Kaushitaki Upanishad

Citra Gargyayani, verily, possessed of a desire to perform a sacrifice, chose (Uddalaka) Aruni. But he sent (instead) his son Svetaketu saying, "You perform the sacrifice." When he arrived, he asked, "O son of Gautama, is there a hidden place in the world where you can place me, or is there another way and will you place me in that world to which it leads?" He said, "I do not know. I will go and ask my teacher." He approached his father and said, "He asked me thus, how may I answer it?" He said, " I do not know it. Only after practicing the self-study of the Vedas at his residence (under his guidance), we should (perform sacrifices and) accept (fee) from others. Come, together we will both go there." Then, with fuel in his hands, he approached Citra Gangyayani, saying , "May I approach you." He said to him, "You are qualified to know Brahman, O Gautama, because you are not swayed by pride. Come I will help you to know it by heart. "

He said, "Those who depart from this world, they all do verily go to the moon. In the first (bright) half, it (the moon) deals with them with affection. In the second (dark) half, it sends them back to be born (again). The moon, verily, is the door to the heaven. Whoever responds to it rightly (with correct answer), it sets him free (to reach the immortal world). But for him who does not respond to it rightly, becoming rain it rains him down. He is born again as worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a snake, or as a tiger, or as a person or as someone else in different, different places, according to his deeds, and according to his knowledge. When he arrives (he), asks him, "Who are you?" He should answer, "From the yonder shining (moon), who ordains the seasons. The semen, that is me, is gathered from the moon, the home of our ancestors, during the course of the fifteen days (of the dark half). They sent me here and put me in a man as an agent to be placed in a mother with the man as the active agent. Then, growing up (in the womb) I would be born in the twelfth or thirteenth month so that I may reach the father of twelve or thirteen parts. That (father) I may know or may not know. Therefore, O Father of Seasons, help me to attain immortality. By this truth, by this austerity, I am like a season. I am of the season. "Who are you?," (he asks). "I am you," he replies. Then he sets him free.

He going by the path by which the immortal gods travel reaches the world of Agni (fire), then to the world of Vayu (air), then to the world of Varuna, then to the world of Aditya (sun), then to the world of Indra, then to the world of Prajapati, then to the world of Brahma. In this world of Brahma, verily, is the lake Ara, points of time called Yestiha, the river Viraja, the tree Ilya, the city Salajya, the court of Aparajita, the door keepers Indra and Prajapati, the hall Vibhu, the throne Vicaksana, the couch Amitaujas, the beloved Manasi and her twin Caksusi weaving the worlds with flowers, Ambas (mothers), Ambavayis (nurses), Apsaras (celestial beauties), and the rivers called Ambayas. To this world comes the knower of this. To him Brahma says, "Welcome, you have my glory and you have reached the ageless river Viraja and you will never age."

Five hundred Apsaras (heavenly beauties) come to him from the other side, one hundred holding fruits in their hands, a hundred with ointments in their hands, a hundred bearing perfumes in their hands, one hundred with garments in their hands, and one hundred with powder in their hands. Then they adorn him just like the way Brahma is adorned. Then, with the adornments of Brahma, goes the knower of Brahma into (the world of ) Brahma. He comes to the lake Ara and crosses it with his mind, coming to which others who know only the present (world) sink. He reaches the points of time called Yestiha and they flee from him. He comes to the lake Viraja and crosses it with his mind. There he washes away his both good and evil deeds. Of those deeds, his beloved ones receive the results of good deeds and his and his unpleasant relations receive the results of bad deeds. Thus just as a man in a chariot looks at the two wheels so does he look at the day and night, at good deeds and bad deeds and all dualities. thus leaving behind both good deeds and bad deeds, the knower of Brahman goes towards Brahman.

