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Max Muller / Sacred Books of the EastLanguageEnglishEspañol‹Chandogya Upanishad First PrapathakaChandogya Upanishad Second PrapathakaChandogya Upanishad Third PrapathakaChandogya Upanishad Fourth PrapathakaChandogya Upanishad Fifth PrapathakaChandogya Upanishad Sixth PrapathakaChandogya Upanishad Seventh PrapathakaChandogya Upanishad Eighth PrapathakaTalavakara / Kena Upanishad First KhandaTalavakara / Kena Upanishad Second KhandaTalavakara / Kena Upanishad Third KhandaTalavakara / Kena Upanishad Fourth KhandaAitareya Aranyaka / Upanishad First AdhyayaAitareya Aranyaka / Upanishad Second AdhyayaAitareya Aranyaka / Upanishad Third AdhyayaAitareya Aranyaka / Upanishad Fourth AdhyayaAitareya Aranyaka / Upanishad Fifth AdhyayaAitareya Aranyaka / Upanishad Sixth AdhyayaAitareya Aranyaka / Upanishad Seventh AdhyayaKaushitaki Brahmana Upanishad First AdhyayaKaushitaki Brahmana Upanishad Second AdhyayaKaushitaki Brahmana Upanishad Third AdhyayaKaushitaki Brahmana Upanishad Fourth AdhyayaVagasaneyi Samhita / Isha UpanishadKatha Upanishad First AdhyayaKatha Upanishad Second AdhyayaMundaka Upanishad First KhandaMundaka Upanishad Second KhandaTaittiriya Upanishad First ValliTaittiriya Upanishad Second ValliTaittiriya Upanishad Third ValliBrihadaranyaka Upanishad First AdhyayaBrihadaranyaka Upanishad Second AdhyayaBrihadaranyaka Upanishad Third AdhyayaBrihadaranyaka Upanishad Fourth AdhyayaBrihadaranyaka Upanishad Fifth AdhyayaBrihadaranyaka Upanishad Sixth AdhyayaSvetasvatara Upanishad First AdhyayaSvetasvatara Upanishad Second AdhyayaSvetasvatara Upanishad Third AdhyayaSvetasvatara Upanishad Fourth AdhyayaSvetasvatara Upanishad Fifth AdhyayaSvetasvatara Upanishad Sixth AdhyayaPrasna Upanishad First QuestionPrasna Upanishad Second QuestionPrasna Upanishad Third QuestionPrasna Upanishad Fourth QuestionPrasna Upanishad Fifth QuestionPrasna Upanishad Sixth QuestionMaitrayana Brahmana Upanishad First PrapathakaMaitrayana Brahmana Upanishad Second PrapathakaMaitrayana Brahmana Upanishad Third PrapathakaMaitrayana Brahmana Upanishad Fourth PrapathakaMaitrayana Brahmana Upanishad Fifth PrapathakaMaitrayana Brahmana Upanishad Sixth PrapathakaMaitrayana Brahmana Upanishad Seventh Prapathaka›Chandogya Upanishad: Fifth Prapathaka - First KhandaChandogya Upanishad Fifth PrapathakaListenPlay this chapter in spoken English.Save chapterListen to chapter1He who knows the oldest and the best be¬ comes himself the oldest and the best. Breath indeed is the oldest and the best. 2He who knows the richest, becomes himself the richest. Speech indeed is the richest. 3He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest. 4He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success. 5He who knows the home, becomes a home of his people. The mind indeed is the home. 6The five senses quarrelled together 2, who was the best, saying, I am better, I am better. KHAiVDA,. 12. 7They went to their father Pranapati and said: ‘ Sir, who is the best of us? ’ He replied: ‘ He by whose departure the body seems worse than worst, he is the best of you/ 8The tongue (speech) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me? They replied: ‘ Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus we lived.’ Then speech went back. 9The eye (sight) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied: ‘ Like blind people, not seeing, but breath¬ ing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.’ Then the eye went back. 10The ear (hearing) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me? ’ They replied: ‘ Like deaf people, not hearing, but breath¬ ing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.’ Then the ear went back. 11The mind departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied: ‘ Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we lived.’ Then the mind went back. 12The breath, when on the point of departing, tore up the other senses, as a horse, going to start, might tear up the pegs to which he is tethered 1 2. They came to him and said: ‘ Sir, be thou (our lord); thou art the best among us. Do not depart from us!’ 13Then the tongue said to him: ‘ If I am the richest, thou art the richest.’ The eye said to him: ‘If I am the firm rest, thou art the firm rest V 14The ear said to him: ‘ If I am success, thou art success.’ The mind said to him: ‘ If I am the home, thou art the home.’ 15And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (pra;za, the senses). For breath are all these. 1Breath said: ‘What shall be my food?’ They answered: ‘ Whatever there is, even unto dogs and birds.’ Therefore this is food for Ana (the breather). His name is clearly Ana 3. To him who knows this there is nothing that is not (proper) food. 2He said: ‘What shall be my dress?’ They answered: ‘ Water.’ Therefore wise people, when they are going to eat food, surround their food be¬ fore and after with water 4. He (pra;^a) thus gains a dress, and is no longer naked 5. 3* Satyakama Gabala, after he had communi¬ cated this to Gomiti Vaiyaghrapadya, said to him: ‘ If you were to tell this to a dry stick, branches would grow, and leaves spring from it/ 4If * 1 a man wishes to reach greatness, let him perform the Diksha 2 (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (avasathya laukika), saying, ‘ Svaha to the oldest and the best/ After that let him throw all that remains (of the ghee) 3 into the mash. 5In the same manner let him pour ghee on the fire, saying, ‘ Svaha to the richest/ After that let him throw all that remains together into the o mash. In the same manner let him pour ghee on the fire, saying, ‘ Svaha to the firm rest/ After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, ‘ Svaha to success/ After that let him throw all that remains together into the mash. 6Then going forward and placing the mash pra^a may apply to every individual pra;za, the usual finishing sentence was possibly dropt on purpose. A sawsravam avanayati in the Bnh. Ar. VI, 3, 2. The commentator says: Sruvavalepanam agyam mantham sawsravayati. in his hands, he recites: ‘Thou (Pra;^a) art Ama 1 2 by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.’ 7Then he eats with the following Rik verse at every foot: £ We choose that food’—here he swal¬ lows—‘ Of the divine Savitrf (pra^a) ’—here he swallows—‘ The best and all-supporting food ’—here he swallows—‘ We meditate on the speed of Bhaga (Savitrz, prazza)’—here he drinks all. 8Having cleansed the vessel, whether it be a kaz/zsa or a /famasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded. 9On this there is a Sloka: ‘ If during sacri¬ fices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.’ 1Yvetaketu Aru/zeya went to an assembly 3 of the Pah/£alas. Pravahazza GTivali 4 said to him: ‘Boy, has your father instructed you?’ ‘Yes, Sir,’ he replied. 21 Do you know to what place men go from here?’ ‘No, Sir,’ he replied. ‘Do you know how they return again?/ ‘No, Sir/ he replied. ‘ Do you know where the path of Devas and the path of the fathers diverge? ’ ‘No, Sir/ he replied. 3‘ Do you know why that world 1 never becomes full? ’ ‘No, Sir/ he replied. ‘ Do you know why in the fifth libation water is called Man 2? ’ ‘ No, Sir/ he replied. 4£ Then why did you say (you had been) in¬ structed? How could anybody who did not know these things say that he had been instructed?’ Then the boy went back sorrowful to the place of his father, and said: ‘ Though you had not instructed r me, Sir, you said you had instructed me. 1 o 5‘ That fellow of a Ra^anya asked me five questions, and I could not answer one of them/ The father said: ‘ As you have told me these questions of his, I do not know any one of them 3. If I knew these questions, how should I not have told you 4? ’ 6Then Gautama went to the king’s place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly 5. The king said to him: 7 $ ‘ Sir, Gautama, ask a boon of such things as men possess.’ He replied: ‘ Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.’ 7The king was perplexed, and commanded him, saying: ‘ Stay with me some time.’ Then he said: ‘As (to what) you have said to me, Gautama, this knowledge did not go to any Brahma^a before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began: 1‘The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars. 2‘On that altar the Devas (or pranas, repre¬ sented by Agni, &c.) offer the iraddha libation (consisting of water). From that oblation rises Soma, the king 2 (the moon). Fifth Kiiaada. 1‘ The altar is Par^anya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals the thunderbolt, the sparks the thunderings 3. 2‘ On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain 1. 1‘The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters. 2‘ On that altar the Devas (pra/zas) offer rain. From that oblation rises food (corn, &c.) 1‘The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. 2‘ On that altar the Devas (prazzas) offer food. From that oblation rises seed. 1‘ The altar is woman, O Gautama 2. 2‘ On that altar the Devas (prazzas) offer seed. From that oblation rises the germ. 1‘For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born. 2‘ When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang. 8 o » f 1‘Those who know this 1 (even though they still be grzhasthas, householders)'and those who in the forest follow faith and austerities (the vanaprasthas, and of the parivra^akas those who do not yet know the Highest Brahman) go 2 to light (an£is), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human 3,— 2‘ He leads them to Brahman (the conditioned Brahman). This is the path of the Devas. 