brihad aranyak upnishad enlish

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BRIHADRANYAKA- UPANISHAD.

FIRST ADHYYA 1.

FIRST BRHMANA.

1. Verily 2the dawn is the head of the horse which is fit for sacrifice,

the sun its eye, the wind its breath, the mouth the Vaisvnara 3 fire,

the year the body of the sacrificial horse. Heaven is the back, the sky

the belly, the earth the chest 4, the quarters the two sides, the

intermediate quarters the ribs, the members the seasons, the ointsthe months and half!months, the feet days and ni"hts, the bones the

stars, the flesh the clouds. #he half!di"ested food is the sand, the

rivers the bowels 1, the liver and the lun"s 2the mountains, the hairs

the herbs and trees. $s the sun rises, it is the fore%art, as it sets, the

hind%art of the horse. &hen the horse shakes itself 3, then it li"htens'

when it kicks, it thunders' when it makes water, it rains' voice 4is its

voice.

2. Verily (ay arose after the horse as the )"olden* vessel +, called

ahiman )"reatness*, which )at the sacrifice* is %laced before the

horse. -ts %lace is in the astern sea. #he /i"ht arose after the horse

as the )silver* vessel, called ahiman, which )at the sacrifice* is %laced

behind the horse. -ts %lace is in the &estern sea. Verily, these two

vessels )or "reatnesses* arose to be on each side of the horse. $s a

racer he carried the (evas, as a stallion the 0andharvas, as a runner

the $suras, as a horse men. #he sea is its kin, the sea is its birth%lace.

BRIHADRANYAKA- UPANISHAD. 1


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Footnotes

31-t is the third $dhyya of the ranyaka, but the first of the %anishad.

32#his 5rhmana is found in the dhyandina te6t of the Sata%atha, ed. &eber,7, 8, 4. -ts obect is there e6%lained by the commentary to be the meditative worshi%

of Virg, as re%resented meta%horically in the members of the horse. 9yana

dis%enses with its e6%lanation, because, as %art of the 5 rihadranyaka!u%anishad,

accordin" to the :nva!skh, it had been enlar"ed on by the Vrttikakra and

e6%lained.

33$"ni or fire, as %ervadin" everythin", as universally %resent in nature.

34;gasya is doubtful. #he commentator su""ests %d!asya, the %lace of the feet,i.e. the hoof #he 0reek ;


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/e6t -, 2

FIRST ADHYYA 1.

SECOND BRHMANA 6.

1. -n the be"innin" there was nothin" )to be %erceived* %. + here

whatsoever. 5y (eath indeed all this was concealed,!!by hun"er' for

death is hun"er. (eath )the first bein"* thou"ht, GIet me have a body.G

#hen he moved about, worshi%%in". Drom him thus worshi%%in" water

was %roduced. $nd he said GVerily, there a%%eared to me, while -

worshi%%ed )arkate*, water )ka*.G #his is why water is called ar!ka 1.

9urely there is water )or %leasure* for him who thus knows the reason

why water is called arka.

2. Verily water is arka. $nd what was there as the froth of the water,

that was hardened, and became the earth. Jn that earth he )(eath*

rested, and from him, thus restin" and heated, $"ni )Virg*

%roceeded, full of li"ht.

3. #hat bein" divided itself threefold, ditya )the sun* as the third, and

Vyu )the air* as the third 2. #hat s%irit )%rna* 3 became threefold.

#he head was the astern quarter, and the arms this and that quarter

)i. e. the /. . and 9. ., on the left and ri"ht sides*. #hen the tail was

the &estern quarter, and the two le"s this and that quarter )i. e. the

/. &. and 9. &.* #he sides were the 9outhern and /orthern quarters,

the back heaven, the belly the sky, the dust the earth. #hus he

)rityu, as arka* stands firm in the water, and he who knows this

stands firm wherever he "oes.

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4. He desired 1, GIet a second body be born of me,G and he )(eath or

Hun"er* embraced 9%eech in his mind. #hen the seed became the

year. 5efore that time there was no year. 9%eech 2bore him so lon" as

a year, and after that time sent him forth. #hen when he was born, he

)(eath* o%ened his mouth, as if to swallow him. He cried 5hnK and

that became s%eech 3.

+. He thou"ht, G-f - kill him, - shall have but little food.G He therefore

brou"ht forth by that s%eech and by that body )the year* all

whatsoever e6ists, the Rik, the Lagus, the 9man, the metres, the

sacrifices, men, and animals. $nd whatever he )(eath* brou"ht forth,

that he resolved to eat )ad*. Verily because he eats everythin",

therefore is $diti )(eath* called $diti. He who thus knows why $diti is

called $diti, becomes an eater of everythin", and everythin" becomes

his food 4.

8. He desired to sacrifice a"ain with a "reater sacrifice. He toiled and

%erformed %enance. $nd while he toiled and %erformed %enance,

"lorious %ower 1went out of him. Verily "lorious %ower means thesenses )%rna*. #hen when the senses had "one out, the body took to

swellin" )sva!yitum*, and mind was in the body.

. He desired that this body should be fit for sacrifice )medhya*, and

that he should be embodied by it. #hen he became a horse )asva*,

because it swelled )asvat*, and was fit for sacrifice )medhya*' and this

is why the horse!sacrifice is called $sva!medha.

Verily he who knows him thus, knows the $svamedha. #hen, lettin"

the horse free, he thou"ht 2, and at the end of a year he offered it u%

for himself, while he "ave u% the )other* animals to the deities.

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#herefore the sacrificers offered u% the %urified horse belon"in" to

;rag%ati, )as dedicated* to all the deities.

Verily the shinin" sun is the $svamedha!sacrifice, and his body is the

year' $"ni is the sacrificial fire )arka*, and these worlds are his bodies.

#hese two are the sacrificial fire and the $svamedha!sacrifice, and

they are a"ain one deity, viM. (eath. He )who knows this* overcomes

another death, death does not reach him, death is his 9elf, he

becomes one of those deities.

FIRST ADHYYA 1.

THIRD BRHMANA 1.

1. #here were two kinds of descendants of ;rag%ati, the (evas and

the $suras 2. /ow the (evas were indeed the youn"er, the $suras the

elder ones 3. #he (evas, who were stru""lin" in these worlds, said

G&ell, let us overcome the $suras at the sacrifices )the Gyotishtoma*

by means of the ud"Ftha.G

2. #hey said to s%eech )Vk* G(o thou sin" out for us )the ud"Ftha*.G

GLes,G said s%eech, and san" )the ud"Ftha*. &hatever deli"ht there is in

s%eech, that she obtained for the (evas by sin"in" )the three

%avamnas*' but that she %ronounced well )in the other nine

%avamnas*, that was for herself. #he $suras knew GVerily, throu"h

this sin"er they will overcome us.G #hey therefore rushed at the sin"er

and %ierced her with evil. #hat evil which consists in sayin" what is

bad, that is that evil.

3. #hen they )the (evas* said to breath )scent* G(o thou sin" out for

us.G GLes,G said breath, and san". &hatever deli"ht there is in breath

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)smell*, that he obtained for the (evas by sin"in"' but that he smelled

well, that was for himself. #he $suras knew GVerily, throu"h this sin"er

they will overcome us.G #hey therefore rushed at the sin"er, and

%ierced him with evil. #hat evil which consists in smellin" what is bad,

that is that evil.

