श्रीमत्कौषीतकीविद्यावेद्यप्रज्ञापराक्षरम् । प्रतियोगिविनिर्मुक्तब्रह्ममात्रं विचिन्तये ॥ ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम् । आविरावीर्म एधि । वेदस्य मा आणीस्थः । श्रुतं मे मा प्रहासीः । अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु मामवतु वक्तारम् ॥ चित्रो ह वै गार्ग्यायणिर्यक्षमाण आरुणिं वव्रे स ह पुत्रं श्वेतकेतुं प्रजिघाय याजयेति तं हासीनं पप्रच्छ गौतमस्य पुत्रास्ते संवृतं लोके यस्मिन्माधास्यस्यन्यमहो बद्ध्वा तस्य लोके धास्यसीति स होवाच नाहमेतद्वेद हन्ताचार्यं प्रच्छानीति स ह पितरमासाद्य पप्रच्छेतीति मा प्राक्षीत्कथं प्रतिब्रवाणीति स होवाचाहमप्येतन्न वेद सदस्येव वयं स्वाध्यायमधीत्य हरामहे यन्नः परे ददत्येह्युभौ गमिष्याव इति ॥ स ह समित्पाणिश्चित्रं गार्ग्यायणिं प्रतिचक्रम उपायानीति तं होवाच ब्रह्मार्होसि गौतम यो मामुपागा एहि त्वा ज्ञपयिष्यामीति ॥ १॥ स होवाच ये वैके चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति तेषां प्राणैः पूर्वपक्ष आप्यायतेऽथापरपक्षे न प्रजनयत्येतद्वै स्वर्गस्य लोकस्य द्वारं यश्चन्द्रमास्तं यत्प्रत्याह तमतिसृजते य एनं प्रत्याह तमिह वृष्टिर्भूत्वा वर्षति स इह कीटो वा पतङ्गो वा शकुनिर्वा शार्दूलो वा सिंहो वा मत्स्यो वा परश्वा वा पुरुषो वान्यो वैतेषु स्थानेषु प्रत्याजायते यथाकर्मं यथाविद्यं तमागतं पृच्छति कोऽसीति तं प्रतिब्रूयाद्विचक्षणादृतवो रेत आभृतं पञ्चदशात्प्रसूतात्पित्र्यावतस्तन्मा पुंसि कर्तर्येरयध्वं पुंसा कर्त्रा मातरि मासिषिक्तः स जायमान उपजायमानो द्वादशत्रयोदश उपमासो द्वादशत्रयोदशेन पित्रा सन्तद्विदेहं प्रतितद्विदेहं तन्म ऋतवो मर्त्यव आरभध्वं तेन सत्येन तपसर्तुरस्म्यार्तवोऽस्मि कोऽसि त्वमस्मीति तमतिसृजते ॥ २॥ स एतं देवयानं पन्थानमासाद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकं तस्य ह वा एतस्य ब्रह्मलोकस्यारोहृदो मुहूर्ता येष्टिहा विरजा नदी तिल्यो वृक्षः सायुज्यं संस्थानमपराजितमायतनमिन्द्रप्रजापती द्वारगोपौ विभुं प्रमितं विचक्षणासन्ध्यमितौजाः प्रयङ्कः प्रिया च मानसी प्रतिरूपा च चाक्षुषी पुष्पाण्यादायावयतौ वै च जगत्यम्बाश्चाम्बावयवाश्चाप्सरसोंऽबयानद्यस्तमित्थंविद अ गच्छति तं ब्रह्माहाभिधावत मम यशसा विरजां वायं नदीं प्रापन्नवानयं जिगीष्यतीति ॥ ३॥ तं पञ्चशतान्यप्सरसां प्रतिधावन्ति शतं मालाहस्ताः शतमाञ्जनहस्ताः शतं चूर्णहस्ताः शतं वासोहस्ताः शतं कणाहस्तास्तं ब्रह्मालङ्कारेणालङ्कुर्वन्ति स ब्रह्मालङ्कारेणालङ्कृतो ब्रह्म विद्वान् ब्रह्मैवाभिप्रैति स आगच्छत्यारं हृदं तन्मनसात्येति तमृत्वा संप्रतिविदो मज्जन्ति स आगच्छति मुहूर्तान्येष्टिहांस्तेऽस्मादपद्रवन्ति स आगच्छति विरजां नदीं तां मनसैवात्येति तत्सुकृतदुष्कृते धूनुते तस्य प्रिया ज्ञातयः सुकृतमुपयन्त्यप्रिया दुष्कृतं तद्यथा रथेन धावयन्रथचक्रे पर्यवेक्षत एवमहोरात्रे पर्यवेक्षत एवं सुकृतदुष्कृते सर्वाणि च द्वन्द्वानि स एष विसुकृतो विदुष्कृतो ब्रह्म विद्वान्ब्रह्मैवाभिप्रैति ॥४॥ स आगच्छति तिल्यं वृक्षं तं ब्रह्मगन्धः प्रविशति स आगच्छति सायुज्यं संस्थानं तं ब्रह्म स प्रविशति आगच्छत्यपराजितमायतनं तं ब्रह्मतेजः प्रविशति स आगच्छतीन्द्रप्रजापती द्वारगोपौ तावस्मादपद्रवतः स आगच्छति विभुप्रमितं तं ब्रह्मयशः प्रविशति स आगच्छति विचक्षणामासन्दीं बृहद्रथन्तरे सामनी पूर्वौ पादौ ध्यैत नौधसे चापरौ पादौ वैरूपवैराजे शाक्वररैवते तिरश्ची सा प्रज्ञा प्रज्ञया हि विपश्यति स आगच्छत्यमितौजसं पर्यङ्कं स प्राणस्तस्य भूतं च भविष्यच्च पूर्वौ पादौ श्रीश्चेरा चापरौ बृहद्रथन्तरे अनूच्ये भद्रयज्ञायज्ञीये शीर्षण्यमृचश्च सामानि च प्राचीनातानं यजूंषि तिरश्चीनानि सोमांशव उपस्तरणमुद्गीथ उपश्रीः श्रीरुपबर्हणं तस्मिन्ब्रह्मास्ते तमित्थंवित्पादेनैवाग्र आरोहति तं ब्रह्माह कोऽसीति तं प्रतिब्रूयात् ॥ ५॥ ऋतुरस्म्यार्तवोऽस्म्याकाशाद्योनेः सम्भूतो भार्यायै रेतः संवत्सरस्य तेजोभूतस्य भूतस्यात्मभूतस्य त्वमात्मासि यस्त्वमसि सोहमस्मीति तमाह कोऽहमस्मीति सत्यमिति ब्रूयात्किं तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सदथ यद्देवाच्च प्राणाश्च तद्यं तदेतया वाचाभिव्याह्रियते सत्यमित्येतावदिदं सर्वमिदं सर्वमसीत्येवैनं तदाह तदेतच्छ्लोकेनाप्युक्तम् ॥ ६॥ यजूदरः सामशिरा असावृङ्मूर्तिरव्ययः । स ब्रह्मेति हि विज्ञेय ऋषिर्ब्रह्ममयो महानिति ॥ तमाह केन पौंस्रानि नामान्याप्नोतीति प्राणेनेति ब्रूयात्केन स्त्रीनामानीति वाचेति केन नपुंसकनामानीति मनसेति केन गन्धानिति घ्राणेनेति ब्रूयात्केन रूपाणीति चक्षुषेति केन शब्दानिति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति केन कर्माणीति हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्दं रतिं प्रजापतिमित्युपस्थेनेति केनेत्या इति पादाभ्यामिति केन धियो विज्ञातव्यं कामानिति प्रज्ञयेति प्रब्रूयात्तमहापो वै खलु मे ह्यसावयं ते लोक इति सा या ब्रह्मणि चितिर्या व्यष्टिस्तां चितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद ॥ ७॥ प्रथमोऽध्यायः ॥ १॥ प्राणो ब्रह्मेति ह स्माह कौषीतकिस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो मनो दूतं वाक्परिवेष्ट्री चक्षुर्गात्रं श्रोत्रं संश्रावयितृ यो ह वा एतस्य प्राणस्य ब्रह्मणो मनो दूतं वेद दूतवान्भवति यो वाचं परिवेष्ट्रीं परिवेष्ट्रीमान्भवति तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमाना बलिं हरन्ति तथो एवास्मै सर्वाणि भूतान्ययाचमानायैव बलिं हरन्ति य एवं वेद तस्योपनिषन्न याचेदिति तद्यथा ग्रामं भिक्षित्वा लब्धोपविशेन्नाहगतो दत्तमश्नीयामिति य एवैनं पुरस्तात्प्रत्याचक्षीरंस्त एवैनमुपमन्त्रयन्ते ददाम त इत्येष धर्मो याचतो भवत्यनन्तरस्तेवैनमुपमन्त्रयन्ते ददाम त इति ॥ १॥ अथात एकधनावरोधनं यदेकधनमभिध्यायात्पौर्णमास्यां वामावास्यां वा शुद्धपक्षे वा पुण्ये नक्षत्रेऽग्निमुपसमाधाय परिसमुह्य परिस्तीर्य पर्युक्ष पूर्वदक्षिणं जान्वाच्य स्रुवेण वा चमसेन वा कंसेन वैता आज्याहुतीर्जुहोति वाङ्नामदेवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहा चक्षुर्नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहा श्रोत्रं नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहा मनो नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहैत्यथ धूमगन्धं प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्यार्थं ब्रवीत दूतं वा प्रहिणुयाल्लभते हैव ॥ ३॥ अथातो दैवस्मरो यस्य प्रियो बुभूषेयस्यै वा एषां वैतेषमेवैतस्मिन्पर्वण्यग्निमुपसमाधायैतयैवावृतैता जुहोम्यसौ स्वाहा चक्षुस्ते मयि जुहोम्यसौ स्वाहा प्रज्ञानं ते मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्धं प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्य संस्पर्शं जिगमिषेदपि वाताद्वा संभाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्य ॥ ४॥ अथातः सायमन्नं प्रातर्दनमम्तरमग्निहोत्रमित्याचक्षते यावद्वै पुरुषो भासते न तावत्प्राणितुं शक्नोति प्राणं तदा वाचि जुहोति यावद्वै पुरुषः प्राणिति न तावद्भाषितुं शक्नोति वाचं तदा प्राणे जुहोत्येतेऽनन्तेऽमृताहुतिर्जाग्रच्च स्वपंश्च सन्ततमवच्छिन्नं जुहोत्यथ या अन्या आहुतयोऽन्तवत्यस्ताः कर्ममय्योभवन्त्येतद्ध वै पूर्वे विद्वांसोऽग्निहोत्रं जुहवांचक्रुः॥ ५॥ उक्थं ब्रह्मेति ह स्माह शुष्कभृङ्गरस्तदृगित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्यायाभ्यर्च्यन्ते तद्यजुरित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय युज्यन्ते तत्सामेत्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय सन्नमन्ते तच्छ्रीत्युपासीत तद्यश इत्युपासीत तत्तेज इत्युपासीत तद्यथैतच्छा स्त्राणा।म् श्रीमत्तमं यशस्वितमं तेजस्वितमं भवति तथो एवैवं विद्वान्सर्वेषां भूतानां श्रीमत्तमो यशस्वितमस्तेजस्वितमो भवति तमेतमैष्टकं कर्ममयमात्मानमध्वर्युः संस्करोति तस्मिन्यजुर्भयं प्रवयति यजुर्मयं ऋङ्मयं होता ऋङ्मयं साममयमुद्गाता स एष सर्वस्यै त्रयीविद्याया आत्मैष उत एवास्यात्यैतदात्मा भवति एवं वेद ॥ ६॥ अथातः सर्वजितः कौषीतकेस्रीण्युपासनानि भवन्ति यज्ञोपवीतं कृत्वाप आचम्य त्रिरुदपात्रं प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृता मध्ये सन्तमुद्वर्गोऽसि पाप्मानं म उद्धृङ्धीत्येतयैवावृतास्ते यन्तं संवर्गोऽसि पाप्मानं मे संवृङ्धीति यदहोरात्राभ्यां पापं करोति सन्तद्धृङ्क्ते ॥ ७॥ अथ मासि मास्यमावास्यायां पश्चाच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैवावृता हरिततृणाभ्यामथ वाक् प्रत्यस्यति यत्ते सुसीमं हृदयमधिचन्द्रमसि श्रितम् ॥ तेनामृतत्वस्येशानं माहं पौत्रमघं रुदमिति न हास्मात्पूर्वाः प्रजाः प्रयन्तीति न जातपुत्रस्याथाजातपुत्रस्याह ॥ आप्यास्व समेतु ते सन्ते पयांसि समुयन्तु वाजा यमादित्या अंशुमाप्याययन्तीत्येतास्तिस्र ऋचो जपित्वा नास्माकं प्राणेन प्रजया पशुभिराप्यस्वेति दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तयति दक्षिणं बाहुमन्वावर्तते ॥ ८॥ अथ पौर्णमास्यां पुरस्ताच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवावृता सोमो राजासि विचक्षणः पञ्चमुखोऽसि प्रजापतिर्ब्राह्मणस्त एकं मुखं तेन मुखेन राज्ञोऽत्सि तेन मुखेन मामन्नादं कुरु ॥ राजा त एकं मुखं तेन मुखेन विशोत्सि तेनैव मुखेन मामन्नादं कुरु ॥ श्येनस्त एकं मुखं तेन मुखेन पक्षिणोऽत्सि तेन मुखेन मामन्नादं कुरु ॥ अग्निस्त एकं मुखं तेन मुखेनेमं लोकमत्सि तेन मुखेन मामन्नादं कुरु ॥ सर्वाणि भूतानीत्येव पञ्चमं मुखं तेन मुखेन सर्वाणि भूतान्यत्सि तेन मुखेन मामन्नादं कुरु ॥ मास्माकं प्राणेन प्रजया पशुभिरवक्षेष्ठा योऽस्माद्वेष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिरवक्षीयस्वेति स्थितिर्दैवीमाअवृतमावर्त आदित्यस्यावृतमन्वावर्तन्त इति दक्षिणं बाहुमन्वावर्तते ॥ ९॥ अथ संवेश्यन्जायायै हृदयमभिमृशेत् ॥ यत्ते सुसीमे हृदये हितमन्तः प्रजापतौ ॥ मन्येऽहं मां तद्विद्वांसं माहं पौत्रमघं रुदमिति न हास्मत्पूर्वाः प्रजाः प्रैति ॥ १०॥ अथ प्रोष्यान्पुत्रस्य मूर्धानमभिमृशति ॥ अङ्गादङ्गात्संभवसि हृदयादधिजायसे । आत्मा वै पुत्रनामासि स जीव शरदः शतम् ॥ असाविति नामास्य गृह्णाति । अश्मा भव परशुर्भव हिरण्यमस्तृतं भव । तेजो वै पुत्रनामासि स जीव शरदः शतम् ॥ असाविति नामासि गृह्णाति। येन प्रजापतिः प्रजाः पर्यगृह्णीतारिष्ट्यै तेन त्वा परिगृह्णाम्यसावित्यथास्य दक्षिणे कर्णे जपति ॥ अस्मे प्रयन्धि मघवन्नृजीषिन्नितीन्द्रश्रेष्ठानि द्रविणानि धेहीति माच्छेत्ता मा व्यथिष्ठाः शतं शरद आयुषो जीव पुत्र । ते नाम्ना मूर्धानमभिजिघ्राम्यसाविति त्रिरस्य मूर्धानमभिजिघ्रेद्गवा त्वा हिङ्कारेणाभिहिङ्करोमीति त्रिरस्य मूर्धानमभिहिङ्कुर्यात् ॥ ११॥ अथातो दैवः परिमर एतद्वै ब्रह्म दीप्यते यदग्निर्ज्वलत्यथैतन्म्रियते यन्न ज्वलति तस्यादित्यमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते यथादित्यो दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य चन्द्रमसमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते यच्चन्द्रमा दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य विद्युतमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते यद्विद्युद्विद्योततेऽथैतन्म्रियते यन्न विद्योतते तस्य वायुमेव तेजो गच्छति वायुं प्राणस्ता वा एताः सर्वा देवता वायुमेव प्रविश्य वायौ सृप्ता न मूर्च्छन्ते तस्मादेव पुनरुदीरत इत्यधिदैवतमथाध्यात्मम् ॥ १२॥ एतद्वै ब्रह्म दीप्यते यद्वाचा वदत्यथैतन्म्रियते यन्न वलति तस्य चक्षुरेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्चक्षुषा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य श्रोत्रमेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्छोत्रेण शृणोत्यथैतन्म्रियते यन्न शृणोति तस्य मन एव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यन्मनसा ध्यायत्यथैतन्म्रियते यन्न ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्ता वा एताः सर्वा देवताः प्राणमेव प्रविश्य प्राणे सृप्ता न मूर्छन्ते तस्माद्धैव पुनरुदीरते तद्यदिह वा एवंविद्वांस उभौ पर्वतावभिप्रवर्तेयातां तुस्तूर्षमाणो दक्षिणश्चोत्तरश्च न हैवैनं स्तृण्वीयातामथ य एनं द्विषन्ति यांश्च स्वयं द्वेष्टि त एवं सर्वे परितो म्रियन्ते ॥ १३॥ अथातो निःश्रेयसादानं एता ह वै देवता अहं श्रेयसे विवदमाना अस्माच्छरीरादुच्चक्रमुस्तद्दारुभूतं शिष्येथैतद्वाक्प्रविवेश तद्वाचा वदच्छिष्य एवाथैतच्चक्षुः प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छिष्य एवाथैतच्छ्रोत्रं प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वन्मनसा ध्यायच्छिष्य एवाथैतत्प्राणः प्रविवेश तत्तत एव समुत्तस्थौ तद्देवाः प्राणे निःश्रेयसं विचिन्त्य प्राणमेव प्रज्ञात्मानमभिसंस्तूय सहैतैः सर्वैरस्माल्लोकादुच्चक्रमुस्ते वायुप्रतिष्ठाकाशात्मानः स्वर्ययुस्तहो एवैवंविद्वान्सर्वेषां भूतानां प्राणमेव प्रज्ञात्मानमभिसंस्तूय सहैतैः सर्वैरस्माच्छरीरादुत्क्रामति स वायुप्रतिष्ठाकाशात्मा न स्वरेति तद्भवति यत्रैतद्देवास्तत्प्राप्य तदमृतो भवति यदमृता देवाः ॥ १४॥ अथातः पितापुत्रीयं संप्रदानमिति चाचक्षते पिता पुत्रं प्रष्याह्वयति नवैस्तृणैरगारं संस्तीर्याग्निमुपसमाधायोदकुम्भं सपात्रमुपनिधायाहतेन वाससा सम्प्रच्छन्नः श्येत एत्य पुत्र उपरिष्टदभिनिपद्यत इन्द्रियैरस्येन्द्रियाणि संस्पृश्यापि वास्याभिमुखत एवासीताथास्मै संप्रयच्छति वाचं मे त्वयि दधानीति पिता वाचं ते मयि दध इति पुत्रः प्राणं मे त्वयि दधानीति पिता प्राणं ते मयि दध इति पुत्रश्चक्षुर्मे त्वयि दधानीति पिता चक्षुस्ते मयि दध इति पुत्रः श्रोत्रं मे त्वयि दधानीति पिता श्रोत्रं ते मयि दध इति पुत्रो मनो मे त्वयि दधानीति पिता मनस्ते मयि दध इति पुत्रोऽन्नरसान्मे त्वयि दधानीति पितान्नरसांस्ते मयि दध इति पुत्रः कर्माणि मे त्वयि दधानीति पिता कर्माणि ते मयि दध इति पुत्रः सुखदुःखे मे त्वयि दधानीति पिता सुखदुःखे ते मयि दध इति पुत्र आनन्दं रतिं प्रजाइं मे त्वयि दधानीति पिता आनन्दं रतिं प्रजातिं ते मयि दध इति पुत्र इत्यां मे त्वयि दधानीति पिता इत्यां ते मयि दध इति पुत्रो धियो विज्ञातव्यं कामान्मे त्वयि दधानीति पिउता धियो विज्ञातव्यं कामांस्ते मयि दध इति पुत्रोऽथ दक्षिणावृदुपनिष्क्रामति तं पितानुमन्त्रयते यशो ब्रह्मवर्चसमन्नाद्यं कीर्तिस्त्वा जुषतामित्यथेतरः सव्यमंसमन्ववेक्षते पाणि नान्तर्धाय वसनान्तेन वा प्रच्छद्य स्वर्गाल्लोकान्कामानवाप्नुहीति स यद्यगदः स्यात्पुत्रस्यैश्वर्ये पिता वसेत्परिवा व्रजेद्ययुर्वै प्रेयाद्यदेवैनं समापयति तथा समापयितव्यो भवति तथा समापयितव्यो भवति ॥ १५॥ इति द्वितीयोऽध्यायः ॥ २॥ प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम युद्धेन पौरुषेण च तं हेन्द्र उवाच प्रतर्दन वरं ते ददानीति स होवाच प्रतर्दनस्त्वमेव वृणीश्व यं त्वं मनुष्याय हिततमं मन्यस इति तं हेन्द्र उवाच न वै वरं परस्मै वृणीते त्वमेव वृणीश्वेत्यवरो वैतर्हि किल म इति होवाच प्रतर्दनोऽथो खल्विन्द्रः सत्यादेव नेयाय सत्यं हीन्द्रः स होवाच मामेव विजानीह्येतदेवाहं मनुष्याय हिततमं मन्ये यन्मां विजानीयां त्रिशीर्षाणं त्वाष्ट्रमहनमवाङ्मुखान्यतीन्सालावृकेभ्यः प्रायच्छं बह्वीः सन्धा अतिक्रम्य दिवि प्रह्लादीनतृणमहमन्तरिक्षे पौलोमान्पृथिव्यां कालकाश्यांस्तस्य मे तत्र न लोम च नामीयते स यो मां विजानीयान्नास्य केन च कर्मणा लोको मीयते न मातृवधेन न पितृवधेन न स्तेयेन न भ्रूणहत्यया नास्य पापं च न चकृषो मुखान्नीलं वेत्तीति ॥ १॥ स होवाच प्राणोऽस्मि प्रज्ञात्मा तं मामायुरमृतमित्युपास्वायुः प्राणः प्राणो वा आयुः प्राण उवाचामृतं यावद्ध्यस्मि' न्छरीरे प्राणो वसति तावदायुः प्राणेन ह्येवामुष्मिंल्लोकेऽमृतत्वमाप्नोति प्रज्ञया सत्यसङ्कल्पं स यो म आयुरमृतमित्युपास्ते सर्वमायुरस्मिंल्लोक एवाप्नोत्यमृतत्वमक्षितिं स्वर्गे लोके तद्धैक आहुरेकभूयं वै प्राणा गच्छन्तीति न हि कश्चन शक्नुयात्सकृद्वाचा नाम प्रज्ञापयितुं चक्षुषा रूपं श्रोत्रेण शब्दं मनसा ध्यानमित्येकभूयं वै प्राणा भूत्वा एकैकं सर्वाण्येवैतानि प्रज्ञापयन्ति वाचं वदतीं सर्वे प्राणा अनुवदन्ति चक्षुः पश्यत्सर्वे प्राणा अनुपश्यन्ति श्रोत्रं शृण्वत्सर्वे प्राणा अनुशृण्वन्ति मनो ध्यायत्सर्वे प्राणा अनुध्यायन्ति प्राणं प्राणन्तं सर्वे प्राणा अनुप्राणन्तीत्येवमुहैवैतदिति हेन्द्र उवाचास्तीत्येव प्राणानां निःश्रेयसादानमिति ॥ २॥ जीवति वागपेतो मूकान्विपश्यामो जीवति चक्षुरपेतोऽन्धान्विपश्यामो जीवति श्रोत्रापेतो बधिरान्विपश्यामो जीवतो बाहुच्छिन्नो जीवत्यूरुच्छिन्न इत्येवं हि पश्याम इत्यथ खलु प्राण एव प्रज्ञात्मेदं शरीरं परिगृह्योत्यापयति तस्मादेतमेवोक्थमुपासीत यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः सह ह्येतावस्मिञ्छरीरे वसतः सहोत्क्रामतस्तस्यैषैव दृष्टिरेतद्विज्ञानं यत्रैतत्पुरुषः सुप्तः स्वप्नं न कञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकास्तस्यैषैव सिद्धिरेतद्विज्ञानं यत्रैतत्पुरुष आर्तो मरिष्यन्नाबल्य न्येत्य मोहं नैति तदाहुरुदक्रमीच्चित्तं न शृणोति न पश्यति वाचा वदत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाव सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः ॥ ३॥ स यदास्माच्छरीरादुत्क्रामति वागस्मात्सर्वाणि नामान्यभिविसृजते वाचा सर्वाणि नामान्याप्नोति प्राणोऽस्मात्सर्वान्गन्धानभिविसृजते प्राणेन सर्वान्गन्धानाप्नोति चक्षुरस्मात्सर्वाणि रूपाण्यभिविसृजते चक्षुषा सर्वाणि रूपाण्याप्नोति श्रोत्रमस्मात्सर्वाञ्छब्दानभिविसृजते श्रोत्रेण सर्वाञ्छब्दानाप्नोति मनोऽस्मात्सर्वाणि ध्यातान्यभिविसृजते मनसा सर्वाणि ध्यातान्याप्नोति सैषा प्राणे सर्वाप्तिर्यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः स ह ह्येतावस्मिञ्छरीरे वसतः सहत्क्रामतोऽथ खलु यथा प्रज्ञायां सर्वाणि भूतान्येकी भवन्ति तद्व्याख्यास्यामः ॥ ४॥ वागेवास्मा एकमङ्गमुदूढं तस्यै नाम परस्तात्प्रतिविहिता भूतमात्रा घ्राणमेवास्या एकमङ्गमुदूढं तस्य गन्धः परस्तात्प्रतिविहिता भूतमात्रा चक्षुरेवास्या एकमङ्गमुदूढं तस्य रूपं परस्तात्प्रतिविहिता भूतमात्रा श्रोत्रमेवास्या एकमङ्गमुदूढं तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा जिह्वैवास्या एकमङ्गमुदूढं तस्यान्नरसः परस्तात्प्रतिविहिता भूतमात्रा हस्तावेवास्या एकमङ्गमुदूढं तयोः कर्म परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्या एकमङ्गमुदूढं तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रा उपस्थ एवास्या एकमङ्गमुदूढं तस्यानन्दो रतिः प्रजातिः परस्तात्प्रतिविहिता भूतमात्रा पादावेवास्या एकमङ्गमुदूढं तयोरित्या परस्तात्प्रतिविहिता भूतमात्रा प्रज्ञैवास्या एकमङ्गमुदूढं तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता भूतमात्रा ॥ ५ ॥ प्रज्ञया वाचं समारुह्य वाचा सर्वाणि सामान्याप्नोति प्रज्ञया प्राणं समारुह्य प्राणेन सर्वान्गन्धानाप्नोति प्रज्ञया चक्षुः समारुह्य सर्वाणि रूपाण्याप्नोति प्रज्ञया श्रोत्रं समारुह्य श्रोत्रेण सर्वाञ्छब्दानाप्नोति प्रज्ञया जिह्वां समारुह्य जिह्वाया सर्वानन्नरसानाप्नोति प्रज्ञया हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति प्रज्ञया शरीरं समारुह्य शरीरेण सुखदुःखे आप्नोति प्रज्ञयोपस्थं समारुह्योपस्थेनानन्दं रतिं प्रजातिमाप्नोति प्रज्ञया पादौ समारुह्य पादाभ्यां सर्वा इत्या आप्नोति प्रज्ञयैव धियं समारुह्य प्रज्ञयैव धियो विज्ञातव्यं कामानाप्नोति ॥ ६॥ न हि प्रज्ञापेता वाङ्नाम किंचन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतन्नाम प्राज्ञासिषमिति न हि प्रज्ञापेतः प्राणो गन्धं कंचन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतं गन्धं प्राज्ञासिषमिति नहि प्रज्ञापेतं चक्षू रूपं किंचन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतद्रूपं प्राज्ञासिषमिति नहि प्रज्ञापेतं श्रोत्रं शब्दं कंचन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतं शब्दं प्राज्ञासिषमिति नहि प्रज्ञापेता जिह्वान्नरसं कंचन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतमन्नरसं प्राज्ञासिषमिति नहि प्रज्ञापेतौ हतौ कर्म किंचन प्रज्ञपेतामन्यत्र मे मनोऽभूदित्याह नाहमेतत्कर्म प्राज्ञासिषमिति नहि प्रज्ञापेतं शरीरं सुखदुःखं किंचन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतत्सुखदुःखं प्राज्ञासिषमिति नहि प्रज्ञापेत उपस्थ आनन्दं रतिं प्रजातिं कंचन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतमानन्दं रतिं प्रजातिं प्राज्ञासिषमिति नहि प्रज्ञापेतौ पादावित्यां कांचन प्रज्ञपयेतामन्यत्र मे मनोऽभूदित्याह नाहमेतामित्यां प्राज्ञसिषमिति नहि प्रज्ञापेता धीः काचन सिद्ध्येन्न प्रज्ञातव्यं प्रज्ञायेत् ॥ ७॥ न वाचं विजिज्ञासीत वक्तारं विद्यान्न गन्धं विजिज्ञासीत घ्रातारं विद्यान्न रूपं विजिज्ञासीत रूपविदं विद्यान्न शब्दं विजिज्ञासीत श्रोतारं विद्यान्नान्नरसं विजिज्ञासीतान्नरसविज्ञातारं विद्यान्न कर्म विजिज्ञासीत कर्तारं विद्यान्न सुखदुःखे विजिज्ञासीत सुखदुःखयोर्विज्ञातारं विद्यान्नानन्दं रतिं प्रजातिं विजिज्ञासीतानन्दस्य रतेः प्रजातेर्विज्ञातारं विद्यान्नेत्यां विजिज्ञासीतैतारं विद्यान्न मनो विजिज्ञासीत मन्तारं विद्यात्ता वा एता दशैव भूतमात्रा अधिप्रज्ञं दश प्रज्ञामात्रा अधिभूतं यद्धि भूतमात्रा न स्युर्न प्रज्ञामात्राः स्युर्यद्वा प्रज्ञामात्रा न स्युर्न भूतमात्राः स्युः ॥ ८॥ न ह्यन्यतरतो रूपं किंचन सिद्ध्येन्नो एतन्नाना तद्यथा रथस्यारेषु नेमिरर्पिता नाभावरा अर्पिता एवमेवैता भूतमात्राः प्रज्ञामात्रा स्वर्पिताः प्रज्ञामात्राः प्राणे अर्पिता एष प्राण एव प्रज्ञात्मानन्दोऽजरोऽमृतो न साधुना कर्मणा भूयान्नो एवासाधुना कर्मणा कनीयानेष ह्येवैनं साधुकर्म कारयति तं यमन्वानुनेषत्येष एवैनमसाधु कर्म कारयति तं यमेभ्यो लोकेभ्यो नुनुत्सत एष लोकपाल एष लोकाधिपतिरेष सर्वेश्वरः स म आत्मेति विद्यात्स म आत्मेति विद्यात् ॥ ९॥ इति तृतीयोऽध्यायः ॥ गार्ग्यो ह वै बालाकिरनूचानः संस्पष्ट आस सोऽयमुशिनरेषु संवसन्मत्स्येषु कुरुपञ्चालेषु काशीविदेहेष्विति सहाजातशत्रुं काश्यमेत्योवाच ब्रह्म ते ब्रवाणीति तं होवाच अजातशत्रुः सहस्रं दद्मस्त एतस्यां वाचि जनको जनक इति वा उ जना धावन्तीति ॥ १॥ स होवाच बालाकिर्य एवैष आदित्ये पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा बृहत्पाण्डरवासा अतिष्ठाः सर्वेषां भूतानां मूर्धेति वा अहमेतमुपास इति स यो हैतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा भवति ॥ २॥ स एवैष बालाकिर्य एवैष चन्द्रमसि पुरुषस्तमेवाहं ब्रह्मोपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः सोमो राजान्नस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्तेऽन्नस्यात्मा भवति ॥ ३॥ सहोवाच बालाकिर्य एवैष विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठास्तेजस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते तेजस्यात्मा भवति ॥ ४॥ स होवाच बालाकिर्य एवैष स्तनयित्नौ पुरुष एतमेवाहं ब्रह्मोपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः शब्दस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते शब्दस्यात्मा भवति ॥ ५॥ स होवाच बालाकिर्य एवैष आकाशे पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः पूर्णमप्रवर्ति ब्रह्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नो एव स्वयं नास्य प्रजा पुरा कालात्प्रवर्तते ॥ ६॥ स होवाच बालाकिर्य एवैष वायौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते जिष्णुर्ह वा पराजिष्णुरन्यतरस्य ज्ज्यायन्भवति ॥ ७॥ स होवाच बालाकिर्य एवैषोऽग्नौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा विषासहिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विषासहिर्वा एष भवति ॥ ८॥ स होवाच बालाकिर्य एवैषोऽप्सु पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा नाम्न्यस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नाम्न्यस्यात्मा भवतीतिअधिदैवतमथाध्यात्मम् ॥ ९॥ स होवाच बालाकिर्य एवैष आदर्शे पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रतिरूपो हैवास्य प्रजायामाजायते नाप्रतिरूपः ॥ १०॥ स होवाच बालाकिर्य एवैष प्रतिश्रुत्काया पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विन्दते द्वितीयाद्द्वितीयवान्भवति ॥ ११॥ स होवाच बालाकिर्य एवैष शब्दः पुरुषमन्वेति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा असुरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य प्रजा पुराकालात्संमोहमेति ॥ १२॥ स होवाच बालाकिर्य एवैष च्छायायां पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठामृत्युरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य प्रजा पुरा कालात्प्रमीयते ॥ १३॥ स होवाच बालाकिर्य एवैष शारीरः पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः प्रजापतिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रजायते प्रजया पशुभिः ॥ १४॥ स होवाच बालाकिर्य एवैष प्राज्ञ आत्मा येनैतत्सुप्तः स्वप्नमाचरति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा यमो राजेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते सर्वं हास्मा इदं श्रैष्ठ्याय गम्यते ॥ १५॥ स होवाच बालाकिर्य एवैष दक्षिणेक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा नान्न आत्माग्निरात्मा ज्योतिष्ट आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवति ॥ १६॥ स होवाच बालाकिर्य एवैष सव्येक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः सत्यस्यात्मा विद्युत आत्मा तेजस आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवतीति ॥ १७॥ तत उ ह बालाकिस्तूष्णीमास तं होवाचाजातशत्रुरेतावन्नु बालाकीति एतावद्धीति होवाच बालाकिस्तं होवाचाजातशत्रुर्मृषा वै किल मा संवदिष्ठा ब्रह्म ते ब्रवाणीति होवाच यो वै बालाक एतेषां पुरुषाणां कर्ता यस्य वैतत्कर्म स वेदितव्य इति तत उ ह बालाकिः समित्पाणिः प्रतिचक्रामोपायानीति तं होवाचजातशत्रुः प्रतिलोमरूपमेव स्याद्यत्क्षत्रियो ब्राह्मणमुपनयीतैहि व्येव त्वा ज्ञपयिष्यामीति तं ह पाणावभिपद्य प्रवव्राज तौ ह सुप्तं पुरुषमीयतुस्तं हाजातशत्रुरामन्त्रयांचक्रे बृहत्पाण्डरवासः सोमराजन्निति स उ ह तूष्णीमेव शिश्ये तत उ हैनं यष्ट्या विचिक्षेप स तत एव समुत्तस्थौ तं होवाचाजातशत्रुः क्वैष एतद्वा लोके पुरुषोऽशयिष्ट क्वैतदभूत्कुत एतदागादिति तदु ह बालाकिर्न विजज्ञौ ॥ १८॥ तं होवाचाजातशत्रुर्यत्रैष एतद्बालाके पुरुषोऽशयिष्ट यत्रैतदभूद्यत एतदागाद्धिता नाम हृदयस्य नाड्यो हृदयात्पुरीततमभिप्रतन्वन्ति यथा सहस्रधा केशो विपाटितस्तावदण्व्यः पिङ्गलस्याणिम्ना तिष्ठन्ते शुक्लस्य कृष्णस्य पीतस्य लोहितस्येति तासु तदा भवति यदा सुप्तः स्वप्नं न कंचन पश्यत्यथास्मिन्प्राण एवैकधा भवति तथैनं वाक्सर्वैर्नामभिः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकास्तद्यथा क्षुरः क्षुरध्याने हितः स्याद्विश्वंभरो वा विश्वंभरकुलाय एवमेवैष प्राज्ञ आत्मेदं शरीरमनुप्रविष्ट आ लोमभ्य आ नखेभ्यः ॥ १९॥ तमेतमात्मानमेतमात्मनोऽन्ववस्यति यथा श्रेष्ठिनं स्वास्तद्यथा श्रेष्ठैः स्वैर्भुङ्क्ते यथा वा श्रेष्ठिनं स्वा भुञ्जन्त एवमेवैष प्राज्ञ आत्मैतैरात्मभिर्भुङ्क्ते । यथा श्रेष्ठी स्वैरेवं वैतमात्मानमेत आत्मनोऽन्ववस्यन्ति यथा श्रेष्ठिनं स्वाः स यावद्ध वा इन्द्र एतमात्मानं न विजज्ञौ तावदेनमसुरा अभिबभूवुः स यदा विजज्ञावथ हत्वासुरान्विजित्य सर्वेषां भूतानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं पर्येति तथो एवैवं विद्वान्सर्वेषां भूतानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं पर्येति य एवं वेद य एवं वेद ॥ २०॥ इति चतुर्थोऽध्यायः ॥ ४॥ ॐ वाङ्मे मनसीति शान्तिः ॥ इति कौषीतकिब्राह्मणोपनिषत्समाप्ता ॥
Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I-1. Chitra Gargyayani, seeking to perform a sacrifice, chose Aruni (as his priest). He (Aruni) sent his son Svetaketu (bidding him to) officiate (as priest). When he (came and) sat, Gargyayani asked him: ‘Son of Gautama ! Is (transmigration) terminated in the world in which you will place me, or is there any abode in the world where you will place me ?’ He replied: I know this not. Well, let me ask (my) teacher. He (Svetaketu) went back to his father and said: ‘He (as above); asked me, how shall I answer ?’ He (the father) said: ‘I also do not know this. Let us pursue our Vedic studies in his residence and get what (information) others offer. Let us both go’. Then, with fuel, in hand he (Aruni) returned to Chitra Gargyayani and said, ‘Let me approach you as a disciple’. To him (Aruni) then, he said: ‘Worthy of sacred knowledge are you, Gautama, who approached me (as a pupil). Come, I shall make it known to you’. I-2. He said : ‘Whoever depart from this world, all get to the moon. In the earlier half (of the lunar month) it (the moon) flourishes on their vital breaths; in the later half, it causes them to be reproduced. The moon verily is the door of the heavenly world. Who so answers it (aright), him it sets free (to go further). (but) him who does not answer, having become rain, (it) rains down here. Here he becomes a worm or an insect or a fish, or a bird, or a lion, or a boar, or a snake or a tiger or a person or some other in this or that condition according to his deeds and knowledge. Him who has come thus, one asks: ‘Who are you ?’ He should reply: ‘O seasons, from the Resplendent (moon) the seed has been gathered as it was falling from the fifteen-fold (the half lunar month) from the home of the fathers. As such, put me in a man as an agent. With the man as an agent, in a mother infuse me. ‘I am born, being born forth as the twelfth or thirteenth succeeding month by means of twelve-fold or thirteen-fold father (the year). In the knowledge of that am I; for the knowledge of the opposite am I. So strive, O seasons, to make me immortal, by that truth, by that austerity, I am a season. I am of the season, Who are you ? ‘I am you’. He lets him go further. I-3. ‘Having entered upon this Path of the gods, he comes to the world of Fore, (then) the world of Air, (then) the world of Varuna, (then) the world of Aditya, (then) the world of Indra; (then) the world of Prajapati, (then) the world of Brahma. This world of Brahma has a lake of Ara, the moments of Yeshtihas the river Vijara, the three Ilya, the city Salajja, the abode Aparajita, the door-keepers Indra and Prajapati, the hall Vibhu, the throne Vichakshana, the couch Amitaujas, the beloved Manasi and her counterpart Chaksusi, who taking flowers verily weave the worlds, the mothers, the nurses, the nymphs and the rivers. To it comes he who knows this. To him Brahma (says), ‘Run ye. With my glory verily he has reached the river Viraja, the ageless. He verily will not grow old. I-4. ‘To him go five hundred Apsarases, hundred carrying garlands, hundred carrying ointments, hundred carrying aromatics, hundred with vestments, hundred with fruits. They adorn him with the ornaments of Brahma. Adorned with Brahma’s ornaments, a knower of Brahma goes unto Brahma. He comes to the lake Ara: he crosses it with his mind. On coming to it, those who know (only) the immediate (present) sink. He comes to the moments Yestihas these run away from him. He comes to the river Viraja. He crosses it with his mind alone. There he shakes off his good and evil deeds. His dear relations succeed to the good deeds, those not dear to the evil deeds. Then just as one driving a chariot looks at the wheel of the chariot, so he looks upon day and night; so upon good deeds and evil deeds and upon of pairs of opposites. Thus he, the knower of Brahman, devoid of good deeds, devoid of evil deeds, goes on to Brahman. I-5. He comes to the tree Ilya and the fragrance of Brahma enters into him. He comes to the city Salajja; the flavour of Brahma enters into him. He comes to the abode Aparajita; the might of Brahma enters him. He comes to the door-keepers Indra and Prajapati; they run away from him. He comes to the hall Vibhu; the glory of Brahma enters into him. He comes to the throne Vichaksana; the Brihad and the Rathantara samans are its two fore-feet; the ‘Syaita and Naudhasa, the two hind-feet; the Vairupa and the Vaichaja the two lengthwise pieces; the Sakvara and Raivata the two cross ones. It is Intelligence; for by intelligence one discerns. He comes to the couch Amitaujas (of unmeasured splendour); this is the vital breath. The past and the future are its two fore feet; prosperity and earth are the two hind-feet; the Bhadra and the Yajnayajniya (Samans) the two head-pieces. The Brihad and the Rathantara are the two lengthwise pieces. The verses and the chants and the cords are stretched lengthwise. The sacrificial formulas are the cross ones. Some stems are the spread; the Udgitha the bolster; prosperity the pillow. On it Brahma sits. He who knows thus ascends it with one foot only at first. Brahma asks him: Who are you ? To him he should answer: I am a season, of the seasons. From space as a womb I am produced as the semen for a wife, as the brilliance of the year, as the self of every single being. What you are that am I’. To him he says, ‘Who am I’. I-6. Self as Truth; it is the Self of all and is Brahman. He should say, ‘The Real’. ‘What is that, viz., the Real ?’ What is other than the gods (sense-organs) and the vital breaths, that is the sat (what is) As for the gods and the vital breaths, they are the tvam (the you). This is expressed by the word satyam. It is as extensive as all this. You are this world-all. Thus then he speaks to him. This very thing has been expressed by a Rig verse: Having Yajus as her belly, having the Saman as his head Having the Rik as his form imperishable. Is Brahman – thus is he to be known. The great seen consists on the Vedas. He says to him; ‘Wherewith does one acquire many masculine names ?’ He should answer: ‘With the vital breath’. ‘Wherewith does one acquire the feminine names?’ ‘With speech’. ‘Wherewith the neater ones ?’ With the mind’. ‘Wherewith the odours ?’ ‘With the smell’. ‘Wherewith the forms ?’ ‘With the eye’. ‘Wherewith the sounds ?’ ‘With the ears’. ‘Wherewith the taste of food ?’ ‘With the tongue’. ‘Wherewith actions ?’ ‘With two hands’. ‘Wherewith pleasure and pain ?’ ‘With the body’. ‘Wherewith bliss, delight and procreation ?’ ‘With the generative organ’. ‘Wherewith the going ?’ ‘With the two feet’. ‘Wherewith thoughts, what is to be understood and desires ?’ ‘With intelligence’, he should say. To him he says, ‘The waters, verily, indeed are my world. That is yours ? Whatever victory is Brahma’s, whatever attainment, that victory he wins, that attainment he attains, who knows this, who knows thus’. II-1. ‘Prana (the vital Breath) is Brahma, thus indeed Kausitaki used to say. Of this same vital Breath which is Brahma, verily mind is the messenger; the eye the protector; the ear the announcer; speech the encloser. He who verily knows mind as the messenger of this Vital Breath that is Brahma becomes the messenger. He who knows eye as the protector becomes possessed of a protector; he who knows the ear as the announcer becomes possessed of an announcer: he who knows speech as the encloser becomes possessed of an encloser. To this vital Breath as Brahma all these gods (i.e., mind, age, ear, speech) bring offerings unbegged. Likewise, indeed, to this vital Breath all beings bring offerings unbegged. The secret doctrine of him who knows this: One should not beg. It is as if, having begged of a village and not having received (anything), one should sit down saying, ‘I shall not eat (anything) that is given from here’. Those very ones who previously refused now invite him. This is the law for one who begs not. But those who invite him are the givers of food (saying) ‘Let us give it to you’. II-2. ‘The vital Breath is Brahma’. Thus indeed Paingya used to say. Of this vital Breath on Brahma behind the speech the eye is enclosed; behind the eye the ear is enclosed; behind the ear, the mind is enclosed; behind the mind the vital Breath is enclosed. To this same vital Breath as Brahma all these gods bring offering unbegged. Even so to this same vital Breath all beings living bring offering unbegged only. Of him who knows this the secret doctrine is: ‘One should not beg’. It is as if, having begged and not having received (anything), one should sit down saying ‘I shall not eat (anything) that is given from here’. Those very ones who previously refused now invite him. This is the law for one who begs not. But those who invite him are the givers of food (saying) ‘Let us give to you’. II-3. Now, next, the procuring of the highest treasure. If one should covet the highest treasure, either on the night of a full moon or on the night of a new moon or during the bright half of the moon under an auspicious constellation – at one of these periods – having built up a fire, having swept around, having shown the sacred grass, having sprinkled around, having bent the right knee, with a spoon or with a wooden bowl, or with a metal cup, he offers oblations of melted butter (with the words); The divinity named speech is a procurer. May it procure this thing for me from so and so. To it hail ! The divinity named vital Breath is a procurer. May it procure this thing for me from so and so. To it hail ! The divinity named eye is a procurer. May it procure this thing for me from so and so. To it hail ! The divinity named ear is a procurer. May it procure this thing for me from so and so. To it hail ! The divinity named mind is a procurer. May it procure this thing for me from so and so. To it hail ! The divinity named intelligence is a procurer. May it procure this thing for me from so and so. To it hail ! Then having inhaled the smell of the smoke, having rubbed his limbs over with the ointment of melted butter, silently he should go forth, declare his object or send a messenger. He obtains here indeed. II-4. Now next the longing to be realized with the divine powers. If one should desire to become beloved of a man or of a woman or of men or of women, at one of these same points of time, having built up a fire, he offers in exactly the same manner, oblations of melted butter, saying I ‘Your speech I sacrifice in me, you so and so; Hail ! Your vital Breath I sacrifice in me, you so and so; Hail ! Your eye I sacrifice in me, you so and so; Hail ! Your ear I sacrifice in me, you so and so; Hail ! Your mind I sacrifice in me, you so and so; Hail ! Your intelligence I sacrifice in me, you so and so; Hail ! Then having inhaled the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth and desire to approach and touch or he may simply stand and converse from windward. He becomes beloved indeed. The longing for him indeed. II-5. Now, next, self-restraint according to Pratardana or the Inner Agnihotra as they call it. Verily as long as a person is peaking, he is not able to breathe. Then he is sacrificing vital breath in speech. As long, verily, as a person is breathing, he is not able to speak. Then he is sacrificing speech in breath. These two are unending immortal oblations. Waking or sleeping, one is continuously, uninterruptedly making them. Now whatever other oblations there are, they have an end, for they consist of works. Knowing this very thing, verily, the ancients did not offer the Agnihotra sacrifice. II-6. Now, what is Brahman ! The Uktha (Recitation) is Brahman (sacred word) – Thus indeed was Sushkabhangara wont to say. One should meditate on it as the Rig (the hymn of praise); Unto him indeed all beings sing praise for his greatness. One should meditate on it as the Yajus (the sacrificial formula); Unto him indeed are all beings united for his greatness. One should meditate on it as the Saman (chant); Unto him indeed all beings bow down for his greatness. One should meditate on it as Sri (beauty). One should meditate on it as Yasas (glory); One should meditate on it as Tejas (splendour). As this (Uktha) is the most beautiful, the most glorious, the most splendid among the invocations of praise (Shastras), even so is he who knows this the most beautiful, the most glorious, the most splendid among all beings. So the Adhvaryu priest prepares this self which is related to the sacrifice and which consists of work. In it he weaves what consists of the Yajus. In what consists of the Yajus, the Hotir priest weaves what consists of the Rig. In what consists of the Rig the Udgatir priest weaves what consists of the Saman. This is the self of all the three-fold knowledge. And thus he who knows this becomes the self of Indra. II-7. The all-conquering Kausitaki indeed was wont to worship the rising sun, having performed the investiture with the sacred thread, having fetched water, having thrice sprinkled the water vessel saying, ‘ You are a deliverer; take my sin away’. In the same way he was (wont to worship the sun) when it was in the mind-heaven saying, ‘You are the high deliverer, take my sin away !’ In the same way he was (wont to worship the sun) when it was setting saying. ‘You are the full deliverer; take my sin fully away’. Whatever sin he committed by day or by night that it takes away. Likewise also he who knows this worships the sun in the same manner. Whatever sin one commits by day or by night it takes away fully. II-8. Now, month by month at the time of the new moon when it comes round one should, in the same way, worship the moon as it appears in the west or throw two blades of grass towards it saying: That heart of mind, of fair outlines Which in the sky in moon doth rest, I think I am knower of that, May I not weep for children’s ill. Indeed his children do not pre-decease him. Thus is it with one to whom a son has been born. Now in the case of one to whom a son has not been born. ‘Increase. May (vigour) enter thee. May milk and food gather in thee, may that which the Adityas gladden.’ Having muttered these three ‘me, verses, he says: Do not increase by our vital breath, by our offspring, by our cattle. He who hates us and him whom we hate, increase by his breath, by his offspring, by his cattle. I turn myself with Indra’s turn; I turn myself along with the turn of the sun’. Thus he turns himself towards the right arm. II-9. Thus on the night of the full moon one should worship in the same way the moon as it appears in the east saying: ‘You are the far shining King Soma, the five-mouthed, the Lord of creation. The Brahmana is one mouth of you. With that mouth you eat the Kings. With that mouth make me an eater of food. The King is one mouth of you. With that mouth you eat the people. With that mouth make me an eater of food. The hawk is one mouth of you. With that mouth you eat birds. With that mouth make me an eater of food. Fire is one mouth of you. With that mouth you eat this world. With that mouth make me an eater of food. In you is a fifth mouth. With that mouth you eat all beings. With that mouth make me an eater of food.’ II-10. Waste not away with our vital breath, our offspring, or cattle. He who hates us and him whom we hate – waste away with his vital breath, his offspring, his cattle. Thus I turn myself with the turn of the gods; I turn myself with the turn of the sun. Afterwards, he turns himself towards the right arm. Now, when about to lie down with a wife one should touch her heart and say: That which in thy heart, O fair one, is placed-within Prajapati. Therewith, O Queen of Immortality, may you not come on children’s ill. Her children do not then pre-decease her. II-11. Now, when one has been away, on returning, he should kiss his son’s head and say: From every limb of mine are you born. ‘From my heart are you born; O son, you are indeed myself. May you live a hundred autumns long ! So and so, he takes his name. ‘Become a stone ! Become an axe. Become unconquerable gold. A brilliance, son, indeed you are, so live a hundred autumns long !’ So and so, he takes his name. Then he embraces him saying, ‘Wherewith Prajapati embraced his creatures for their welfare, therewith I embrace you, so and so. Then he mutters in his right ear: ‘Confer on him, O Maghavan, O Onrusher’ and in his left (ear), ‘O Indra, grant most excellent possessions. Do not cut off (the line of our race). Be not afraid; live a hundred autumns of life. Son I kiss your head with your name’. Thrice he should kiss his head. ‘I make a lowing over you with a lowing of cows’. Thrice he should make a lowing over his head. II-12. Now, next, the dying around of the gods. This Brahman verily shines when the fire blazes; likewise it dies when it blazes not. Its brilliance goes to the sun; its vital breath to the wind. This Brahman verily shines when the sun is seen; likewise it dies when it is not seen. Its brilliance goes to the moon; its vital breath to the wind. This Brahman verily shines forth when the lightning flashes; likewise it dies when it flashes not. Its brilliance goes to the regions of space; its vital breath to the wind. All these divinities, verily, having entered into the wind, perish not when they die in the wind. There from, indeed, they come forth again. Thus with reference to the divinities. II-13. Now, with reference to the Self. This Brahman, verily, shines forth when one speaks with speech; likewise this dies when one speaks not. Its brilliance goes to the eye; its vital breath to the vital breath. This Brahman verily shines when one sees with the eye; likewise this dies when one sees not. Its brilliance goes to the ear; its vital breath to the vital breath. This Brahman verily shines when one hears with the ear; likewise this dies when one hears not. Its brilliance goes to the mind; is vital breath to the vital breath. This Brahman, verily, shines when one thinks with the mind; likewise it dies wen one thinks not. Its brilliance goes to the vital breath; its vital breath to the vital breath. All these divinities, verily, have entered into the vital breath perish not when they did in the vital breath. Therefrom, indeed, they come forth again. So, verily, indeed, if upon one who knows this, both the mountains, the southern and the northern, should roll themselves forth seeking to crush him, they would not crush him. But those who hate him and those whom he himself hates – all these die around him. II-14. Now, next, the assumption of superior excellence. All these divinities, verily, disputing among themselves in regard to self-superiority went forth from this body. Not breathing, it lay dry like a piece of wood. Then speech entered into it. It just lay speaking with speech. Then the eye entered into it; it just lay speaking with speech, seeing with the eye. Then the ear entered into it; it just lay speaking with speech, seeing with the eye, hearing with the ear. Then the mind entered into it; it just lay speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind. Then the vital breath entered into it and then, indeed, it at once arose. All these divinities, having verily recognised to superior excellence of the vital breath, having comprehended the vital breath alone as the self of intelligence, went forth from this body, all together. They having entered into the wind, having the nature of space went to the heavenly world. Likewise also indeed he who knows this, having recognised the superior excellence of the vital breath, having comprehended the vital breath alone as the self of intelligence, goes out of the body with all these. Having entered into the wind, having the nature of space, he goes to heaven. He goes there where these gods are. Having reached that, he who knows this becomes immortal as the gods are immortal. II-15. Now, next, the father-and-son ceremony or the transmission, as they call it. A father, about to depart, calls his son. Having strewn the house with new grass, having built up the fire, having placed near it a vessel of water with a jug, himself covered with a fresh garment the father remains lying. Having come, the son lies down on top touching organs with organs. Or (the father) may transmit to him seated face to face. Then he delivers over to him (thus): Father: My speech in you I would place. Son: I take your speech in me. Father: My breath in you I would place. Son: I take your breath in me. Father: My eye in you I would place. Son: I take your eye in me. Father: My ear in you I would place. Son: I take your ear in me. Father: My tastes of food in you I would place. Son: I take your tastes of food in me. Father: My deeds in you I would place. Son: I take your deeds in me. Father: My pleasure and pain in you I would place. Son: I take your pleasure and pain in me. Father: My bliss, delight, procreation in you I would place. Son: I take your bliss, delight and procreation in me. Father: My movement in you I would place. Son: I take your movement in me. Father: My mind in you I would place. Son: I take your mind in me. Father: My intelligence in you I would place. Son: I take your intelligence in me. If, however, he should be unable to speak much, let the father say summarily, ‘My vital breaths in you I would place’ and the son (reply) ‘You vital breaths I take in me’. Then turning to the right he goes towards the east. The father calls out after him: ‘My glory, sacred lusture and fame delight in you’. Then the other looks over his left shoulder. Having hid (his face) with his hand or having covered (it) with the edge of his garment, he says: ‘May you obtain heavenly worlds and all desires’. If the father should become well he should dwell under the lordship of his son; or, he should wander (as a mendicant). If, however, he should die let them perform obsequies as they should be performed. III-1. Pratardana, the son of Divodasa, by means of fighting and virility, verily reached the beloved abode of Indra. To him then Indra Said: Pratardana, choose a boon. Then said Pratardana: Do you yourself choose that boon for me which you deem most beneficent for man. To him then Indra said: A superior verily chooses not for an inferior. Do you yourself choose. ‘No boon verily then is it to me’ said Pratardana. But Indra did not depart from the truth, for Indra is truth. To him then Indra said: ‘Understand me only. This indeed I deem most beneficent to man, namely that one should understand me. I slew the three-headed Tvastir; I delivered the Arunmukhas, the ascetics, to the wolves. Transgressing many compacts I killed the people of Prahlada in the sky, the Paulomas in the atmosphere, the Kalakanjas on the earth. Of me, such as I was then, not a single hair was injured. So he knows me thus – by no deed whatever of his is his world injured, not by stealing, not by killing an embryo, not by the murder of his mother, not by the murder of his father. If he has done any evil, the dark colour departs not from his face. III-2. Then he (Indra) said: I am the Spirit of the vital breath, the intelligent Self. As such, worship me as life, as immortality. Life is the vital breath: the vital breath is life. For as long as the vital breath remains in the body so long is there life. For indeed with the vital breath one obtains immortality in this world; with intelligence, true conception. So he who worships me as life, as immortality, reaches the full term of life in this world; he obtains immortality and indestructibility in the heavenly world. Now, on this point some say: The vital breaths, verily, go into a unity: (otherwise) one would not be able at once to make known a name by speech, a form by the eye, a sound by ear, a thought by the mind. The vital breaths, as a unity, verily, cause to know all things here, one by one. All the vital breaths speak along with speech when it speaks. All the vital breaths see along with the eye when it sees. All