3‘ But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year. 4‘ From the months they go to the world of the fathers, from the world of the fathersto the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them 4. s Instead of manava, human, or amanava, not human, the B nh. A Ar. reads manasa, mental, or created by manas, mind. 5‘ Having dwelt there, till their (good) works are consumed, they return again that way as they came to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist, 6‘ Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he hence¬ forth becomes like unto them. used by theosophical writers in India, in the more general sense of cherishing or loving, and anna in the sense of an object of desire, love, and protection. The commentators, however, as the use of bhaksh in this sense is exceptional, or as it has no support in the use of the ancients, warn us here against a possible mis¬ understanding. If those, they say, who have performed sacrifices enter at last into the essence of Soma, the moon, and are eaten by the Devas, by Indra, &c., what is the use of their good works? No, they reply, they are not really eaten. Food (anna) means only what is helpful and delightful; it is not meant that they are eaten by morsels, but that they form the delight of the Devas. Thus we hear it said that men, women, and cattle are food for kings. And if it is said that women are loved by men, they are, in being loved, themselves loving. Thus these men also, being loved by the Devas, are happy and rejoice with the Devas. 6.2Their body, in order to be able to rejoice in the moon, becomes of a watery substance, as it was said before, that the water, called the AYaddha libation, when offered in heaven, as in the fire of the altar, becomes Soma, the king ( Kh. Up. V, 4, 1). That water becomes, after various changes, the body of those who have performed good works, and when a man is dead and his body burnt {Kh. Up. V, 9, 2), the water rises from the body upwards with the smoke, and carries him to the moon, where, in that body, he enjoys the fruits of his good works, as long as they last. When they are consumed, like the oil in a lamp, he has to return to a new round of existences. G 7‘ Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahma^a, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandala.. 8‘ On neither of these two ways those small crea¬ tures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place. ‘ Therefore that world never becomes full 1 (cf. v, 3, A Many questions are raised among Indian philosophers on the exact meaning of certain passages occurring in the preceding para¬ graphs. First, as to who is admitted to the path of the Devas? Householders, who know the secret doctrine of the five fires or the five libations of the Agnihotra, as described above, while other householders, who only perform the ordinary sacrifices, with¬ out a knowledge of their secret meaning, go by the path of the fathers. Secondly, those who have retired to the forest, and whose worship there consists in faith and austerities, i.e. Vanaprasthas and Parivra^akas, before they arrive at a knowledge of the true Brahman. The question then arises, whether religious students also enter the path of the Devas? This is affirmed, because Purawas and Smrftis assert it, or because our text, if properly understood, does not exclude it. Those, on the contrary, who know not only a conditioned, but the highest unconditioned Brah¬ man, do not proceed on the path of the Devas, but obtain Brahman immediately. Again, there is much difference of opinion whether, after a man V PRAPATtfAKA, IO KHAAZ>A, 9. 8.283 ‘ Hence let a man take care to himself 1! And thus it is said in the following.Sloka 2:— 9‘A man who steals gold, who drinks spirits, has been in the moon, consuming his works, he can be born again. Birth is the result of former works, and if former works are alto¬ gether consumed, there can be no new birth. This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence. The great difficulty or danger in the round of transmigration arises when the rain has fructified the earth, and passes into herbs and trees, rice, corn, and beans. For, first of all, some of the rain does not fructify at once, but falls into rivers and into the sea, to be swallowed up by fishes and sea monsters. Then, only after these have been dissolved in the sea, and after the sea water has been attracted by the clouds, the rain falls down again, it may be on desert or stony land. Here it may be swallowed by snakes or deer, and these may be swallowed by other animals, so that the round of existence seems endless. Nor is this all. Some rain may dry up, or be absorbed by bodies that cannot be eaten. 