UpanishadsHinduismAccepted ScriptureSanskritShareKaushitaki Brahmana Upanishad Second AdhyayaF. Max Muller / Sacred Books of the East - EnglishMoreVersion - 1 availableF. 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›Kaushitaki Brahmana Upanishad: Second AdhyayaKaushitaki Brahmana Upanishad Second AdhyayaListenPlay this chapter in spoken English.Save chapterListen to chapter13i. Prana (breath) 1 is Brahman, thus says Kaushitaki. Of this pra#a, 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 pra^a, 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 pra/za, 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 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 for¬ merly 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.’ 2Prana (breath) is Brahman, thus says Paingya. And in that pra^a, which is Brahman, the eye 28 x stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the ear, and the spirit stands firm behind the mind \ To that pra/^a, 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 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.’ 3Now follows the attainment of the highest treasure (scil. pra/za, spirit 2 ). 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 3, strewn.the sacred grass, and sprinkled water. Let him say: ‘ The deity called Speech is the attainer, may it attain this for me from him (who possesses and can bestow what I wish for). Svaha to it!. < The deity called prawa (breath) is the attainer, may it attain this for me from him. Svaha to it! ‘The deity called the eye is the attainer, may it attain this for me from him. Svaha to it! < The deity called the ear is the attainer, may it attain this for me from him. Svdha to it! ‘ The deity called mind (manas) is the attainer 01 it, may it attain this for me from him. Svaha to it. ‘The deity called pra^M (knowledge) is the attainer of it, may it attain this for me from him. Svaha to it! 7, Then having inhaled the smell of the smoke, and havinorubbed 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.. 4Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear 1 to any man or woman, or to any men or women, then at one of the (forementioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying. I offer ty speech in myself, I (this one here 2 ), Svaha.’ ‘ I offer thy ear in myself, I (this one here), Svaha. Io er t iy one, i.e. I myself, or my love, may prosper. Sv&ha, my speec, tnay g^nt approval to the oblation of me, the lover. mind in myself, I (this one here), Svaha.’ ‘ I offer thy pra^*na(knowledge) in myself, I (this one here), Svaha.’ 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. 5Now follows the restraint (sawyamana) insti¬ tuted by Pratardana (the son of Divodasa): they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his pra/za (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. 6. Uktha 1 is Brahman, thus said Yushkabhrzngara. Let him meditate on it (the uktha) as the same with the Rik, and all beings will praise him as the best. Let him meditate on it as the same with the Ya^us, and all beings will join before him Uktha, a Vedic hymn, has been identified with pra«a, breath, in the Ka/zva and other Vakhas (Brih. At. V, 13, 1; Ait. Ar. II, 1/2). Here uktha, i.e. the prawa of the uktha, is further identified with Brahman. As uktha (the hymn) is pra«a, and as the sacrifice is performed with hymns, the sacrifice, too, is uktha, and therefore prarca, and therefore Brahman. Comm. as the best. 5.2Let him meditate on it as the same with the Saman, and all beings will bow before him as the best 1. 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 Vafus portion of the sacrifice.. And in the Ya/us portion the Hotrf weaves the Rik portion of the sacrifice. And in the Rik portion the Udg&t ri weaves the Saman portion of the sacrifice. He (the Adhvaryu or prdwa) is the self of the threefold knowledge; he indeed is the self of it (of prawa). He who knows this is the self of it (becomes prawa 2 ). 7 * Next follow the three kinds of meditation of the all-conquering (sarva^it) Kaushitaki. The allconquering Kaushitaki adores the sun when rising, having put on the sacrificial cord 1 * *, having brought water, and having thrice sprinkled the water-cup, saying; ‘ Thou art the deliverer, deliver me from sin. 5.3In the same manner he adores the sun when m the zenith, saying i Thou art the highest de¬ liverer, 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 com¬ mitted 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. 8Then (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 Rik verses. 4 Increase, O Soma! may vigour come to thee’ (Rv. I, 91, 16; IX, 31, 4). )'a^nopavita, the sacred cord as worn over the left shoulder for sacrificial purposes; cf. Taitt. Brahm. Ill, 10, 19, 12. ‘May milk, may food go to thee’ (Rv. I, 91, iB); ‘ That ray which the Adityas gladden/ Having muttered these three Rik verses, he says: ‘ Do not increase by our breath (pra/za), by our off¬ spring, 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 Aditya 1 / After these words, having raised the right arm (toward Soma), he lets it go again 2. Rv. I, 91, 16; IX, 31, 4. 8.2cO goddess of the moon, increase! may the vigour from everywhere (from every limb of the fire or the sun) go to thee! Help us in the attainment of food/ Rv. I, 91, 18‘O goddess of the moon, may the streams of thy milk go well to our sons, those streams of milk which are invigorating, and 9Then (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 crea¬ tures. The Brahma^a 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 (VaLsyas); 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 Aditya.’ After these words, having raised the right arm, he lets it go again. 10Next (having addressed these prayers to Soma) when being with his wife, let him stroke her help to conquer the enemy. O Soma-goddess, increasing for im¬ mortal happiness (for the birth of a son), do thou place the highest glory (the streams of thyynilk) in the sky/ ‘ That ray (sushumraa) which (as a woman) the Adityas gladden, that Soma which as im¬ perishable the imperishable Adityas drink, may the guardian of the world (Pra,gapati), Brz'haspati, and king Varuwa gladden us by it/ The translations are made by the commentator regardless of grammar and sense: yet they command a certain authority, and must be taken into account as throwing light on the latest develop¬ ment of Indian mysticism. heart, saying: ‘O fair one, who hast obtained immortal joy by that which has entered thy heart through Prafapati, mayest thou never fall into sor¬ row about thy children Her children then do not die before her. ii. Next, if a man has been absent and returns home, let him smell (kiss) his sons 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 1 2 gold; thou, my son, art light indeed, live thou a hundred harvests.’ He pronounces his name. Then he embraces him, saying: 10.2‘As Pranapati (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. Ill, 36, 10 3 ). ‘ 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 hun¬ dred 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. 12Next follows the Daiva Parimara 4, the dying around of the gods (the absorption of the two Miscellaneous Essays (1873), II. p. 39. classes of gods, mentioned before, into prazza 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 (prazza, 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 (prazza) to the air. This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splen¬ dour goes to the lightning alone, its life (prazza) 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 (prazza) to the air. Thus all these deities (i.e. fire, sun, moon, light¬ ning), 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 (physiolo¬ gical). 13This 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 (prazza) to breath (prazza). 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 (prazza) to breath (prazza). 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 (prazza) to breath (prazza). [3] u This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour alone, and the life (pra«a) to breath (prawa) Thus all these deities (the senses, &c.), having entered breath or life (prawa) alone, though dead, do not vanish; and out of very breath (prh#a) 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. 14Next follows the Ni/breyasadana 1 2 (the accept¬ ing of the pre-eminence of pr 4 «a (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 speec, it ay 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 ear, it lay still. 1 hen 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 (prawa, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in prawa, and having comprehended prawa alone as the conscious self (prafnatman) \ went out of this body with all these (five different kinds o pra/^a), and resting in the air (knowing that pra^a had entered the air), and merged in the ether (alcana) they went to heaven. 14.2And in the same manner he who knows this, having recognised the pre-eminence m prawa, and having comprehended prawa alone as the conscious self (pra^atman), 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. 15- 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 P^ce my speech in thee.’ The son says: ‘ 1 take th y speech in me.’ The father says: ‘ Let me place my scent (prawa) 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: 14.3‘ 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 in thee.’ The son says: ‘ I take thy actions m me The father says: ‘ Let me place my pleasure an 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 mn. father says: ‘ Let me place my walking m thee. The son says: ‘ I take thy walking in me - father says: ‘ Let me place my mind in thee, son says: ‘I take thy mind in me.’ The father says: ‘ Let me place my knowledge (prafna) mt ee e son says: ‘ I take thy knowledge in me But if the father is very ill, he may say shortly: Let me place my spirits (prawas) in thee, and the son. th Then the son walks round his father keepmg h^s right side towards him, and goes away. The father calls after him: ‘May fame, glory of countenance an honour always follow thee. Then te °* eb °. 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 the^ despatch him, as he ought to be despatch, y. 14.4as he ought to be despatched 1 2. — warn, their object, and kama^, desires. OI have taken samapayali in the sense of J duties towards a dead person, thoug con es narallel passage in which samapayati occurs m that sens. duly to receive the tradition, as the tradition is to be given. J text itself varies, for the reading presupposed by the commenta.oi is enatn (putram) samapayati, instead of ena« samapayeyuA.. ‹Previous chapterKaushitaki Brahmana Upanishad First AdhyayaNext chapterKaushitaki Brahmana Upanishad Third Adhyaya›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