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The Upanishads, Part 1 (SBE01), by Max Müller, [1879], at sacred-texts.com
1. Prâna (breath) 1 is Brahman, thus says Kaushîtaki. Of this prâna, 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 prâna, 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 prâna, 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 this Upanishad (secret vow), '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.'
2. Prâna (breath) is Brahman, thus says Paiṅgya. And in that prâna, which is Brahman, the eye
stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the car, and the spirit stands firm behind the mind 1. To that prâna, 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 knows this, there is this Upanishad (secret vow), '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.'
3. Now follows the attainment of the highest treasure (scil. prâna, 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). Svâhâ to it!'
'The deity called prâna (breath) is the attainer, may it attain this for me from him. Svâhâ to it!'
'The deity called the eye is the attainer, may it attain this for me from him. Svâhâ to it!'
'The deity called the car is the attainer, may it attain this for me from him. Svâhâ to it!'
'The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svâhâ to it.'
'The deity called pragñâ (knowledge) is the attainer of it, may it attain this for me from him. Svâhâ to it!'
Then having inhaled the smell of the smoke, and having rubbed 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.
4. Now 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 (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying: 'I offer thy speech in myself, I (this one here 2), Svâhâ.' 'I offer thy ear in myself, I (this one here), Svâhâ.' 'I offer thy
mind in myself, I (this one here), Svâhâ.' 'I offer thy pragñâ (knowledge) in myself, I (this one here), Svâhâ.' 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.
5. Now follows the restraint (samyamana) instituted by Pratardana (the son of Divodâsa): they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his prâna (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 Sushkabhriṅgâra. 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 Yagus, and all beings will join before him
as the best. Let him meditate on it as the same with the Sâman, 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 Yagus portion of the sacrifice. And in the Yagus portion the Hotri weaves the Rik portion of the sacrifice. And in the Rik portion the Udgâtri weaves the Sâman portion of the sacrifice. He (the Adhvaryu or prâna) is the self of the threefold knowledge; he indeed is the self of it (of prâna). He who knows this is the self of it (becomes prâna 2).
7. Next follow the three kinds of meditation of the all-conquering (sarvagit) Kaushîtaki. The all-conquering Kaushîtaki 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.' In the same manner he adores the sun when in the zenith, saying: 'Thou art the highest deliverer, 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 committed 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.
8. Then (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. 'Increase, O Soma! may vigour come to thee' (Rv. I, 91, 16; IX, 31, 4).
'May milk, may food go to thee' (Rv. I, 91, 18); 'That ray which the Âdityas gladden.'
Having muttered these three Rik verses, he says: 'Do not increase by our breath (prâna), by our offspring, 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 Âditya 1.' After these words, having raised the right arm (toward Soma), he lets it go again 2.
9. Then (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 creatures. The Brâhmana 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 (Vaisyas); 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 Âditya.' After these words, having raised the right arm, he lets it go again.
10. Next (having addressed these prayers to Soma) when being with his wife, let him stroke her
heart, saying: 'O fair one, who hast obtained immortal joy by that which has entered thy heart through Pragâpati, mayest thou never fall into sorrow about thy children 1.' Her children then do not die before her.
11. Next, if a man has been absent and returns home, let him smell (kiss) his son's 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 2 gold; thou, my son, art light indeed, live thou a hundred harvests.' He pronounces his name. Then he embraces him, saying: 'As Pragâpati (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. III, 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 hundred 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.'
12. Next follows the Daiva Parimara 4, the dying around of the gods (the absorption of the two
classes of gods, mentioned before, into prâna 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 (prâna, 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 (prâna) to the air.
This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (prâna) 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 (prâna) to the air.
Thus all these deities (i. e. fire, sun, moon, lightning), 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 (physiological).
13. This 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 (prâna) to breath (prâna).
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 (prâna) to breath (prâna).
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 (prâna) to breath (prâna).
This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to the breath (prâna) alone, and the life (prâna) to breath (prâna).
Thus all these deities (the senses, &c.), having entered breath or life (prâna) alone, though dead, do not vanish; and out of very breath (prâna) 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.
14. Next follows the Nihsreyasâdâna 1 (the accepting of the pre-eminence of prâna (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 speech, it lay 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 car, it lay still. Then 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 (prâna, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in prâna, and having comprehended prâna alone as the conscious self (pragñâtman) 2, went out of this body with all these (five different kinds of
prâna), and resting in the air (knowing that prâna had entered the air), and merged in the ether (âkâsa), they went to heaven. And in the same manner he who knows this, having recognised the pre-eminence in prâna, and having comprehended prâna alone as the conscious self (pragñâtman), 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 1. 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 place my speech in thee.' The son says: 'I take thy speech in me.' The father says: 'Let me place my scent (prâna) 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: '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 in me.' The father says: 'Let me place my pleasure and 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 in me.' The father says: 'Let me place my walking in thee.' The son says: 'I take thy walking in me 1.' The father says: 'Let me place my mind in thee.' The son says: 'I take thy mind in me.' The father says: 'Let me place my knowledge (pragñâ) in thee.' The son says: 'I take thy knowledge in me.' But if the father is very ill, he may say shortly: 'Let me place my spirits (prânas) in thee,' and the son: 'I take thy spirits in me.'
Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: 'May fame, glory of countenance, and honour always follow thee.' Then the other looks 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 them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2.
280:1 In the first chapter it was said, 'He approaches the couch Amitaugas, that is prâna, breath, spirit, life. Therefore having explained in the first adhyâya the knowledge of the couch (of Brahman), the next subject to be explained is the knowledge of prâna, the living spirit, taken for a time as Brahman, or the last cause of everything.'
