CITRA Gāṅgyāyani, forsooth, wishing to perform a sacrifice, chose Āruṇi (Uddālaka, to be his chief priest). But Āruṇi sent his son, Śvetaketu, and said: ‘Perform the sacrifice for him.’ When Śvetaketu had arrived, Citra asked him: ‘Son of Gautama, is there a hidden place in the world where you are able to place me, or is it the other way, and are you going to place me in the world to which it (that other way) leads?’ 272 He answered and said: ‘I do not know this. But, let me ask the master.’ Having approached his father, he asked: ‘Thus has Citra asked me; how shall I answer?’ 273 Āruṇi said: ‘I also do not know this. Only after having learnt the proper portion of the Veda in Citra’s own dwelling, shall we obtain what others give us (knowledge). Come, we will both go.’
Having said this he took fuel in his hand (like a pupil), and approached Citra Gāṅgyāyani, saying: ‘May I come near to you?’ He replied: ‘You are worthy of Brahman, O Gautama, because you were not led away by pride. Come hither, I shall make you know clearly.’
And Citra said: All who depart from this world (or this body) go to the moon. In the former, (the bright) half, the moon delights in their spirits; in the other, (the dark) half, the moon sends them on 274 to be born again. Verily, the moon is the door of the Svarga world (the heavenly world). Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free. But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent, or as a tiger, or as a man, or as something else in different places. When he has thus returned to the earth, some one (a sage) asks: ‘Who art thou?’ And he should answer: ‘From the wise moon, who orders the seasons, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they (the gods mentioned in the Pañcāgnividyā) gathered up in an active man, and through an active 275 man they brought me to a mother. Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by (years of) twelve or thirteen months, that I might either know it (the true Brahman) or not know it. Therefore, O ye seasons, grant that I may attain immortality (knowledge of Brahman). By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.’ ‘Who art thou?’ the sage asks again. ‘I am thou,’ he replies. Then he sets him free (to proceed onward).
He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of Vāyu (air), to the world of Varuṇa, to the world of Indra, to the world of Prajāpati (Virāj), to the world of Brahman (Hiraṇyagarbha). In that world there is the lake Āra, the moments called Yeshṭiha, the river Vijarā (age-less), the tree Ilya, the city Sālajya, the palace Aparājita (unconquerable), the door-keepers Indra 276 and Prajāpati, the hall of Brahman, called Vibhu (built by vibhu, egoism), the throne Vicakshaṇā (buddhi, perception), the couch Amitaujas (endless splendour), and the beloved Mānasī (mind) and her image Cākshushī (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambās (sruti, sacred scriptures), and Ambāyavīs (buddhi, understanding), and the rivers Ambayās (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryaṅka-vidyā) approaches. Brahman says to him: 'Run towards him (servants) with such worship as is due to myself. He has reached the river Vijarā (age-less), he will never age.
Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman (neut.) He comes to the lake Āra, and he crosses it by the mind, while those who come to it without knowing the truth, are drowned. He comes to the moments called Yeshṭiha, they flee from him. 277
He comes to the river Vijarā, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels (without being touched by them), thus he will look at day and night, thus at good and evil deeds, and at all pairs (at all correlative things, such as light and darkness, heat and cold, &c.) Being freed from good and freed from evil he, the knower of Brahman (neut.), moves towards Brahman.