He reaches the tree Ilya, and the fragrance of Brahma enters into him. He comes to the city Salajya, and the essence of Brahma enters into him. He reaches the palace Aparajita, and the radiance of Brahma enters into him. He comes to the two door-keepers, Indra and Prajapati, and they flee from him. He comes to the hall Vibhu, and the greatness of Brahman enters into him (he thinks, I am Brahman). He comes to the throne Vikaksana. The Brihad and Rathantara Samans are its two front feet towards the east. The Syaita and Naudhasa Samans are its two hind feet towards the west. The Vairupa and Vairaja Samans are its lengthwise sides (to the south and north). The Sakvara and Raivata Samans are its crosswise sides (to the east and west). It is intelligence for one sees by intelligence only. He reaches the couch Amitaujas. That is breath. The past and future are its two fore feet. Wealth and the earth are its hind feet. Bhadra and Yajnayajniya are its head piece and the other (the base). Brihad and Rathantara Samans are its lengthwise covers (south and north). The Riks and Samans are its lengthwise covers (north and south). The Yajus the crosswise covers (east and west). The moon beams are the cushions. The High Chant (Udgita) is the coverlet. Wealth is the pillow. On this couch sits Brahma. He who knows this climbs into it with one feet only. Him Brahma asks, "Who are you?" and he should answer.

6. "I am the season. I am of the season. I am born in the space of the womb of a wife through the seed, as the light of the year, and as the embodied self of all beings. You are the self of the beings. That which you are, I am also that." He says, "Who am I?" He should say, "The True." "What is that called the True?" "What is other than the gods and the senses, that is Sat (the true). Now, what is the gods and the breaths, that is Tyam. Therefore, that is spoken as SATYAM, all this here, whatever is there. All this is you are." This is also stated in a hymn of the Rigveda.

The seer, whose belly is Yaju, head is Saman, and form is Rik, he is to be known as the imperishable great Brahma. He says to him, "By what means did you obtain my masculine names?" He should say to him, "By breath." "By what (did you obtain ) my neutral names?' "By mind" " By what, my feminine names" "By speech." "By what, the smells?" " By breath." "By what, the forms?" "By the eye." "By what, the sounds?" "By the ear." "By what, the taste in the foods?" "By the tongue." "By what, the actions?" "By the two hands." "By what, pleasure and pain?" "By the body." "By what, the sounds?" "By the ear." "By what, happiness, sexual intercourse and procreation?" " By the female sex organ." "By what, the movement?" "By the two feet." "By what, thinking, knowing and desires?" "By intelligence," he should say. To him, he says, "Water, indeed, is my world. It is (now) yours." Whatever victory is of Brahma, whatever belongs to Brahma, that victory he wins and that belonging becomes his, he who knows this, yes, he who knows this.

1. "Breath is Brahma," thus, indeed, said Kausitaki. Of this breath, which is verily Brahma, the mind is the messenger, the eye is the protector (or the concealer), the ear the announcer, and speech the housekeeper. He who, indeed, knows the mind as the messenger of this breath which is Brahma, becomes endowed with the messenger. He who knows the eye as the protector, becomes endowed with the protector. He who knows the ear as the announcer, becomes endowed with the announcer. He who knows the speech as the housekeeper becomes endowed with the housekeeper. Now, to that breath, which is verily Brahma, all these deities (organs in the body) bring offerings, unasked; and to the same breath, even all beings bring offerings, unasked. For he who knows this, this is the secret teaching, "Do not ask for charity." Just as person who goes through a village begging for alms and receives nothing sits down and says to himself, "I shall never accept any alms given here," and upon saying that those who formerly refused to give him feel obliged to invite him (with offerings), so is the case with him who does not beg. To him, those who make offerings of food, offer an invitation and say, "Here, we give you."

Now, as to the attainment of the highest treasure. If a man covets this, which is the one treasure, on the night of a full moon day or a new moon day or in the bright half of the moon and under an auspicious star, during any of these times, he should build a fire, after sweeping the ground, spreading the sacred grass and sprinkling water. Bending his right knee, with a ladle or a cup he should pour into the fire the offerings of clarified butter, (saying these words):- "The deity named speech is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named breath is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named eye is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named ear is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named mind is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named intelligence is the obtainer of boons, may he obtain this for me from him. Svaha." Then, after inhaling the smell of the smoke, and smearing his limbs with a layer of clarified butter, in silence, he should declare his wish, or send a messenger, and slowly walk away. He will truly obtain his wish.

