anybody who did not know these things say that he had been instructed ? ' Then the boy went back sorrowful to the place of his father, and said : ' Though you had not instructed me, Sir, you said you had instructed me, 5. * That fellow of a Ra^anya asked me five questions, and I could not answer one of them.' The father said : ' As you have told me these questions of his, I do not know any one of them ^. If 1 knew these questions, how should I not have told you*?' 6. Then Gautama went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly ^ The king said to him : ^ That of the fathers. Comm. ^ Or, according to others, why the water has a human voice ; purushava>^a^ in Brih. Ar. XIV, 9, 3. ^ I doubt whether the elliptical construction of these sentences is properly filled out by the commentator. In the Bnhadarawyaka the construction is much easier, ' You know me well enough to know that whatever I know, I told you,'

* I read avedishyam, though both the text and commentary give avadishyam. Still viditavan asmi points to an original avedishyam, and a parallel passage, VI, i, 7, confirms this emendation, ' Cf. iSr/;. Up, V, 11,5. ' Sir, Gautama, ask a boon of such things as men possess.' He rephed : ' Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.' 7. The king was perplexed, and commanded him, saying : ' Stay with me some time.' Then he said : 'As (to what) you have said to me, Gautama, this knowledge did not go to any Brahma;/a before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began : 1. 'The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama ; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars. 2. 'On that altar the Devas (or pra;^as, represented by Agni, &c.) offer the ^raddha libation (consisting of water). From that oblation rises Soma, the king ^ (the moon). I. 'The altar is Par^anya (the god of rain), O Gautama ; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals the thunderbolt, the sparks the thunderings ^.

^ He answers the last question, why water in the fifth libation is called Man, first. ^ The sacrificers themselves rise through their oblations to heaven, and attain as their reward a Soma-like nature. ^ Hraduni, generally explained by hail, but here by stanayitnusahdak, rumblings. V PRAPAr/^AKA, 9 KHAiVZfA, 2. 79 2. ' On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain \ 1. 'The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters. 2. * On that altar the Devas (pra;/as) offer rain. From that oblation rises food (corn, &c.) 1. 'The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. 2. 'On that altar the Devas (pra/^as) offer food. From that oblation rises seed. 1. 'The altar is woman, O Gautama ^ 2. 'On that altar the Devas (pra/^as) offer seed. From that oblation rises the germ. 1. ' For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born.

2. ' When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang. ^ The water, which had assumed the nature of Soma, now becomes rain. ^ Tasya upastha eva samid, yad upamantrayate sa dhfimo, yonir ar^ir, yad anta^ karoti te 'hgara abhinanda vishphulinga-^. 1 . * Those who know this ^ (even though they still be gr/hasthas, householders) and those who in the forest follow faith and austerities (the vanaprasthas, and of the parivra^akas those who do not yet know the Highest Brahman) go ^ to light (ar/6is), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human ^,— 2. ' He leads them to Brahman (the conditioned Brahman). This is the path of the Devas.

3. ' But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year. 4. ' From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them *. ^ The doctrine of the five fires, and our being born in them, i. e. in heaven, rain, earth, man, and woman. ^ Cf. Kh. Up. IV, 15, 5. ' Instead of manava, human, or amanava, not human, the Bnli. Ar. reads manasa, mental, or created by manas, mind. * This passage has been translated, ' They are the food of the gods. The gods do eat it.' And this is indeed the literal meaning of the words. But bha^ (to enjoy) and bhaksh (to eat) are often V PRAPAr//AKA, lO KHANDA, 6. 8 1

5. ' Having dwelt there, till their (good) works are consumed, they return again that way as they came^to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist, 6. ' Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them. used by theosophical writers in India,, in ttie more general sense of cherishing or loving, and anna in the sense of an object of desire, love, and protection. The commentators, however, as the use of bhaksh in this sense is exceptional, or as it has no support in the use of the ancients, warn us here against a possible misunderstanding. If those, they say, who have performed sacrifices enter at last into the essence of Soma, the moon, and are eaten by the Devas, by Indra, &c., what is the use of their good works? No, they reply, they are not really eaten. Food (anna) means only what is helpful and delightful ; it is not meant that they are eaten by morsels, but that they form the delight of the Devas. Thus we hear it said that men, women, and cattle are food for kings. And if it is said that women are loved by men, they are, in being loved, themselves loving. Thus these men also, being loved by the Devas, are happy and rejoice with the Devas. Their body, in order to be able to rejoice in the moon, becomes of a watery substance, as it was said before, that the water, called the A^addha libation, when offered in heaven, as in the fire of the altar, becomes Soma, the king (K/i. Up. V, 4, i). That water becomes, after various changes, the body of those who have performed good works, and when a man is dead and his body burnt [I^/i. Up. V, 9, 2), the water rises from the body upwards with the smoke, and carries him to the moon, where, in that body, he enjoys the fruits of his good works, as long as they last. When they are consumed, like the oil in a lamp, he has to return to a new round of existences.

^ But only to a certain point. 7. ' Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahma;za, or a Kshatriya, or a Vaii^ya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a A'a;^rt'ala. 8. ' On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place. ' Therefore that world never becomes fulP (cf. V, 3, 2). ^ In this manner all the five questions have been answered. First, why in the fifth oblation water is called man ; secondly, to what place men go after death, some by the path of the Devas, others by the path of the fathers, others again by neither of these paths ; thirdly, how they return^ some returning to Brahman, others returning to the earth ; fourthly, where the paths of the Devas and the fathers diverge, viz. when from the half-year the path of the Devas goes on to the year, while that of the fathers branches off to the world of the fathers; fifthly, why that world, the other world, does never become full, viz. because men either go on to Brahman or return again to this world.

Many questions are raised among Indian philosophers on the exact meaning of certain passages occurring in the preceding paragraphs. First, as to who is admitted to the path of the Devas ? Householders, who know the secret doctrine of the five fires or the five libations of the Agnihotra, as described above, while other householders, who only perform the ordinary sacrifices, without a knowledge of their secret meaning, go by the path of the fathers. Secondly, those who have retired to the forest, and whose worship there consists in faith and austerities, i. e. Vanaprasthas and Parivra^'^akas, before they arrive at a knowledge of the true Brahman. The question then arises, whether religious students also enter the path of the Devas } This is affirmed, because Pura7?as and Smrnis assert it, or because our text, if properly understood, does not exclude it. Those, on the contrary, who know not only a conditioned, but the highest unconditioned Brahman, do not proceed on the path of the Devas, but obtain Brahman immediately. Again, there is much difference of opinion whether, after a man V PRAPAr/^AKA, lO KHANDA, 9. St, * Hence let a man take care to himself M And thus it is said in the following ^'loka ^ : —

9. 'A man who steals gold, who drinks spirits, has been in the moon, consuming his works, he can be born again. Birth is the result of former works, and if former works are altogether consumed, there can be no new birth. This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence. The great difficulty or danger in the round of transmigration arises when the rain has fructified the earth, and passes into herbs and trees, rice, corn, and beans. For, first of all, some of the rain does not fructify at once, but falls into rivers and into the sea, to be swallowed up by fishes and sea monsters. Then, only after these have been dissolved in the sea, and after the sea water has been attracted by the clouds, the rain falls down again, it may be on desert or stony land. Here it may be swallowed by snakes or deer, and these may be swallowed by other animals, so that the round of existence seems endless. Nor is this all. Some rain may dry up, or be absorbed by bodies that cannot be eaten. Then, if the rain is absorbed by rice, corn, &c., and this be eaten, it may be eaten by children or by men who have renounced marriage, and thus again lose the chance of a new birth. Lastly, there is the danger arising from the nature of the being in whom the food, such as rice and corn, becomes a new seed, and likewise from the nature of the mother. All these chances have to be met before a new birth as a Brahma?za, Kshatriya, or Vaijya can be secured.