4. #hen they said to the eye G(o thou sin" out for us.G GLes,G said the

eye, and san". &hatever deli"ht there is in the eye, that he obtained

for the (evas by sin"in"' but that he saw well, that was for himself

#he $suras knew GVerily, throu"h this sin"er they will overcome us.G

#hey therefore rushed at the sin"er, and %ierced him with evil. #hat

evil which consists in seein" what is bad, that is that evil.

+. #hen they said to the ear G(o thou sin" out for us.G GLes,G said the

ear, and san". &hatever deli"ht there is in the ear, that he obtained

for the (evas by sin"in"' but that he heard well, that was for himself.

#he $suras knew GVerily, throu"h this sin"er they will overcome us.G

#hey therefore rushed at the sin"er, and %ierced him with evil. #hat

evil which consists in hearin" what is bad, that is that evil.

8. #hen they said to the mind G(o thou sin" out for us.G GLes,G said the

mind, and san". &hatever deli"ht there is in the mind, that he

obtained for the (evas by sin"in"' but that he thou"ht well, that was

for himself. #he $suras knew GVerily, throu"h this sin"er they will

overcome us.G #hey therefore rushed at the sin"er, and %ierced him

with evil. #hat evil which consists in thinkin" what is bad, that is that

evil.

#hus they overwhelmed these deities with evils, thus they %ierced

them with evil.



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. #hen they said to the breath in the mouth 1 G(o thou sin" for us.G

GLes,G said the breath, and san". #he $suras knew GVerily, throu"h this

sin"er %. CN they will overcome us.G #hey therefore rushed at him and

%ierced him with evil. /ow as a ball of earth will be scattered when

hittin" a stone, thus they %erished, scattered in all directions. Hence

the (evas rose, the $suras fell. He who knows this, rises by his self,

and the enemy who hates him falls.

C. #hen they )the (evas* said G&here was he then who thus stuck to

us 1OG -t was )the breath* within the mouth )sye Gntar 2*, and

therefore called $ysya' he was the sa% )rasa* of the limbs )an"a*,

and therefore called n"irasa.

P. #hat deity was called (Qr, because (eath was far )dQran* from it.

Drom him who knows this, (eath is far off.

1N. #hat deity, after havin" taken away the evil of those deities, viM.

death, sent it to where the end of the quarters of the earth is. #here

he de%osited their sins. #herefore let no one "o to a man, let no one

"o to the end )of the quarters of the earth 3*, that he may not meet

there with evil, with death.

11. #hat deity, after havin" taken away the evil of those deities, viM.

death, carried them beyond death.

12. He carried s%eech across first. &hen s%eech had become freed

from death, it became )what it had been before* $"ni )fire*. #hat $"ni,after havin" ste%%ed beyond death, shines.

13. #hen he carried breath )scent* across. &hen breath had become

freed from death, it became Vyu )air*. #hat Vyu, after havin"

ste%%ed beyond death, blows.

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14. #hen he carried the eye across. &hen the eye had become freed

from death, it became ditya )the sun*. #hat ditya, after havin"

ste%%ed beyond death, burns.

1+. #hen he carried the ear across. &hen the ear had become freed

from death, it became the quarters )s%ace*. #hese are our quarters

)s%ace*, which have ste%%ed beyond death.

18. #hen he carried the mind across. &hen the mind had become

freed from death, it became the moon )Kandramas*. #hat moon, after

havin" ste%%ed beyond death, shines. #hus does that deity carry him,

who knows this, across death.

1. #hen breath )vital*, by sin"in", obtained for himself eatable food.

Dor whatever food is eaten, is eaten by breath alone, and in it breath

rests 1.

#he (evas said GVerily, thus far, whatever food there is, thou hast by

sin"in" acquired it for thyself. /ow therefore "ive us a share in that

food.G He said GLou there, enter into me.G #hey said Les, and entered

all into him. #herefore whatever food is eaten by breath, by it the

other senses are satisfied.

1C. -f a man knows this, then his own relations come to him in the

same manner' he becomes their su%%orter, their chief leader, their

stron" ruler 2. $nd if ever anyone tries to o%%ose 3 one who is

%ossessed of such knowled"e amon" his own relatives, then he %. C2 willnot be able to su%%ort his own belon"in"s. 5ut he who follows the man

who is %ossessed of such knowled"e, and who with his %ermission

wishes to su%%ort those whom he has to su%%ort, he indeed will be

able to su%%ort his own belon"in"s.



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1P. He was called $ysya n"irasa, for he is the sa% )rasa* of the

limbs )an"a*. Verily, breath is the sa% of the limbs. Les, breath is the

sa% of the limbs. #herefore from whatever limb breath "oes away, that

limb withers, for breath verily is the sa% of the limbs.

2N. He )breath* is also 5rihas%ati, for s%eech is 5rihatF )Ri"!veda*, and

he is her lord' therefore he is 5rihas%ati.

21. He )breath* is also 5rahmanas%ati, for s%eech is 5rahman )Lagur!

veda*, and he is her lord' therefore he is 5rahmanas%ati.

He )breath* is also 9man )the d"Ftha*, for s%eech is 9man )9ama!

veda*, and that is both s%eech )s* and breath )ama* 1. #his is why

9man is called 9man.

22. Jr because he is equal )sama* to a "rub, equal to a "nat, equal to

an ele%hant, equal to these three worlds, nay, equal to this universe,

therefore he is 9man. He who thus knows this 9man, obtains union

and oneness with 9man.

23. He )breath* is d"Ftha 2. 5reath verily is t, for by breath this

universe is u%held )uttabdha*' and s%eech is 0Fth, son". $nd because

he is ut and "Fth, therefore he )breath* is d"Ftha.

24. $nd thus 5rahmadatta Kaikitneya )the "randson of Kikitna*,

while takin" 9oma )rgan*, said Gay this 9oma strike my head off, if

$ysya n"irasa san" another d"Ftha than this. He san" it indeed as

s%eech and breath.G

2+. He who knows what is the %ro%erty of this 9man, obtains

%ro%erty. /ow verily its %ro%erty is tone only. #herefore let a %riest,

who is "oin" to %erform the sacrificial work of a 9ama!sin"er, desire

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that his voice may have a "ood tone, and let him %erform the sacrifice

with a voice that is in "ood tone. #herefore %eo%le )who want a %riest*

for a sacrifice, look out for one who %ossesses a "ood voice, as for one

who %ossesses %ro%erty. He who thus knows what is the %ro%erty of

that 9man, obtains %ro%erty.

28. He who knows what is the "old of that 9man, obtains "old. /ow

verily its "old. is tone only. He who thus knows what is the "old of that

9man, obtains "old.

2. He who knows what is the su%%ort of that 9man, he is su%%orted.

/ow verily its su%%ort is s%eech only. Dor, as su%%orted in s%eech, thatbreath is sun" as that 9man. 9ome say the su%%ort is in food.

/e6t follows the $bhyroha 1)the ascension* of the ;avamna verses.

Verily the ;rastotribe"ins to sin" the 9man, and when he be"ins,

then let him )the sacrificer* recite these )three Lagus!verses*

GIead me from the unreal to the realK Iead me %. C4 from darkness to

li"htK Iead me from death to immortalityKG

/ow when he says, GIead me from the unreal to the real,G the unreal is

verily death, the real immortality. He therefore says, GIead me from

death to immortality, make me immortal.G

&hen he says, GIead me from darkness to li"ht,G darkness is verily

death, li"ht immortality. He therefore says, GIead me from death to

immortality, make me immortal.G

&hen he says, GIead me from death to immortality,G there is nothin"

there, as it were, hidden )obscure, requirin" e6%lanation* 1.