Now, as to securing love with divine help. If one wants to become the beloved of any man or woman or of any men or women then during any of those period mentioned before (in the previous verse), he should pour in a similar manner oblations of clarified butter into fire, saying:- "Your speech, I pour into myself as an offering. Svaha." "Your breath, I pour into myself as an offering. Svaha." "Your eye, I pour into myself as an offering. Svaha." "Your ear, I pour into myself as an offering. Svaha." "Your mind, I pour into myself as an offering. Svaha." "Your intelligence, I pour into myself as an offering. Svaha." Then after inhaling the smell of the smoke, and smearing his limbs with a layer of clarified butter, in silence. he should slowly walk away and try to come into contact with the wind or stand in the direction of it (so that wind will carry his intention to the person/s he desires). Surely he becomes their beloved, and they do think of him.

Now, as to the restraint taught by Pratardana or the internal fire sacrifice, as it is called. As long as a person speaks, for that duration he is unable to breath. Thereby, he pours breath as an offering into his speech. As long as a person breaths, for that duration he cannot speak. Thereby, he pours speech as an offering into his breath. These two unending, immortal oblations he pours always as an offering, whether he is awake or asleep. Now, whatever those other offerings there are, they have an ending for they are desire-ridden actions (karma). Knowing this, verily, the ancient did not pour oblations into the fire sacrifice (out of desires).

Uktha is Brahman, thus said Suskabhringara. Let him meditate upon it as Rik. To him all beings offer praise as the best. Let him meditate upon it as Yajus and all beings become united by his greatness. Let him meditate upon it as Saman. Before him, indeed, all beings bow down as the best. Let him meditate upon it as the most powerful, let him meditate upon it as the famous, let him meditate upon it as the radiance. Just as this (ukta) is the powerful, famous and radiant in all the scriptures, so does he who knows this become the most powerful, famous and radiant among all beings. Thus, the Adharvayu priest prepares this self (as the altar) which is meant for performing sacrifices and made up of actions. In that he weaves what is made up of Yajus. In what is made up of Yajus, the Hotri weaves what is made up of Riks. In what is made up of Riks, the Udagatri weaves what is made up of Samans. This (self, which is meant for sacrifices and made up of karmas) is the Self of triple knowledge. He who knows thus becomes the self of Indra.

Now as to the three-fold meditation of the all-conquering meditation of the Kausitaki. The all conquering Kausitaki worshipped the sun while rising, wearing the sacred thread, having brought the water in a vessel and sprinkled the water thrice from the vessel, saying, "You are the deliverer. Deliver me from my sins." In the same manner, he (worshipped) the midday sun, saying, "You are the highest deliverer. Deliver me from my sins." In the same manner, he worshipped the setting sun, saying, "You are the complete deliverer. Deliver me from my sins." Thus, whatever sin he committed during the day and night, from that he got full deliverance. In the same manner, he who knows this, and worships the sun in a similar manner, whatever sin he commits during day and night, from that he becomes delivered fully.

Now, month after month, when the new moon day comes around, one should worship the moon in the same manner as it appears in the west, or he should throw two blades of grass towards the moon, saying," That subtle heart of mine which rests in the moon in the heaven, I consider myself the knower of that. May I never weep for the misfortune of losing my sons." Verily, his sons will not diebefore him. This is in case of a man to whom a son is already born. Now, regarding the one to whom a son is not yet born, (he should say), "Increase. May the vigor come to you. May milk and food gather in you. That ray which the Adityas gladden (may that rest in you)." Having uttered these three Riks, he should say, "'Do not increase by our breath, by our offspring, by our cattle. He who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Then I turn myself with the turn of Indra. I return the turn of Aditya." Saying these words, he raises his right arm and drops it again.