Another curious distinction is here made by ^ahkara in his commentary. There are some, he says, who assume the form of rice, corn, &c., not in their descent from a higher world, as described in the Upanishad, but as a definite punishment for certain evil deeds they have committed. These remain in that state till the results of their evil deeds are over, and assume then a new body, according to their work, like caterpillars. With them there is also a consciousness of these states, and the acts which caused iheni to ^ Let him despise it. Comm. 2 Evidently an old Trish/ubh verse, but irregular in the third line. See Manu XI, 54. who dishonours his Guru's bed, who kills a Brahman, these four fall, and as a fifth he who associates with them. lo. ' But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.' 1. Praiina^ala Aupamanyava, Satyaya^na Paulushi, Indradyumna Bhallaveya, 6^ana ^'arkarakshya, and Burt^ila Ai'vataraivi, these five great householders and great theologians came once together and held a discussion as to What is our Self, and what is Brahman^.

2. They reflected and said : ' Sirs, there is that Uddalaka Arwii, who knows at present that Self, assume this or that body, leave impressions behind, like dreams. This is not the case with those who in their descent from the moon, pass, as we saw, through an existence as rice, corn, &c. They have no consciousness of such existences, at least not in their descent. In their ascent to the moon, they have consciousness, as a man who climbs up a tree knows what he is about. But in their descent, that consciousness is gone, as it is when a man falls down from a tree. Otherwise a man, who by his good works had deserved rewards in the moon, would, while corn is being ground, suffer tortures, as if he were in hell, and the very object of good works, as taught by the Veda, would be defeated. As we see that a man struck by a hammer can be carried away unconscious, so it is in the descent of souls, till they are born again as men, and gain a new start for the attainment of the Highest Brahman. * The same story is found in the ^^atapatha-brahmawa X, 6, i, i. ^ Atman and Brahman are to be taken as predicate and subject.

V PRAPATffAKA, I I KUANDA, J. 8$ called Vaii-vdnara. Well, let us go to him.' They went to him. 3. But he reflected : ' Those great householders and great theologians will examine me, and I shall not be able to tell them all ; therefore I shall recommend another teacher to them.' 4. He said to them : * Sirs, A^-vapatl Kaikeya knows at present that Self, called Vai^vanara. Well, let us go to him.' They went to him. 5. When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning ^ he said : ' In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I - am going to perform a sacrifice, Sirs, and as much wealth as I give to each Riiw'ig priest, I shall give to you, Sirs. Please to stay here.' 6. They replied : ' Every man ought to say for what purpose he comes. You know at present that Vaii-vanara Self, tell us that.' 7. He said : ' To-morrow I shall give you an answer.' Therefore on the next morning they approached him, carrying fuel in their hands (like students), and he, without first demanding any preparatory rites ", said to them :

^ The commentator explains that the king, seeing that they would not accept his presents, and thinking that they did not consider him worthy of bestowing presents on them, made these remarks. ^ When they still refused his presents, he thought the presents he had offered were too small, and therefore invited them to a sacrifice. ^ He was satisfied with the humility of the Brahmans, who, being Brahmans, came to him, who was not a Brahman, as pupils. Gene- 1 . ' Aupamanyava, whom do you meditate on as the Self?' He replied: 'Heaven only, venerable king.' He said : ' The Self which you meditate on is the Vaii-vanara Self, called Sute^as (having good light). Therefore every kind of Soma libation is seen in your house ^ 2. 'You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaii-vanara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.' 1. Then he said to Satyaya^iia Paulushi : ' O Pra- /^inayogya, whom do you meditate on as the Self ? ' He replied: 'The sun only, venerable king.' He said: 'The Self which you meditate on is the Vaii"vanara Self, called Vij-varupa (multiform). Therefore much and manifold wealth is seen in your house.

2. ' There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vai^'vanara Self, eats food and sees his desire, and has Vedic glory in his house. ' That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.' rally a pupil has first to pass through several initiatory rites before he is admitted to the benefit of his master's teaching. ^ Soma is said to be suta in the Ekaha, prasuta in the Ahina, tsuta in the Sattra-sacrifices. V PRAPAr/fAKA, 16 KIIANDA, I. S"/ 1. Then he said to Indradyumna Bhallaveya : ' O Valyaghrapadya, whom do you meditate on as the Self?' He rephed : 'Air only, venerable king.' He said : ' The Self which you meditate on is the Vai5vanara Self, called Pr/thagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways. 2. 'You eat food and see your desire, and whoever thus meditates on that Vaii'vanara Self, eats food and sees his desire, and has Vedic glory in his house.

'That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.' 1. Then he said to 6^ana .^'arkarakshya : 'Whom do you meditate on as the Self?' He replied: ' Ether only, venerable king.' He said : ' The Self which you meditate on is the Vaii-vanara Self, called Bahula (full). Therefore you are full of offspring and wealth. 2. ' You eat food and see your desire, and whoever thus meditates on that Vaij-vanara Self, eats food and sees his desire, and has Vedic glory in his house. * That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.' I. Then he said to Bu^^^ila A^vatara^vi, 'O Valyaghrapadya, whom do you meditate on as the Self?' HerepHed: ' Water only, venerable king.' He said : ' The Self which you meditate on is the Vai^vanara Self, called Rayi (wealth). Therefore are you wealthy and flourishing. 2. 'You eat food and see your desire, and whoever thus meditates on that Vaii"vanara Self, eats food and sees his desire, and has Vedic glory in his house. ' That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.'

1. Then he said to Auddalaka Aruni : ' O Gautama, whom do you meditate on as the Self?' He replied: 'The earth only, venerable king.' He said : ' The Self which you meditate on is the Vai^vanara Self, called Pratish//za (firm rest). Therefore you stand firm with offspring and cattle. 2. ' You eat food and see your desire, and whoever thus meditates on that Vaii^vanara Self, eats food and sees his desire, and has Vedic glory in his house. ' That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.' I. Then he said to them all: 'You eat your food, knowing that Vaii'vanara Self as if it were many. But he who worships the Vaii^vanara Self as a span long, and as^ identical with himself, he eats food in all worlds, in all beings, in all Selfs. ^ The two words pradei-amatra and abhivimana are doubtful. The commentator explains the first in different ways, which are all more or less fanciful. He is measured or known (matra) as Self, 2. ' Of that Vaij-vanara Self the head is Sute^as (having good hght), the eye Vii-varCipa (multiform), the breath P/Vthagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Garhapatya fire,

the mind the Anvaharya fire, the mouth the Ahavaniya fire. 1 . ' Therefore ^ the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Pra;^a (upbreathing), saying Svaha. Then Pra/^a (up-breathing) is satisfied, 2. 'If Pra;/a is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. by means of heaven as his head and the earth as his feet, these being the pradejas ; or, in the mouth and the rest, which are instruments, he is known as without action himself; or, he has the length from heaven to earth, heaven and earth being called prade^a, because they are taught. The interpretation, supported by the G^abalaiTuti, that pradej-a is the measure from the forehead to the chin, he rejects. Abhivimana is taken in the same meaning as abhimana in the Vedanta, seeing everything in oneself. Vaii-vanara is taken as the real Self of all beings, and, in the end, of all Selfs, and as thus to be known and worshipped.

^ The object now is to show that to him who knows the Vaii'vanara Self, the act of feeding himself is like feeding Vaijvanara, and that feeding Vaijvanara is the. true Agnihotra. 1. ' And he who offers the second oblation, should offer it to Vyana (back-breathing), saying Svaha. Then Vyana is satisfied, 2. ' If Vyana is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 1. 'And he who offers the third oblation, should offer it to Apana (down-breathing), saying Svaha. Then Apana is satisfied. If Apana is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied. 2. 'And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 1. 'And he who offers the fourth oblation, should offer it to Samana (on-breathing), saying Svaha. Then Samana is satisfied,

2. ' If Samana is satisfied, the mind is satisfied, if the mind is satisfied, Par^anya (god of rain) is satisfied, if Par^anya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Par^anya and under lightning is satisfied. And through their V PRAPAr^AKA, 24 KHAiVDA, 4. 9 1 satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 1. 'And he who offers the fifth oblation, should offer it to Udana (out-breathing), saying Svaha. Then Udana is satisfied, 2. 'If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satisfied, whatever is under Vayu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 1. 'If, without knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes. 2. ' But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i. e. he eats food)i [^^ ^U worlds, in all beings, in all Selfs.