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2C. /e6t come the other 9totras with which the %riest may obtain food

for himself by sin"in" them. #herefore let the sacrificer, while these

9totras are bein" sun", ask for a boon, whatever desire he may desire.

$n d"tri %riest who knows this obtains by his sin"in" whatever

desire he may desire either for himself or for the sacrificer. #his

)knowled"e* indeed is called the conqueror of the worlds. He who thus

knows this 9man 2, for him there is no fear of his not bein" admitted

to the worlds 3.

Footnotes

48alled the $"ni!brhmana, and intended to teach the ori"in of $"ni, the fire,

which is here used for the Horse!sacrifice. -t is found in the Sata%atha!brhmana,

dhyandina!skh 7, 8, +, and there e6%lained as a descri%tion of Hiranya"arbha.

+1&e ou"ht to read arkasyrkatvam, as in ;oleyGs edition, or ark!kasyrkkatvam,

to make the etymolo"y still clearer. #he commentator takes arka in the sense of fire,

more es%ecially the sacrificial fire em%loyed at the Horse!sacrifice. -t may be so, but

the more natural inter%retation seems to me to take arka here as water, from which

indirectly fire is %roduced. Drom water s%rin"s the earth' on that earth he )ri tyu or

;rag%ati* rested, and from him, while restin" there, fire )Vir g* was %roduced. #hat

fire assumed three forms, fire, sun, and air, and in that threefold form it is called

%rna, s%irit.

+2$s $"ni, Vyu, and ditya.

+3Here $"ni )Virg* is taken as re%resentin" the fire of the altar at the Horse!

sacrifice, which is called $rka. #he obect of the whole 5rhmana was to show the

ori"in and true character of that fire )arka*.

81He is the same as what was before called mrityu, death, who, after becomin"

self!conscious, %roduced water, earth, fire, Rc. He now wishes for a second body,

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which is the year, or the annual sacrifice, the year bein" de%endent on the sun

)ditya*.

82#he commentator understands the father, instead of 9%eech, the mother.

83#he interectional theory.

84$ll these are merely fanciful etymolo"ies of asvamedha and arka.

1Jr "lory )senses* and %ower. omm.

2He considered himself as the horse. Soer.

C1alled the d"Ftha!brhmana. -n the dhyandina!skh, the %anishad, which

consists of si6 adhyyas, be"ins with this 5rhmana )cf. &eberGs edition, %. 1N4 'ommentary, %. 11NP*.

C2 #he (evas and $suras are e6%lained by the commentator as the senses,

inclinin" either to sacred or to worldly obects, to "ood or evil.

C3$ccordin" to the commentator, the (evas were the less numerous and less

stron", the $suras the more numerous and more %owerful.

P1#his is the chief or vital breath, sometimes called mukhya.

CN1$sakta from sag, to embrace' cf. Si"!veda -, 33, 3. Here it corres%onds to the

0erman anhTn"lich.

CN29ee (eussen, Vedanta, %. 3+P.

CN3#o distant %eo%le.

C11#his is done by the last nine ;avamnas, while the first three were used forobtainin" the reward common to all the %rnas.

C12 Here annda is well e6%lained by anmayvin, and vydhirahita, free from

sickness, stron".

C13Sead %rati%ratih' see ;oley, and &eber, %. 11CN.

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C21f. Khnd. %. V, 2, 8.

C22/ot used here in the sense of son" or hymn, but as an act of worshi% connected

with the 9man. omm.

C31#he ascension is a ceremony by which the %erformer reaches the "ods, or

becomes a "od. -t consists in the recitation of three Lagus, and is here enoined to

take %lace when the ;rastotri %riest be"ins to sin" his hymn.

C419ee (eussen, Vednta, %. C8.

C42He knows that he is the ;rna, which ;rna is the 9man. #hat ;rna cannot be

defeated by the $suras, i.e. by the senses which are addicted to evil' it is %ure, and

the five senses findin" refu"e in him, recover there their ori"inal nature, fire, Rc. #he

;rna is the 9elf of all thin"s, also of s%eech )Ri"!yaguh!smod"Ftha*, and of the

9man that has to be sun" and well sun". #he ;rna %ervades all creatures, and he

who identifies himself with that ;rna, obtains the rewards mentioned in the

5rhmana. omm.

C43-n connection with lokagit, lokyat is here e6%lained, and may %robably have

been intended, as worthiness to be admitted to the hi"hest world. Jri"inally lokyat

and alokyat meant ri"ht and wron". 9ee also -, +, 1.

/e6t -, 4

FIRST ADHYYA 1.

FOURTH BRHMANA 1.

1. -n the be"innin" this was 9elf alone, in the sha%e of a %erson)%urusha*. He lookin" round saw nothin" but his 9elf. He first said,

G#his is -'G therefore he became - by name. #herefore even now, if a

man is asked, he first says, G#his is -,G and then %ronounces the other

name which he may have. $nd because before )%Qrva* all this, he )the

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9elf* burnt down )ush* all evils, therefore he was a %erson )%ur!usha*.

Verily he who knows this, burns down every one who tries to be before

him.

2. He feared, and therefore any one who is lonely fears. He thou"ht,

G$s there is nothin" but myself, why should - fearOG #hence his fear

%assed away. Dor what should he have fearedO Verily fear arises from a

second only.

3. 5ut he felt no deli"ht. #herefore a man who is lonely feels no

deli"ht. He wished for a second. He was so lar"e as man and wife

to"ether. He then made this his 9elf to fall in two )%at*, and thencearose husband )%ati* and wife )%atnF*. #herefore Lgavalkya said

G&e two 2are thus )each of us* like half a shell 3.G #herefore the void

which was there, is filled by the wife. He embraced her, and men were

born.

4. 9he thou"ht, GHow can he embrace me, after havin" %roduced me

from himselfO - shall hide myself.G 9he then became a cow, the other

became a bull and embraced her, and hence cows were born. #he one

became a mare, the other a stallion' the one a male ass, the other a

female ass. He embraced her, and hence one!hoofed animals were

born. #he one became a she!"oat, the other a he!"oat' the one

became a ewe 1, the other a ram. He embraced her, and hence "oats

and shee% were born. $nd thus he created everythin" that e6ists in

%airs, down to the ants.

+. He knew, G- indeed am this creation, for - created all this.G Hence he

became the creation, and he who knows this lives in this his creation.



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8. /e6t he thus %roduced fire by rubbin". Drom the mouth, as from the

fire!hole, and from the hands he created fire 2. #herefore both the

mouth and the hands are inside without hair, for the fire!hole is inside

without hair.

$nd when they say, G9acrifice to this or sacrifice to that "od,G each "od

is but his manifestation, for he is all "ods.

/ow, whatever there is moist, that he created from seed' this is 9oma.

9o far verily is this universe either food or eater. 9oma indeed is food,

$"ni eater. #his is the hi"hest creation of 5rahman, %. C when he

created the "ods from his better %art 1, and when he, who was )then*mortal 2, created the immortals. #herefore it was the hi"hest creation.

$nd he who knows this, lives in this his hi"hest creation.

. /ow all this was then undevelo%ed. -t became develo%ed by form

and name, so that one could say, GHe, called so and so, is such a

one 3.G #herefore at %resent also all this is develo%ed by name and

form, so that one can say, GHe, called so and so, is such a one.G

He )5rahman or the 9elf* entered thither, to the very ti%s of the fin"er!

nails, as a raMor mi"ht be fitted in a raMor!case, or as fire in a fire!

%lace 4.