Then, on the night of full moon, one should worship the moon when it appears in the east in the same manner saying, "You are Soma, the King, the discerning, the five mouthed, and the lord of the beings. The Brahmanas are your one mouth. With that mouth you eat the Kshatriyas. With that mouth, make me an eater of food. The kings are your one mouth. With that mouth you eat the people. With that mouth, make me an eater of food. The hawk is your one mouth. With that mouth, you eat the birds. With that mouth, make me an eater of food. Fire is your one mouth. With that mouth, you eat this world. With that mouth, make me an eater of food. You have a fifth mouth. With that mouth you eat all beings. With that mouth, make me an eater of food. Do not decrease us in respect of our lifespan, progeny and cattle. He who hates us and whom we hate, decrease him in respect of his lifespan, his progeny and his cattle. Thus I turn myself with the turn of the god. I return the turn of Aditya." Saying these words, he raises his right arm and drops it again.

Now, when they are together, he should stoke her heart, saying, "O, well behaved one, who has attained immortal joy by that which has been placed in your heart by Prajapati, may you never fall into sorrow for your children." Then, her children would not die before her."

Now if a man has been away and returns home, he should smell his son's head, saying, "You are born from me, limb by limb; you are born from the heart; you, my son, are myself only. May you live for a hundred autumns." He gives him his name, saying, "May you become like a rock; may you become like an axe; may you be desired everywhere like gold. My son, you are the light itself. May you live for a hundred years. He calls him by his name. Then he embraces him, saying," Just as Prajapati embraces his progeny for their welfare, so do I embrace you (whose name is...)." Then he recites in his right ear, "Give Him, O swift Maghavan," and in his left ear, "O Indra, bestow upon him the most excellent wealth. Do not cut off (our family tree). Do not inflict suffering. Let him live for a span of hundred autumns. I smell your head, O son, with your name" Three times he should make a lowing sound over his head, saying, "I make a lowing sound over you like the cows."

Now follows Daivah Parimara, the going around death by the gods. This Brahman glows indeed when the fire burns and then this one dies when it does not burn. Of that, to the sun alone goes its light, to the air its breath. This Brahman glows when the sun is seen and then, when (the sun) not seen, it dies. Of that, to the moon alone goes its light, to the air its breath. This Brahman glows when the moon is seen and then, when not seen, it dies. Of that, to the lightning alone goes its light, to the air its breath. This Brahman glows when the lightning is seen and then, when not seen, it dies. Of that, to the to the air alone goes its light, to the air its breath. Indeed, all these deities enter into air only, and although dead, they do not perish. Thereafter, they do rise again. This is with regard to the deities (in the body). Now, with reference to the self (body).

This Brahman glows indeed when one speaks with speech and then it dies when one does not speak. Of that, to the eye alone goes its light, to the breath its breath. This Brahman glows indeed when one sees with the eye and then it dies when one does not see. Of that, to the ear alone goes its light, to the breath its breath. This Brahman glows indeed when one hears with the ear and then it dies when one does not hear. Of that, to the mind alone goes its light, to the breath its breath. This Brahman glows indeed when one thinks with the mind and then it dies when one does not think. Of that, to the breath alone goes its light, to the breath its breath. Indeed, all these deities enter into breath only, and although dead, they do not perish. Thereafter, they do rise again. If two mountain from the north and south try to roll together and crush him who knows this, they would not be able to crush. But those who hate him, or whom he hates, they all die around him.

Now, as to the attainment of the highest good. All the deities, disputing among themselves, saying, "I am the best," rose up from the body. Then the body lay, without life, withered like a log. Then the speech entered it. Speaking with the speech, it still lay lifeless. Then the eye entered it. Speaking with the speech, and seeing with eye, it still lay lifeless. Then the ear entered it. Speaking with the speech, seeing with the eye and hearing with the ear, it still lay lifeless. Then the mind entered it. Speaking with the speech, seeing with the eye, hearing with the ear and thinking with the mind, it still lay lifeless. Then breath entered it and they, indeed, all arose at once. All the deities, having realized the highest good accruing from the breath, and having understood that breath alone is responsible for the intelligence in the body, went out of the body, all at once. They entered into the air and being subtle in nature like the space, entered the heaven. In the same manner, he who knows this, having realized the highest good of breath, having understood that breath is responsible for the intelligence of the body, when he departs from the body with all these together, he enters into the air and, being subtle in nature like the space, enters into the heaven. He goes to where the gods are. Having reached that, he who thus knows, becomes immortal with that (knowledge) by which gods became immortal.

