Upanishads

Kaushitaki Upanishad

Rigveda
group of Upanishads – pure Vedanta

Part One

1. Verily, Chitra Gangyayani, desiring to perform a sacrifice, chose [for this] Aruni. And he sent [his] son Shvetaketu, [saying]: "Perform the sacrifice." When [Shvetaketu] came, [Chitra] asked him: "Son of Gautama, is there a hidden place in the world where you will deliver me? Or is there another path, and you will deliver me to the world [to which it leads]?" He said: "I do not know about this. Well, then – I will ask the teacher." And, approaching his father, he asked: "This and that [Chitra] asked me – what shall I answer?" He said: "I do not know about this either. Let us study the abode [of Chitra] Vedas and take what others give us. Let us both go." And with fuel in his hands he approached Chitra Gangyayani [with the words]: "Allow me [as a disciple] to approach [you]." [Chitra] said to him: You are worthy [to know] Brahman, Gautama, you have not fallen into pride. Come – I will teach you."

2. And he said: "Verily, those who leave this world, all go to the moon. Thanks to their vital forces, it grows in the first half of the month and in the second half of the month causes them to be born [again]. Verily, the moon is the gate of the heavenly world. Whoever answers her [properly], she lets him go. Whoever does not answer her, he, having become rain, is poured out here as rain; he is born again here as a worm, or an insect, or a fish, or a bird, or a lion, or a boar, or a snake, or a tiger, or a man, or in some other state, according [to his] deeds, according to [his] knowledge. Him, having come, [the moon] asks: "Who are you?" Let him answer:

"From the wise, O seasons, [my] seed is brought, from the fifteen-part, from the produced, from the abode of the ancestors.

Bring me to the creative man, with the help of the creative man pour me into the mother.

I am born and born again as a twelve – [or] thirteen-month from the father as a twelve- [or] thirteen-month. I know this, I know the opposite of this. Bring me, O seasons, to immortality. By this truth, by this asceticism, I [am] a season. I am the one who comes from the seasons." – "Who are you?" – [the moon asks]. "I am you," – [he answers, and she] lets him go.

3. Having entered this path of the path of the gods, he comes to the world of Agni, then to the world of Vayu, then to the world of Varuna, then to the world of Indra, then to the world of Prajapati, then to the world of Brahman. Verily, in this world [of Brahman] is the lake Ara, the moments of Yeshtiha, the river Vijara, the tree Ilya, the city of Salajya, the fortress Aparajita, the gatekeepers Indra and Prajapati, the chambers of Vibhu, the throne of Vichakshin, the bed of Amitachjas, and the beloved Manasi, and similar [to her] Chakshushi, who, having taken flowers, verily weave the worlds, and the apsaras Amba and Ambayavi, and the rivers Ambaya. He who knows this comes to this [world]. The Brahman [says], having approached him: "Verily, thanks to my glory he has reached the river Vijara, verily, he will not grow old."

4. Five hundred Apsaras approach him: one hundred [of them] with fruits in their hands, one hundred with ointments in their hands, one hundred with garlands in their hands, one hundred with fragrant powder in their hands. They adorn him with the ornament of Brahman. Adorned with the ornament of Brahman, knowing Brahman, he goes to Brahman. He comes to the lake Ara and crosses it by the power of reason – [those who] know [only] the present, drown, having entered it. He comes to the moments of Yeshtiha – they flee from him. He comes to the river Vijara and crosses it. Verily, there he shakes off good deeds and evil deeds. Good deeds go to his beloved relatives, evil deeds to the unloved. And just as a charioteer looks down on the two wheels of the chariot, so he looks down on the day and the night, on good deeds and evil deeds, and on all the pairs [of opposites]. Thus, free from good deeds, free from evil deeds, knowing Brahman, he goes to Brahman.