281:1 I translate vâkparastât, kakshuhparastât, manahparastât as compounds, and read srotraparastât. The commentator requires this. He says that speech is uncertain, and has to be checked by the eye. The eye is uncertain, taking mother of pearl for silver, and must be checked by the ear. The ear is uncertain, and must be checked by the mind, for unless the mind is attentive, the ear hears not. The mind, lastly, depends on the spirit, for without spirit there is no mind. The commentator is right in reading rundhe or runddhe instead of rundhate.
281:2 The vital spirits are called the highest treasure, because a man surrenders everything to preserve his vital spirits or his life.
281:3 Cf. Brih. Âr. VI, 3, 1.
282:1 As dear as prâna or life.
282:2 The commentator explains these mysterious utterances by: I offer, I throw, in the fire, which is lit by the fuel of thy indifference or dislike, in myself, being the object of thy love, speech, the organ of speech, of thee, who art going to love me. This one, i. e. I myself, or my love, may prosper. Svâhâ, my speech, may grant approval to the oblation of me, the lover.'
283:1 Uktha, a Vedic hymn, has been identified with prâna, breath, in the Kânva, and other Sâkhâs (Brih. Âr. V, 13, 1; Ait. Âr. II, 1, 2). Here uktha, i. e. the prâna of the uktha, is further identified with Brahman. As uktha (the hymn) is prâna, and as the sacrifice is performed with hymns, the sacrifice, too, is uktha, and therefore prâna, and therefore Brahman. Comm.
284:1 The verbs ark, yug, and sannam are not used idiomatically, but with reference to the words rik, yagus, and sâman.
284:2 The commentator explains this somewhat differently. He takes it to be the object of the last paragraph to show that the Prâna-vidyâ can ultimately produce final liberation, and not only temporal rewards. The Adhvaryu priest, he says, takes what is called uktha, and has been identified with Rik, Yagus, and Sâman hymns, all contained in the mouth, as being outwardly the sacrificial fire of the altar, because that fire cannot be lighted without such hymns. Thus the self of the Adhvaryu priest becomes identified, not only with the uktha, the hymns, but also with the sacrificial fire, and he meditates on himself as fire, as hymn (uktha), and as breath (prâna). I read sa esha sarvasyai trayyai vidyâyâ âtmâ, esha u evâsyâtmâ. Etadâtmâ bhavati ya evam veda. But if we read asyâtmâ, we cannot with the commentator explain it by asya uktâyâs trayyâ âtmâ, but must refer asya to prâna, breath, life, which is here to be identified with Brahman.
285:1 This is one of the earliest, if not the earliest mention of the yagñopavîta, the sacred cord as worn over the left shoulder for sacrificial purposes; cf. Taitt. Brâhm. III, 10, 19, 12.
286:1 This refers to movements of the arm, following the moon and the sun.
286:2 It is extremely difficult to translate the Vedic verses which are quoted in the Upanishads. They are sometimes slightly changed on purpose (see §11), frequently turned from their original purport by the authors of the Upanishads themselves, and then again subjected to the most fanciful interpretations by the various commentators on the Upanishads. In our paragraph (§ 8) the text followed by the commentator differs from the printed text. The commentator seems to have read: Yat te susîmam hridayam adhi kandramasi sritam, tenâmritatvasyesâne mâham pautram agham rudam. I have translated according to the commentator, at least up to a certain point, for, as Professor Cowell remarks, there is an undercurrent in the commentator's explanation, implying a comparison between the husband as the sun or fire, and the wife as the moon, which it would be difficult to render in an English translation. The same or a very similar verse occurs in § 10, while other modifications of it may be seen in Âsval. Grihya-sûtras I, 13, 7, and elsewhere. The translation of the verses in full, of three of which the Upanishad gives the beginnings only, would be according to the commentator: '(O goddess of the moon) who hast obtained immortal joy through that which is a beautiful (portion of the sun) placed in the moon, and filling thy heart (with pleasure), may I never weep for misfortune concerning my children.'
Rv. I, 91, 16; IX, 31, 4. 'O 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 p. 287 help to conquer the enemy. O Soma-goddess, increasing for immortal happiness (for the birth of a son), do thou place the highest glory (the streams of thy milk) in the sky.' 'That ray (sushumnâ) which (as a woman) the Âdityas gladden, that Soma which as imperishable the imperishable Âdityas drink, may the guardian of the world (Pragâpati), Brihaspati, and king Varuna 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 development of Indian mysticism.
288:1 Cf. Âsvalâyana Grihya-sûtras I, 13, 7.
288:2 Widely scattered, everywhere desired. Comm. Professor Cowell proposes unscattered, hoarded, or unconcealed.
288:3 The original has asme, to us, not asmai, to him.
288:4 Cf. Taitt. Up. III, 10, 4; Ait. Brâhm. V, 28; Colebrooke, Miscellaneous Essays (1873), II, p. 39.
290:1 For other versions of this story see Kh. Up. V, 1, note 2; Ait. Âr. II, 1, 4, 9; Brih. Âr. VI, 1, 1-14; and Kaush. Up. III, 3.
290:2 Cf. Kh. Up. VII, 15, note.
291:1 Cf. Brihad-âranyaka I, 5,17.
292:1 Another sâkhâ adds here dhiyah, the thoughts (active), vigñâtavyam, their object, and kâmâh, desires.
292:2 I have taken samâpayati in the sense of performing the last duties towards a dead person, though I confess I know of no parallel passage in which samâpayati occurs in that sense. Professor Cowell translates: 'If he dies, then let them cause the son duly to receive the tradition, as the tradition is to be given.' The text itself varies, for the reading presupposed by the commentator is enam (putram) samâpayati, instead of enam samâpayeyuh.