Now, as to the father's gifting to the son, as they call it. The father, when he is about to depart from this world, calls his son. Having strewn the house with fresh grass, having kindled the fire, having arranged a pot of water with a jug (full of rice), wearing fresh clothes, the father remains lying. He put himself above his son who has arrived and touches his organs with his own organs. Or he may perform the tradition of gifting while he sits before him (if he is in a position to sit). Now, he does the gifting thus:- The father, "I have hereby placed in you my speech." The son, "I have hereby taken into me your speech." The father, "I have hereby placed in you my breath." The son, "I have hereby taken into me your breath." The father, "I have hereby placed in you my eye." The son, "I have hereby taken into me your eye." The father, "I have hereby placed in you my ear." The son, "I have hereby taken into me your ear." The father, "I have hereby placed in you my taste for food." The son, "I have hereby taken into me your taste for food." The father, "I have hereby placed in you my duties." The son, "I have hereby taken into me your duties." The father, "I have hereby placed in you my joys and sorrows." The son, "I have hereby taken into me your joys and sorrow." The father, "I have hereby placed in you my pleasure, sexual enjoyment and procreation." The son, "I have hereby taken into me your pleasure, sexual enjoyment and procreation." The father, "I have hereby placed in you my walking." The son, "I have hereby taken into me your walking." The father, "I have hereby placed in you my mind." The son, "I have hereby taken into me your mind." The father, "I have hereby placed in you my intelligence." The son, "I have hereby taken into me your intelligence." If the father is very ill and unable to speak, he may say summarily, "I have hereby placed in you my breaths." And the son should say, "I have taken into me your breaths." Then walking around his father, with his right side towards him, he turns to the east and walks away. His father calls after him, "May my fame, the luster of my face, and my name and honor may always stay with you." Then the other should look back over his left shoulder, and covering his face with his hand or with the hem of his garment, should say, "May you attain the heavenly world and fulfill all your desires." If the father recovers, he should live under the authority of his son, or wander about like a mendicant. But if he departs, then he should be sacrificed in the final sacrifice, as the final sacrifice ought to be performed, yes, as the final sacrifice ought to be performed.

It is said that Prataradana son of Divodasa, verily arrived at the be-loved abode of Indra by waging wars and by his valor. To him Indra said, "Pratardana, ask me for any boon." Pratardana said, "You choose me a boon yourself. which you consider is in the best interests of a hu-man being." Indra said, ""No one who chooses actually chooses for another. Choose yourself." Pratardana said, "Then that boon I have to choose would be no boon for me." Now, Indra did not want to swerve from truth, for Indra is truth himself. Indra said to him, "Know me. That alone, I consider is the most beneficial for a human being, which is in knowing me." I slew the three headed son of Tvastri. I delivered the Arunmukhas, and the ascetics (yatis) to the wolves. I broke many agreements and slew the people of Prahlada in the heaven, the people of Paulomas in the mid-region, and the Kalakanjas on earth. Not even a single hair on my body of mine was harmed then. Therefore, he who knows me thus, his world is harmed by no deed of his, not by stealing, not by the destruction of a fetus in the womb, not by the killing of his mother, not by the killing of his father. If he commits a sin, blue color does not depart from his face.

