Kauṣītaki Upaniṣad

Citra Gangyayani,3 verily, being about to sacrifice, chose Aruni.4 He then dispatched his son Svctaketu, saying : ' You perform the sacrifice.' When he had arrived,5 he asked of him : e Son of Gautama,0 is there a conclusion [of transmigra- tion] in the world in which you will put me? Or is there any road ? Will you put me in its world ? '

Other expositions of this subject occur at Chaud. 5. 3-10 and Bnh. 6. 2.

Or Gargyayanij according to another reading.

That is, as officiating priest — Com.

So B, abhyagatam ; but A has, instead, asmam, ' when he was seated.'

So A putra *sti; but B has the (less appropriate) reading putro '«, ' You are the son of Gautama ' Is there ... *

Having the Yajus as his belly, having the Sam an as his head, Having the Rig as his form, yonder Imperishable * Is Brahma ' ' Thus is he to be discerned — The great seei, consisting of the Sacred Word (br alma-mayo).11

'The breathing spirit (prana) is Brahma1 — thus indeed was Kaushltaki wont to say.

The Com. explains apas as meaning l the primary elements.'' But the word very probably has a double significance in this connection ; beside its evident mean- ing, it refers also (though as an artificial plural of */&f) to the preceding questions, * Wherewith do you acquire (V&P) - • • ' The usual Upanishadic conclusion of such a series would very appropriately be formed if the word meant, summarily, £ acquisitions.'

Or, 'fast upon [the village].' For the practice of ' suicide by starvation* see the article by Prof. Hopkins in JAOS. 21. 146-159, especially p. 159, where this very passage is discussed.

The idea would seem to be : < Such (i. e. the same) is tiue of the non-beggar who knows. Without his begging, however, he too receives.' But, instead of the ayaeatas of B, A laa&yacitas, i.e. 'of the beggar.' Then the idea would seem to be : { Such (i. e. as has been described) is the virtue of the beggar. He finally receives. He who knows, however— he, too, finally leceives without begging solely because of his knowing.' With either reading the meaning is not altogether explicit.

From the place of the oblations to the house of the possessor of the object— Com.

' The Uktha (Recitation) is bralima (sacred word) ' — thus indeed was Sushkabringara wont to say.

(5). Now next are the all-conquering Kaushltaki's three adorations —

This word is lacking m B.

(6). Now, on the night of the full moon one should, in the same manner, worship the moon as it appears in the east, saying :—

Now, when about to lie down with a wife, one should touch her heart, and say : —

-RV. 2 21. 6 a.

(8). Now next, the dying around of the gods (daiva parimara}:* —

(9). Now next, the assumption of superior excel- lence (72 ihsrcyasadan a)? —

Pratardana Daivodasi by fighting and virility arrived at the beloved abode of Indra.

That is, with obsequies. Understood thus, the subject of the verb is indefinite ; and the object is £ the deceased father.' Possibly (though less probably, it would seem), * the p'dtias of the father ' are intended as the subject ; and the son is

A has, instead, * a boon I would give you ' *

This exploit of Indra's is referred to at RV. 10. 8. 8, 9 ; io. 99. 6 ; Sat. Br.

Weber has an extensive discussion concerning the meaning of the foregoing names and the identity oi the personages, together with numerous relevant literary refeiences, m \usImhscheStudten, i. 410-418.

With intelligence (prajna) having mounted on speech, with speech one obtains all names.

That is, ' he does not become pale.'

Professor Deussen's note on this sentence (Sechzig Upamshads, p 44, note i) is an acute and concise interpretation oi the geneial Upamshadictheon : * Whoevei has attained the knowledge of the Atrnan an 1 his unity with it, and thereby has been delivered from the illusion of individual existence, his good and evil deeds come to nought ; they are no longer his deeds, simply because he is no longer an individual.'

So A But B has, instead, prajnatmanam , accordingly the sentences must be reconstructed thus: 'I am the bieathmg spirit (pdna). Reverence me as the intelligential self, as life, . . .*

This sentence is lacking in B.

So B ; but A has, instead, ' yonder '

Now then, verily, there was Gargya Balaki, famed as learned in the scriptures (anucand). He dwelt among the Uslnaras, among the Satvans and the Matsyas,3 among the Kurus and the Pancalas, among the Kasis and the Videhas.

This phrase is lacking m B.

Adopting the reading satvan-matsyem in agreement with BR. s v , Weber

The modern Benares.

A king famed for his great knowledge.

Then said Balaki : ' H im who is this person in t h u n d e r — him indeed I reverence.'

(8 -). Then said Balaki . ' Him who is this person in wind — him indeed I reverence/

(7 2). Then said Balaki * Him who is this person in space — him indeed I reverence/

Then said Balaki : c Him who is this person in fire — him indeed I reverence/

Then said Balaki : ' Him who is this person in water — him indeed I reverence/

Then said Balaki: 'Him who is this peison in the echo5 — him indeed I reverence.'

Then s,aid Balaki: * Him who is this person in sound l — him indeed I reveience'

(16 J), Then baid Balaki . ' The person here who, asleep,4 moves about in dream — him indeed I reverence '

(15 J). Then bald Balaki. 'Him who is trnS person in the body — him indeed I icverencc/

Then said Balaki: fc Him who ib this person in the right eye — him indeed I reverence.'

Then said Balaki- 'Him who is this person in the left eye — him indeed I reverence.1

Thereupon Balaki was silent. To him then Ajatasatru said : ' So much only, Balaki ? '