He cannot be seen, for, in %art only, when breathin", he is breath by

name' when s%eakin", s%eech by name' when seein", eye by name'

when hearin", ear by name' when thinkin", mind by name. $ll theseare but the names of his acts. $nd he who worshi%s )re"ards* him as

the one or the other, does not know him, for he is a%art from this

)when qualified* by the one or the other )%redicate*. Iet men worshi%

him as 9elf, for in the 9elf all these are one. #his 9elf is the footste% of

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everythin", for throu"h it one knows everythin" +. $nd as one can find

a"ain by footste%s what was lost, thus he who knows this finds "lory

and %raise.

C. #his, which is nearer to us than anythin", this 9elf, is dearer than a

son, dearer than wealth, dearer than all else.

$nd if one were to say to one who declares another than the 9elf dear,

that he will lose what is dear to him, very likely it would be so. Iet him

worshi% the 9elf alone as dear. He who worshi%s the 9elf alone as dear,

the obect of his love will never %erish 1.

P. Here they say G-f men think that by knowled"e of 5rahman they

will become everythin", what then did that 5rahman know, from

whence all this s%ran"OG

1N. Verily in the be"innin" this was 5rahman, that 5rahman knew )its*

9elf only, sayin", G- am 5rahman.G Drom it all this s%ran". #hus,

whatever (eva was awakened )so as to know 5rahman*, he indeed

became that )5rahman*' and the same with Rishis and men. #he Rishi

Vmadeva saw and understood it, sin"in", G- was anu )moon*, - was

the sun.G #herefore now also he who thus knows that he is 5rahman,

becomes all this, and even the (evas cannot %revent it, for he himself

is their 9elf.

/ow if a man worshi%s another deity, thinkin" the deity is one and he

another, he does not know. He is like a beast for the (evas. Dor verily,as many beasts nourish a man, thus does every man nourish the

(evas. -f only one beast is taken away, it is not %leasant' how much

more when many are takenK #herefore it is not %leasant to the (evas

that men should know this.



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11. Verily in the be"innin" this was 5rahman, one %. CP only. #hat bein"

one, was not stron" enou"h. -t created still further the most e6cellent

:shatra )%ower*, viM. those :shatras )%owers* amon" the (evas,!!

-ndra, Varuna, 9oma, Sudra, ;arganya, Lama, rityu, Usna. #herefore

there is nothin" beyond the :shatra, and therefore at the SgasQya

sacrifice the 5rhmana sits down below the :shatriya. He confers that

"lory on the :shatra alone. 5ut 5rahman is )nevertheless* the birth!

%lace of the :shatra. #herefore thou"h a kin" is e6alted, he sits down

at the end )of the sacrifice* below the 5rahman, as his birth!%lace. He

who inures him, inures his own birth!%lace. He becomes worse,

because he has inured one better than himself.

12. He 1was not stron" enou"h. He created the Vis )%eo%le*, the

classes of (evas which in their different orders are called Vasus,

Sudras, dityas, Visve (evas, aruts.

13. He was not stron" enou"h. He created the SQdra colour )caste*, as

;Qshan )as nourisher*. #his earth verily is ;Qshan )the nourisher*' for

the earth nourishes all this whatsoever.

14. He was not stron" enou"h. He created still further the most

e6cellent Iaw )dharma*. Iaw is the :shatra )%ower* of the :shatra 2,

therefore there is nothin" hi"her than the Iaw. #henceforth even a

weak man rules a stron"er with the hel% of the Iaw, as with the hel%

of a kin". #hus the Iaw is what is called the true. $nd if a man

declares what is true, they say he declares the Iaw' and if he declares

the Iaw, they say he declares what is true. #hus both are the same. %.PN

1+. #here are then this 5rahman, :shatra, Vis, and SQdra. $mon" the

(evas that 5rahman e6isted as $"ni )fire* only, amon" men as



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5rhmana, as :shatriya throu"h the )divine* :shatriya, as Vaisya

throu"h the )divine* Vaisya, as SQdra throu"h the )divine* SQdra.

#herefore %eo%le wish for their future state amon" the (evas throu"h

$"ni )the sacrificial fire* only' and amon" men throu"h the 5rhmana,

for in these two forms did 5rahman e6ist.

/ow if a man de%arts this life without havin" seen his true future life

)in the 9elf*, then that 9elf, not bein" known, does not receive and

bless him, as if the Veda had not been read, or as if a "ood work had

not been done. /ay, even if one who does not know that )9elf*, should

%erform here on earth some "reat holy work, it will ;erish for him in

the end. Iet a man worshi% the 9elf only as his true state. -f a man

worshi%s the 9elf only as his true state, his work does not ;erish, for

whatever he desires that he "ets from that 9elf.

18. /ow verily this 9elf )of the i"norant man* is the world 1 of all

creatures. -n so far as man sacrifices and %ours out libations, he is the

world of the (evas' in so far as he re%eats the hymns, Rc., he is the

world of the Rishis' in so far as he offers cakes to the Dathers and triesto obtain offs%rin", he is the world of the Dathers' in so far as he "ives

shelter and food to men, he is the world of men' in so far as he finds

fodder and water for the animals, he is the world of the animals' in so

far as quadru%eds, birds, and even ants live in his houses, he is their

world. $nd as every one wishes his own world not to be inured, %. P1

thus all bein"s wish that he who knows this should not be inured.

Verily this is known and has been well reasoned.

1. -n the be"innin" this was 9elf alone, one only. He desired, GIet

there be a wife for me that - may have offs%rin", and let there be

wealth for me that - may offer sacrifices.G Verily this is the whole

desire, and, even if wishin" for more, he would not find it. #herefore

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now also a lonely %erson desires, GIet there be a wife for me that -

may have offs%rin", and let there be wealth for me that - may offer

sacrifices.G $nd so lon" as he does not obtain either of these thin"s, he

thinks he is incom%lete. /ow his com%leteness )is made u% as

follows* mind is his self )husband*' s%eech the wife' breath the child'

the eye all worldly wealth, for he finds it with the eye' the ear his

divine wealth, for he hears it with the ear. #he body )tman* is his

work, for with the body he works. #his is the fivefold 1sacrifice, for

fivefold is the animal, fivefold man, fivefold all this whatsoever. He who

knows this, obtains all this.

Footnotes

C+1 alled ;urushavidhabrhmana )dhyandina!skh, %. 1N+N*. 9ee uir,

Jri"inal 9anskrit #e6ts, vol. i, %. 24.

C+2#he omm. e6%lains svahby tmanah, of himself. 5ut see 5oehtlin"k, 9anskrit

hrestomathie, %. 3+.

C+3Soer translates G#herefore was this only one half of himself, as a s%lit %ea is of

a whole.G 5ri"ala is a half of anythin". uir )Jri". 9ansk. #e6ts, vol. i, %. 2+*

translates GLgavalkya has said that this oneGs self is like the half of a s%lit %ea.G -

have translated the sentence accordin" to ;rofessor 5oehtlin"kGs conecture

)hrestomathie, 2nd ed. %. 3+*, thou"h the sin"ular after the dual )svah* is

irre"ular.

C81 #he readin" avir itaro, i.e. itar u, is not found in the :nva te6t. 9ee5oehtlin"k, hrestomathie, %. 3+.

C82He blew with the mouth while he rubbed with the hands.

C1Jr, when he created the best "ods.

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C2$s man and sacrificer. omm.

C3#he omm. takes asau!nm as a com%ound, instead of idam!nm. - read

asau nma, he is this by name, viM. (evadatta, Rc. (r. 5oehtlin"k, who in his

hrestomathie )2nd ed. %. 31* had acce%ted the views of the ommentator, informs

me that he has chan"ed his view, and thinks that we should read asa nGma.