He said, "I am breath (prana). Meditate upon me as the intelligent self, as lifespan, as immortality itself. Lifespan is breath, breath is lifespan. As long as breath dwells in the body, so long is the span of life. By breath only does one obtains immortality in the other world, and by intelligence truth and will. He who worships me as lifespan and immortality, reaches his full span of life in this world and obtains in the heavenly world (svarga) immortality and imperishability. Now, in this regard some say that the breaths (sense organs) become one, (because otherwise) no one would be able to discern instantly name, form sound and thought by speech, by the eye, by the ear and by the mind. These breaths, by becoming one only, enable us to discern all this one by one. When speech speaks, all the breaths speak after it. When the eye sees, all the breaths see after it. When the ear hears, all the breaths hear after it. When the mind thinks, all the breaths think after it. When the breath breathes, all the breaths breathe after it. Thus it is so, indeed," said Indra. "There is however a greater good among the breaths."

One lives even without speech. We see the dumb. One lives without sight. We see the blind. One lives without hearing. We see the deaf. One lives without the mind. We see the infants. One lives without the arms. One lives without the legs. This indeed we all see. Now, this breath alone is the intelligence Self that takes hold of this body and make it rise up. Therefore, it is said that it should be worshipped as Uktha only. This one is the all pervading. That which is breath that is intelligence; and that which is intelligence that is breath. This is the view and this is the understanding regarding it. when a person is asleep, does not see any dreams, he becomes one with breath alone. Then speech with all the names goes to him, the eye with all the forms goes to him, the ear with all the sounds goes to him, the mind with all the thoughts goes to him. When he wakes up, just as the sparks fly in all directions from a burning fire, thus breaths proceed from that self to their respective abodes, gods from the breaths and worlds from the gods. Now, this breath alone is the intelligence Self that takes hold of this body and make it rise up. Therefore, it is said that it should be worshipped as Uktha only. This one is the all pervading. That which is breath that is intelligence; and that which is intelligence that is breath. This is the proof and this is the understanding regarding it. When a person is sick, about to die, has become weak and fallen unconscious, they speak of him, "His consciousness has departed, he does not hear, does not see, does not speak with the speech, and does not think." He becomes one with the breath only. Then speech with all names goes to him. The eye with all forms goes to him. The ear, with all sounds goes to him. The mind with all the thoughts goes to him. And when he departs from the body, he departs along with all these.

To him speech sends forth all names so that by speech he obtains all names. To him breath sends forth all smells so that by breath he obtains all smells. To him the eye sends forth all forms, so that by the eye he obtains all forms. To him the ear sends forth all sounds so that by the ear he obtains all sounds. To him the mind sends forth all thoughts so that by the mind, he obtains all thoughts. Together, indeed, they dwell in the body and together they depart. Now, how in intelligence all the beings become one, that we explain.

Speech is one part taken out of it. Name is what is expelled from it as its object and placed in the beings. Breath is one part taken out of it. Smell is what is expelled from it as its object and placed in the beings. The eye is one part taken out of it. The form is what is expelled from it as its object and placed in the beings. The ear is one part taken out of it. The sound is what is expelled from it as its object and placed inside the creature. The tongue is one part taken out of it. The taste for food is what is expelled from it as its object and placed inside the beings. The hands are one part take out of it. Duty is what is expelled from it as its object it and placed in the beings. The body is one part taken out of it. The pleasure and pain is what is expelled from it as its object and placed in the beings. The sexual organ is one part taken out of it. Sexual pleasure along with procreation is what is expelled from it as its object and placed in the beings. The two feet are one part taken out of it. Movement is what is expelled from it as its object and placed in the beings. The mind is one part taken out of it. The thoughts and desire is what is expelled from it as its object and placed inside the beings.

Controlling the speech with intelligence, by speech all names are obtained. Controlling the breath with intelligence, all smells are obtained. Controlling the eye with intelligence, all forms are obtained. Controlling the ear with intelligence, all sounds are obtained. Controlling the tongue with intelligence, all tastes of food are obtained. Controlling the hands with intelligence, all duties are obtained. Controlling the body with intelligence, all pleasures and pains are obtained. Controlling the sexual organ with intelligence, happiness, sexual pleasures and procreation are obtained. Controlling the feet with intelligence, all movements are obtained. Controlling the mind with intelligence, all thoughts are obtained.