He approaches the tree Ilya, and the odour of Brahman reaches him. He approaches the city Sālajya, and the flavour of Brahman reaches him. He approaches the palace Aparājita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Prajāpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). He approaches the throne Vicakshaṇā. The Sāman verses, Bṛhad and Rathantara, are the eastern feet of that throne; the Sāman verses, Śyaita and Naudhasa, its western feet; the Sāman verses, Vairūpa and Vairāja, its sides lengthways (south and north); the Sāman verses, Śākvara and Raivata, its sides crossways (east and west). That throne is Prajñā, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitaujas. That is Prāṇa (speech). The past and the future are its eastern feet; prosperity and earth its western feet; the Sāman verses, Brihad and Rathantara, are the two sides lengthways of the couch (south and north); 278 the Sāman verses, Bhadra and Yajñāyajñīya, are its cross-sides at the head and feet (east and west); the Ṛc and Sāman are the long sheets (east and west); the Yajus the cross-sheets (south and north); the moon-beam the cushion; the Udgītha the (white) coverlet; prosperity the pillow. On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. Then Brahman says to him: ‘Who art thou?’ and he shall answer:
'I am (like) a season, and the child of the seasons, sprung from the womb of endless space, from the light (from the luminous Brahman). The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self. Thou art the Self. What thou art, that am U
Brahman asks: ‘What is the true?’ He says to him: ‘What is different from the gods and from the senses (prāṇa) that is Sat, but the gods and the 279 senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.’
This is also declared by a verse: ‘This great Ṛshi, whose belly is the Yajus, the head the Sāman, the form the Ṛc, is to be known as being imperishable, as being Brahman.’
‘How smells?’ ‘By the nose.’ ‘How forms?’ ‘By the eye.’ ‘How sounds?’ ‘By the ear.’ ‘How flavours of food?’ ‘By the tongue.’ ‘How actions?’ ‘By the hands.’ ‘How pleasures and pain?’ ‘By the body.’ ‘How joy, delight, and offspring?’ ‘By the organ.’ ‘How journeyings?’ ‘By the feet.’ ‘How thoughts, and what is to be known and desired?’ ‘By knowledge (prajñā) alone.’
Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this. 280
Prāṇa (breath) is Brahman, thus says Kaushītaki. Of this prāṇa, which is Brahman, the mind (manas) is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of prāṇa, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant.
Now to that prāṇa, which is Brahman, all these deities (mind, speech, eye, ear) bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’
Prāṇa (breath) is Brahman, thus says Paiṅgya. And in that prāṇa, which is Brahman, the eye 281 stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the car, and the spirit stands firm behind the mind. To that prāṇa, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’
Now follows the attainment of the highest treasure (scil. prāṇa, spirit). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground, strewn the sacred grass, and sprinkled water. Let him say: ‘The deity called Speech is 282 the attainer, may it attain this for me from him (who possesses and can bestow what I wish for). Svāhā to it!’
‘The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svāhā to it.’
‘The deity called prajñā (knowledge) is the attainer of it, may it attain this for me from him. Svāhā to it!’
Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish.
Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear to any man or woman, or to any men or women, then at one of the (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying: ‘I offer thy speech in myself, I (this one here), Svāhā.’ ‘I offer thy ear in myself, I (this one here), Svāhā.’ ‘I offer thy 283 mind in myself, I (this one here), Svāhā.’ ‘I offer thy prajñā (knowledge) in myself, I (this one here), Svāhā.’ Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of. ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, (so that the wind may carry his words to the person by whom he desires to be loved). Surely he becomes dear, and they think of him.
Now follows the restraint (saṃyamana) instituted by Pratardana (the son of Divodāsa): they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his prāṇa (breath) in his speech. And so long as a man breathes, he cannot speak, he offers all the while his speech in his breath. These two endless and immortal oblations he offers always, whether waking or sleeping. Whatever other oblations there are (those, e. g. of the ordinary Agnihotra, consisting of milk and other things), they have an end, for they consist of works (which, like all works, have an end). The ancients, knowing this (the best Agnihotra), did not offer the (ordinary) Agnihotra.