C4f. :aush. 5r. %. V-, 1P.

C+ $s one finds lost cattle a"ain by followin" their footste%s, thus one finds

everythin", if one has found out the 9elf.G omm.

CC1Jn rudh, to lose, see #aitt. 9amh. --, 8, C, +, %%. 8+, 1, as %ointed out by

(r. 5oehtlin"k. Jn Fsvaro )yat* tathaiva syt, see 5oehtlin"k, s. v.

CP1Jbserve the chan"e from tad, it, to sa, he.

CP2ore %owerful than the :shatra or warrior caste. omm.

PN1-s enoyed by them all. omm.

P11Divefold, as consistin" of mind, s%eech, breath, eye, and ear. 9ee #aitt. %. -, ,

1.

/e6t -, +

FIRST ADHYYA 1.

FIFTH BRHMANA 2.

1. G&hen the father )of creation* had %roduced by knowled"e and

%enance )work* the seven kinds of food, one of his )foods* was

common to all bein"s, two he assi"ned to the (evas, )1* G#hree he

made for himself, one he "ave to the animals. -n it all rests,

whatsoever breathes and breathes not. )2* %. P2 G&hy then do these not

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%erish, thou"h they are always eatenO He who knows this im%erishable

one, he eats food with his face. )3* GHe "oes even to the (evas, he

lives on stren"th.G )4* 2. &hen it is said, that Gthe father %roduced by

knowled"e and %enance the seven kinds of food,G it is clear that )it was

he who* did so. &hen it is said, that Gone of his )foods* was common,G

then that is that common food of his which is eaten. He who worshi%s

)eats* that )common food*, is not removed from evil, for verily that

food is mi6ed )%ro%erty* 1. &hen it is said, that Gtwo he assi"ned to the

(evas,G that is the huta, which is sacrificed in fire, and the %rahuta,

which is "iven away at a sacrifice. 5ut they also say, the new!moon

and full!moon sacrifices are here intended, and therefore one should

not offer them as an ishti or with a wish.

&hen it is said, that Gone he "ave to animals,G that is milk. Dor in the

be"innin" )in their infancy* both men and animals live on milk. $nd

therefore they either make a new!born child lick "hrita )butter*, or

they make it take the breast. $nd they call a new!born creature

Gatrinda,G i.e. not eatin" herbs. &hen it is said, that Gin it all rests,

whatsoever breathes and breathes not,G we see that all this,

whatsoever breathes and breathes not, rests and de%ends on milk.

$nd when it is said )in another 5rhmana*, that a man who sacrifices

with milk a whole year 2, overcomes death a"ain, let him not think so.

/o, on the very day on which he sacrifices, on that day he overcomes

death a"ain' for he who knows this, offers to the "ods the entire food

)viM. milk*.

&hen it is said, G&hy do these not %erish, thou"h they are always

eaten,G we answer, Verily, the ;erson is the im%erishable, and he

%roduces that food a"ain and a"ain 1.



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&hen it is said, GHe who knows this im%erishable one, - then, verily,

the ;erson is the im%erishable one, for he %roduces this food by

re%eated thou"ht, and whatever he does not work by his works, that

%erishes.

&hen it is said, that Ghe eats food with his face,G then face means the

mouth, he eats it with his mouth.

&hen it is said, that Ghe "oes even to the (evas, he lives on stren"th,G

that is meant as %raise.

3. &hen it is said, that Ghe made three for himself,G that means that he

made mind, s%eech, and breath for himself. $s %eo%le say, Gy mind

was elsewhere, - did not see' my mind was elsewhere, - did not hear,G

it is clear that a man sees with his mind and hears with his mind 2.

(esire, re%resentation, doubt, faith, want of faith, memory 3,

for"etfulness, shame, refle6ion, fear, all this is mind. #herefore even if

a man is touched on the back, he knows it throu"h the mind.

&hatever sound there is, that is s%eech. 9%eech indeed is intended for

an end or obect, it is nothin" by itself.

#he u%!breathin", the down!breathin", the back!breathin", the out!

breathin", the on!breathin", all that is breathin" is breath )%rna*

only. Verily that 9elf consists of it' that 9elf consists of s%eech, mind,

and breath.

4. #hese are the three worlds earth is s%eech, sky mind, heaven

breath.

+. #hese are the three Vedas the Ri"!veda is s%eech, the Lagur!veda

mind, the 9ma!veda breath.



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8. #hese are the (evas, Dathers, and men the (evas are s%eech, the

Dathers mind, men breath.

. #hese are father, mother, and child the father is mind, the mother

s%eech, the child breath.

C. #hese are what is known, what is to be known, and what is

unknown.

&hat is known, has the form of s%eech, for s%eech is known. 9%eech,

havin" become this, %rotects man 1.

P. &hat is to be known, has the form of mind, for mind is what is to be

known. ind, havin" become this, %rotects man.

1N. &hat is unknown, has the form of breath, for breath is unknown.

5reath, havin" become this, %rotects man 2.

11. Jf that s%eech )which is the food of ;rag%ati* earth is the body,

li"ht the form, viM. this fire. $nd so far as s%eech e6tends, so far

e6tends the earth, so far e6tends fire.

12. /e6t, of this mind heaven is the body, li"ht the form, viM. this sun.

$nd so far as this mind %. P+ e6tends, so far e6tends heaven, so far

e6tends the sun. -f they )fire and sun* embrace each other, then wind

is born, and that is -ndra, and he is without a, rival. Verily a second is

a rival, and he who knows this, has no rival.

13. /e6t, of this breath water is the body, li"ht the form, viM. this

moon. $nd so far as this breath e6tends, so far e6tends water, so far

e6tends the moon.



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#hese are all alike, all endless. $nd he who worshi%s them as finite,

obtains a finite world, but he who worshi%s them as infinite, obtains an

infinite world.

14. #hat ;rag%ati is the year, and he consists of si6teen di"its. #he

ni"hts 1 indeed are his fifteen di"its, the fi6ed %oint 2 his si6teenth

di"it. He is increased and decreased by the ni"hts. Havin" on the new!

moon ni"ht entered with the si6teenth %art into everythin" that has

life, he is thence born a"ain in the mornin". #herefore let no one cut

off the life of any livin" thin" on that ni"ht, not even of a liMard, in

honour )%Qgrtham* of that deity.

1+. /ow verily that ;rag%ati, consistin" of si6teen di"its, who is the

year, is the same as a man who knows this. His wealth constitutes the

fifteen di"its, his 9elf the si6teenth di"it. He is increased and

decreased by that wealth. His 9elf is the nave, his wealth the felly.

#herefore even if he loses everythin", if he lives but with his 9elf,

%eo%le say, he lost the felly )which can be restored a"ain*.

18. /e6t there are verily three worlds, the world of men, the world of

the Dathers, the world of the (evas. #he world of men can be "ained

by a son %. P8 only, not by any other work. 5y sacrifice the world of the

Dathers, by knowled"e the world of the (evas is "ained. #he world of

the (evas is the best of worlds, therefore they %raise knowled"e.

1. /e6t follows the handin" over. &hen a man thinks he is "oin" to

de%art, he says to his son G#hou art 5rahman )the Veda, so far as

acquired by the father*' thou art the sacrifice )so far as %erformed by

the father*' thou art the world.G #he son answers G- am 5rahman, -

am the sacrifice, - am the world.G &hatever has been learnt )by the

father* that, taken as one, is 5rahman. &hatever sacrifices there are,



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they, taken as one, are the sacrifice. &hatever worlds there are, they,

taken as one, are the world. Verily here ends this )what has to be done

by a father, viM. study, sacrifice, Rc.* GHe )the son*, bein" all this,

%reserved me from this world 1,G thus he thinks. #herefore they call a

son who is instructed )to do all this*, a world!son )lokya*, and

therefore they instruct him.