For verily, with the departure of intelligence, speech does not make known any names by other means. "My mind was absent," one says, "I was unable to make sense of that name." For verily, with the departure of intelligence, breath does not make known any smells by other means. "My mind was absent," one says, "I was unable to make sense of that smell." For verily, with the departure of intelligence, the eye does not make known any forms by other means. "My mind was absent," one says, "I was unable to make sense of that form." For verily, with the departure of intelligence, the ear does not make known any sound by other means. "My mind was absent," one says, "I was unable to make sense of that sound." For verily, with the departure of intelligence, the tongue does not make known any taste of food by other means. "My mind was absent," one says, "I was unable to make sense of that taste of food." For verily, with the departure of intelligence, the hands do not make known any actions by other means. "My mind was absent," one says, "I was unable to make sense of that action." For verily, with the departure of intelligence, the body does not make known any pleasure or pain by other means. "My mind was absent," one says, "I was unable to make sense of that pleasure or pain." For verily, with the departure of intelligence, the sexual organ does not make known any happiness, sexual pleasure, and procreation by other means. "My mind was absent," one says, "I was unable to make sense of that happiness, sexual pleasure and procreation." For verily, with the departure of intelligence, the feet do not make known any movements by other means. "My mind was absent," one says, "I was unable to make sense of that movement." With the departure of intellignece no thought whatsoever is obtained. Nothign is understood that can be understood.

One should not desire to know the speech, one should know the speaker beyond that speech. One should not desire to know the smell, one should know the grasper of that smell beyond that. One should not desire to know the form, one should know the seer beyond that. One should not desire to know the sound, one should know the grasper of that sound beyond that. One should not desire to know the taste of food, one should know the taster of the food beyond that. One should not desire to know the action, one should know the doer beyond that. One should not desire to know pleasure and pain, one should know the knower of the pleasure and pain beyond that. One should not desire to know happiness, sexual pleasure and procreation, one should know the knower of happiness, sexual pleasure and procreation beyond that. One should not desire to know the movement, one should know the mover beyond that. One should not desire to know the mind, one should know the thinker of the mind beyond that. These are the ten parts of the (objective) material manifestation with regard to (subjective) intelligence and these are the ten parts of the (subjective) manifestation of intelligence with regard to the (objective) material world.

Truly, if there are no material manifestations (objects) there will be no manifestations of intelligence (subjects). Similarly, if there are no manifestations of intelligence (subjects), there be no material manifestations (objects). Truly, with one or the other alone no from (or knowing) whatsoever can be experienced and none of this manifold diversity. Just as the rim of a chariot wheel is fixed on the spokes and the spokes on the hub, even so the parts of the material manifestation are fixed on the aspects of intelligence and the aspects of the intelligence are fixed on the breath. This breath, verily, is intelligent self, which is blissful, without aging and immortal. He does not flourish by good actions nor decrease by bad actions. This one, indeed, prompts him to do good actions whom he wants to uplift from this world. This one also, indeed, prompts him to indulge in bad actions whom he want to bring down. He is the protector of the world. He is the ruler of the world. He is the lord of the world. He is, my Self only, thus one should know. He is my Self only, thus one should know.

Now, Gargya Balaki was renowned as a famous person of great erudtion, for it was said of him that he lived among the people of Usinara, Matsya, Kurupancala and Kasivideha. He once went to Ajatasatru and said, "Let me speak about Brahman to you." Ajatasatru said, "A thousand I give you. For that (gift), people would rush forward saying, "O king, O king."

Then Balaki said, "That person in the sun, him I worship (as Brahman)." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him who is the great, who wears white garments, the highest and the head of all beings. He who meditates upon him thus, becomes the highest and the head of all beings."

Then Balaki said, "That person in the moon, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the King Soma, the self of all food. He who meditates upon him thus, becomes the Self of all food."

Then Balaki said, "That person in the lightning, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of truth. Whoever meditates upon him thus be-comes the Self of truth."

Then Balaki said, "That person in the thunder, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of the sound. Whoever meditates upon him thus becomes the Self of sound."

Then Balaki said, "That person in the air, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as Indra Vaikuntha, the unvanquished army. Whoever medi-tates upon him thus becomes victorious, invincible and conquerors of his enemies."