3. 'As the soft fibres of the Ishika reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport. 4. ' Even if he gives what is left of his food to a A'a;z^ala, it would be offered in his (the A'a;/^ala's) Vai.Tvanara Self. And so it is said in this ^'loka : — 'As hungry children here on earth sit (expectandy) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.' 1 Cf. V, 18, I. 1. Hari>^, Om. There lived once ^'vetaketu Aru;^eya (the grandson of Aru«a). To him his father (Uddalaka, the son of Aru;^a) said: ' ^'vetaketu, go to school ; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brahma;^a by birth only.' 2. Having begun his apprenticeship (with a teacher) when he was twelve years of age \ ^'vetaketu returned to his father, when he was twentyfour, having then studied all the Vedas, — conceited, considering himself well-read, and stern. 3. His father said to him: ' ^'vetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear wha.t cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known ? '

4. ' What is that instruction. Sir ? ' he asked. The father replied : ' My dear, as by one clod of clay all that is made of clay is known, the difference ^ being only a name, arising from speech, but the truth being that all is clay ; 5. 'And as, my dear, by one nugget of gold-^ 1 This was rather late, for the son of a Brahman might have begun his studies when he was seven years old. Apastamba-sutras I, I, 18. Twelve years was considered the right time for mastering one of the Vedas. 2 Vikara, difference, variety, change, by form and name, development, cf. VI, 3, 3. ^ The commentator takes lohamawi here as suvarwapiw^Pa. VI PRAPATIfAKA, 2 KUANDA, 3. 93 all that Is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold ? 6. * And as, my dear, by one pair of nail-scissors all that is made of iron (k^rsh;/ayasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron, — thus, my dear, is that instruction.' 7. The son said : ' Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me ? Do you, Sir, therefore tell me that.' ' Be it so,' said the father.

1. ' In the beginning,' my dear, * there was that only which is {to 6v), one only, without a second. Others say, in the beginning there was that only which is not (to fxr] oV), one only, without a second; and from that which is not, that which is was born. 2. 'But how could it be thus, my dear?' the father continued. ' How could that which is, be born of that which is not ? No, my dear, only that which is, was in the beginning, one only, without a second. 3. ' It thought^, may I be many, may I grow forth. It sent forth fire ^ 1 Cf. Taitt. Up. II, 6. ^ Literally, it saw. This verb is explained as showing that the Sat is conscious, not unconscious (bewusst, nicht unbewusst). ^ In other Upanishads the Sat produces first akaxa, ether, then vayu, air, and then only te^as, fire. Fire is a better rendering for te^as than light or heat. See Jacobi, Zeitschrift derDeutschen Morgenl. Gesellschaft, XXIX, p. 242. The difficulties, however, of ' That fire ^ thought, may I be many, may I grow forth. It sent forth water ^. ' And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.

4. ' Water thought, may I be many, may I grow forth. It sent forth earth ^ (food). ' Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced. 1. 'Of all living things there are indeed three origins only *, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ. 2. ' That Being ^ (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings ^ (fire, water, earth) with this living accurately translating te^as are not removed by rendering it by fire, as may be seen immediately afterward in VI, 4, i, where te^as is said to supply the red colour of agni, the burning fire, not the god of fire. See also VI, 8, 6. In later philosophical treatises the meaning of te^as is more carefully determined than in the Upanishads. * Really the Sat, in the form of fire. Fire is whatever burns, cooks, shines, and is red. ^ By water is meant all that is fluid, and bright in colour. ^ By anna, food, is here meant the earth, and all that is heavy, firm, dark in colour.

* In the Ait. Up. four are mentioned, a.fidag3., here andaga., ^aru^a (i.e. ^arayu^a), here ^iva^a, sveda^a, and udbhi_§^a, sveda^a, born from heat, being additional. Cf. Atharva-veda I, 12, i. ^ The text has devata, deity ; here used in a very general sense. The Sat, though it has produced fire, water, and earth, has not yet obtained its wish of becoming many. VI PRAPAT/fAKA, 4 KHAiVDA, 4. 95 Self (<^va ^tmi)^, and let me then reveal (develop) names and forms. 3. 'Then that Being(having said,/ Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devata) with this living self only, and revealed names and forms. 4. 'He made each of these tripartite ; and how these three beings become each of them tripartite, that learn from me now, my friend ! 1. 'The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms).

2. ' The red colour of the sun (aditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours. 3. ' The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours. 4. 'The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus ^ This living self is only a shadow, as it were, of the Highest Self; and as the sun, reflected in the water, does not suffer from the movement of the water, the real Self does not suffer pleasure or pain on earth, but the living self only. vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours. 5. ' Great householders and great theologians of olden times who knew this, have declared the same, saying, " No one can henceforth mention to us anything which we have not heard, perceived, or known ^" Out of these (three colours or forms) they knew all.

6. ' Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth. 7. ' Whatever they thought was altogether unknown, they knew was some combination of those three beings (devata). ' Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite. ^-^ Fifth KnAiVDA. 1. 'The earth (food) when eaten becomes threefold ; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind. 2. 'Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath. 3. ' Fire (i. e. in oil, butter, &c.) when eaten becomes threefold ; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech ^. ^ This reminds one of the Aristotelian 8ia yap ravra koi (k Toirav TitXXa ypciipi^fTaij aXX ov ravra 8ia rcov vnoKeifitva>v. ^ Food, water, and fire are each to be taken as tripartite ; hence animals which live on one of the three elements only, still share in some measure the qualities of the other elements also.

VI PRAPAr/fAKA, 7 KUANDA, 3. 97 4. ' For truly, my child, mind comes of earth, breath of water, speech of fire.' ' Please, Sir, inform me still more,' said the son. ' Be it so, my child,' the father replied. \ 1. ' That which is the subtile portion of curds, when churned, rises upwards, and becomes butter. 2. ' In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind. 3. ' That which is the subtile portion of water, when drunk, rises upwards, and becomes breath. 4. ' That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech. 5. ' For mind, my child, comes of earth, breath of water, speech of fire.' ' Please, Sir, inform me still more,' said the son. ' Be it so, my child,' the father replied. 1. * Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.' 2. KS'vetaketu abstained from food for fifteen days. Then he came to his father and said : ' What shall I say?' The father said: 'Repeat the Ri^, Ya^us, and Saman verses.' He replied : ' They do not occur to me, Sir.'

3. The father said to him : ' As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i. e. very little), thus, my dear son, one part only of the sixteen parts {of you) is left, and therefore with that one part you do not remember the Vedas. Go and eat! 4. ' Then wilt thou understand me.' Then ^'vetaketu ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him : 5. ' As of a great lighted fire one coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this, 6. ' Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.' After that, he understood what his father meant when he said : ' Mind, my son, comes from food, breath from water, speech from fire.' He understood what he said, yea, he understood it\

I. Uddalaka Arum said to his son 6'vetaketu : ' Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True -, he is gone to his ' The repetition shows that the teaching of the Trivr/tkara«a, the tripartite nature of things, is ended. ^ The deep sushupta sleep is meant, in which personal consciousness is lost, and the self for a time absorbed in the Highest Self Sleep is produced by fatigue. Speech, mind, and the senses rest, breath only remains awake, and the ^iva, the living soul, in order to recover from his fatigue, returns for a while to his true Self (atma). The Sat must be taken as a substance, nay, as the highest substance or subject, the Brahman. The whole purpose of the Upanishad is obscured if we translate sat or satyam by truth, instead of the True, the true one, t6 ovras w. VI PRAPArFAKA, 8 KHANDA, 4. 99 own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apita) to his own (sva)^ 2. ' As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the ^iva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath-; for indeed, my son, mind is fastened to breath.

3. ' Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carr3/ing away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-naya), a horse-leader (a5"va-naya), a man-leader (purusha-naya), so they call water (which digests food and causes hunger) food-leader (ai"anaya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause). 4. ' And where could its root be except in food (earth) ^ ? And in the same manner, my son, as ^ This is one of the manj^ recognised plays on words in the Upanishads and the Vedanta philosophy. Svapiti, he sleeps, stands for sva (his own), i.e. the self, and apita, gone to. ^ The commentator takes pra;/a here in the sense of Sat, which it often has elsewhere. If so, this illustration would have the same object as the preceding one. If we took pra/za in the sense of breath, breath being the result of water, this paragraph might be taken to explain the resignation of the living Self to its bondage to breath, while on earth.