5. He comes to the Ilya tree – the smell of Brahman penetrates into him. He comes to the city of Salajya – the taste of Brahman penetrates into him. He comes to the fortress of Aparajita – the effulgence of Brahman penetrates into him. He comes to the gatekeepers Indra and Prajapati – they flee from him. He comes to the chambers of Vibhu – the glory of Brahman penetrates into him. He comes to the throne of Vichaksana, the front legs [of which] are the samanas brihad and rathantara, the back legs syayta and naudhasa, the longitudinal sides vairupa and vairaja, the transverse sides sakvara and raivata. This [throne] is knowledge, for by knowledge [man] discriminates. He comes to the bed of Amitaujas. It is the vital breath. Its front legs are the past and the future, the back legs are well-being and sustenance, the two headboards are [the samanas] bhadra and yajnayajnya, the longitudinal sides are brihad and rathantara, the longitudinal threads are richi and samana, the transverse ones are yajus, the mat is the stem of soma, the cover is udgitha, the pillow is well-being. On this [bed] sits Brahman. He who knows this ascends this [bed] only by raising his leg. A Brahmana asks him: "Who are you?" Let him answer:

6. "I" am the season, I am the one who comes from the seasons, born of space, [his] source, as seed is for the wife, the effulgence of the year, the Atman of every being. You are the Atman of every being. What you are, that is "I." He asks him: "Who am I?" Let him answer: "The real." – "What is the real?" – "That which is different from the gods and the vital forces is sat; that which is the gods and the vital forces is tyam. This is denoted by the word "real." Such is all that exists. All that exists is you," – thus he answers him. This is stated in the following verse:

7. Yajus is the belly, saman is the head, rich is the body of this imperishable. He should be known as Brahman – the great Rishi consisting of Brahman.

[He] says to him: "By what do you get my male names?" Let him answer: "By breath." – "By what – names of the middle gender?" – "By reason." "By what – female names?" - "By speech." – "By what – smells?" – "By smell." "By what – images?" – "By the eye." – "By what – sounds?" – "By the ear." – "By what – the taste of food?" – "By the tongue." – "By what – action?" "By the hands." – "By what – pleasure and displeasure?" – "By the body." – "By what – bliss, love passion, procreation?" – "By the genital organ." - "By what – movement?" – "With the feet." "By what – thoughts, [and also] that which is to be recognized, desire?" – "By knowledge," let him answer. [He] says to him: "Verily, water is my world. It is yours." What is the victory of Brahman, what is the achievement, that victory is won, that is achieved by him who knows this, who knows this."

Part Two

1. "Breath is Brahman" – so, truly, did Kaushitaki say. Truly, the mind is the messenger of this breath-Brahman, the eye is the protector, the ear is the messenger, speech is the maid. Verily, he who knows the mind to be the messenger of the Brahman-breath, obtains a messenger, he who [knows that] the ear is a messenger, obtains a messenger; he who [knows that] speech is a maidservant, obtains a maidservant. Verily, to him, this Brahman-breath, all these deities bring offerings, [though he] does not ask for them. Verily, so too to him who knows this, all the deities bring offerings, [though he] does not ask for them. "Let him not ask" – this is his commandment. Thus, when [a person], having asked for alms in a village and [nothing] received, sits down [saying]: "Henceforth I will not eat what [I] am given," then those who previously refused him call upon him [to accept alms]. Such is the custom of the non-asker, between just as those who give food call upon him, [saying]: "Let us give to you."

2. "Breath is Brahman" – thus, verily, did Paingya say. Verily, behind the speech of this breath-Brahman is the eye, behind the eye is the ear, behind the ear is the mind, behind the mind is the breath. Verily, to it, this breath, all these deities bring offerings, [though he] does not ask for it. Verily, so too, to him who knows this, all the deities bring offerings, [though he] does not ask for it. "Let him not ask" – this is his commandment. Thus, when [a person] has asked for alms in a village and has received [nothing], he sits down [saying]: "From now on I will not eat what [I] am given," then those who had previously refused him call upon him [to accept alms]. Such is the custom of the non-asker, while those who give food call upon him, [saying]: "Let us give to you."

3. Now – about obtaining the highest wealth. He who aspires to the highest wealth, on the night of the full moon or on the night of the new moon or in the bright half of the month, when the constellations are favorable – at one of these moments – having lit a fire, sweeping around [the home altar], spreading [grass] around, sprinkling around, bending his right knee, makes an offering of oil from a sacrificial spoon, [saying]: "The deity named speech is the provider, may it obtain this [wealth] for me from him [who owns it]. Blessings to him! The deity named breath is the provider. May it obtain this [wealth] for me from him. Blessings to him! The deity named eye is the provider. May it obtain this [wealth] for me from him. Blessings to him! The deity named ear is the provider. May it obtain this for me [wealth] from that. Blessings on him! The deity named reason is the provider. Let it obtain for me this [wealth] from that. Blessings on him! The deity named knowledge is the provider. Let it obtain for me this [wealth] from that. Blessings on him!" Then, having inhaled the smell of incense, having anointed his limbs with the ointment of [the sacrificial] oil, restraining his speech and moving forward, let him express [his] desire or send a messenger – verily, thus he will obtain [what he desires].

