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Hari^, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of I 26 the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood. 2And if they should say to him: ‘ Now with regard to that city of Brahman, and the palace in it, i.e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood? * 3Then he should say: ‘ As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i.e. whatever has been or will be), all that is contained within it V 4And if they should say to him: ‘If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces?’ 5Then he should say: ‘ By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brahan effect, seems to ordinary minds like a thing which is not. Therefore while the true philosopher, after acquiring the know¬ ledge of the Highest Sat, becomes identified with it suddenly, like lightning, the ordinary mortal must reach it by slow degrees, and as a preparation for that higher knowledge which is to follow, the eighth Prapa///aka, particularly the first portion of it, has been added to the teaching contained in the earlier books. I27 man) is the true Brahma-city (not the body 1 ). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land, 6‘ And as here on earth, whatever has been ac¬ quired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who de¬ part from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires 2, for them there is freedom in all the worlds. 1‘Thus he who desires the world 3 of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy. 2‘And he who desires the world of the mothers, by his mere will the mothers come to receive him, and having obtained the world of the mothers, he is happy. 3‘And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy. 4‘And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy. 5‘And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy. 6‘And he who desires the world of perfumes and garlands (gandhamalya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy. 7‘ And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy. 8‘ And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy. 9‘And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy. ‘Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy. I29 1‘These true desires, however, are hidden by hat is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes. 2‘ Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart). There are all our true desires, but hidden by what is false b As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i.e. they do not discover the true Self in Brahman, dwelling in the heart). 3‘ That Self abides in the heart. And this is the etymological explanation. The heart is called hridayam, instead of h/'zdy-ayam, i.e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the Brahman of the heart. 4‘Now that serene being 2 which, after having K risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,’ thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam. 5This name Sattyam consists of three sylla¬ bles, sat-ti-yam 1. Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga). 1That Self is a bank 2, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil. 2Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. There¬ fore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all 3. 3And that world of Brahman belongs to those only who find it by abstinence—for them there is freedom in all the worlds. 1What people call sacrifice (ya^na), that is really abstinence (brahma^arya). For he who knows, obtains that (world of Brahman, which others obtain by sacrifice), by means of abstinence. What people call sacrifice (ish/a), that is really abstinence, for by abstinence, having searched (ish- /va), he obtains the Self. 2What people call sacrifice (sattraya;za), that is reallv abstinence, for by abstinence he obtains from the Sat (the true), the safety (tra^a) of the Self. What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute). 3What people call fasting (an£. 9 ak&yana), that is really abstinence, for that Self does not perish (na naiyati), which we find out by abstinence. What people call a hermit’s life (ara#yayana\ that is really abstinence. Ara 1 and Wya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airammadiya, and the A.9vattha tree, showering down Soma, and the city of Brahman (Hira^yagarbha) Apara^ita 2, and the golden Prabhuvimita (the hall built by Prabhu, Brahman). Now that world of Brahman belongs to those who find the lakes Ara and Wya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds 3. K 2 i3 2 574i. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red or abstinence from all worldly enjoyments, enjoined on the brahma/’arin, the student, as a means of obtaining a knowledge of Brahman. But instead of showing that such abstinence is indis¬ pensable for a proper concentration of our intellectual faculties, we are told that abstinence is the same as certain sacrifices; and this is shown, not by arguments, but by a number of very far-fetched plays on words. These it is impossible to render in any transla¬ tion, nay, they hardly deserve being translated. Thus abstinence is said to be identical with sacrifice, yagha, because yo ^nata, ‘he who knows/ has a certain similarity with ya^na. Ishz'a, another kind of sacrifice, is compared with eshazza, search; sattrayazza with Sat, the True, the Brahman, and trayazza, protection; mauna, silence, with manana, meditating (which may be right); ana^akayana, fasting, with na.r, to perish, and arazzyagana, a hermit's life, with ara, zzya, and ayana, going to the two lakes Ara and A/ya, which are believed to exist in the legendary world of Brahman. Nothing can be more absurd. Having once struck the note of Brahmanic legends, such as we find it, for instance, in the Kaushitaki-brahmazza-upanishad, the author goes on. 574.2Besides the lakes Ara and iVya (in the Kaushitaki-brahmazza-upanishad we have only one lake, called Ara), he mentions the Airammadiya lake, and explains it as air a (ira annam, tanmaya airo mazz^as, tena purzzam airam) and madiya, delightful. The Asvattha tree, which pours down Soma, is not tortured into anything else, except that Soma is explained as the immortal, or nectar. Apara^ita becomes the city of Brahman, because it can be conquered by no one except those who have practised abstinence. And the hall which elsewhere is called Vibhu-pramita becomes Prabhuvimitam,orPrabhu-vinirmita, made by Prabhu, i.e.Brahman. All the fulfilled desires, as enumerated in khazz^as 2-5, whether the finding again of our fathers and mothers, or entering the Brahmaloka with its lakes and palaces, must be taken, not as material (sthula), but as mental only (manasa). On that account, however, they are by no means considered as false or unreal, as little as dreams are. Dreams are false and unreal, relatively only, i.e. relatively to what we see, when we awake; but not in them¬ selves. Whatever we see in waking, also, has been shown to be substance, and so is the sun brown, white, blue, yellow, and red. 2As a very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun. 3And when a man is asleep, reposing, and at perfect rest, so that he sees no dream * 1 2, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun). 4And when a man falls ill, then those who sit round him, say, ‘ Do you know me? Do you know me? ’ As long as he has not departed from this body, he knows them. 5But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by know¬ ledge); or he goes out while meditating on Om - (and thus securing an entrance into the Brahmafalse; because it consists of forms and names only; yet these forms and names have a true element in them, viz. the Sat. Before we know that Sat, all the objects we see in waking seem true; as dreams seem true in dreaming. But when once we awake from our waking by true knowledge, we see that nothing is true but the Sat. When we imagine we see a serpent, and then discover that it is a rope, the serpent disappears as false, but what was true in it, the rope, remains true. loka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse 1: ‘ There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions 2.’ 1Pranapati said: ‘ The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.’ 2The Devas (gods) and Asuras (demons) both heard these words, and said: ‘ Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.’ Thus saying Indra went from the Devas, Viro/6ana from the Asuras, and both, without having com¬ municated with each other, approached Pranapati, holding fuel in their hands, as is the custom for pupils approaching their master. 3They dwelt there as pupils for thirty-two years. Then Pranapati asked them: ‘For what purpose have you both dwelt here?’ They replied: 'A saying of yours is being re¬ peated, viz. “ the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.” Now we both have dwelt here because we wish for that Self.’ Pranapati said to them: ‘ The person that is seen in the eye \ that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman/ They asked: ‘ Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?’ He replied: ‘ He himself indeed is seen in all these V 1‘Look at your Self in a pan of water, and whatever you do not understand of your Self 1, come and tell me.’ They looked in the water-pan. Then Pranapati said to them: ‘ What do you see?’ They said: ‘We both see the self thus altogether, a picture even to the very hairs and nails.’ 2Pranapati said to them: ‘ After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the waterpan.’ They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan. Pranapati said: ‘ What do you see?’ 3They said: ‘Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.’ Pranapati said: ‘ That is the Self, this is the im¬ mortal, the fearless, this is Brahman.’ Then both went away satisfied in their hearts. 4And Pranapati, looking after them, said: ‘They both go away without having perceived and without having known the Self, and whoever of these two 2, whether Devas or Asuras, will follow this doctrine Now Viro/£ana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the VIII PRAPA THAKA, 9 KHAiVZ)A, 2. self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next. 5Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an Asura, for this is the doctrine (upanishad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world h 1But Indra, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water) 1 2 is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame 3, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine). 