^ That food is the root of the body is shown by the commentator in the following way : Food when softened by water and digested becomes a fluid, blood (^'•onita). From it comes flesh, from flesh fat, from fat bones, from bones marrow, from marrow seed. Food eaten by a woman becomes equally blood (lohila), food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True. 5. 'When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-naya), of a horse-leader (ai"va-naya), of a man-leader (purushanaya), so they call fire udanya, thirst, i. e. waterleader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth : this (body) could not be without a root (cause). 6. ' And where could its root be except in water ? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True.

' And how these three beings (devata), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech ^ is merged and from seed and blood combined the new body is produced. We must always have before us the genealogical table : — Te^as (fire) = Va/^ (speech). Ap (water) =Pra^/a (breath). Anna (earth) = Manas (mind), ^ If a man dies, the first thing which his friends say is, He speaks no more. Then, he understands no more. Then, he moves no more. Then, he is cold. VI PRAPAri7AKA, 9 KKANDA, 4. 10 1 in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being. 7. ' Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O ^S^vetaketu, art it.' ' Please, Sir, inform me still more,' said the son. * Be it so, my child/ the father replied. 1. 'As the bees ^ my son, make honey by collecting the juices of distant trees, and reduce the juice into one form,

2. 'And as these juices have no discrimination, so that they might say, I am the juice of this tree or that, in the same manner, my son, all these creatures, v/hen they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True. 3. ' Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again. 4. ' Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O ^'vetaketu, art it.' ' Please, Sir, inform me still more,' said the son. ' Be it so, my child,' the father replied. ^ At the beginning of each chapter the commentator supplies the question which the son is supposed to have asked his father. The first is : All creatures falling every day into deep sleep (sushupti) obtain thereby the Sat, the true being. How is it then that they do not know that they obtain the Sat every day ? 1. 'These rivers, my son, run, the eastern (Hke the Ganga) toward the east, the western (Hke the Sindhu) toward the west. They go from sea to sea (i. e. the clouds Hft up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,

2. Mn the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again. 3. ' That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O ^'vetaketu, art it' ' Please, Sir, inform me still more,' said the son. * Be it so, my child,' the father replied. I. 'If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live. ^ The next question which the son is supposed to have asked is : If a man who has slept in his own house, rises and goes to another village, he knows that he has come from his own house. Why then do people not know that they have come from the Sat?

^ The next question is : Waves, foam, and bubbles arise from the water, and when they merge again in the water, they are gone. How is it that living beings, when in sleep or death they are merged again in the Sat, are not destroyed ? VI PRAPArFAKA, II KHAiVDA, 3. I03 Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing ; 2, ' But if the life (the living Self) leaves one of its branches, that branch withers ; if it leaves a second, that branch withers ; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers ^ In exactly the same manner, my son, know this.' Thus he spoke : 3. ' This (body) indeed withers and dies when the living Self has left it ; the living Self dies not. ' That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, ^'vetaketu, art it.' ' Please, Sir, inform me still more,' said the son. ' Be it so, my child,' the father replied. ^ The commentator remarks that according to the Veda, trees are conscious, while Buddhists and followers of Kawada hold them to be unconscious. They live, because one sees how their sap runs and how it dries up, just as one sees the sap in a living body, which, as we saw, was produced by food and watei". Therefore the simile holds good. The life, or, more correctly, the liver, the living Self, pervades the tree, as it pervades man, when it has entered the organism which produces breath, mind, and speech. If any accident happens to a branch, the living Self draws himself away from that branch, and then the branch withers. The sap which caused the living Self to remain, goes, and the living Self goes away with it. The same applies to the whole tree. The tree dies when the living Self leaves it, but the living Self does not die ; it only leaves an abode which it had before occupied. Some other illustrations, to show that the living Self remains, are added by the commentator : First, with regard to the living Self being the same when it awakes from deep sleep (sushupti), he remarks that we remember quite well that we have left something unfinished before we fell asleep. And then with regard to the hving Self being the same when it awakes from death to a new life, he shows that creatures, as soon as they are born take the breast, and exhibit terror, which can only be explained, as he supposes, by their possessing a recollection of a former state of existence.

1. ' Fetch me from thence a fruit of the Nyagrodha tree.' ' Here is one, Sir.' ' Break it.' * It is broken, Sir.' ' What do you see there ? ' * These seeds, almost infinitesimal.' ' Break one of them.' ' It is broken, Sir.' ' What do you see there ? ' * Not anything. Sir.' 2. The father said : ' My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists. 3. ' Believe it, my son. That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O ^S^vetaketu, art it.' ' Please, Sir, inform me still more,' said the son. ' Be it so, my child,' the father replied. I. * Place this salt in water, and then wait on me in the morning.' The son did as he was commanded. The father said to him : ' Bring me the salt, which you placed in the water last night.' ^ The question which the son is supposed to have asked is : How can this universe which has the form and name of earth &c. be produced from the Sat which is subtile, and has neither form nor name ?

^ The question here is supposed to have been : If the Sat is the root of all that exists, why is it not perceived ? VI PRAPArFAKA, 14 KHAJVDA, I. IO5 The son having looked for it, found it not, for, of course, it was melted. 2. The father said : ' Taste it from the surface of the water. How is it ? ' The son replied : ' It is salt.' ' Taste it from the middle. How is it ? ' The son replied : ' It is salt,' 'Taste it from the bottom. How is it?' The son replied : ' It is salt.' The father said : ' Throw it away ^ and then wait on me.' He did so ; but salt exists for ever. Then the father said : * Here also, in this body, forsooth, you do not perceive the True (Sat), my son ; but there indeed it is. 3. ' That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O KS'vetaketu, art it.' ' Please, Sir, inform me still more,' said the son. ' Be it so, my child,' the father replied.

I. 'As one might lead a person with his eyes covered away from the Gandharas ^, and leave him ^ Read abhiprasya, which is evidently intended by the commentary : abhiprayasya paritya^ya. See B. R. Sanskrit Dictionary, s. V. ^ The question here asked is : The salt, though no longer perceptible by means of sight or touch, could be discovered by taste. Then how can the Sat be discovered, although it is imperceptible by all the senses ? ^ The Gandharas, but rarely mentioned in the Rig-veda and the Ait. Brahmawa, have left their name in KofSapot and Candahar. The fact of their name being evidently quite familiar to the author of the Upanishad might be used to prove either its antiquity or its Northern origin. then in a place where there are no human beings ; and as that person would turn towards the east, or the north, or the west, and shout, " I have been brought here with my eyes covered, I have been left here with my eyes covered," 2. 'And as thereupon some one might loose his bandage and say to him, " Go in that direction, it is Gandhara, go in that direction ; " and as thereupon, having been informed and being able to judge for himself, he would by asking his w^ay from village to village arrive at last at Gandhara, — in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge ^ For him

^ Tedious as the commentator is in general, he is sometimes almost eloquent in bringing out all that is implied or supposed to be implied in the sacred text. He explains the last simile as follows : A man was carried away by robbers from his own country. After his eyes had been covered, he was taken to a forest full of terrors and dangers arising from tigers, robbers, &c. Not knowing where he was, and suffering from hunger and thirst, he began to cry, wishing to be delivered from his bonds. Then a jnan took pity on him and removed his bonds, and when he had returned to his home, he was happy. Next follows the application. Our real home is the True (Sat), the Self of the world. The forest into which we are driven is the body, made of the three elements, fire, water, earth, consisting of blood, flesh, bones, &c., and liable to cold, heat, and many other evils. The bands with which our eyes are covered are our desires for many things, real or unreal, such as wife, children, cattle, &c., while the robbers by whom we are driven into the forest are our good and evil deeds. Then we cry and say : ' I am the son of so and so, these are my relatives, I am happy, I am miserable, I am foolish, I am wise, I am just, I am born, I am dead, I am old, I am wretched, my son is dead, my fortune is gone, I am undone, how shall I live, where shall I go, who will save me?' These and hundreds and thousands of other evils are the bands which blind us. Then, owing to some supererogatory good works we may have done, we suddenly meet a man who knows the Self of Brahman, whose own bonds have been broken, who takes pity on us and shows us the way to see the evil which attaches to all

VI PRAPAr77AKA, 1 5 KHAiVJDA, I. IO7 there is only delay so long as he is not delivered (from the body) ; then he will be perfect ^ 3. ' That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O ^Svetaketu, art it.' ' Please, Sir, inform me still more,' said the son. ' Be it so, my child,' the father replied. Fifteenth Khan da ^. I. ' If a man is ill, his relatives assemble round him and ask : " Dost thou know me ? Dost thou know me ? " Now as long as his speech is not that we love in this world. We then withdraw ourselves from all worldly pleasures. We learn that we are not mere creatures of the world, the son of so and so, &c., but that we are that which is the True (Sat). The bands of our ignorance and blindness are removed, and, like the man of Gandhara, we arrive at our own home, the Self, or the True. Then we are happy and blessed. ^ The last words are really — ' for him there is only delay so long as I shall not be delivered ; then I shall be perfect.' This requires some explanation. First of all, the change from the third to the first person, is best explained by assuming that at the point where all individuality vanishes, the father, as teacher, identifies himself with the person of whom he is speaking.