4. Now – about the desire [fulfilled] by the deities. Whoever desires to be loved by any [man], or any [woman], or any [men], or any [women], then at one of [these] moments in the same way makes an offering of oil, [saying]; "I make an offering of your speech in [myself] – blessing to such-and-such! I make an offering of your breath in [myself] – blessing to such-and-such! I make an offering of your eye in [myself] – blessing to such-and-such! I make an offering of your ear in [myself] – blessing to such-and-such! I make an offering of your mind in [myself] – blessing to such-and-such! I make an offering of your ear in [myself] – blessing to such-and-such! I make an offering of your mind in [myself] – blessing to such-and-such! I make an offering of your knowledge in [myself] – blessing to such-and-such!" Then, having inhaled the smell of incense, having anointed his limbs with the ointment of [sacrificial] oil, restraining his speech and going forward, let him come into contact [with that person] or stand on the side of the wind and speak to him. Verily, thus he becomes beloved, and they think of him with love.

5. Now about restraint [of oneself, according to] Pratardana; "internal agnihotra" - they call [this]. Verily, while a man speaks, he cannot breathe – then he makes the offering of breath in speech. Verily, while a man breathes, he cannot speak – then he makes the offering of speech in breath. These two endless, immortal offerings he makes constantly – waking and sleeping. Other offerings have an end, for they consist of actions. And those who knew this [the men who lived] earlier did not make the offering [ordinary] agnihotra.

6. "Uktha is Brahman," – thus, verily, did Shushkabhringara say. Let him revere him as rich – verily, all beings praise him as the best. Let him be venerated as yajus – verily, all beings unite with him as the best. Let him be venerated as saman – verily, all beings bow down to him as the best. Let him be venerated as well-being, let him be venerated as glory, let him be venerated as light. Just as this [uktha] is the most well-being, the most glorious, the brightest of proclamations, so verily he who knows this is the most well-being, the most glorious, the brightest of all beings. Thus this Atman, which is involved in sacrifice and consists of action, prepares the adhvarya. On this he weaves what is composed of yajus. On what is composed of yajus, hotar [weaves] what is composed of richas. On what is composed of richas, udgatar [weaves] what is composed of samanas. Such is this Atman of this threefold knowledge. Whoever knows this becomes Indra's Atman.

7. Now – three worships of the all-conquering Kaushitaki. The all-conquering Kaushitaki [used to] worship the rising sun – having put on the sacred thread, having brought water, sprinkling the vessel with water three times, [he said]: "You are the taker – take away my sins." In the same way [he addressed the sun], which is at the zenith: "You are the taker up – take away my sins." In the same way [he addressed] the setting [sun]: "You are the taker with you – take away my sins with you." And whatever sin he committed, by day or by night, that [sin the sun] took away with itself. Whoever, knowing this, worships the sun in this way, whatever sin he commits by day or by night, [the sun] takes that [sin] away with him.

8. Further, every month at the new moon, let him worship in the same way the moon appearing in the west, or he shall throw two green blades of grass, [saying]:

"My heart, beautiful above,
Dwells in the sky, in the moon.
I think myself to know it.
Let me not mourn
The misfortune of children."

And verily, [his] children will not die before him. This is [for him] to whom a son is born. Now – [for him] to whom a son is not born.

"Grow. Let there enter into you... [Let there enter] into you the drinks, let there enter the powers... The ray in which the Adityas rejoice..."

Having whispered these three Richas, [he says]: "Do not grow at the cost of our breath, offspring, cattle – grow at the cost of the breath, offspring, cattle of him who hates us and whom we hate. I turn with the turn of Indra, I turn following the turn of the sun," – [saying this], he turns, [following] [his] right hand.