Uktha is Brahman, thus said Śushkabhṛṅgāra. Let him meditate on it (the uktha) as the same with the Ṛc, and all beings will praise him as the best. Let him meditate on it as the same with the Yajus, and all beings will join before him 284 as the best. Let him meditate on it as the same with the Sāman, and all beings will bow before him as the best. Let him meditate on it as the same with might, let him meditate on it as the same with glory, let him meditate on it as the same with splendour. For as the bow is among weapons the mightiest, the most glorious, the most splendid, thus is he who knows this among all beings the mightiest, the most glorious, the most splendid. The Adhvaryu conceives the fire of the altar, which is used for the sacrifice, to be himself. In it he (the Adhvaryu) weaves the Yajus portion of the sacrifice. And in the Yajus portion the Hotṛ weaves the Ṛc portion of the sacrifice. And in the Ṛc portion the Udgātṛ weaves the Sāman portion of the sacrifice. He (the Adhvaryu or prāṇa) is the self of the threefold knowledge; he indeed is the self of it (of prāṇa). He who knows this is the self of it (becomes prāṇa). 285
Next follow the three kinds of meditation of the all-conquering (sarvajit) Kaushītaki. The all-conquering Kaushītaki adores the sun when rising, having put on the sacrificial cord, having brought water, and having thrice sprinkled the water-cup, saying: ‘Thou art the deliverer, deliver me from sin.’ In the same manner he adores the sun when in the zenith, saying: ‘Thou art the highest deliverer, deliver me highly from sin.’ In the same manner he adores the sun when setting, saying: ‘Thou art the full deliverer, deliver me fully from sin.’ Thus he fully removes whatever sin he committed by day and by night. And in the same manner he who knows this, likewise adores the sun, and fully removes whatever sin he committed by day and by night.
Then (secondly) let him worship every month (in the year) at the time of the new moon, the moon as it is seen in the west in the same manner (as before described with regard to the sun), or let him send forth his speech toward the moon with two green blades of grass, saying: ‘O thou who art mistress of immortal joy, through that gentle heart of mine which abides in the moon, may I never weep for misfortune concerning my children.’
The children of him (who thus adores the moon) do not indeed die before him. Thus it is with a man to whom a son is already born.
Now for one to whom no son is born as yet. He mutters the three Ṛc verses. ‘Increase, O Soma! may vigour come to thee’ (Rv. I, 91, 16; IX, 31, 4). 286
Having muttered these three Ṛc verses, he says: ‘Do not increase by our breath (prāṇa), by our offspring, by our cattle; he who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Āditya.’ After these words, having raised the right arm (toward Soma), he lets it go again. 287
Then (thirdly) let him worship on the day of the full moon the moon as it is seen in the east in the same manner, saying: ‘Thou art Soma, the king, the wise, the five-mouthed, the lord of creatures. The Brāhmaṇa is one of thy mouths; with that mouth thou eatest the kings (Kshatriyas); make me an eater of food by that mouth! The king is one of thy mouths; with that mouth thou eatest the people (Vaiśyas); make me an eater of food by that mouth! The hawk is one of thy mouths; with that mouth thou eatest the birds; make me an eater of food by that mouth! Fire is one of thy mouths; with that mouth thou eatest this world; make me an eater of food by that mouth! In thee there is the fifth mouth; with that mouth thou eatest all beings; make me an eater of food by that mouth! Do not decrease by our life, by our offspring, by our cattle; he who hates us and whom we hate, decrease by his life, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Āditya.’ After these words, having raised the right arm, he lets it go again.
Next (having addressed these prayers to Soma) when being with his wife, let him stroke her 288 heart, saying: ‘O fair one, who hast obtained immortal joy by that which has entered thy heart through Prajāpati, mayest thou never fall into sorrow about thy children.’ Her children then do not die before her.