The delay (the k'lvz or kshepa) of which he speaks is the time which passes between the attainment of true knowledge and death, or freedom from the effects of actions performed before the attainment of knowledge. The actions which led to our present embodiment must be altogether consumed, before the body can perish, and then only are we free. As to any actions performed after the attainment of knowledge, they do not count ; otherwise there would be a new embodiment, and the attainment of even true knowledge would never lead to final deliverance. ^ The question supposed to be asked is : By what degrees a man, who has been properly instructed in the knowledge of Brahman, obtains the Sat, or returns to the True. To judge from the text both he who knows the True and he who does not, reach, when they die, the Sat, passing from speech to mind and breath and heat (fire). But whereas he who knows, remains in the Sat, they who do not merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devata), he knows them. 2. ' But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not

* That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O ^'vetaketu, art it.' ' Please, Sir, inform me still more,' said the son. * Be it so, my child,' the father replied. I. ' My child, they bring a man hither whom they have taken by the hand, and they say : "He has taken something, he has committed a theft." (When know, return again to a new form of existence. It is important to observe that the commentator denies that he who knows, passes at his death through the artery of the head to the sun, and then to the Sat. He holds that with him who knows there is no further cause for delay, and that as soon as he dies, he returns to the Sat. ^ The next question is : Why does he who knows, on obtaining the Sat, not return, while he who does not know, though obtaining the Sat in death, returns? An illustration is chosen which is intended to show how knowledge produces a material effect. The belief in the efficacy of ordeals must have existed at the time, and appealing to that belief, the teacher says that the man who knows himself guilty, is really burnt by the heated iron, while the man who knows himself innocent, is not. In the same manner the man who knows his Self to be the true Self, on approaching after death the true Self, is not repelled and sent back into a new existence, while he who does not know, is sent back into a new round of births and deaths. The man who tells a falsehood about himself, loses his true Self and is burnt ; the man who has a false conception about his Self, loses likewise his true Self, and not knowing the true Self, even though approaching it in death, he has to suffer till he acquires some day the true knowledge.

VII PRAPAr^AKA, I KHANDA, 2. lOQ he denies, they say), " Heat the hatchet for him." If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet — he is burnt, and he is killed. 2. ' But if he did not commit the theft, then he makes himself to be what he is. Then the trueminded, having covered his true Self by truth, grasps the heated hatchet — he is not burnt, and he is delivered. ' As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O ^'vetaketu, art it.' He understood what he said, yea, he understood it. 1. Narada approached Sanatkumara and said, * Teach me, Sir!' Sanatkumara said to him: 'Please to tell me what you know; afterward I shall tell you what is beyond.^ 2. Narada said : ' I know the 7?/g-veda, Sir, the Ya^r-veda, the Sama-veda, as the fourth the Atharva;«a, as the fifth the Itihasa-pura;/a (the Bharata) ; the Veda of the Vedas (grammar) ; the Pitrya (the rules for the sacrifices for the ancestors) ; the Ra^-i (the science of numbers) ; the Daiva (the science of portents); the Nidhi (the science of time); the Vakovakya (logic); the Ekayana (ethics); the Devavidya (etymology) ; the Brahma-vidya (pronunciation, i-iksha, ceremonial, kalpa, prosody, /^/^andas) ; the Bhtita-vidya (the science of demons) ; the Kshatra-

vidya (the science of weapons) ; the Nakshatra-vidya (astronomy) ; the Sarpa and Deva^ana-vidya (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts) \ All this I know, Sir. 3. ' But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self I have heard from men like you, that he who knows the Self overcomes grief I am in grief Do, Sir, help me over this grief of mine,' Sanatkumara said to him : ' Whatever you have read, is only a name. 4. 'A name is the 7?/g-veda, Ya^r-veda, Samaveda, and as the fourth the Atharva;^a, as the fifth the Itihasa-pura;^a, the Veda of the Vedas, the Pitrya, the Ra^i, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahmavidya, the Bh{ita-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Deva^ana-vidya. All these are a name only. Meditate on the name. 5. 'He who meditates on the name as Brahman '\ ^ This passage, exhibiting the sacred literature as known at the time, should be compared with the BriTiadarawyaka, II, 4, 10. The explanation of the old titles rests on the authority of ^ahkara, and he is not always consistent. See Colebrooke, Miscellaneous Essays, 1873, II, p. 10.

2 Why a man who knows the Veda should not know the Self, while in other places it is said that the Veda teaches the Self, is well illustrated by the commentary. If a royal procession approaches, he says, then, though we do not see the king, because he is hidden by flags, parasols, &c., yet we say, there is the king. And if we ask who is the king, then again, though we cannot see him and point him out, we can say, at least, that he is different from all that is seen. The Self is hidden in the Veda as a king is hidden in a royal procession. VII PRAPA^FAKA, 2 KHANDA, 2. Ill is, as it were, lord and master as far as the name reaches — he who meditates on the name as Brahman.' ' Sir, is there something better than a name ? ' ' Yes, there is something better than a name.' * Sir, tell it me.' 1. ' Speech is better than a name. Speech makes us understand the 7?/g-veda, Ya^ur-veda, Sama-veda, and as the fourth the Atharva;/a, as the fifth the Itihasa-pura?/a, the Veda of the Vedas, the Pitrya, the Rai-i, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-viclya, the Brahma-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Deva^ana-vidya ; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants ; what is right and what is wrong ; what is true and what is false ; what is good and what is bad ; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known \ neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

2. 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches — he who meditates on speech as Brahman.' ' Sir, is there something better than speech ? ' * Yes, there is something better than speech.' ' Sir, tell it me.' ^ The commentator explains vya^napayishyat by avi^fiatam abhavishyat. I'ossibly hr/daya^ilo stands for hr/daya^ilam. I I 2 i^HANDOGYA-UPANISHAD. 1. ' Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them ; if he is minded in his mind to perform any actions, he performs them ; if he is minded to wish for sons and cattle, he wishes for them ; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self \ mind is the world, mind is Brahman. Meditate on the mind. 2. ' He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches — he who meditates on the mind as Brahman.'

' Sir, is there something better than mind ? ' ' Yes, there is something better than mind.' ' Sir, tell it me.' 1. 'WilP (sankalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. * All these therefore (beginning with mind and ^ The commentator explains this by saying that, without the instrument of the mind, the Self cannot act or enjoy. ^ Sankalpa is elsewhere defined as a modification of manas. The commentator says that, like thinking, it is an activity of the inner organ. It is difficult to find any English term exactly corresponding to sankalpa. Rajendralal Mitra translates it by will, but it implies not only will, but at the same time conception, determination, and desire. VII PRAPAr^AKA, 5 KHANDA, I. II3 ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills ; through the will of rain food wills ; through the will of food the vital airs will ; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will ; through the will of the sacrifices the world (as their reward) wills ; through the will of the world everything wills ^ This is will. Meditate on will.