9. Next, on the full moon, let him worship in the same way the moon appearing in the east, saying: "You are the Soma king, the wise, with five mouths, Prajapati. Brahman is your one mouth, with this mouth you devour kings, with this mouth make me an eater of food. The king is your one mouth, with this mouth you devour the people, with this mouth make me an eater of food. The falcon is your one mouth, with this mouth you devour birds, with this mouth make me an eater of food. Fire is your one mouth, with this mouth you devour this world, with this mouth make me an eater of food. In you [is your] fifth mouth, with this mouth you devour all beings, with this mouth make me an eater of food. Do not waste your breath, your offspring, your cattle – waste your breath, your offspring, your cattle, of him who hates us and whom we hate. I turn with the turn of the gods, I turn following the turn of the sun," - [saying so], he turns, [following] [his] right hand.

10. Then, lying down with his spouse, let him touch [her] heart [and say]: "O beautiful one from above, who has attained immortality due to the fact that Prajapati dwells in your heart, – may you not experience misfortune with children." – And verily, [her] children will not die before her.

11. Then, returning after an absence, let him kiss the head of his son [and say]:

"You arose from each [my] limb, born from the heart.
Verily, [my] son, you are [my] "I", live for a hundred autumns, such and such."

He gives him a name, [saying]:

"Be a stone, be an axe, be indestructible gold,
Verily, [my] son, you are heat, live for a hundred autumns, such and such."

He pronounces his name, then embraces him, [saying]: "As Prajapati embraces creations for [their] safety, so I embrace you, such and such." Then he whispers in his right ear: "Grant him, Maghavat, who receives the juice of Soma...", "Indra, deliver the best of wealth," [he whispers] in the left [ear and says]: "Do not interrupt, do not hesitate, live a life of a hundred autumns. I kiss [your] head, O son, along with your name." Let him kiss his head thrice [and say]: "I pronounce over you the sound khim, [like the mooing] of cows," – and he pronounces over his head the sound khim thrice.

12. Now – about the dying of the gods around [the breath]. Verily, this Brahman shines when the fire blazes, and it dies when [the fire] does not blaze. Then its heat goes into the sun, its breath into the wind. Verily, this Brahman shines when the sun is visible, and it dies when [the sun] is not visible. Then its heat goes into the moon, its breath into the wind. Verily, this Brahman shines when the moon is visible, and it dies when [the moon] is not visible. Then its heat goes into lightning, its breath into the wind. Verily, this Brahman shines when lightning flashes, and it dies when [lightning] does not flare. Then its heat goes to the cardinal directions, its breath into the wind. Verily, all these deities, having penetrated into the wind, having died in the wind, are not destroyed – they again rise from it. This is with regard to the deities. Now with regard to the body.

13. Verily, this Brahman shines when one speaks with speech, and it dies when one does not speak. Then its heat goes into the eye, and its breath into the breath. Verily, this Brahman shines when one sees with the eye, and it dies when one does not see. Then its heat goes into the ear, and its breath into the breath. Verily, this Brahman shines when one hears with the ear, and it dies when one does not hear. Then its heat goes into the mind, and its breath into the breath. Verily, this Brahman shines when one thinks with the mind, and it dies when one does not think. Then its heat goes into the breath, and its breath into the breath. Verily, all these deities, having entered the breath, having died in the breath, are not destroyed, but again they rise from it. And verily, if both the mountains, the southern and the northern, were to advance upon the one who knows this, wishing to crush [him], they would not be able to crush him. Those who hate him and whom he himself hates die around him.

14. Now about the acquisition of superiority. Verily, these deities, disputing about which of them is superior [to the rest], came out of this body. And it lay lifeless, dried up, like a log. Then speech entered into it – it [continued] to lie, speaking with speech. Then the eye entered into it – it [continued] to lie, speaking with speech, seeing with the eye. Then the ear entered into it – it [continued] to lie, speaking with speech, seeing with the eye, hearing with the ear. Then the mind entered into it – it [continued] to lie, speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind. Then this breath entered into it, and it immediately rose. And verily, all these deities, having known that the superiority is in the breath, having realized that the breath is the cognizing Atman, together with all these [breaths] came out of this body and, having penetrated the wind, [having acquired] the essence of space, go to heaven. So too, he who knows this, having known that the superiority is in the breath, having realized that the breath is the cognizing Atman, together with all these [breaths] comes out of this body and, having penetrated the wind, [having acquired] the nature of space, goes to heaven. He goes where those gods are. He who knows this, having reached that [place], becomes as immortal as the gods are immortal.