&hen a father who knows this, de%arts this world, then he enters into

his son to"ether with his own s%irits )with s%eech, mind, and breath*.

-f there is anythin" done amiss by the father, of all that the son

delivers him, and therefore he is called ;utra, son 2. 5y hel% of his son

the father stands firm in this world 3. #hen these divine immortal

s%irits )s%eech, mind, and breath* enter into him.

1C. Drom the earth and from fire, divine s%eech enters into him. $nd

verily that is divine s%eech whereby, whatever he says, comes to be.

1P. Drom heaven and the sun, divine mind enters into him. $nd verily

that is divine mind whereby he becomes oyful, and "rieves no more.

2N. Drom water and the moon, divine breath )s%irit* enters into him.

$nd verily that is divine breath which, whether movin" or not movin",

does not tire, and therefore does not %erish. He who knows this,

becomes the 9elf of all bein"s. $s that deity )Hiranya"arbha* is, so

does he become. $nd as all bein"s honour that deity )with sacrifice,

Rc.*, so do all bein"s honour him who knows this.

&hatever "rief these creatures suffer, that is all one 1)and therefore

disa%%ears*. Jnly what is "ood a%%roaches him' verily, evil does not

a%%roach the (evas.



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21. /e6t follows the consideration of the observances 2 )acts*.

;rag%ati created the actions )active senses*. &hen they had been

created, they strove amon" themselves. Voice held, - shall s%eak' the

eye held, - shall see' the ear held, - shall hear' and thus the other

actions too, each accordin" to its own act. (eath, havin" become

weariness, took them and seiMed them. Havin" seiMed them, death

held them back )from their work*. #herefore s%eech "rows weary, the

eye "rows weary, the ear "rows weary. 5ut death did not seiMe the

central breath. #hen the others tried to know him, and %. PC said GVerily,

he is the best of us, he who, whether movin" or not, does not tire and

does not %erish. &ell, let all of us assume his form.G #hereu%on they all

assumed his form, and therefore they are called after him GbreathsG

)s%irits*.

-n whatever family there is a man who knows this, they call that family

after his name. $nd he who strives with one who knows this, withers

away and finally dies. 9o far with re"ard to the body.

22. /ow with re"ard to the deities.

$"ni )fire* held, - shall burn' ditya )the sun* held, - shall warm'

Kandramas )the moon* held, - shall shine' and thus also the other

deities, each accordin" to the deity. $nd as it was with the central

breath amon" the breaths, so it was with Vyu, the wind amon" those

deities. #he other deities fade, not Vyu. Vyu is the deity that never

sets.

23. $nd here there is this Sloka

GHe from whom the sun rises, and into whom it setsG )he verily rises

from the breath, and sets in the breath*



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GHim the (evas made the law, he only is to!day, and he to!morrow

alsoG )whatever these (evas determined then, that they %erform to!

day also 1*.

#herefore let a man %erform one observance only, let him breathe u%

and let him breathe down, that the evil death may not reach him. $nd

when he %erforms it, let him try to finish it. #hen he obtains throu"h it

union and oneness with that deity )with %rna*.

Footnotes

P12dhyandina te6t, %. 1N+4.

P21-t belon"s to all bein"s.

P22 #his would im%ly 38N sacrificial days, each with two oblations, i.e. 2N

oblations.

P31#hose who enoy the food, become themselves creators. omm.

P329ee (eussen, Vednta, %. 3+C.

P33Dirmness, stren"th. omm.

P41G#he food )s%eech*, havin" become known, can be consumed.G omm.

P42#his was adhibhautika, with reference to bhQtas, bein"s. /e6t follows the

adhidaivika, with reference to the devas, "ods. omm.

P+1eant for nychthemera.

P+2&hen he is ust invisible at the new moon.

P81Soer seems to have read samnaya, Gall this multitude.G - read, etan mi sarvam

sann ayam ito Gbhunagad iti.

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P82#he omm. derives %utra from %u )%Qr*, to fill, and tra )tr*, to deliver, a

deliverer who fills the holes left by the father, a sto%"a%. Jthers derive it from %ut, a

hell, and tri, to %rotect' cf. anu -7, 13C.

P83G#he manushya!loka, not the %itri!loka and deva!loka.G omm.

P1G-ndividuals suffer, because one causes "rief to another. 5ut in the universal

soul, where all individuals are one, their sufferin"s are neutralised.G omm.

P2#he u%sana or meditative worshi%.

PC1#he %rna!vrata and vyu!vrata. omm.

/e6t -, 8

FIRST ADHYYA 1.

SIXTH BRHMANA 1.

1. Verily this is a triad, name, form, and work. Jf these names, that

which is called 9%eech is the ktha )hymn, su%%osed to mean also

ori"in*, for from it all names arise. -t is their 9man )son", su%%osed

to mean also sameness*, for it is the same as all names. -t is their

5rahman )%rayer, su%%osed to mean also su%%ort*, for it su%%orts all

names.

2. /e6t, of the forms, that which is called ye is the ktha )hymn*, for

from it all forms arise. -t is their 9man )son"*, for it is the same as all

forms. -t is their 5rahman )%rayer*, for it su%%orts all forms.

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3. /e6t, of the works, that which is called 5ody is the ktha )hymn*,

for from it all works arise. -t is their 9man )son"*, for it is the same

as all works. -t is their 5rahman )%rayer*, for it su%%orts all works.

#hat bein" a triad is one, viM. this 9elf' and the 9elf, bein" one, is that

triad. #his is the immortal, covered by the true. Verily breath is the

immortal, name and form are the true, and by them the immortal is

covered.

Footnotes

PP1dhyandina te6t, %. 1N+C.

/e6t --, 1

SECOND ADHYYA 1.

FIRST BRHMANA 2.

1. #here 3was formerly the %roud 0r"ya 5lki 4, a man of "reat

readin". He said to $gtasatru of :si, G9hall - tell you 5rahmanOG

$gtasatru said G&e "ive a thousand )cows* for that s%eech )of

yours*, for verily all %eo%le run away, sayin", Ganaka )the kin" of

ithil* is our father )%atron* +.G

2. 0r"ya said G#he %erson that is in the sun 8, that - adore as

5rahman.G $gtasatru said to him G/o, noK (o not s%eak to me on

this. - adore him %. 1N1 verily as the su%reme, the head of all bein"s, the

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kin". &hoso adores him thus, becomes 9u%reme, the head of all

bein"s, a kin".G

3. 0r"ya said G#he %erson that is in the moon )and in the mind*, that

- adore as 5rahman.G $gtasatru said to him G/o, noK (o not s%eak to

me on this. - adore him verily as the "reat, clad in white raiment, as

9oma, the kin".G &hoso adores him thus, 9oma is %oured out and

%oured forth for him day by day, and his food does not fail 1.

4. 0r"ya said G#he %erson that is in the li"htnin" )and in the heart*,

that - adore as 5rahman.G $gtasatru said to him G/o, noK (o not

s%eak to me on this. - adore him verily as the luminous.G &hosoadores him thus, becomes luminous, and his offs%rin" becomes

luminous.