3. 'He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed ; he is, as it were, lord and master as far as will reaches — he who meditates on will as Brahman.' ' Sir, is there something better than will ? ' ' Yes, there is something better than will.' * Sir, tell it me.' I. ' Consideration (/^'itta)^ is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends, forth speech, and he ^ This paragraph is obscure. The text seems doubtful, for instance, in samak/Zpatam, samakalpetam, and samakalpatam. Then the question is the exact meaning of sa/«k//ptyai, which must be taken as an instrumental case. What is intended is that, without rain, food is impossible &c. or inconceivable ; but the text says, ' By the will of rain food wills,' &c. Will seems almost to be taken here in the sense in which modern philosophers use it, as a kind of creative will. By the will of rain food wills, would mean, that first rain wills and exists, and afterwards the vital airs will and exist, &c.

^ Kittn, thought, implies here consideration and reflection. sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. 'All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration. 3. 'He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered ; he is, as it were, lord and master as far as consideration reaches — he who meditates on consideration as Brahman.' 'Sir, is there something better than consideration .'*' ' Yes, there is something better than consideration.' ' Sir, tell it me.' Sixth Kuanda. I. ' Reflection (dhyana) ^ is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain

^ Reflection is concentration of all our thoughts on one object, ekagrata. And as a man who reflects and meditates on the highest objects acquires thereby repose, becomes firm and immovable, so the earth is supposed to be in repose and immovable, as it were, by reflection and meditation. VII PRAPArFAKA, 7 KKANDA, 2. II 5 greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection. 2. 'He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches — he who meditates on reflection as Brahman.' ' Sir, is there something better than reflection ?' ' Yes, there is something better than reflection.' ' Sir, tell it me.' 1. ' Understanding (vi^fiana) is better than reflection. Throuo^h understanding- we understand the i?/g-veda, the Ya^ur-veda, the Sama-veda, and as the fourth the Atharva;^a, as the fifth the Itihasapura?«a\ the Veda of the Vedas, the Pitrya, the Ra^i, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidya, the Bhuta-vidya, the Kshatra-vidya, the Nakshatra-vidyd, the Sarpa and Deva^ana-vidya, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong ; what is true and what is false ; what is good and what is bad ; what is pleasing and what is not pleasing ; food and savour, this world and that, all this we understand through understanding. Meditate on understanding.

2. ' He who meditates on understanding as Brahman, reaches the worlds where there is understanding ] See before, p. 109. I 2 and knowledge ^ ; he is, as it were, lord and master as far as understanding reaches — he who meditates on understandinof as Brahman.' 'Sir, is there something better than understanding?' 'Yes, there is something better than understanding.' ' Sir, tell it me.' 1. 'Power (bala) is better than understanding. One powerful man shakes a hundred men of understanding. If a man is powerful, he becomes a rising man. If he rises, he becomes a man who visits wise people. If he visits, he becomes a follower of wise people. If he follows them, he becomes a seeing, a hearing, a perceiving, a knowing, a doing, an understanding man. By power the earth stands firm, and the sky, and the heaven, and the mountains, gods and men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants ; by power the world stands firm. Meditate on power. 2. ' He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches — he who meditates on power as Brahman.'

' Sir, is there something better than power ?' ' Yes, there is something better than power.' ' Sir, tell it me.' I ' Food (anna) is better than power. Therefore if a man abstain from food for ten days, though he live, he would be unable to see, hear, perceive, think, act, and understand. But when he obtains ^ The commentator takes vi^Qana here as understanding of sacred books, ^iiana as cleverness with regard to other subjects. VII PRAPAT^AKA, I I KHAiVDA, 9. II 7 food, he is able to see, hear, perceive, think, act, and understand. Meditate on food. 2. ' He who meditates on food as Brahman, obtains the worlds rich in food and drink ; he is, as it were, lord and master as far as food reaches — he who meditates on food as Brahman.' ' Sir, is there something better than food ? ' ' Yes, there is something better than food.' ' Sir, tell it me.' 1 . ' Water (ap) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming different forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water.

2. 'He who meditates on water as Brahman, obtains all wishes, he becomes satisfied ; he is, as it were, lord and master as far as water reaches — he who meditates on water as Brahman.' ' Sir, is there something better than water ? ' * Yes, there is something better than water.' ' Sir, tell it me.' I. ' Fire (te^as) is better than water. For fire united with air, warms the ether. Then people say. It is hot, it burns, it will rain. Thus does fire, after showing this sign (itself) first, create water. And I I 8 iTFANDOGYA-UrANISHAD. thus again thunderclaps come with lightnings, flashing upwards and across the sky. Then people say, There is lightning and thunder, it will rain. Then also does fire, after showing this sign first, create water. Meditate on fire. 2. * He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness ; he is, as it were, lord and master as far as fire reaches — he who meditates on fire as Brahman.' * Sir, is there something better than fire ?' * Yes, there is something better than fire.' ' Sir, tell it me.'

1. ' Ether (or space) is better than fire. For in the ether exist both sun and moon, the lightning, stars, and fire (agni). Through the ether we call, through the ether we hear, through the ether we answer ^ In the ether or space we rejoice (when we are together), and rejoice not (when we are separated). In the ether everything is born, and towards the ether everything tends when it is born-. Meditate on ether. 2. 'He who meditates on ether as Brahman, obtains the worlds of ether and of light, which are free from pressure and pain, wide and spacious ^ ; he is, as it were, lord and master as far as ether reaches — he who meditates on ether as Brahman.' ' Sir, is there something better than ether ?' 1 Cf. Kh. Up. IV, 5, 1. 2 The seed grows upwards towards the ether ; not downwards. 3 Cf. Ka/^. Up. II, II. VH PRAPAr/ZAKA, 14 KHANDA, 2. HQ ' Yes, there is something better than ether.' ' Sir, tell it me.' 1. ' Memory^ (smara) is better than ether. Therefore where many are assembled together, if they have no memory, they would hear no one, they would not perceive, they would not understand. Through memory we know our sons, through memory our cattle. Meditate on memory.

2. 'He who meditates on memory as Brahman, is, as it were, lord and master as far as memory reaches — he who meditates on memory as Brahman,' ' Sir, is there something better than memory ?' * Yes, there is something better than memory,' ' Sir, tell it me,' 1. 'Hope (ai^a) Is better than memory. Fired by hope does memory read the sacred hymns, perform sacrifices, desire sons and cattle, desire this world and the other. Meditate on hope. 2. ' He who meditates on hope as Brahman, all his desires are fulfilled by hope, his prayers are not in vain ; he is, as it were, lord and master as far as hope reaches — he who meditates on hope as Brahman.' ' Sir, Is there something better than hope ?' * Yes, there is something better than hope.' * Sir, tell it me.' ^ The apparent distance between ether and memory is bridged over by the commentator pointing out that without memory everything would be as if it were not, so far as we are concerned. 1. 'Spirit^ (pra;/a) is better than hope. As the spokes of a wheel hold to the nave ^, so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brahma?^a is spirit.

2. ' For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brahma/za, then people say. Shame on thee ! thou hast offended thy father, mother, brother, sister, tutor, or a Brahma;^a. 3. * But, if after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or a Brahma;^a. 4. ' Spirit then is all this. He who sees this, perceives this, and understands this, becomes an ativadin^ If people say to such a man. Thou ^ Pra«a is used here in a technical sense. It does not mean simply breath, but the spirit, the Conscious self (pra^fiatman) which, as we saw, enters the body in order to reveal the whole variety of forms and names. It is in one sense the mukhya pra«a. ^ The commentary carries the simile still further. The felloe, he says, holds to the spokes, the spokes to the nave. So do the bhutamatras hold to the pra^uamatras, and these to the pra«a. ^ One who declares something that goes beyond all the declarations made before, beginning with the declaration that names are Brahman, and ending with the declaration that hope is Brahman; — one who knows that pra«a, spirit, the conscious self, is Brahman. This declaration represents the highest point reached by ordinary people, but Narada wishes to go beyond. In the Mu«</Aka, III, I, 4, an ativadin is contrasted with one who really knows the highest truth.