Next, if a man has been absent and returns home, let him smell (kiss) his son’s head, saying: ‘Thou springest from every limb, thou art born from the heart, thou, my son, art my self indeed, live thou a hundred harvests.’ He gives him his name, saying: ‘Be thou a stone, be thou an axe, be thou solid gold; thou, my son, art light indeed, live thou a hundred harvests.’ He pronounces his name. Then he embraces him, saying: ‘As Prajāpati (the lord of creatures) embraced his creatures for their welfare, thus I embrace thee,’ (pronouncing his name.) Then he mutters into his right ear, saying: ‘O thou, quick Maghavan, give to him’ (Rv. III, 36, 10). ‘O Indra, bestow the best wishes’ (Rv. II, 21, 6), thus he whispers into his left ear. Let him then thrice smell (kiss) his head, saying: ‘Do not cut off (the line of our race), do not suffer. Live a hundred harvests of life; I kiss thy head, O son, with thy name.’ He then thrice makes a lowing sound over his head, saying: ‘I low over thee with the lowing sound of cows.’
Next follows the Daiva Parimara, the dying around of the gods (the absorption of the two 289 classes of gods, mentioned before, into prāṇa or Brahman). This Brahman shines forth indeed when the fire burns, and it dies when it burns not. Its splendour goes to the sun alone, the life (prāṇa, the moving principle) to the air.
This Brahman shines forth indeed when the sun is seen, and it dies when it is not seen. Its splendour goes to the moon alone, the life (prāṇa) to the air.
This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (prāṇa) to the air.
This Brahman shines forth indeed when the lightning flashes, and it dies when it flashes not. Its splendour goes to the air, and the life (prāṇa) to the air.
Thus all these deities (i. e. fire, sun, moon, lightning), having entered the air, though dead, do not vanish; and out of the very air they rise again. So much with reference to the deities (mythological). Now then with reference to the body (physiological).
This Brahman shines forth indeed when one speaks with speech, and it dies when one does not speak. His splendour goes to the eye alone, the life (prāṇa) to breath (prāṇa).
This Brahman shines forth indeed when one sees with the eye, and it dies when one does not see. Its splendour goes to the ear alone, the life (prāṇa) to breath (prāṇa).
This Brahman shines forth indeed when one hears with the ear, and it dies when one does not hear. Its splendour goes to the mind alone, the life (prāṇa) to breath (prāṇa). 290
This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to the breath (prāṇa) alone, and the life (prāṇa) to breath (prāṇa).
Thus all these deities (the senses, &c.), having entered breath or life (prāṇa) alone, though dead, do not vanish; and out of very breath (prāṇa) they rise again. And if two mountains, the southern and northern, were to move forward trying to crush him who knows this, they would not crush him. But those who hate him and those whom he hates, they die around him.
Next follows the Niḥśreyasādāna (the accepting of the pre-eminence of prāṇa (breath or life) by the other gods). The deities (speech, eye, ear, mind), contending with each for who was the best, went out of this body, and the body lay without breathing, withered, like a log of wood. Then speech went into it, but speaking by speech, it lay still. Then the eye went into it, but speaking by speech, and seeing by the eye, it lay still. Then the ear went into it, but speaking by speech, seeing by the eye, hearing by the car, it lay still. Then mind went into it, but speaking by speech, seeing by the eye, hearing by the ear, thinking by the mind, it lay still. Then breath (prāṇa, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in prāṇa, and having comprehended prāṇa alone as the conscious self (prajñātman), went out of this body with all these (five different kinds of 291 prāṇa), and resting in the air (knowing that prāṇa had entered the air), and merged in the ether (ākāśa), they went to heaven. And in the same manner he who knows this, having recognised the pre-eminence in prāṇa, and having comprehended prāṇa alone as the conscious self (prajñātman), goes out of this body with all these (does no longer believe in this body), and resting in the air, and merged in the ether, he goes to heaven, he goes to where those gods (speech, &c.) are. And having reached this he, who knows this, becomes immortal with that immortality which those gods enjoy.