2Taking fuel in his hand he came again as a pupil to Pranapati. Pranapati said to him: ‘ Maghavat (Indra), as you went away with Viro/fana, satisfied in your heart, for what purpose did you come back?’ He said: ‘ Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).’ 3‘ So it is indeed, Maghavat,’ replied Pranapati; ‘ but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’ He lived with him another thirty-two years, and then Pranapati said: 1‘ He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.’ Then Indra went away satisfied in his heart. ' But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body), 2Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him h He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this. 3Taking fuel in his hands, he went again as a pupil to Pranapati. Pranapati said to him: ‘ Maghavat, as you went away satisfied in your heart, for what purpose did you come back?’ He said: ‘Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body), 4Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.’ ‘ So it is indeed, Maghavat,’ replied Pranapati; ‘ but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’ He lived with him another thirty-two years. Then Pranapati said: and quite inadmissible in another passage where vi/££Myayati occurs, whereas, if derived from wkh (oiyo^ai) in a causative sense, Vankara could hardly have chosen a better explanation than vidravayanti, they make run away. The root vi kh, vi/£/£Myayati is recognised in Pamni III, 1, 28, and in the DhatupaMa 28, 129, but it has hitherto been met with in this passage only, and in B/ 7 hadarawyaka Up. IV, 3, 20. Here also the author speaks of a man who imagines that people kill him or do him violence, or that an elephant chases him, or that he falls into a pit. Here we have hastiva viXV^ayayati, and ^Sankara, at least as printed by Dr. Roer, explains this by vi/^Mpayati, vi^Mdayati, vidravayati; dhavatity artha^. Much better is Dvivedaganga's commentary, as published by Dr. Weber, *Satap. Brahm. p. 1145, Kada^id enaw hasti vi^Myayativa vidravayativa; \\kha. 4.2gatau, gupudhupaviMipawipanibhya aya iti (Paz/. Ill, 1, 28) svartha ayapratyaya^. In the Dictionary of Boehtlingk and Roth the derivation from khz, to cut, is preferred; see Nachtrage, s.v. kh&. 1‘When a man being asleep, reposing, and at perfect rest 1, sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.’ Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this. 2Taking fuel in his hand he went again as a pupil to Pranapati. Prajyapati said to him: ‘ Ma-' ghavat, as you went away satisfied in your heart, for what purpose did you come back? ’ He said: ‘ Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihila¬ tion. I see no good in this.’ 3‘So it is indeed, Maghavat,’ replied Pranapati; ‘ but I shall explain him (the true Self) further to you, and nothing more than this 2. Live here other five years.’ He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pranapati. Pranapati said to him: 1‘Maghavat, this body is mortal and always held by death. It is the abode of that Self which is 2.Sankara explains this as meaning the real Self, not anything different from the Self. immortal and without body 1. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him 2. 2‘The wind is without body, the cloud, light¬ ning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light, 3‘ Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self 3 ). He (in that state) is the highest person (uttama purusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born 4. ‘ Like as a horse attached to a cart, so is the spirit * 1 (pra;za, prajnatman) attached to this body. 4‘ Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing. 5‘He who knows, let me think this, he is the Self, the mind is his divine eye 2. He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i.e. the mind, rejoices. ‘ The Devas who are in the world of Brahman meditate on that Self (as taught by Pranapati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires/ Thus said Pranapati, yea, thus said Pranapati. ceives in all things his Self only, nothing else. In his commentary on the Taittinya Upanishad (p. 45).Sankara refers this passage to Brahman as an effect, not to Brahman as a cause. H3 1From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Rahu 2. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it. 1He who is called ether 3 (aka^a) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self. I come to the hall of Pranapati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men 4. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode 5 6; may I never go to it. marked by the names of brahma^a, ragan, and vlt. 606i. Brahma (Hira;z)/agarbha or Parame^vara) told this to Pranapati (Ka.syapa), Pranapati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tirthas 1 (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return. TALAVAKARA OR L ‹Previous chapterChandogya Upanishad Seventh PrapathakaNext chapterTalavakara / Kena Upanishad First Khanda›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1879/1884/1900 English translation