9.2Then, if the rain is absorbed by rice, corn, &c., and this be eaten, it may be eaten by children or by men who have renounced marriage, and thus again lose the chance of a new birth. Lastly, there is the danger arising from the nature of the being in whom the food, such as rice and corn, becomes a new seed, and likewise from the nature of the mother. All these chances have to be met before a new birth as a Brahma^a, Kshatriya, or VaLya can be secured. Another curious distinction is here made by -Sankara in his commentary. There are some, he says, who assume the form of rice, corn, &c., not in their descent from a higher world, as described in the Upanishad, but as a definite punishment for certain evil deeds they have committed. These remain in that state till the results of their evil deeds are over, and assume then a new body, according to their work, like caterpillars. With them there is also a consciousness of these states, and the acts which caused them to line. See Manu XI, 54. IG 2 who dishonours his Guru’s bed, who kills a Brah¬ man, these four fall, and as a fifth he who associates with them. io. ‘ But he who thus knows the five fires is not defiled by sin even though he associates with them. 9.3He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.’ Eleventh Ruanda 1. 1Pra/£ina 5 ala Aupamanyava, Satyayagnia Paulushi, Indradyumna Bhallaveya, £ana 6arkarakshya, A and Bu^ila Asvatarajrvi, these five great house¬ holders and great theologians came once together and held a discussion as to What is our Self, and 2They reflected and said: ‘ Sirs, there is that A Udd&laka Aru/n, who knows at present that Self, assume this or that body, leave impressions behind, like dreams. This is not the case with those who in their descent from the moon, pass, as we saw, through an existence as rice, corn, &c. They have no consciousness of such existences, at least not in their descent. In their ascent to the moon, they have consciousness, as a man who climbs up a tree knows what he is about. But in their descent, that consciousness is gone, as it is when a man falls down from a tree. Otherwise a man, who by his good works had de¬ served rewards in the moon, would, while corn is being ground, suffer tortures, as if he were in hell, and the very object of good works, as taught by the Veda, would be defeated. As we see that a man struck by a hammer can be carried away unconscious, so it is in the descent of souls, till they are born again as men, and gain a new start for the attainment of the Highest Brahman. I called VaEvanara. Well, let us go to him.’ They went to him. 3But he reflected: ‘ Those great householders and great theologians will examine me, and I shall not be able to tell them all; therefore I shall recommend another teacher to them/ 4He said to them: ‘Sirs, A-svapati Kaikeya knows at present that Self, called VaBvanara. Well, let us go to him/ They went to him. 5When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning 1 he said: ‘In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I 2 am going to perform a sacrifice, Sirs, and as much wealth as I give to each Ritvig priest, I shall give to you, Sirs. Please to stay here/ 6They replied: ‘ Every man ought to say for what purpose he comes. You know at present that VaLsvanara Self, tell us that/ 7He said: ‘ To-morrow I shall give you an answer/ Therefore on the next morning they ap¬ proached him, carrying fuel in their hands (like students), and he, without first demanding any pre¬ paratory rites 3, said to them: 1‘ Aupamanyava, whom do you meditate on as the Self?’ He replied: ‘Heaven only, venerable king.’ He said: ‘ The Self which you meditate on is the Vaisvanara Self, called Sute^as (having good light). Therefore every kind of Soma libation is seen in your house b 2‘You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvanara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, how¬ ever, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.’ 1Then he said to Satyaya^na Paulushi: 4 O Pra- /cinayogya, whom do you meditate on as the Self?' He replied: ‘The sun only, venerable king.’ He said: ‘ The Self which you meditate on is the Vaisvanara Self, called Visvarupa (multiform). Therefore much and manifold wealth is seen in your house. 2. ‘ There is a car with mules, full of slaves and jewels. You eat food and see your desire, and who¬ ever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, is but the eye of the Self, and you would have become blind, if you had not come to me. rally a pupil has first to pass through several initiatory rites before he is admitted to the benefit of his master's teaching. 1Then he said to Indradyumna Bhallaveya: ‘ O Vaiyaghrapadya, whom do you meditate on as the Self? ’ He replied: ‘ Air only, venerable king.’ He said: ‘The Self which you meditate on is the Vai- ^vanara Self, called Prfthagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways. 2‘You eat food and see your desire, and who¬ ever thus meditates on that Vabvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.’ 1Then he said to ( 7 ana.Sarkarakshya: ‘Whom do you meditate on as the Self? * He replied: ‘ Ether only, venerable king.’ He said: ‘The Self which you meditate on is the Vabvanara Self, called Bahula (full). Therefore you are full of offspring and wealth. 2‘You eat food and see your desire, and who¬ ever thus meditates on that VaLsvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.’ Sixteenth Khaada. 1Then he said to Burtfila Arvataraivi, ‘ O Vaiya¬ ghrapadya, whom do you meditate on as the Self? ’ He replied: ‘Water only, venerable king.’ He said: ‘ The Self which you meditate on is the Vabv&nara Self, called Rayi (wealth). Therefore are you wealthy and flourishing. 2‘You eat food and see your desire, and who¬ ever thus meditates on that Vabvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me/ Seventeenth Khanda. 1Then he said to Auddalaka Aruni: ‘O Gau¬ tama, whom do you meditate on as the Self?’ He replied: ‘ The earth only, venerable king/ He said: ‘ The Self which you meditate on is the Vabvanara Self, called Pratish/^a (firm rest). Therefore you stand firm with offspring and cattle. 2‘You eat food and see your desire, and who¬ ever thus meditates on that Vabvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me/ Eighteenth K hand a. i. Then he said to them all: ‘You eat your food, knowing that Vaisvanara Self as if it were many. But he who worships the Vabvanara Self as a span long, and as 1 identical with himself, he eats food in all worlds, in all beings, in all Selfs. 2‘ Of that Vaisvanara Self the head is Sute^as (having good light), the eye Vbvarupa (multiform), the breath Pmhagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Garhapatya fire, the mind the Anvaharya fire, the mouth the Ahavaniya fire. Nineteenth Khaa^da. 1‘Therefore 1 the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Pr 4 ^a (upbreathing), saying Svaha. Then Pra;za (up-breath¬ ing) is satisfied, 2‘If Prana is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satis¬ fied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. by means of heaven as his head and the earth as his feet, these being the prade^as; or, in the mouth and the rest, which are instruments, he is known as without action himself; or, he has the length from heaven to earth, heaven and earth being called prade^a, because they are taught. The interpretation, supported by the Gabalamiti, that pradeja is the measure from the forehead to the chin, he rejects. Abhivimana is taken in the same meaning as abhimana in the Vedanta, seeing everything in oneself. Vaiwanara is taken as the real Self of all beings, and, in the end, of all Selfs, and as thus to be known and worshipped. Twentieth Khanda. 14 And he who offers the second oblation, should offer it to Vyana (back-breathing), saying Svaha. Then Vyana is satisfied, 24 If Vydna is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. Twenty-first Khanda. 1‘And he who offers the third oblation, should offer it to Apana (down-breathing), saying Sv&ha. Then Apana is satisfied. If Apana is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied. 2‘ And through their satisfaction he (the sacri¬ ficer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. Twenty-second Kiiaatda. 1‘And he who offers the fourth oblation, should offer it to Samana (on-breathing), saying Svaha. Then Samana is satisfied, 2‘ If Samana is satisfied, the mind is satisfied, if the mind is satisfied, Par^anya (god of rain) is satisfied, if Par^anya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Par^anya and under lightning is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. Twenty-third Khaaaa. 1‘And he who offers the fifth oblation, should offer it to Udana (out-breathing), saying Svaha. Then Udana is satisfied, 2‘If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satis¬ fied, whatever is under Vayu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. Twenty-fourth Khaada. 1‘If, without knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes. 2‘ But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food) 1 in all worlds, in all beings, in all Selfs. 3‘ As the soft fibres of the Ishika reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport. 4‘ Even if he gives what is left of his food to a isfa/z^ala, it would be offered in his (the Aa^ala’s) VaBvanara Self. And so it is said in this Sloka:— ‘ As hungry children here on earth sit (expect¬ antly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.’ ‹Previous chapterChandogya Upanishad Fourth PrapathakaNext chapterChandogya Upanishad Sixth Prapathaka›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