Next follows the father’s tradition to the son, and thus they explain it. The father, when going to depart, calls his son, after having strewn the house with fresh grass, and having laid the sacrificial fire, and having placed near it a pot of water with a jug (full of rice), himself covered with a new cloth, and dressed in white. He places himself above his son, touching his organs with his own organs, or he may deliver the tradition to him while he sits before him. Then he delivers it to him. The father says: ‘Let me place my speech in thee.’ The son says: ‘I take thy speech in me.’ The father says: ‘Let me place my scent (prāṇa) in thee.’ The son says: ‘I take thy scent in me.’ The father says: ‘Let me place my eye in thee.’ The son says: ‘I take thy eye in me.’ The father says: ‘Let me place my ear in thee.’ The son says: ‘I take thy ear in me.’ The father says: ‘Let me place my tastes of food in thee.’ The son says: ‘I take thy tastes of food in me.’ The father says: 'Let me place my actions 292 in thee! The son says: ‘I take thy actions in me.’ The father says: ‘Let me place my pleasure and pain in thee.’ The son says: ‘I take thy pleasure and pain in me.’ The father says: ‘Let me place happiness, joy, and offspring in thee.’ The son says: ‘I take thy happiness, joy, and offspring in me.’ The father says: ‘Let me place my walking in thee.’ The son says: ‘I take thy walking in me.’ The father says: ‘Let me place my mind in thee.’ The son says: ‘I take thy mind in me.’ The father says: ‘Let me place my knowledge (prajñā) in thee.’ The son says: ‘I take thy knowledge in me.’ But if the father is very ill, he may say shortly: ‘Let me place my spirits (prāṇas) in thee,’ and the son: ‘I take thy spirits in me.’
Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: ‘May fame, glory of countenance, and honour always follow thee.’ Then the other looks back over his left shoulder, covering himself with his hand or the hem of his garment, saying: ‘Obtain the heavenly worlds (svarga) and all desires.’
If the father recovers, let him be under the authority of his son, or let him wander about (as an ascetic). But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched. 293
Pratardana, forsooth, the son of Divodāsa (king of Kāśī), came by means of fighting and strength to the beloved abode of Indra. Indra said to him ‘Pratardana, let me give you a boon to choose.’ And Pratardana answered: ‘Do you yourself choose that boon for me which you deem most beneficial for a man.’ Indra said to him: ‘No one who chooses, chooses for another; choose thyself,’ Then Pratardana replied: ‘Then that boon to choose is no boon for me.’
Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: ‘Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvashṭṛ; I delivered the Arunmukhas, the devotees, to the wolves (sālāvṛka); breaking many treaties, I killed the people of Prahlāda in heaven, the people of Puloma in the sky, the people of Kālakañja on earth. And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of 294 his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom does not depart from his face.’
Indra said: ‘I am prāṇa, meditate on me as the conscious self (prajñātman), as life, as immortality. Life is prāṇa, prāṇa is life. Immortality is prāṇa, prāṇa is immortality. As long as prāṇa dwells in this body, so long surely there is life. By prāṇa he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.’
(Pratardana said): ‘Some maintain here, that the prāṇas become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the car, think a thought with the mind. After having become one, the prāṇas perceive all these together, one by one. While speech speaks, all prāṇas speak after it. While the eye sees, all prāṇas see after it. While the car hears, all prāṇas hear after it. While the mind thinks, all prāṇas think after it. While the prāṇa breathes, all prāṇas breathe after it.’
Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see 295 blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But prāṇa alone is the conscious self (prajñātman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha. What is prāṇa, that is prajñā (self-consciousness); what is prajñā (self-consciousness), that is prāṇa, for together they (prajñā and prāṇa) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that prāṇa alone. Then speech goes to him (when he is absorbed in prāṇa) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the prāṇās (speech, &c.) proceed, each towards its place; from the prāṇas the gods (Agni, &c.), from the gods the worlds.
Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: ‘His thought has departed, he hears not, he sees not, he speaks not, he thinks not.’ Then he becomes one with that prāṇa alone. Then speech goes to him (who is absorbed in prāṇa) with all names, the eye with all 296 forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these.