+. 0r"ya said G#he %erson that is in the ether )and in the ether of the

heart*, that - adore as 5rahman.G $gtasatru said to him G/o, noK (o

not s%eak to me on this. - adore him as what is full, and quiescent.G

&hoso adores him thus, becomes filled with offs%rin" and cattle, and

his offs%rin" does not cease from this world.

8. 0r"ya said G#he %erson that is in the wind )and in the breath*,

that - adore as 5rahman.G $gtasatru said to him G/o, noK (o not

s%eak to me on this. - adore him as -ndra Vaikuntha, as the

unconquerable army )of the aruts*.G &hoso adores him thus,

becomes victorious, unconquerable, conquerin" his enemies.

. 0r"ya said G#he %erson that is in the fire )and in the heart*, that -

adore as 5rahman.G $gtasatru said to him G/o, noK (o not s%eak to

me on this. - adore him as %owerful.G &hoso adores him thus,

becomes %owerful, and his offs%rin" becomes %owerful.



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C. 0r"ya said G#he %erson that is in the water )in seed, and in the

heart*, that - adore as 5rahman.G $gtasatru said to him G/o, noK (o

not s%eak to me on this. - adore him as likeness.G &hoso adores him

thus, to him comes what is likely )or %ro%er*, not what is im%ro%er'

what is born from him, is like unto him 1.

P. 0r"ya said G#he %erson that is in the mirror, that - adore as


this. - adore him verily as the brilliant.G &hoso adores him thus, he

becomes brilliant, his offs%rin" becomes brilliant, and with

whomsoever he comes to"ether, he outshines them.

1N. 0r"ya said G#he sound that follows a man while he moves, that -

adore as 5rahman.G $gtasatru said to him G/o, noK (o not s%eak to

me on this. - adore him verily as life.G &hoso adores him thus, he

reaches his full a"e in this world, breath does not leave him before the

time.

11. 0r"ya said G#he %erson that is in s%ace, that - adore as


this. - adore him verily as the second who never leaves us.G %. 1N3 &hoso

adores him thus, becomes %ossessed of a second, his %arty is not cut

off from him,

12. 0r"ya said G#he %erson that consists of the shadow, that - adore

as 5rahman.G $gtasatru said to him G/o, noK (o not s%eak to me on

this. - adore him verily as death.G &hoso adores him thus, he reaches

his whole a"e in this world, death does not a%%roach him before the

time.



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13. 0r"ya said G#he %erson that is in the body 1, that - adore as


this. - adore him verily as embodied.G &hoso adores him thus,

becomes embodied, and his offs%rin" becomes embodied 2.

#hen 0r"ya became silent.

14. $gtasatru said G#hus far onlyOG G#hus far only,G he re%lied.

$gtasatru said G#his does not suffice to know it )the true 5rahman*.G

0r"ya re%lied G#hen let me come to you, as a %u%il.G

1+. $gtasatru said GVerily, it is unnatural that a 5rhmana should

come to a :shatriya, ho%in" that he should tell him the 5rahman.

However, - shall make you know him clearly,G thus sayin" he took him

by the hand and rose.

$nd the two to"ether came to a %erson who was aslee%. He called him

by these names, G#hou, "reat one, clad in white raiment, 9oma,

:in" 3.G He did not rise. #hen rubbin" him with his hand, he woke him,

and he arose.

18. $gtasatru said G&hen this man was thus aslee%, where was then

the %erson )%urusha*, the intelli"entO and from whence did he thus

come backOG 0r"ya did not know thisO

1. $gtasatru said G&hen this man was thus aslee%, then the

intelli"ent %erson )%urusha*, havin" throu"h the intelli"ence of the

senses )%rnas* absorbed within himself all intelli"ence, lies in the

ether, which is in the heart 1. &hen he takes in these different kinds of

intelli"ence, then it is said that the man slee%s )sva%iti* 2. #hen the

breath is ke%t in, s%eech is ke%t in, the ear is ke%t in, the eye is ke%t

in, the mind is ke%t in.

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1C. 5ut when he moves about in slee% )and dream*, then these are his

worlds. He is, as it were, a "reat kin"' he is, as it were, a "reat

5rhmana' he rises, as it were, and he falls. $nd as a "reat kin" mi"ht

kee% in his own subects, and move about, accordin" to his %leasure,

within his own domain, thus does that %erson )who is endowed with

intelli"ence* kee% in the various senses )%rnas* and move about,

accordin" to his %leasure, within his own body )while dreamin"*.

1P. /e6t, when he is in %rofound slee%, and knows %. 1N+ nothin", there

are the seventy!two thousand arteries called Hita, which from the

heart s%read throu"h the body 1. #hrou"h them he moves forth and

rests in the surroundin" body. $nd as a youn" man, or a "reat kin", or

a "reat 5rhmana, havin" reached the summit of ha%%iness, mi"ht

rest, so does he then rest.

2N. $s the s%ider comes out with its thread, or as small s%arks come

forth from fire, thus do all senses, all worlds, all (evas, all bein"s

come forth from that 9elf #he %anishad )the true name and doctrine*

of that 9elf is Gthe #rue of the #rue.G Verily the senses are the true, andhe is the true of the true.

Footnotes

1NN1dhyandina te6t, %. 1N+C.

1NN2&hatever has been tau"ht to the end of the third )accordin" to the countin" of

the %anishad, the first* $dhyya, refers to avidy, i"norance. /ow, however, vidy,

the hi"hest knowled"e, is to be tau"ht, and this is done, first of all, by a dialo"ue

between 0r"ya (ri%tablki and kin" $gtasatru, the former, thou"h a 5rhmana,

re%resentin" the im%erfect, the latter, thou"h a :shatriya, the %erfect knowled"e of

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5rahman. &hile 0r"ya worshi%s the 5rahman as the sun, the moon, Rc., as limited,

as active and %assive, $gtasatru knows the 5rahman as the 9elf.

1NN3om%are with this the fourth $dhyya of the :aushFtaki!u%anishad, 9acred

5ooks of the ast, vol. i, %. 3NN' 0ou"h, ;hiloso%hy of the %anishads, %. 144.

1NN49on of 5alk, of the race of the 0r"yas.

1NN+Ganaka, known as a wise and liberal kin". #here is a %lay on his name, which

means father, and is understood in the sense of %atron, or of teacher of wisdom. #he

meanin" is obscure' and in the :aush. %. -V. i, the construction is still more

difficult. &hat is intended seems to be that $gtasatru is willin" to offer any reward

to a really wise man, because all the wise men are runnin" after Ganaka and settlin"

at his court.

1NN8#he commentator e6%atiates on all these answers and brin"s them more into

harmony with Vedanta doctrines. #hus he adds that the %erson in the sun is at the

same time the %erson in the eye, who is both active and %assive in the heart, Rc.

1N11&e miss the annasytm, the 9elf of food, mentioned in the :aush. %., and

evidently referred to in the last sentence of our %ara"ra%h. 9uta and %rasuta, %oured

out and %oured forth, are e6%lained as referrin" to the %rinci%al and the secondary

sacrifices.

1N21Here the :aush. %. has the 9elf of the name, instead of %ratirQ%a, likeness.

#he commentator thinks that they both mean the same thin", because a name is the

likeness of a thin". $nother te6t of the :aush. %. "ives here the 9elf of li"ht.

;ratirQ%a in the sense of likeness comes in later in the :aush. %., W 11.

1N31G-n the tman, in ;rag%ati, in the 5uddhi, and in the heart.G omm.