15. Now – as they call it – about the transmission [of the covenants] from father to son. Preparing for death, the father calls his son. Having covered the house with fresh grass, having made a fire, having placed a mug of water with a vessel nearby, the father lies down, covered with new clothes. Having arrived, the son bends over [him], connecting [his] sense organs with the sense organs [of the father], or let the father transmit to him [the covenants while he] sits facing him. Then he transmits to him [the following]:

"Let me put my speech in you," says the father. "I receive your speech in me," [answers] the son. "Let me put my breath in you," [says] the father. "I receive your breath in me," [answers] the son. "Let me put my eye in you," [says] the father. "I take into myself your eye," the son replies. "Let me put my ear into you," the father says. "I take into myself your ear," the son replies. "Let me put into you my taste for food," the father says. "I take into myself your taste for food," the son replies. "Let me put into you my actions," the father says. "I take into myself your actions," the son replies. "Let me put into you my pleasure and displeasure," the father says. "I take into myself your pleasure and displeasure," the son replies. "Let me put into you my bliss, my passion for love, my ability to produce offspring," the father says. "I receive into myself your bliss, your passion for love, your ability to produce offspring," [answers] the son. "Let me put my movement into you," [says] the father. "I receive into myself your movement," [answers] the son. "Let me put into you my reason," [says] the father. "I receive into myself your reason," [answers] the son. "Let me put into you my knowledge," [says] the father. "I receive into myself your knowledge," [answers] the son.

If the father is not able to speak much, then let him say briefly: "Let me put into you my life forces." [answers] the son. "I receive into myself your life forces." [answers] the son. Then, turning to the right, [the son] goes out; the father says after him: "May glory, the splendor of divine knowledge, honor abide in you." Then he looks [at his father] over his left shoulder and, covering [his face] with his palm or the edge of his clothes, [says]: "May you attain the heavenly worlds and [the fulfillment of] desires." And if the father recovers, then let him live under the authority of his son or wander. If he dies, then let them perform [the rites] over him, as they should be performed, as they should be performed.

Part Three

1. Verily, Pratardana, the son of Divodasa, through battle and courage reached the beloved abode of Indra. Indra said to him: "Pratardana, choose for yourself a gift." Then Pratardana said: "Select for me yourself what you consider most useful for man." Indra said to him: "Truly, the superior does not choose for the inferior. Choose yourself." – "Truly, then this is not a gift for me," said Pratardana. And so Indra did not deviate from the truth here, for Indra [is] the truth. Indra said to him: "Recognize me! That is what I consider most useful for man, that he recognize me. I killed the three-headed son of Tvashtar. I delivered the ascetics Arunmukhas to the wolves. Having transgressed many agreements, I killed the Prahladias in the sky, the Paulomas in the air, the Kalakanjas on the earth. And not a single hair of mine was damaged for this. Verily, the world will not suffer harm from any action of him who knows me – neither from theft, nor from killing an embryo, nor from killing a mother, nor from killing a father. The dark color of his face, having committed a sin, does not leave him."

2. And he said: "I am breath. Regard me as the knower of Atman, life, immortality. Life is breath, breath is truly life. For as long as breath abides in this body, so long [does] life. For, truly, by breath [a person] attains immortality in this world and by knowledge – the true decision. He who respects me as life, as immortality, attains the full [term] of life in this world and immortality, indestructibility – in the heavenly world. Some say about this: "Verily, the vital forces come to a state of unity, for [otherwise] no one could simultaneously make known the name by speech, the image by the eye, the sound by the ear, and the thought by the mind. Verily, having attained the state of unity, the vital forces make known all this one after another: following the speaking speech, all the vital forces speak; following the seeing eye, all the vital forces see; following the hearing ear, all the vital forces hear; following the thinking mind, all the vital forces think; following the breathing breath, all the vital forces breathe." So it is, – said Indra, – but [there is] also the highest among the vital forces.