Speech gives up to him (who is absorbed in prāṇa) all names, so that by speech he obtains all names. The nose gives up to him all odours, so that by scent he obtains all odours. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives up to him all sounds, so that by the ear he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in prāṇa. And what is prāṇa is prajñā (self-consciousness), what is prajñā (self-consciousness) is prāṇa. For together do these two live in the body, and together do they depart.
Speech is one portion taken out of prajñā (self-conscious knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is its object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands 297 are one portion taken out of it, their action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside.
Having by prajñā (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by prajñā taken possession of the nose, he obtains all odours. Having by prajñā taken possession of the eye, he obtains all forms. Having by prajñā taken possession of the ear, he obtains all sounds. Having by prajñā taken possession of the tongue, he obtains all tastes of food. Having by prajñā taken possession of the two hands, he obtains all actions. Having by prajñā taken possession of the body, he obtains pleasure and pain. Having by prajñā taken possession of the organ, he obtains happiness, joy, and offspring. Having by prajñā taken possession of the two feet, he obtains all movements. Having by prajñā taken possession of mind, he obtains all thoughts.
For without prajñā (self-consciousness) speech does not make known (to the self) any word. ‘My 298 mind was absent,’ he says, ‘I did not perceive that word.’ Without prajñā the nose does not make known any odour. ‘My mind was absent,’ he says, ‘I did not perceive that odour.’ Without prajñā the eye does not make known any form. ‘My mind was absent,’ he says, ‘I did not perceive that form.’ Without prajñā the ear does not make known any sound. ‘My mind was absent,’ he says, ‘I did not perceive that sound.’ Without prajñā the tongue does not make known any taste. ‘My mind was absent,’ he says, ‘I did not perceive that taste.’ Without prajñā the two hands do not make known any act. ‘Our mind was absent,’ they say, ‘we did not perceive any act.’ Without prajñā the body does not make known pleasure or pain. ‘My mind was absent,’ he says, ‘I did not perceive that pleasure or pain.’ Without prajñā the organ does not make known happiness, joy, or offspring. ‘My mind was absent,’ he says, ‘I did not perceive that happiness, joy, or offspring.’ Without prajñā, the two feet do not make known any movement. ‘Our mind was absent,’ they say, ‘we did not perceive that movement.’ Without prajñā no thought succeeds, nothing can be known that is to be known.
Let no man try to find out what speech is, let him know the speaker. Let no man try to find out what odour is, let him know him who smells. Let no man try to find out what form is, let him know the seer. Let no man try to find out what sound is, let 299 him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, &c.) have reference to prajñā (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But that (the self of prajñā, consciousness, and prāṇa, life) is not many, (but one.) For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the prāṇa. And that prāṇa (breath, the living and breathing power) indeed is the self of prajñā (the self-conscious self), blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For he (the self of prāṇa and prajñā) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed. And he is the guardian of the world, he is 300 the king of the world, he is the lord of the universe,—and he is my (Indra’s) self, thus let it be known, yea, thus let it be known!
There was formerly Gārgya Bālāki, famous as a man of great reading; for it was said of him that he lived among the Uśīnaras, among the Satvat-Matsyas, the Kuru-Pañcālas, the Kāśī-Videhas. Having gone to Ajātaśatru, (the king) of Kāśī, he said to him: ‘Shall I tell you Brahman?’ Ajātaśatru said to him: ‘We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, “Janaka (the king of Mithilā) is our father (patron).”’
Ajātaśatru said to him: ‘No, no! do not challenge me (to a disputation) on this. I meditate on him who is called great, clad in white raiment, the supreme, the head of all beings. Whoso meditates 303 on him thus, becomes supreme, and the head of all beings.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as Soma, the king, the self, (source) of all food. Whoso meditates on him thus, becomes the self, (source) of all food.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as the self in light. Whoso meditates on him thus, becomes the self in light.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as the self of sound. Whoso meditates on him thus, becomes the self of sound.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as the full, quiescent Brahman. Whoso meditates on him thus, is filled with offspring and cattle. Neither he himself nor his offspring dies before the time.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as Indra Vaikuṇṭha, as the unconquerable army. Whoso meditates on him thus, becomes victorious, unconquerable, conquering his enemies.’ 304
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as powerful. Whoso meditates on him thus, becomes powerful among others.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as the self of the name. Whoso meditates on him thus, becomes the self of the name.’ So far with regard to deities (mythological); now with regard to the body (physiological).
