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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›Kaushitaki Brahmana Upanishad: Third AdhyayaKaushitaki Brahmana Upanishad Third AdhyayaListenPlay this chapter in spoken English.Save chapterListen to chapter1Pratardana, forsooth, the son of Divodasa (king of K&si), 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 your¬ self 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 Tvash tri\ I delivered the Arunmukhas, the devotees, to the wolves (s&law'zka); breaking many treaties, I killed the people of Prahlada in heaven, the people of Puloma in the sky, the people of Kalakan^a on earth 2. 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 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 1 does not depart from his face.’ 2Indra said: ‘I am prawa, meditate on me as the conscious self (prajnatman), as life, as immor¬ tality. Life is prawa, prawa is life. Immortality is prawa, prawa is immortality. As long, as prawa dwells in this body, so long surely there is life. By prawa 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 prawas 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 ear, think a thought with the mind. After having become one, the prawas perceive all these together, one by one. While speech speaks, all prawas speak after it. While the eye sees, all prawas see after it. While the ear hears, all prawas hear after it. While the mind thinks, all prawas think after it. While the prawa breathes, all prawas breathe after it. < Thus it is indeed,’ said Indra, ‘ but nevertheless there is a pre-eminence among the prawas 2. 3Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see 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 prazza alone is the conscious self (prajnatman), and having laid hold of this body, it makes it rise up. There¬ fore it is said, Let man worship it alone as uktha h What is prazza, that is prajna (self-consciousness); what is prajna (self-consciousness), that is prazza, for together they (pragma and prazza) 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 be¬ comes one with that prazza alone 1 2. Then speech goes to him (when he is absorbed in prazza) 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 prazzas (speech, &c.) proceed, each towards its place; from the prazzas 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: 3.2‘ His thought has departed, he hears not, he sees not, he speaks not, he thinks not/ Then he becomes one with that prazza alone. Then speech goes to him (who is absorbed in prazza) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these k 4Speech gives up to him (who is absorbed in pr&^a) 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 absorp tion in pra^a. And what is pra^a is pragma (selfconsciousness), what is prajna (self-consciousness) is pra^a. For together do these two live in the body, and together do they depart. Now we shall explain how all things become one in that pra^*na (self-consciousness). 5Speech is one portion taken out 1 2 of prafna (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 are one portion taken out of it, their action is their object, placed outside. The body is one portion taken put 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. 6Having by pra^M (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by prafM taken possession of the nose, he obtains all odours. Having by prayna taken possession of the eye, he obtains all forms. Having by prajna taken possession of the ear, he - obtains all sounds. Having by prajna taken posses¬ sion of the tongue, he obtains all tastes of food. Having by pra^vfa taken possession of the two hands, he obtains all actions. Having by prajna taken possession of the body, he obtains pleasure and pain. Having by prajna taken possession of the 'organ, he obtains happiness, joy, and offspring. Having by prayna taken possession of the two feet, he obtains all movements. Having by prajna taken possession of mind, he,obtains all thoughts. 7 - bor without pragma (self-consciousness) speech does not make known (to the self) any word 1. ‘ My mind was absent,’ he says, ‘ I did not perceive that word’ Without pragma the nose does not make known any odour. ‘ My mind was absent,’ he. says,. I did not perceive that odour.’ Without pragma the eye does not make known any form. My min, was absent,’ he says, ‘ I did not perceive that form. 6.2Without pragma the ear does not make known any sound ‘ My mind was absent,’ he says, ‘ I did not perceive that sound.’ Without pragma the tongue does not make known any taste. ‘ My mind was absent,’ he says, ‘ I did not perceive that taste. Without pragma the two hands do not make known anv act ‘ Our mind was absent,’ they say, ‘ we did Z perceive any «t' Without prayTM the body does not make known pleasure or pain. My min was absent.’ he says, ‘ I did not perceive that pleasure or pain.’ Without pragma the organ does not make known happiness, joy, or offspring. y mind was absent,’ he says, ‘ I did not perceive that happiness, joy, or offspring.’ Without pragma the two feet do not make known any movement. Uur mind was absent,’ they say, ‘we did not perceive that movement.’ Without pragma no thought suc¬ ceeds, nothing can be known that is to be known. 8. 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. 6.3Let no man try to find out what sound is, let never perceived without the threads, is identical with them, or te (false perception of) silver being never found without the mother ot pearl is identical with it, so the objects of sense being never oun without the organs are identical with them, and the organs eing never found without pra^ha (self-consciousness) are identical with it. 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 refer¬ ence to prajna (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. 6.4But that (the self of prajna, conscious¬ ness, and prana., 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 pra/za. And that Prana (breath, the living and breathing power) in¬ deed is the self of prajna (the self-conscious self), blessed, imperishable, immortal. He does not in¬ crease by a good action, nor decrease by a bad action. For he (the self of prana and prajna) 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 1. And he is the g uardian of the world, he is KAUSHITAKl-U DANISH AD. the kina 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! ‹Previous chapterKaushitaki Brahmana Upanishad Second AdhyayaNext chapterKaushitaki Brahmana Upanishad Fourth 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