Then Balaki said, "That person in the space, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as full, transcendental Brahman. Whoever meditates upon him thus becomes filled with progeny, cattle, fame, the luster of Brah-man and the heavenly world. He lives for the full span of his life."

Then Balaki said, "That person in the fire, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the all conquering. Whoever meditates upon him thus be-comes the all conquering among others."

Then Balaki said, "That person in the worship, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of light. Whoever meditates upon him thus becomes the self of light." Thus with reference to the deities. Now with reference to the body.

Then Balaki said, "That person in the mirror, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the reflection. Whoever meditates upon him thus, to him is born a splitting image of him among his offspring, not one who is not his splitting image."

Then Balaki said, "That person in the shadow, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the double. Whoever meditates upon him thus, begets a double and becomes a possessor of his double."

Then Balaki said, "That person in the echo, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the life. Whoever meditates upon him thus, does not pass into unconsciousness before his time."

Then Balaki said, "That person in the sound, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as death. Whoever meditates upon him thus, does die before his time."

Then Balaki said, "That person who when asleep moves about in the dreams, him him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as King Yama. Whoever medi-tates upon him thus, all that is here is conquered for his wellbeing."

Then Balaki said, "That person in the body, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as Prajapati. Whoever meditates upon him thus, flourishes with offspring, cattle, fame, the luster of Brahman, the heavenly world and reaches the full span of his life."

Then Balaki said, "That person in the right eye, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of speech, as the self of fire and as the self of light. Whoever meditates upon him thus, becomes the self of all these."

Then Balaki said, "That person in the left eye, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of truth and as the self of the lightning. Whoever meditates upon him thus, becomes the self of all these."

Thereafter, Balaki became silent. To him Ajatasatru said, "Balaki, is that all?" "That is all," replied Balaki. To him Ajatasatru said, "Vainly, did you engage me in this discussion, saying, 'Let me tell you about Brahman.' Truly, O Balaki, who is the doer among the persons, whose work all this is, he alone should be known." Thereupon, Balaki ap-proached with fuel in his hand, saying, "I approach you as student." To him Ajatasatru said, "It is against the tradition for a Kshatriya to initi-ate a Brahmana as a student. Come, I will make you know it clearly." Then, holding his hand, he walked him to a person who was sleeping. Then Ajatasatru addressed him saying, "O great white robed one, O King Soma" He remained asleep. Then, he nudged him with a stick and he woke up immediately. Ajatasatru said, "Where was this person when he was asleep, O Balaki? What happened to him? And from where did he return?" Balaki had no answers. Then Ajatasatru said to him, "Where this person was, where it happened and from where he returned, which I asked, that place is the arteries named hita, inside a person, spreading from the heart into the body. As small as a hair di-vided into a thousand fold, they consist of a subtle matter which is white, black, yellow and red. In them one remains while sleeping and sees no dreams whatsoever."

Now, in this breath only he becomes one. The speech along with all names goes to it. The eye with all forms goes to it. The ear with all sounds goes to it. The mind with all thoughts goes to it. When he wakes up, just as the sparks from a blazing fire fly in all directions, so do the breaths (organs) rush to their respective positions, from the breaths to the deities and from the deities to their worlds. This breath and so also the intelligent self enter into the body up to the end of the hairs and nails. Just as a barber's knife might be hidden in a case, or as fire in a fire place, so is the self of intelligence spread in the body up to the very end of hairs and nails. All these many organs are located inside the Self only. They depend upon it just as his men depend upon the chief. Just as the chief enjoys the services of his men, or just as they render him service, so does the intelligent self enjoy the services of these organs while they render service to the intelligent self. Truly, so long as Indra did not know the Self (which is intelligence), the demons were able to overwhelm him. When he understood it, he destroyed them and con-quered them. He achieved greatness, sovereignty and lordship among all gods and all beings. He who knows this, also overcomes all evils, and attains eminence, sovereignty and lordship among all beings, he who knows this, yes he who knows this.