VII PRAPATi/AKA, l8KHAiVZ)A, I. 12 1 art an ativadin, he may say, I am an ativadin ; he need not deny it.' I. ' But in reahty he is an ativadin who declares the Highest Being to be the True (Satya, to ourm * Sir, may I become an ativadin by the True ?' ' But we must desire to know the True.' * Sir, I desire to know the True.' I. 'When one understands the True, then one declares the True. One who does not understand it, does not declare the True ^. Only he who understands it, declares the True. This understanding, however, we must desire to understand.' ' Sir, I desire to understand it.' I. 'When one perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.' ' Sir, I desire to understand it.' ^ As Narada asks no further, whether there is anything better, higher, truer than pra«a, he is supposed to be satisfied with his belief that pra«a is the Highest Being. Sanatkumara, however, wishes to lead him on to a still higher view; hence the paragraphs which follow from i6 to 26.

^ He would, for instance, call fire real, not knowing that fire is only a mixture of the three elements (cf. VI, 4), the rupatraya, a mere variety (vikara), and name (naman). I. 'When one believes, then one perceives. One who does not beHeve, does not perceive. Only he who believes, perceives. This belief, however, we must desire to understand.' * Sir, I desire to understand it.' I. ' When one attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only he who attends, believes. This attention on a tutor, however, we must desire to understand.' ' Sir, I desire to understand it.' I. 'When one performs all sacred duties \ then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.' ' Sir, I desire to understand it.' I. 'When one obtains bliss (in oneself), then one performs duties. One who does not obtain bliss, does not perform duties. Only he who obtains bliss, performs duties. This bliss, however, we must desire to understand.'

' Sir, I desire to understand it.' ^ The duties of a student, such as restraint of the senses, concentration of the mind, &c. vii travathaka, 25 kuanda, i. i 23 I. 'The Infinite (bhuman) ^ is bliss. There is no bhss in anything finite. Infinity only is bliss. This Infinity, however, we must desire to understand.' ' Sir, I desire to understand it.' 1. 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' ' Sir, in what does the Infinite rest ?' 'In its own greatness — or not even in greatness"^.' 2. 'In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,' thus he spoke ; ' for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself) I. 'The Infinite indeed is below, above, behind, before, right and left — it is indeed all this. ' Now follows the explanation of the Infinite as ^ Bhuman is sometimes translated by grandeur, the superlative, the akme. It is the highest point that can be reached, the infinite and the true.

^ This phrase reminds one of the last verse in the No sad asid hymn, where, likewise, the expression of the highest certainty is followed by a misgiving that after all it may be otherwise. The commentator takes yadi va in the sense of, If you ask in the highest sense, then I say no ; for the Infinite cannot rest in anything, not even in greatness. the I : I am below, I am above, I am behind, before, right and left — I am all this. 2. ' Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left — Self is all this. ' He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self — he becomes a Svara^, (an autocrat or self-ruler) ; he is lord and master in all the worlds. ' But those who think differently from this, live in perishable worlds, and have other beings for their rulers. 1. 'To him who sees, perceives, and understands this \ the spirit (prd;2a) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance ^, food, power, understanding, reflection, consideration, will, mind, speech, names, sacred hymns, and sacrifices — aye, all this springs from the Self.

2, ' There is this verse, " He who sees this, does not see death, nor illness, nor pain ; he who sees this, sees everything, and obtains everything everywhere. ' " He is one (before creation), he becomes three ^ Before the acquirement of true knowledge, all that has been mentioned before, spirit, hope, memory, &c., on to names, was supposed to spring from the Sat, as something different from oneself. Now he is to know that the Sat is the Self. ^ In the preceding paragraphs appearance and disappearance (birth and death) are not mentioned. This shows how easy it was in these treatises either to omit or to add anything that seemed important. VIII PRAPAr/TAKA, I KHAJVDA, I. 1 25 (fire, water, earth), he becomes five, he becomes seven, he becomes nine ; then again he is called the eleventh, and hundred and ten and one thousand and twenty \" ' When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened.

' The venerable Sanatkumara showed to Narada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him.' I. Han/i, Om, There is this city of Brahman (the body), and in it the palace, the small lotus (of ^ This too is meant as a verse. The commentary says that the various numbers are intended to show the endless variety of form on the Self after creation. Cf. Mait. Up. V, 2. ^ The eighth Prapa//^aka seems to form a kind of appendix to the Upanishad. The highest point that can be reached by speculation had been reached in the seventh PrapaZ/^aka, the identity of our self and of everything else with the Highest Self. This speculative effort, however, is too much for ordinary people. They cannot conceive the Sat or Brahman as out of space and time, as free from all qualities, and in order to help them, they are taught to adore the Brahman, as it appears in space and time, an object endowed with certain qualities, living in nature and in the human heart. The Highest Brahman, besides which there is nothing, and which can neither be reached as an object, nor be considered as

I 2 6 iTHANDOGYA-UPANISHAD. the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood. 2. And if they should say to him : * Now with regard to that city of Brahman, and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood ? ' 3. Then he should say: 'As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i. e. whatever has been or will be), all that is contained within it \' 4. And if they should say to him : ' If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces ?'

5. Then he should say : ' By the old age of the body, that (the ether, or Brahman within it) does not age ; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brah- an effect, seems to ordinary minds like a thing which is not. Therefore while the true philosopher, after acquiring the knowledge of the Highest Sat, becomes identified with it suddenly, like lightning, the ordinary mortal must reach it by slow degrees, and as a preparation for that higher knowledge which is to follow, the eighth Prapa/Z^aka, particularly the first portion of it, has been added to the teaching contained in the earlier books. ^ The ether in the heart is really a name of Brahman. He is there, and therefore all that comes of him when he assumes bodily shapes, both what is and what is not, i. e. what is no longer or not yet ; for the absolute nothing is not intended here. VIII PRAPAri^AKA, 2 KHAA^DA, 2. 12/ man) is the true Brahma-city (not the body ^). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land,

6. * And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires ^, for them there is freedom in all the worlds. 1. 'Thus he who desires the world ^ of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy. 2. 'And he who desires the world of the mothers, by his mere will the mothers come to receive him, ^ I translate tins somewhat differently from the commentator, though the argument remains the same. "^ True desires are those which we ought to desire, and the fulfilment of which depends on ourselves, supposing that we have acquired the knowledge which enables us to fulfil them. ■ ^ World is the nearest approach to loka: it means life with the fathers, or enjoying the company of the fathers.

and having obtained the world of the mothers, he is happy. 3. 'And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy. 4. 'And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy. 5. 'And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy. 6. 'And he who desires the world of perfumes and garlands (gandhamalya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy. 7. 'And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy, 8. ' And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy.

9. 'And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy, ' Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy. VIII PRAPAr^AKA, 3 KHAiVDA, 4. I 29 1. ' These true desires, however, are hidden by what is false ; though the desires be true, they have a coverinof which is false. Thus, whoever beloneinof to us has departed this life, him we cannot gain back, so that we should see him with our eyes. 2. ' Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart). There are all our true desires, but hidden by what is falser As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).

3. ' That Self abides in the heart. And this is the etymological explanation. The heart is called hr/dayam, instead of hr/dy-ayam, i. e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the Brahman of the heart. 4. 'Now that serene being ^ which, after having ^ All the desires mentioned before are fulfilled, if m e find their fulfilment in our Self, in the city of Brahman within our heart. There we always can possess those whom we have loved, only we must not wish to see them with our eyes ; that would be a false covering to a true desire.

risen from out this earthly body, and having reached the highest Hght (self-knowledge), appears in its true form, that is the Self,' thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam, 5, This name Sattyam consists of three syllables, sat-ti-yam ^ Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga). 1. That Self is a bank-, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither eood nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil. 2. Therefore he who has crossed that bank, if blind, ceases to be blind ; if wounded, ceases to be wounded ; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all ^. 3. And that world of Brahman belongs to those

^ We ought probably to read Sattyam, and then Sat-tt-yam. The 1 in ti would then be the dual of an anubandha 1. Instead of yaddhi, I conjecture yatti. See Ait. Arawyaka II, 5, 5. 2 Setu, generally translated by bridge, was originally a bank of earth (mrz'dadimaya), thrown up to serve as a pathway (pons) through water or a swamp. Such banks exist still in many places, and they serve at the same time as boundaries (maryada) between fields belonging to different properties. Cf. Mait. Up. VII, 7; KaM. Up. Ill, 2 ; Talav. Up. comm. p. 59 ; Mund. Up. II, 2, 5. 3 £/i.\Jp.lll, II, 3. VIII PRAPAr^AKA, 5 KHAA'JDA, 3. I3I only who find it by abstinence — for them there is freedom in all the worlds. 1. What people call sacrifice (ya^na), that is really abstinence (brahmaZ'arya). For he who knows, obtains that (world of Brahman, which others obtain by sacrifice), by means of abstinence. What people call sacrifice (ish/a), that is really abstinence, for by abstinence, having searched (ish- /va), he obtains the Self. 2. What people call sacrifice (sattraya;^a), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (tra/^a) of the Self.