3. The one deprived of speech lives, for we see the dumb. The one deprived of the eye lives, for we see the blind. The one deprived of the ear lives, for we see the deaf. The one deprived of the mind lives, for we see the foolish. The one deprived of the hands lives, the one deprived of the feet lives, for we see this. But verily, the breath alone – the cognizing Atman – embraces this body and lifts it up. Therefore it should be venerated as uktha. This is the attainment of everything in the breath. Verily, the breath is knowledge. Verily, knowledge is the breath. This is the evidence of this, this is the recognition: when a man, having fallen asleep, does not see any dream, then he attains unity in this breath. Speech with all names enters into it, the eye enters with all forms, the ear enters with all sounds, the mind enters with all thoughts. When he awakens, just as sparks fly in all directions from a blazing fire, so from this Atman the vital forces fly to their places, from the vital forces the gods, from the gods the worlds. This breath – the knowing Atman – embraces this body and raises it. Therefore one should revere it as uktha. This is the attainment of everything in the breath. Verily, the breath is knowledge. Verily, knowledge is the breath. This is the proof of this, this is the recognition. When a sick person, close to death, overcome by impotence, falls into insensibility, then it is said of him that [he] has lost his reason, he does not hear, does not see, does not speak, does not think. Then he becomes one in this breath. Speech enters into it with all names, the eye enters with all images, the ear enters with all sounds, the mind enters with all thoughts. And when he comes out of this body, he comes out together with all these [vital forces].

4. Speech gives him all names, through speech he receives all names. Smell gives him all odors, through smell he receives all odors. The eye gives him all images, through the eye he receives all images. The ear gives him all sounds, through the ear he receives all sounds. The mind gives him all thoughts, through the mind he receives all thoughts. This is the attainment of everything in the breath. Verily, the breath is knowledge. Verily, knowledge is the breath. For both of them together dwell in this body and together come out [from it]. Now we will explain how all beings become one in this knowledge.

5. Speech is one of its extracted parts; name is the externally opposed element of its being. Smell is one of its extracted parts; smell is an externally opposed element of his being. The eye is one extracted part of it; image is an externally opposed element of his being. The ear is one extracted part of it; sound is an externally opposed element of his being. The tongue is one extracted part of it; the taste of food is an externally opposed element of his being. The hands are one extracted part of it; action is an externally opposed element of their being. The body is one extracted part of it: pleasure and displeasure are an externally opposed element of his being. The genital organ is one extracted part of it; bliss, love passion, procreation are an externally opposed element of his being. The legs are one extracted part of it, movements are an externally opposed element of their being. The mind is one extracted part of it; thoughts, desires are an externally opposed element of his being.

6. Having mastered speech through knowledge, he attains all names with speech. Having mastered the sense of smell through knowledge, he attains all odors with the sense of smell. Having mastered the eye through knowledge, he attains all images with the eye. Having mastered the ear through knowledge, he attains all sounds with the ear. Having mastered the tongue through knowledge, he attains all tastes of food with the tongue. Having mastered the hands through knowledge, he attains all actions with the hands. Having mastered the body through knowledge, he attains pleasure and displeasure with the body. Having mastered the genital organ through knowledge, he attains bliss, love passion, the procreation of offspring with the genital organ. Having mastered the legs through knowledge, he attains all movements with the legs. Having mastered the mind through knowledge, he attains all thoughts with the mind.

7. For without knowledge, speech cannot make known any name: "My mind was elsewhere," says [man], "I did not know this name." For without knowledge, smell cannot make known any odor. "My mind was elsewhere," says [man], "I did not know this odor." For without knowledge, the eye cannot make known any image: "My mind was elsewhere," says [man], "I did not know this image." For without knowledge, the ear cannot make known any sound: "My mind was elsewhere," says [man], "I did not know this sound." For without knowledge, the tongue cannot make known any taste of food: "My mind was elsewhere," says [man], "I did not know this taste of food." For without knowledge, the hands cannot make known any action. "My mind was elsewhere," says [man], "I did not know this action." For without knowledge the body cannot give knowledge of any pleasure or of pain: "My mind was elsewhere," says [man], "I did not know this pleasure or of pain." For without knowledge the genital member cannot give knowledge of any bliss, nor of the passion of love, nor of the procreation of offspring: "My mind was elsewhere," says [man], "I did not know this bliss, nor of the passion of love, nor of the procreation of offspring." For without knowledge the legs cannot give knowledge of any movement: "My mind was elsewhere," says [man], "I did not know this movement." For without knowledge no thought could be realized, the knowable could not be known.