1N32-t is difficult to know what is meant here by tman and tmanvin. -n the:aush. %. $gtasatru refers to ;rag%ati, and the commentator here does the

same, addin", however, buddhi and hrid. 0ou"h translates tmanvin by Ghavin"

%eace of mind.G (eussen, %. 1P+, %asses it over.

1N33#hese names are "iven here as they occur in the :aushFtaki!u%anishad, not as

in the 5rihadranyaka!u%anishad, where the %. 1N4 first name was atishthh

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sarveshm bhQtnm mQrdh rg. #his throws an im%ortant li"ht on the

com%osition of the %anishads.

1N41#he ether in the heart is meant for the real 9elf. He has come to himself, to

his 9elf, i.e. to the true 5rahman.

1N429va%iti, he slee%s, is e6%lained as sva, his own 9elf, and a%iti for a%yeti, he

"oes towards, so that Ghe slee%sG must be inter%reted as meanin" Ghe comes to his

9elf.G -n another %assa"e it is e6%lained by svam a%Fto bhavati. 9ee SankaraGs

ommentary on the 5rih. r. %. vol. i, %. 32.

1N+1G/ot the %ericardium only, but the whole body.G omm.

/e6t --, 2

SECOND ADHYYA 1.

SECOND BRHMANA 2.

1. Verily he who knows the babe 3with his %lace 4, his chamber +, his

%ost 8, and his ro%e , he kee%s off the seven relatives Cwho hate him.

Verily by the youn" is meant the inner life, by his %lace this )body* P,

by his chamber this )head*, by his %ost the vital breath, by his ro%e

the food.

2. #hen the seven im%erishable ones 1Na%%roach him. #here are the

red lines in the eye, and by them Sudra clin"s to him. #here is the

water %. 1N8 in the eye, and by it ;arganya clin"s to him. #here is the%u%il, and by it ditya )sun* clin"s to him, #here is the dark iris, and

by it $"ni clin"s to him. #here is the white eye!ball, and by it -ndra,

clin"s to him. &ith the lower eye!lash the earth, with the u%%er eye!

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1N+3#he lin"tman, or subtle body which has entered this body in five ways.

omm.

1N+4#he body.

1N++#he head.

1N+8#he vital breath.

1N+Dood, which binds the subtle to the coarse body.

1N+C#he seven or"ans of the head throu"h which man %erceives and becomes

attached to the world.

1N+P#he commentator remarks that while sayin" this, the body and the head are%ointed out by touchin" them with the hand )%ni%esha%ratibodhanena*.

1N+1N9ee before, -, +, 1, 2. #hey are called im%erishable, because they %roduce

im%erishableness by su%%lyin" food for the %rna, here called the babe.

1N81f. $tharva!veda!samh. 7, C, P.

/e6t --, 3

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SECOND ADHYYA 1.

THIRD BRHMANA 1.

1. #here are two forms of 5rahman, the material and the immaterial,

the mortal and the immortal, the solid and the fluid, sat )bein"* and

tya )that*, )i.e. sat!tya, true* 2.

2. verythin" e6ce%t air and sky is material, is mortal, is solid, is

definite. #he essence of that which is material, which is mortal, which

is solid, which is definite is the sun that shines, for he is the essence ofsat )the definite*.

3. 5ut air and sky are immaterial, are immortal, are fluid, are

indefinite. #he essence of that which is immaterial, which is immortal,

which is fluid, which is indefinite is the %erson in the disk of the sun,

for he is the essence of tyad )the indefinite*. 9o far with re"ard to the

(evas.

4. /ow with re"ard to the body. verythin" e6ce%t the breath and the

ether within the body is material, is mortal, is solid, is definite. #he

essence of that which is material, which is mortal, which is solid, which

is definite is the ye, for it is the essence of sat )the definite*.

+. 5ut breath and the ether within the body are immaterial, are

immortal, are fluid, are indefinite. #he essence of that which isimmaterial, which is immortal, which is fluid, which is indefinite is the

%erson in the ri"ht eye, for he is the essence of tyad )the indefinite*.

8. $nd what is the a%%earance of that %ersonO Iike a saffron!coloured

raiment, like white wool, %. 1NC like cochineal, like the flame of fire, like



39/189

the white lotus, like sudden li"htnin". He who knows this, his "lory is

like unto sudden li"htnin".

/e6t follows the teachin" )of 5rahman* by /o, no 1K for there is

nothin" else hi"her than this )if one says* G-t is not so.G #hen comes

the name Gthe #rue of the #rue,G the senses bein" the #rue, and he )the

5rahman* the #rue of them.

Footnotes

1N1dhyandina te6t, %. 1N82.

1N29at is e6%lained by definite, tya or tyad by indefinite.

1NC19ee ---, P, 28' -V, 2,4' -V, 4, 22' -V, +, -+.

/e6t --, 4

SECOND ADHYYA 1.

FOURTH BRHMANA 2.

1. /ow when Lgavalkya was "oin" to enter u%on another state, he

said GaitreyF 3, verily - am "oin" away from this my house )into the

forest 4*. Dorsooth, let me make a settlement between thee and that

:tyyanF )my other wife*.G

2. aitreyF said Gy Iord, if this whole earth, full of wealth, belon"ed

to me, tell me, should - be immortal by it +OG

G/o,G re%lied Lgavalkya' Glike the life of rich %eo%le will be thy life.

5ut there is no ho%e of immortality by wealth.G

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3. $nd aitreyF said G&hat should - do with that by which - do not

become immortalO &hat my Iord knoweth )of immortality*, tell that to

me 1.G

4. Lgavalkya re%lied G#hou who art truly dear to me, thou s%eakest

dear words 2. ome, sit down, - will e6%lain it to thee, and mark well

what - say.G

+. $nd he said GVerily, a husband is not dear, that you may love the

husband' but that you may love the 9elf, therefore a husband is dear.

GVerily, a wife is not dear, that you may love the wife' but that you may

love the 9elf, therefore a wife is dear.

GVerily, sons are not dear, that you may love the sons' but that you

may love the 9elf, therefore sons are dear.

GVerily, wealth is not dear, that you may love wealth' but that you may

love the 9elf, therefore wealth is dear 3.

GVerily, the 5rahman!class is not dear, that you may love the 5rahman!

class' but that you may love the 9elf, therefore the 5rahman!class is

dear.

GVerily, the :shatra!class is not dear, that you may love the :shatra!

class' but that you may love the 9elf, therefore the :shatra!class is

dear.

GVerily, the worlds are not dear, that you may love the worlds' but that

you may love the 9elf, therefore the worlds are dear. %. 11N

GVerily, the (evas are not dear, that you may love the (evas' but that

you may love the 9elf, therefore the (evas are dear 1.



41/189

GVerily, creatures are not dear, that you may love the creatures' but

that you may love the 9elf, therefore are creatures dear.

GVerily, everythin" is not dear that you may love everythin"' but that

you may love the 9elf, therefore everythin" is dear.

GVerily, the 9elf is to be seen, to be heard, to be %erceived, to be

marked, J aitreyFK &hen we see, hear, %erceive, and know the 9elf 2,

then all this is known.

8. G&hosoever looks for the 5rahman!class elsewhere than in the 9elf,

was 3 abandoned by the 5rahman!class. &hosoever looks for the

:shatra!class elsewhere than in the 9elf, was abandoned by the

:shatra!class. &hosoever looks for the worlds elsewhere than in the

9elf, was abandoned by the worlds. &hosoever looks for the (evas

elsewhere than in the 9elf, was abandoned by the (evas 4. &hosoever

looks for creatures elsewhere than in the 9elf, was abandoned by the

creatures. &

brihad aranyak upnishad enlish

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