What people call the vow of silence (mauna), that is really abstinence, for he w^ho by abstinence has found out the Self, meditates (manute). 3. What people call fasting (anai^akayana), that is really abstinence, for that Self does not perish (na naj-yati), which we find out by abstinence. What people call a hermit's life (ara;^yayana), that is really abstinence. Ara ^ and A^ya are two lakes in the world of Brahman, in the third heaven from hence ; and there is the lake Airammadiya, and the Ai'vattha tree, showering down Soma, and the city of Brahman (Hira/^yagarbha) Apara^ita^, and the golden Prabhuvimita (the hall built by Prabhu, Brahman). Now that world of Brahman belongfs to those who find the lakes Ara and A^ya in the world of Brahman by means of abstinence ; for them there is freedom in all the worlds ^. ^ In the Kaush. Br. Up. I, 3, the lake is called Ara, at least according to the commentator. ^ In the Kaush. Br. Up. Apara^-ita is not pu//, but ayatanam. ^ The fifth kha;/(/a is chiefly meant to recommend brahma>^arya I. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red

or abstinence from all worldly enjoyments, enjoined on the brahma>4arin, the student, as a means of obtaining a knowledge of Brahman, But instead of showing that such abstinence is indispensable for a proper concentration of our intellectual faculties, we are told that abstinence is the same as certain sacrifices ; and this is shown, not by arguments, but by a number of very far-fetched plays on words. These it is impossible to render in any translation, nay, they hardly deserve being translated. Thus abstinence is said to be identical with sacrifice, ya^fia, because yo ^fiata, 'he who knows,' has a certain similarity with ya^iia. Ish/a, another kind of sacrifice, is compared with eshawa, search; sattraya«a with Sat, the True, the Brahman, and trayawa, protection ; mauna, silence, with manana, meditating (which may be right); anajakayana, fasting, with na.^, to perish, and arawyagana, a hermit's life, with ara, «ya, and ayana, going to the two lakes Ara and A'ya, which are believed to exist in the legendary world of Brahman. Nothing can be more absurd. Having once struck the note of Brahmanic legends, such as we find it, for instance, in the Kaushitaki-brahmawa-upanishad, the author goes on. Besides the lakes Ara and TVya (in the Kaushitaki-brahmawa-upanishad we have only one lake, called Ara), he mentions the Airammadiya lake, and explains it as air a (ira annam, tanmaya airo maw^as, tena purwam airam) and madiya, delightful. The A^vattha tree, which pours down Soma, is not tortured into anything else, except that Soma is explained as the immortal, or nectar. Apar%ita becomes the city of- Brahman, because it can be conquered by no one except those who have practised abstinence. And the hall which elsewhere is called Vibhu-pramita becomes Prabhuvimitam, or Prabhu-vinirmita, made by Prabhu, i.e. Brahman. All :he fulfilled desires, as enumerated in khawa'as 2-5, whether the finding again of our fathers and mothers, or entering the Brahmaloka with its lakes and palaces, must be taken, not as material (sthula), but as mental only (manasa). On that account, however, they are by no means considered as false or unreal, as little as dreams are. Dreams are false and unreal, relatively only, i. e. relatively to what we see, when we awake ; but not in themselves. Whatever we see in waking, also, has been shown to be

substance, and so is the sun brown, white, blue, yellow, and red. 2. As a very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries ; they start from those arteries, and enter into the sun. 3. And when a man is asleep, reposing, and at perfect rest, so that he sees no dream \ then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun). 4. And when a man falls ill, then those who sit round him, say, ' Do you know me ? Do you know me ?' As long as he has not departed from this body, he knows them. 5. But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om ^ (and thus securing an entrance into the Brahmafalse ; because it consists of forms and names only ; yet these forms and names have a true element in them, viz. the Sat. Before we knovi' that Sat, all the objects we see in waking seem true ; as dreams seem true in dreaming. But when once we awake from our waking by true knowledge, we see that nothing is true but the Sat. When we imagine we see a serpent, and then discover that it is a rope, the serpent disappears as false, but what was true in it, the rope, remains true.

^ Svapna in Sanskrit is both somnus and somnium. Hence one might translate also, ' so that he is not aware that he is asleep/ which in some respects would seem even more appropriate in our passage; cf. VIII, 11, i. ^ According to the explanation given of the Om in the Upanishads, and more particularly in the Dahara-vidya contained in this PrapaZ/zaka. loka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in ; those who do not know, are shut out. There is this verse ^ ' There are a hundred and one arteries of the heart one of them penetrates the crown of the head moving upwards by it a man reaches the immortal the others serve for departing in different directions, yea, in different directions ^Z 1. Pra^apati said : ' The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.'

2. The Devas (gods) and Asuras (demons) both heard these words, and said : ' Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.' Thus saying Indra went from the Devas, Viro/t'ana from the Asuras, and both, without having communicated with each other, approached Pra^apati, ^ Prajna Up. II, i. ^ The same verse occurs in the Ka//^a 6, i6, and is frequently quoted elsewhere, for instance, Mait. comm. p. 164. For vishvanfi, the right reading would seem to be vishvak. In the IMait. Up. VI, 30, the Trish/ubh are reduced to Anush/ubh verses. See also Prajna Up. Ill, 6-7 ; Mund. Up. II, 2. ^ Here the highest problem is treated again, the knowledge of the true Self, which leads beyond the world of Brahma (masc), and enables the individual self to return into the Highest Self. VIII PRAPArT/AKA, 7 KHAiVDA, 3. 1 35 holding fuel in their hands, as Is the custom for pupils approaching their master. 3. They dwelt there as pupils for thirty-two years. Then Pra^apatl asked them : * For what purpose have you both dwelt here ?' They replied : ' A saying of yours is being repeated, viz. "the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to Imagine, that It Is which we must search out, that It Is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires." Now we both have dwelt here because we wish for that Self.'

Pra^apati said to them : ' The person that Is seen In the eye \ that Is the Self. This Is what I have said. This is the Immortal, the fearless, this Is Brahman,' They asked : ' Sir, he who Is perceived In the water, and he who is perceived In a mirror, who is he ?' He replied : ' He himself indeed is seen In all these ^.' ^ The commentator explains this rightly. Pra^apati means by the person that is seen in the eye, the real agent of seeing, who is seen by sages only, even with their eyes shut. His pupils, however, misunderstand him. They think of the person that is seen, not of the person that sees (Yoga-sutras II, 6). The person seen in the eye is to them the small figure imaged in the eye, and they go on therefore to ask, whether the image in the water or in a mirror is not the Self, ^ The commentators are at great pains to explain that Pra^apati told no falsehood. He meant by purusha the personal element in the highest sense, and it was not his fault that his pupils took purusha for man or body.

1. 'Look at your Self in a pan of water, and whatever you do not understand of your Self\ come and tell me.' They looked in the water-pan. Then Pra^apati said to them : ' What do you see ? ' They said: *We both see the self thus altogether, a picture even to the very hairs and nails.' 2. Pra^apati said to them: 'After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the waterpan.' They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan. Pra^apati said : ' What do you see ? ' 3. They said: 'Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.' Pra^apati said : * That is the Self, this is the immortal, the fearless, this is Brahman.' Then both went away satisfied in their hearts. 4. And Pra^apati, looking after them, said : 'They both go away without having perceived and without having known the Self, and whoever of these two ^, whether Devas or Asuras, will follow this doctrine (upanishad), will perish.'