8. Let him not seek to recognize speech, let him recognize the speaker. Let him not seek to recognize smell, let him recognize the smeller. Let him not seek to recognize form, let him recognize the seer. Let him not seek to recognize sound, let him recognize the hearer. Let him not seek to recognize the taste of food, let him recognize the taster of food. Let him not seek to recognize action, let him recognize the doer. Let him not seek to recognize pleasure and pain, let him recognize the discerner of pleasure and pain. Let him not seek to recognize bliss, passion, procreation, let him recognize the discerner of bliss, passion, procreation. Let him not seek to recognize movement, let him recognize the mover. Let him not seek to recognize intelligence, let him recognize the discerner. These are the ten elements of beings that pertain to beings. For, if there were no elements of beings, there would be no elements of knowledge; if there were no elements of knowledge, there would be no elements of beings. For by one of the two alone no image could be embodied. It is not multiple. Just as in a chariot the rim of the wheel is fixed on the spokes and the spokes are fixed in the hub, so these elements of beings are fixed in the elements of knowledge and the elements of knowledge are fixed in the breath. This breath is the knowing Atman, it is bliss, without age, immortal. It does not become greater by good action, less by unkind. For verily it incites to good action him whom it wishes to raise from these worlds; it also incites to unkind action him whom it wishes to bring down. It is the guardian of the world, it is the lord of the world, it is the ruler of the world. "It is my Atman" – let [man] know this. – "It is my Atman" – let [man] know this.

Part Four

1. Gargya Balaki was verily learned in science and renowned. He lived among the Ushinars, Satvatas, Matsyas, Kurus, Panchalas, Kashis, Videhas. Coming to Ajatashatru, [the king] of Kashi, he said: "I will tell you about Brahman." Ajatashatru said: "We will give [you] a thousand [cows]." Verily, at such words people run, [exclaiming]: "Janaka, Janaka!"

2. In the sun is the great, in the moon is food, in lightning is the real, in thunder is sound, in the wind is Indra Vaikuntha, in space is the filled, in fire is the overpowering, in water is heat. This is with respect to the deities. Now with respect to the body. In the mirror is similar, in the shadow is the second, in the echo is life, in sound is death, in a dream is Yama, in the body is Prajapati, in the right eye is the [Atman] of speech, in the left eye is the [Atman] of the real.

3. Balaki said: "Verily, I worship that purusha who is in the sun." Ajetashatru said to him: "No, do not tell me about him. Verily, as the great one in white robes, the supreme, the head of all beings, I worship him. He who worships him thus becomes the supreme, the head of all beings."

4. Balaki said: "Verily, I worship that Purusha who is in the moon." Ajatashatru said to him: "No, do not tell me about him. Verily, as the Atman of food, I worship him. He who worships him thus becomes the Atman of food."

5. Balaki said: "Verily, I worship that Purusha who is in lightning." Ajatashatru said to him: "No, do not tell me about him. Verily, as the Atman of reality, I worship him. He who worships him thus becomes the Atman of reality."

6. Balaki said: "Verily, I worship that Purusha who is in thunder." Ajatashatru said to him: "No, do not speak to me about him. Verily, as the Atman of sound, I worship him. He who worships him thus becomes the Atman of sound."

7. Balaki said: "Verily, I worship that purusha whom I worship in the wind." Ajatashatru said to him: "No, do not speak to me about him. Verily, as Indra, Vaikuntha, the invincible army, I worship him. He who worships him thus truly, becomes the conqueror, the invincible, the conqueror of enemies."

8. Balaki said: "Verily, I worship that purusha who is in space." Ajatashatru said to him: ""No, do not speak to me about him. Verily, as the full, motionless Brahman, I worship him. He who venerates him thus, in full obtains progeny, cattle, fame, the light of divine knowledge, the heavenly world; attains the full [term of] life",

9. Balaki said: "Verily, I venerate that purusha who is in fire." Ajatashatru said to him: "No, do not tell me about him. Verily, as the conqueror I venerate him. He who venerates him thus, verily becomes the conqueror among others".

10. Balaki said: "Verily, I venerate that purusha who is in water". Ajatashatru said to him: "No, do not tell me about him. Verily, as the heat of the Atman I venerate him. He who worships him thus becomes the Atman of heat." This is with regard to the deities. Now with regard to the body.