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as the likeness. Whoso meditates on him thus, to him a son is born in his family who is his likeness, not one who is not his likeness.’
Ajātaśatru said to him: 'Do not challenge me on this. I meditate on him as the second, who never goes away. Whoso meditates on him thus, he gets a second from his second (his wife), he becomes doubled.
Ajātaśatru said to him: ‘Do not challenge me on 305 this. I meditate on him as life. Whoso meditates on him thus, neither he himself nor his offspring will faint before the time.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as death. Whoso meditates on him thus, neither he himself nor his offspring will die before the time.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as Lord of creatures. Whose, meditates on him thus, is multiplied in offspring and cattle.’
Bālāki said: ‘The Self which is conscious (prājña), and by whom he who sleeps here, walks about in sleep, on him I meditate.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as Yama the king. Whoso meditates on him thus, everything is subdued for his excellencies.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as the self of the name, as the self of fire, as the self of splendour. Whoso meditates on him thus, he becomes the self of these.’
Ajātaśatru said to him: ‘Do not challenge me on this. I meditate on him as the self of the true, as the self of lightning, as the self of light. Whoso 306 meditates on him thus, he becomes the self of these.’
After this Bālāki became silent. Ajātaśatru said to him: ‘Thus far only (do you know), O Bālāki?’ ‘Thus far only,’ replied Bālāki.
Then Ajātaśatru said to him: 'Vainly did you challenge me, saying: ‘Shall I tell you Brahman? O Bālāki, he who is the maker of those persons (whom you mentioned), he of whom all this is the work, he alone is to be known.’
Thereupon Bālāki came, carrying fuel in his hand, saying: ‘May I come to you as a pupil?’ Ajātaśatru said to him: ‘I deem it improper that a Kshatriya should initiate a Brāhmaṇa. Come, I shall make you know clearly.’ Then taking him by the hand, he went forth. And the two together came to a person who was asleep. And Ajātaśatru called him, saying: ‘Thou great one, clad in white raiment, Soma, King.’ But he remained lying. Then he pushed him with a stick, and he rose at once. Then said Ajātaśatru to him: ‘Bālāki, where did this person here sleep? Where was he? Whence came he thus back?’ Bālāki did not know.
And Ajātaśatru said to him: 'Where this person here slept, where he was, whence he thus came back, is this: The arteries of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand full of a thin fluid of various colours, white, black, yellow, red. In these the person is when sleeping he sees no dream. 307
Then he becomes one with that prāṇa alone. Then speech goes to him with all names, the eye with all forms, the car with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire, sparks proceed in all directions, thus from that self the prāṇas (speech, &c.) proceed, each towards its place, from the prāṇas the gods, from the gods the worlds. And as a razor might be fitted in a razor-case, or as fire in the fire-place (the araṇi on the altar), even thus this conscious self enters the self of the body (considers the body as himself) to the very hairs and nails. And the other selfs (such as speech, &c.) follow that self, as his people follow the master of the house. And as the master feeds with his people, nay, as his people feed on the master, thus does this conscious self feed with the other selfs, as a master with his people, and the other selfs follow him, as his people follow the master. So long as Indra did not understand that self, the Asuras conquered him. When he understood it, he conquered the Asuras and obtained the pre-eminence among all gods, sovereignty, supremacy. And thus also he who knows this obtains pre-eminence among all beings, sovereignty, supremacy,—yea, he who knows this.