11. Balaki said: "Verily, I worship that purusha who is in the mirror." Ajatashatru said to him: "No, do not tell me about him. Verily, as the similar I worship him. To him who worships him thus, offspring are born similar [to him], and not dissimilar."

12. Balaki said: "Verily, I worship that purusha who is in the shade." Ajatashatru said to him: "No, do not tell me about him. Verily, as the second, the one who never leaves, I worship him. He who meditates on him thus, receives from the second and possesses the second."

13. Balaki said: "Verily, I venerate that Purusha who is in the echo." Ajatashatru said: "No, do not speak to me of him. Verily, as life, I venerate him. He who venerates him thus, does not fall into insensibility before his time."

14. Balaki said: "Verily, I venerate that Purusha who is in the sound." Ajatashatru said to him: "No, do not speak to me of him. Verily, as death, I venerate him. He who venerates him thus, does not die before his time."

15. Balaki said: "Verily, I venerate that Purusha who, having fallen asleep, wanders in sleep." Ajatashatru said to him: "No, do not speak to me about him. Indeed, as King Yama, I worship him. To him who worships him thus, everything is subordinated for his superiority."

16. Balaki said: "Verily, I worship that purusha who is in the body." Ajatashatru said to him: "No, do not speak to me about him. Indeed, as Prajapati, I worship him. To him who worships him thus, progeny, cattle, fame, the light of divine knowledge, the heavenly world are born; [he] attains the full [term] of life."

17. Balaki said: "Verily, I venerate that Purusha which is in the right eye." Ajatashatru said to him: "No, do not speak to me about him. Verily, as the Atman of speech, Atman of fire, Atman of light, I venerate him. He who venerates him thus becomes Atman of them all."

18. Balaki said: "Verily, I venerate that Purusha which is in the left eye." Ajatashatru said to him: "No, do not speak to me about him. Verily, as the Atman of reality, the Atman of lightning, the Atman of heat, I venerate him. He who venerates him thus becomes Atman of them all."

19. "I will tell you about Brahman." "Verily, Balaki, what should be known [what you know], Balaki?" "That is all," said Balaki. Ajatashatru said to him: "Verily, in vain did you say to me: "I will tell you about Brahman." Verily, Balaki, only he who is the creator of these purushas, whose creation [is all] this, should be known." Then Balaki approached him with fuel in his hands, [saying], "Let me approach you [as a disciple]." Ajatashatru said to him: "I consider it contrary to custom for a Kshatriya to accept a Brahmana as a disciple. And yet I will make you knowledgeable." Taking him by the hand, he moved forward, and both of them came to the sleeping man. Ajatashatru called out to him: "The great one in white robes, King Soma!" But he remained lying down. Then [Ajatashatru] pushed him with a stick, and he rose up. Ajatashatru said to him: "Balaki, where was this man lying, where was he, from where did he return?" And Balaki did not recognize this. Ajatashatru said to him: "Balaki, [the place] where this man was lying, where was he, from where did he return, are the arteries of man, which are called hita and go from the heart to the pericardium. Thin, like a hair split into a thousand parts, they are made of a subtle substance – reddish-brown, white, black, yellow, red [colors]. In them he abides when, having fallen asleep, he does not see any dreams.

20. Then he becomes one in this breath. Speech with all names enters into it, the eye enters with all images, the ear enters with all sounds, the mind enters with all thoughts. When he awakens, then just as sparks fly in all directions from a blazing fire, so from this Atman the vital forces fly to their places, from the vital forces – the gods, from the gods – the worlds. This breath - the knowing Atman – has penetrated this corporeal Atman down to the hair, down to the nails. Just as a knife is hidden in a sheath or fire – in the abode of fire, so this knowing Atman has penetrated this corporeal Atman down to the hair, down to the nails. These Atmans are attached to this [knowing] Atman, as kinsmen are to [their] head. Just as the head is nourished together with kinsmen, or as kinsmen feed the head, so this knowing Atman is nourished together with these Atmans, and so these Atmans nourish this Atman. And verily, until Indra recognized this Atman, so far the Asuras were superior to him; but when he recognized [it], then, having smitten and conquered the Asuras, he attained superiority over all the gods and all beings, autocracy, dominion. And so he who knows this, having cast away [from himself] all sins, attains superiority over all beings, autocracy, dominion – [such is he] who knows this, who knows this.