the vital breaths hear along with the ear when it hears. All the vital breaths think along with the mind when it thinks. All the vital breaths breathe along with the breath when it breathes. ‘That is indeed so’, said Indra. There is however a superior excellence among the vital breaths. III-3. One lives with speech gone, for we see the dumb. One lives with eye gone, for we see the blind. One lives with ear gone, for we see the deaf. One lives with mind gone, for we see the childish. One lives with arms cut off; One lives with legs cut off; for thus we see. But now it is the vital breath, even the self of intelligence, that seizes hold of this body and raises it up. This, therefore, one should worship as the Uktha. This is the all-obtaining in the vital breath. As for the vital breath, verily, that is intelligence; as for the intelligence, verily that is vital breath. This is the view thereof, this is the understanding thereof. When a person is so asleep that he sees no dream whatever, then he becomes one with that vital breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. When he awakes, as from a blazing fire sparks would fly in all directions, even so from this self the vital breaths proceed to their respective stations; from the vital breaths, the gods (the senses); from the gods, the worlds. This same vital breath, the self of intelligence, seizes hold of the body and raises it up. This therefore one should worship as the Uktha. This is the all-obtaining in the vital breath. As for the vital breath, verily that is the Self as the intelligence; as for the intelligence, that is the vital breath. This is the proof of it, the understanding of it. When a weak person is about to die, comes to such weakness that he falls into a stupor, they say of him, ‘His thoughts have departed; he hears not; he speaks not with speech; he thinks not’. Thus he becomes one with the vital breath alone. Then, speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. When he departs from his body, he departs together with all these. When he awakens, as from a blazing fire sparks would fly in all directions, even so from this Self the vital breaths proceed to their respective stations; from the vital breaths the gods; from the gods the worlds. III-4. When he departs from the body, speech pours all names into him; by speech he obtains all names. Vital breath pours all odours into him; with breath he obtains all odours. The eye pours all forms into him; with the eye he obtains all forms. The ear pours all sounds into him; with the ear he obtains all sounds. The mind pours all thoughts into him. With the mind he obtains all thoughts. This is the all-obtaining in the vital breath. As for the vital breath, verily that is the intelligence. As for the intelligence, verily that is the vital breath; for, together, these two dwell in this body; together the two depart. Now, then, we will explain how all beings become one with this intelligence. III-5. Speech is one portion taken out of it. Name is its externally correlated object element. Breath is one portion taken out of it. Odour is its externally correlated object element. The eye is one portion taken out of it. Form is its externally correlated object element. The ear is one portion taken out of it. Sound is its externally correlated object element. The tongue is one portion taken out of it. Taste of food is its externally correlated object element. The two hands are one portion taken out of it. Work is their externally correlated object element. The body is one portion taken out of it. Pleasure and pain is its externally correlated object element. The generative organ is one portion taken out of it. Bliss, delight and procreation are its externally correlated object element. The two feet are one portion taken out of it. Goings are their externally correlated object element. The mind is one portion taken out of it. Thoughts and desires are its externally correlated object element. III-6. With speech, mounted on by intelligence, one obtains all names. With the vital breath, mounted on by intelligence, one obtains all odours. With the eye, mounted on by intelligence, one obtains all forms. With the ear, mounted on by intelligence, one obtains all sounds. With the tongue, mounted on by intelligence, one obtains all tastes. With the hands, mounted on by intelligence, one obtains all works. With the body, mounted on by intelligence, one obtains pleasure and pain. With the generative organ, mounted on by intelligence, one obtains bliss, delight and procreation. With the feet, mounted on by intelligence, one obtains all goings. With the mind, mounted on by intelligence, one obtains all thoughts, what is to be understood by thought and desire. III-7. For verily without intelligence speech would not make any name whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise that name’. For verily without intelligence breath would not make any odour whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise that odour’. For verily without intelligence the eye would not make any form whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise that form’. For verily without intelligence the ear would not make any sound whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise the sound’. For verily without intelligence the tongue would not make any taste of food whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise that taste of food’. For verily without intelligence the two hands would not make any action whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise that action’. For verily without intelligence the body would not make known any pleasure or pain whatsoever. ‘My mind was elsewhere’ one says, ‘I did not cognise that pleasure and pain’. For verily without intelligence the generative organ would not make known any bliss, delight and procreation whatsoever. ‘My mind was elsewhere’ one says, ‘I did not cognise that bliss, delight and procreation’. For verily without intelligence the two feet would not make known any going whatsoever. ‘My mind was elsewhere’ one says, ‘I did not cognise that going’. For verily without intelligence no thought whatever would be effected, nothing cognisable would be cognized. III-8. One has to win the pure knowledge of the unity of Brahman and Atman. Speech is not what one should seek to know; one should know the speaker. Smell is not what one should seek to know; one should know the smeller. Form is not what one should seek to know; one should know the seer. Sound is not what one should seek to know; one should know the hearer. Taste of food is not what one should seek to know; one should know the knower of the taste of food. Deed is not what one should seek to know; one should know the doer. Pleasure and pain are not what one should seek to know; one should know the discerner of pleasure and pain. Bliss, delight and procreation are not what one should seek to know; one should know the discerner of bliss, delight and procreation. Going is not what one should seek to know; one should know the goer. Mind is not what one should seek to know; one should know the thinker. These ten essential elements, verily, are with reference to intelligence. These ten intelligential elements are with reference to existence. Verily if there were no elements of existence, there would be no elements of intelligence. Verily if there were no elements of intelligence, there would be no elements of existence. Truly from either alone, no form whatever would be possible. And this (the Self of intelligence) is not diverse. But as of a chariot, the felly is fixed on the spokes and the spokes are fixed on the hub, even so these elements of existence are fixed on the elements of intelligence; the elements of intelligence are fixed on the vital breath. This vital breath, truly, is the Self of intelligence: (it is) bliss, ageless, immortal. He does not become greater with good action nor indeed lesser with bad action. This one truly indeed causes him whom he wishes to lead up from this world to perform good action. This one also indeed causes him whom he wishes to lead downwards to perform bad action. He is the protector of the world; he is the sovereign of the world; he is the Lord of all. ‘He is myself’ – this one should know. ‘He is my Self’ – This one should know. IV-1. Now then verily there was Gargya Balaki, a famed Vedic scholar. He dwelt among the Ushinaras, the Satvans and the Matsyas, among the Kurus and the Panchalas, among the Kashis and the Videhas. Having come to Ajatasatru of Kashi, he said, ‘Let me declare Brahman to you’. To him then Ajatasatru said: ‘A thousand (cows) we give to you’. At such a word as this, verily indeed people would run together, crying ‘A Janaka ! A Janaka !’ IV-2. In the sun the great, in the moon the food, in the lightning truth, in thunder sound, in wind Indra Vaikuntha, in space the plenum, in fire the Vanquisher, in water brilliance – thus with reference to the divinities. Now, with reference to the self; in the mirror the reflection; in the shadow the double, in the echo life, in sound death, in sleep Yama (the Lord of Death), in the body Prajapati, in the right eye speech, in the left eye truth. IV-3. Then said Balaki: Him who is this person in the sun, on him I indeed meditate. To him Ajatasatru said: Make me not to converse on him ! As the great, the white-robed, the Supreme, the head of all beings – thus verily do I meditate on him. He who meditates on him thus becomes indeed the supreme, the head of all beings. IV-4. Then said Balaki: ‘him who is the person in the moon, on him indeed do I meditate’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him asking Soma, as the self of food. He who meditates on him thus becomes indeed the self of food. IV-5. Then said Balaki: ‘I meditate on the person, indeed, who is the person in the lightning’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of truth. He who meditates on him thus becomes indeed the self of truth (of brilliance). IV-6. Then said Balaki: I meditate on the person in the Thunder’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of sound. He who meditates on him thus becomes indeed the self of sound. IV-7. Then said Balaki: I meditate on the person in wind’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as Indra Vaikuntha or as the unconquered army. He who meditates on him thus becomes indeed the triumphant, the unconquerable, a conqueror of adversaries. IV-8. Then said Balaki: I meditate on the person in space’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the full moon-active Brahman. He who meditates on him thus becomes filled with offspring, cattle, fame, the radiance of sanctity and the heavenly world, he reaches the full term of life. IV-9. Then said Balaki: I meditate on the person in fire’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the Vanquisher. He who meditates on him thus become verily a vanquisher of others. IV-10. Then said Balaki: I meditate on the person in water’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the Self of Brilliance of name. Thus with reference to the divinities.. IV-11. Now, with reference to self. Then said Balaki: I meditate indeed on the person in the mirror’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as (the reflected) likeness. He, then, who meditates on him thus, a very likeness of him is born in his offspring, not an unlikeness. IV-12. Then said Balaki: I meditate indeed on the person in the shadow’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as the inseparable Double. He, then, who meditates on him thus obtains from his second and becomes possessed of his double. IV-13. Then said Balaki: I meditate indeed on the person in the echo’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as life. He, then, who meditates on him thus passes not into unconsciousness before his time. IV-14. Then said Balaki: I meditate indeed on the person in sound’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as Death. He, then, who meditates on him thus does not die before his time. IV-15. Then said Balaki: I meditate indeed on the person who, while asleep, moves about in dream’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as King Yama ! He, then, who meditates on him thus, to his supremacy everything here is subdued. IV-16. Then said Balaki: I meditate on the person who is in this body’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as Prajapati. He then who meditates on him thus is augmented with offspring, cattle, fame, the lustre of sanctity, the heavenly world; he reaches the full term of life. IV-17. Then said Balaki: I meditate on the person in the right eye’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of speech, the self of fire, the self of light. He then who meditates on him thus becomes the self of all these. IV-18. Then said Balaki: I meditate on the person in the left eye’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of truth, the self of lightning, the self of brightness. He then who meditates on him thus becomes the self of all these. IV-19. Thereupon Balaki was silent. To him then Ajatasatru said: So much only Balaki ? ‘So much only’ replied Balaki. To him, then, Ajatasatru said: In vain, indeed, did you make to converse saying ‘Let me declare Brahman to you’. He, indeed. Balaki, who is the maker of these persons, of whom verily this is the work, he alone is to be known. Thereupon Balaki, fuel in hand, approached saying, ‘Receive me as a pupil’. To him then Ajatasatru said: ‘This I deem a form (of conduct) contrary to nature that a Kshatriya should receive a Brahmana as pupil. (But come). I shall make you understand’. Then taking him by the hand, he went forth. The two then came upon a person asleep. The Ajatasatru called him (saying) ‘O Great, White-robed King, Soma !’ But he just lay silent. Then he pushed him with a stick. He got up at once. To him then Ajatasatru said: Where in this case, O Balaki, has this person lain ? What has become of him here ? Whence has he returned here ? Thereupon Balaki understood not. To him then Ajatasatru said: Where in this case, O Balaki has this person lain, what has become of him here, whence he has returned here as I asked is the arteries of a person (of the heart) called Hita (the beneficent). From the heart they spread forth to the pericardium. Now they are as minute as a hair divided a thousand-fold. They consist of a minute essence, reddish-brown, white, black, yellow and red. In these one remains while asleep; he sees no dream whatsoever. IV-20. Then he becomes unitary in this vital breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. When he awakes, as from a blazing fire sparks proceed in all directions, even so from this Self the vital breaths proceed to their respective stations; from the vital breaths, the gods (the sense faculties); from the sense faculties the worlds. This very vital breath, even this Self of intelligence, has entered this bodily self up to the hair and the fingernail. Just as a razor might be hidden in a razor-case or as fire in the fireplace, even so this self of intelligence has entered this bodily self upto the very hairs and nails. On that self these other selves depend as upon a chief his own (men) or as his own (men) are of service to a chief, even so these other selves are of service to that self of (intelligence). Verily as long as Indra did not understand this Self, so long the Asuras overcame him. When he understood this, striking down and conquering the Asuras, he attained pre-eminence among all gods and all beings, sovereignty and overlordship. Likewise also he who knows this, striking off all evils, attains pre-eminence, sovereignty and overlordship over all beings – he who knows this, yea, he who knows this. Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Kaushitaki-Brahmana Upanishad, as contained in the Rig-Veda
śrīmatkauṣītakīvidyāvedyaprajñāparākṣaram । pratiyogivinirmuktabrahmamātraṃ vicintaye ॥ oṃ vāṅme manasi pratiṣṭhitā । mano me vāci pratiṣṭhitam । āvirāvīrma edhi । vedasya mā āṇīsthaḥ । śrutaṃ me mā prahāsīḥ । anenādhītenāhorātrānsandadhāmi । ṛtaṃ vadiṣyāmi । satyaṃ vadiṣyāmi । tanmāmavatu । tadvaktāramavatu । avatu māmavatu vaktāram ॥ citro ha vai gārgyāyaṇiryakṣamāṇa āruṇiṃ vavre sa ha putraṃ śvetaketuṃ prajighāya yājayeti taṃ hāsīnaṃ papraccha gautamasya putrāste saṃvṛtaṃ loke yasminmādhāsyasyanyamaho baddhvā tasya loke dhāsyasīti sa hovāca nāhametadveda hantācāryaṃ pracchānīti sa ha pitaramāsādya papracchetīti mā prākṣītkathaṃ pratibravāṇīti sa hovācāhamapyetanna veda sadasyeva vayaṃ svādhyāyamadhītya harāmahe yannaḥ pare dadatyehyubhau gamiṣyāva iti ॥ sa ha samitpāṇiścitraṃ gārgyāyaṇiṃ praticakrama upāyānīti taṃ hovāca brahmārhosi gautama yo māmupāgā ehi tvā jñapayiṣyāmīti ॥ 1॥ sa hovāca ye vaike cāsmāllokātprayanti candramasameva te sarve gacchanti teṣāṃ prāṇaiḥ pūrvapakṣa āpyāyate'thāparapakṣe na prajanayatyetadvai svargasya lokasya dvāraṃ yaścandramāstaṃ yatpratyāha tamatisṛjate ya enaṃ pratyāha tamiha vṛṣṭirbhūtvā varṣati sa iha kīṭo vā pataṅgo vā śakunirvā śārdūlo vā siṃho vā matsyo vā paraśvā vā puruṣo vānyo vaiteṣu sthāneṣu pratyājāyate yathākarmaṃ yathāvidyaṃ tamāgataṃ pṛcchati ko'sīti taṃ pratibrūyādvicakṣaṇādṛtavo reta ābhṛtaṃ pañcadaśātprasūtātpitryāvatastanmā puṃsi kartaryerayadhvaṃ puṃsā kartrā mātari māsiṣiktaḥ sa jāyamāna upajāyamāno dvādaśatrayodaśa upamāso dvādaśatrayodaśena pitrā santadvidehaṃ pratitadvidehaṃ tanma ṛtavo martyava ārabhadhvaṃ tena satyena tapasarturasmyārtavo'smi ko'si tvamasmīti tamatisṛjate ॥ 2॥ sa etaṃ devayānaṃ panthānamāsādyāgnilokamāgacchati sa vāyulokaṃ sa varuṇalokaṃ sa ādityalokaṃ sa indralokaṃ sa prajāpatilokaṃ sa brahmalokaṃ tasya ha vā etasya brahmalokasyārohṛdo muhūrtā yeṣṭihā virajā nadī tilyo vṛkṣaḥ sāyujyaṃ saṃsthānamaparājitamāyatanamindraprajāpatī dvāragopau vibhuṃ pramitaṃ vicakṣaṇāsandhyamitaujāḥ prayaṅkaḥ priyā ca mānasī pratirūpā ca cākṣuṣī puṣpāṇyādāyāvayatau vai ca jagatyambāścāmbāvayavāścāpsarasoṃ'bayānadyastamitthaṃvida a gacchati taṃ brahmāhābhidhāvata mama yaśasā virajāṃ vāyaṃ nadīṃ prāpannavānayaṃ jigīṣyatīti ॥ 3॥ taṃ pañcaśatānyapsarasāṃ pratidhāvanti śataṃ mālāhastāḥ śatamāñjanahastāḥ śataṃ cūrṇahastāḥ śataṃ vāsohastāḥ śataṃ kaṇāhastāstaṃ brahmālaṅkāreṇālaṅkurvanti sa brahmālaṅkāreṇālaṅkṛto brahma vidvān brahmaivābhipraiti sa āgacchatyāraṃ hṛdaṃ tanmanasātyeti tamṛtvā saṃprativido majjanti sa āgacchati muhūrtānyeṣṭihāṃste'smādapadravanti sa āgacchati virajāṃ nadīṃ tāṃ manasaivātyeti tatsukṛtaduṣkṛte dhūnute tasya priyā jñātayaḥ sukṛtamupayantyapriyā duṣkṛtaṃ tadyathā rathena dhāvayanrathacakre paryavekṣata evamahorātre paryavekṣata evaṃ sukṛtaduṣkṛte sarvāṇi ca dvandvāni sa eṣa visukṛto viduṣkṛto brahma vidvānbrahmaivābhipraiti ॥4॥ sa āgacchati tilyaṃ vṛkṣaṃ taṃ brahmagandhaḥ praviśati sa āgacchati sāyujyaṃ saṃsthānaṃ taṃ brahma sa praviśati āgacchatyaparājitamāyatanaṃ taṃ brahmatejaḥ praviśati sa āgacchatīndraprajāpatī dvāragopau tāvasmādapadravataḥ sa āgacchati vibhupramitaṃ taṃ brahmayaśaḥ praviśati sa āgacchati vicakṣaṇāmāsandīṃ bṛhadrathantare sāmanī pūrvau pādau dhyaita naudhase cāparau pādau vairūpavairāje śākvararaivate tiraścī sā prajñā prajñayā hi vipaśyati sa āgacchatyamitaujasaṃ paryaṅkaṃ sa prāṇastasya bhūtaṃ ca bhaviṣyacca pūrvau pādau śrīścerā cāparau bṛhadrathantare anūcye bhadrayajñāyajñīye śīrṣaṇyamṛcaśca sāmāni ca prācīnātānaṃ yajūṃṣi tiraścīnāni somāṃśava upastaraṇamudgītha upaśrīḥ śrīrupabarhaṇaṃ tasminbrahmāste tamitthaṃvitpādenaivāgra ārohati taṃ brahmāha ko'sīti taṃ pratibrūyāt ॥ 5॥ ṛturasmyārtavo'smyākāśādyoneḥ sambhūto bhāryāyai retaḥ saṃvatsarasya tejobhūtasya bhūtasyātmabhūtasya tvamātmāsi yastvamasi sohamasmīti tamāha ko'hamasmīti satyamiti brūyātkiṃ tadyatsatyamiti yadanyaddevebhyaśca prāṇebhyaśca tatsadatha yaddevācca prāṇāśca tadyaṃ tadetayā vācābhivyāhriyate satyamityetāvadidaṃ sarvamidaṃ sarvamasītyevainaṃ tadāha tadetacchlokenāpyuktam ॥ 6॥ yajūdaraḥ sāmaśirā asāvṛṅmūrtiravyayaḥ । sa brahmeti hi vijñeya ṛṣirbrahmamayo mahāniti ॥ tamāha kena pauṃsrāni nāmānyāpnotīti prāṇeneti brūyātkena strīnāmānīti vāceti kena napuṃsakanāmānīti manaseti kena gandhāniti ghrāṇeneti brūyātkena rūpāṇīti cakṣuṣeti kena śabdāniti śrotreṇeti kenānnarasāniti jihvayeti kena karmāṇīti hastābhyāmiti kena sukhaduḥkhe iti śarīreṇeti kenānandaṃ ratiṃ prajāpatimityupastheneti kenetyā iti pādābhyāmiti kena dhiyo vijñātavyaṃ kāmāniti prajñayeti prabrūyāttamahāpo vai khalu me hyasāvayaṃ te loka iti sā yā brahmaṇi citiryā vyaṣṭistāṃ citiṃ jayati tāṃ vyaṣṭiṃ vyaśnute ya evaṃ veda ya evaṃ veda ॥ 7॥ prathamo'dhyāyaḥ ॥ 1॥ prāṇo brahmeti ha smāha kauṣītakistasya ha vā etasya prāṇasya brahmaṇo mano dūtaṃ vākpariveṣṭrī cakṣurgātraṃ śrotraṃ saṃśrāvayitṛ yo ha vā etasya prāṇasya brahmaṇo mano dūtaṃ veda dūtavānbhavati yo vācaṃ pariveṣṭrīṃ pariveṣṭrīmānbhavati tasmai vā etasmai prāṇāya brahmaṇa etāḥ sarvā devatā ayācamānā baliṃ haranti tatho evāsmai sarvāṇi bhūtānyayācamānāyaiva baliṃ haranti ya evaṃ veda tasyopaniṣanna yācediti tadyathā grāmaṃ bhikṣitvā labdhopaviśennāhagato dattamaśnīyāmiti ya evainaṃ purastātpratyācakṣīraṃsta evainamupamantrayante dadāma ta ityeṣa dharmo yācato bhavatyanantarastevainamupamantrayante dadāma ta iti ॥ 1॥ athāta ekadhanāvarodhanaṃ yadekadhanamabhidhyāyātpaurṇamāsyāṃ vāmāvāsyāṃ vā śuddhapakṣe vā puṇye nakṣatre'gnimupasamādhāya parisamuhya paristīrya paryukṣa pūrvadakṣiṇaṃ jānvācya sruveṇa vā camasena vā kaṃsena vaitā ājyāhutīrjuhoti vāṅnāmadevatāvarodhinī sā me'muṣmādidamavarunddhāṃ tasyai svāhā cakṣurnāma devatāvarodhinī sā me'muṣmādidamavarunddhāṃ tasyai svāhā śrotraṃ nāma devatāvarodhinī sā me'muṣmādidamavarunddhāṃ tasyai svāhā mano nāma devatāvarodhinī sā me'muṣmādidamavarunddhāṃ tasyai svāhaityatha dhūmagandhaṃ prajighāyājyalepenāṅgānyanuvimṛjya vācaṃyamo'bhipravṛjyārthaṃ bravīta dūtaṃ vā prahiṇuyāllabhate haiva ॥ 3॥ athāto daivasmaro yasya priyo bubhūṣeyasyai vā eṣāṃ vaiteṣamevaitasminparvaṇyagnimupasamādhāyaitayaivāvṛtaitā juhomyasau svāhā cakṣuste mayi juhomyasau svāhā prajñānaṃ te mayi juhomyasau svāhetyatha dhūmagandhaṃ prajighāyājyalepenāṅgānyanuvimṛjya vācaṃyamo'bhipravṛjya saṃsparśaṃ jigamiṣedapi vātādvā saṃbhāṣamāṇastiṣṭhetpriyo haiva bhavati smaranti haivāsya ॥ 4॥ athātaḥ sāyamannaṃ prātardanamamtaramagnihotramityācakṣate yāvadvai puruṣo bhāsate na tāvatprāṇituṃ śaknoti prāṇaṃ tadā vāci juhoti yāvadvai puruṣaḥ prāṇiti na tāvadbhāṣituṃ śaknoti vācaṃ tadā prāṇe juhotyete'nante'mṛtāhutirjāgracca svapaṃśca santatamavacchinnaṃ juhotyatha yā anyā āhutayo'ntavatyastāḥ karmamayyobhavantyetaddha vai pūrve vidvāṃso'gnihotraṃ juhavāṃcakruḥ॥ 5॥ ukthaṃ brahmeti ha smāha śuṣkabhṛṅgarastadṛgityupāsīta sarvāṇi hāsmai bhūtāni śraiṣṭhyāyābhyarcyante tadyajurityupāsīta sarvāṇi hāsmai bhūtāni śraiṣṭhyāya yujyante tatsāmetyupāsīta sarvāṇi hāsmai bhūtāni śraiṣṭhyāya sannamante tacchrītyupāsīta tadyaśa ityupāsīta tatteja ityupāsīta tadyathaitacchā strāṇā।m śrīmattamaṃ yaśasvitamaṃ tejasvitamaṃ bhavati tatho evaivaṃ vidvānsarveṣāṃ bhūtānāṃ śrīmattamo yaśasvitamastejasvitamo bhavati tametamaiṣṭakaṃ karmamayamātmānamadhvaryuḥ saṃskaroti tasminyajurbhayaṃ pravayati yajurmayaṃ ṛṅmayaṃ hotā ṛṅmayaṃ sāmamayamudgātā sa eṣa sarvasyai trayīvidyāyā ātmaiṣa uta evāsyātyaitadātmā bhavati evaṃ veda ॥ 6॥ athātaḥ sarvajitaḥ kauṣītakesrīṇyupāsanāni bhavanti yajñopavītaṃ kṛtvāpa ācamya trirudapātraṃ prasicyodyantamādityamupatiṣṭheta vargo'si pāpmānaṃ me vṛṅdhītyetayaivāvṛtā madhye santamudvargo'si pāpmānaṃ ma uddhṛṅdhītyetayaivāvṛtāste yantaṃ saṃvargo'si pāpmānaṃ me saṃvṛṅdhīti yadahorātrābhyāṃ pāpaṃ karoti santaddhṛṅkte ॥ 7॥ atha māsi māsyamāvāsyāyāṃ paścāccandramasaṃ dṛśyamānamupatiṣṭhetaivāvṛtā haritatṛṇābhyāmatha vāk pratyasyati yatte susīmaṃ hṛdayamadhicandramasi śritam ॥ tenāmṛtatvasyeśānaṃ māhaṃ pautramaghaṃ rudamiti na hāsmātpūrvāḥ prajāḥ prayantīti na jātaputrasyāthājātaputrasyāha ॥ āpyāsva sametu te sante payāṃsi samuyantu vājā yamādityā aṃśumāpyāyayantītyetāstisra ṛco japitvā nāsmākaṃ prāṇena prajayā paśubhirāpyasveti daivīmāvṛtamāvarta ādityasyāvṛtamanvāvartayati dakṣiṇaṃ bāhumanvāvartate ॥ 8॥ atha paurṇamāsyāṃ purastāccandramasaṃ dṛśyamānamupatiṣṭhetaitayaivāvṛtā somo rājāsi vicakṣaṇaḥ pañcamukho'si prajāpatirbrāhmaṇasta ekaṃ mukhaṃ tena mukhena rājño'tsi tena mukhena māmannādaṃ kuru ॥ rājā ta ekaṃ mukhaṃ tena mukhena viśotsi tenaiva mukhena māmannādaṃ kuru ॥ śyenasta ekaṃ mukhaṃ tena mukhena pakṣiṇo'tsi tena mukhena māmannādaṃ kuru ॥ agnista ekaṃ mukhaṃ tena mukhenemaṃ lokamatsi tena mukhena māmannādaṃ kuru ॥ sarvāṇi bhūtānītyeva pañcamaṃ mukhaṃ tena mukhena sarvāṇi bhūtānyatsi tena mukhena māmannādaṃ kuru ॥ māsmākaṃ prāṇena prajayā paśubhiravakṣeṣṭhā yo'smādveṣṭi yaṃ ca vayaṃ dviṣmastasya prāṇena prajayā paśubhiravakṣīyasveti sthitirdaivīmāavṛtamāvarta ādityasyāvṛtamanvāvartanta iti dakṣiṇaṃ bāhumanvāvartate ॥ 9॥ atha saṃveśyanjāyāyai hṛdayamabhimṛśet ॥ yatte susīme hṛdaye hitamantaḥ prajāpatau ॥ manye'haṃ māṃ tadvidvāṃsaṃ māhaṃ pautramaghaṃ rudamiti na hāsmatpūrvāḥ prajāḥ praiti ॥ 10॥ atha proṣyānputrasya mūrdhānamabhimṛśati ॥ aṅgādaṅgātsaṃbhavasi hṛdayādadhijāyase । ātmā vai putranāmāsi sa jīva śaradaḥ śatam ॥ asāviti nāmāsya gṛhṇāti । aśmā bhava paraśurbhava hiraṇyamastṛtaṃ bhava । tejo vai putranāmāsi sa jīva śaradaḥ śatam ॥ asāviti nāmāsi gṛhṇāti। yena prajāpatiḥ prajāḥ paryagṛhṇītāriṣṭyai tena tvā parigṛhṇāmyasāvityathāsya dakṣiṇe karṇe japati ॥ asme prayandhi maghavannṛjīṣinnitīndraśreṣṭhāni draviṇāni dhehīti mācchettā mā vyathiṣṭhāḥ śataṃ śarada āyuṣo jīva putra । te nāmnā mūrdhānamabhijighrāmyasāviti trirasya mūrdhānamabhijighredgavā tvā hiṅkāreṇābhihiṅkaromīti trirasya mūrdhānamabhihiṅkuryāt ॥ 11॥ athāto daivaḥ parimara etadvai brahma dīpyate yadagnirjvalatyathaitanmriyate yanna jvalati tasyādityameva tejo gacchati vāyuṃ prāṇa etadvai brahma dīpyate yathādityo dṛśyate'thaitanmriyate yanna dṛśyate tasya candramasameva tejo gacchati vāyuṃ prāṇa etadvai brahma dīpyate yaccandramā dṛśyate'thaitanmriyate yanna dṛśyate tasya vidyutameva tejo gacchati vāyuṃ prāṇa etadvai brahma dīpyate yadvidyudvidyotate'thaitanmriyate yanna vidyotate tasya vāyumeva tejo gacchati vāyuṃ prāṇastā vā etāḥ sarvā devatā vāyumeva praviśya vāyau sṛptā na mūrcchante tasmādeva punarudīrata ityadhidaivatamathādhyātmam ॥ 12॥ etadvai brahma dīpyate yadvācā vadatyathaitanmriyate yanna valati tasya cakṣureva tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yaccakṣuṣā paśyatyathaitanmriyate yanna paśyati tasya śrotrameva tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yacchotreṇa śṛṇotyathaitanmriyate yanna śṛṇoti tasya mana eva tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yanmanasā dhyāyatyathaitanmriyate yanna dhyāyati tasya prāṇameva tejo gacchati prāṇaṃ prāṇastā vā etāḥ sarvā devatāḥ prāṇameva praviśya prāṇe sṛptā na mūrchante tasmāddhaiva punarudīrate tadyadiha vā evaṃvidvāṃsa ubhau parvatāvabhipravarteyātāṃ tustūrṣamāṇo dakṣiṇaścottaraśca na haivainaṃ stṛṇvīyātāmatha ya enaṃ dviṣanti yāṃśca svayaṃ dveṣṭi ta evaṃ sarve parito mriyante ॥ 13॥ athāto niḥśreyasādānaṃ etā ha vai devatā ahaṃ śreyase vivadamānā asmāccharīrāduccakramustaddārubhūtaṃ śiṣyethaitadvākpraviveśa tadvācā vadacchiṣya evāthaitaccakṣuḥ praviveśa tadvācā vadaccakṣuṣā paśyacchiṣya evāthaitacchrotraṃ praviveśa tadvācā vadaccakṣuṣā paśyacchrotreṇa śṛṇvanmanasā dhyāyacchiṣya evāthaitatprāṇaḥ praviveśa tattata eva samuttasthau taddevāḥ prāṇe niḥśreyasaṃ vicintya prāṇameva prajñātmānamabhisaṃstūya sahaitaiḥ sarvairasmāllokāduccakramuste vāyupratiṣṭhākāśātmānaḥ svaryayustaho evaivaṃvidvānsarveṣāṃ bhūtānāṃ prāṇameva prajñātmānamabhisaṃstūya sahaitaiḥ sarvairasmāccharīrādutkrāmati sa vāyupratiṣṭhākāśātmā na svareti tadbhavati yatraitaddevāstatprāpya tadamṛto bhavati yadamṛtā devāḥ ॥ 14॥ athātaḥ pitāputrīyaṃ saṃpradānamiti cācakṣate pitā putraṃ praṣyāhvayati navaistṛṇairagāraṃ saṃstīryāgnimupasamādhāyodakumbhaṃ sapātramupanidhāyāhatena vāsasā sampracchannaḥ śyeta etya putra upariṣṭadabhinipadyata indriyairasyendriyāṇi saṃspṛśyāpi vāsyābhimukhata evāsītāthāsmai saṃprayacchati vācaṃ me tvayi dadhānīti pitā vācaṃ te mayi dadha iti putraḥ prāṇaṃ me tvayi dadhānīti pitā prāṇaṃ te mayi dadha iti putraścakṣurme tvayi dadhānīti pitā cakṣuste mayi dadha iti putraḥ śrotraṃ me tvayi dadhānīti pitā śrotraṃ te mayi dadha iti putro mano me tvayi dadhānīti pitā manaste mayi dadha iti putro'nnarasānme tvayi dadhānīti pitānnarasāṃste mayi dadha iti putraḥ karmāṇi me tvayi dadhānīti pitā karmāṇi te mayi dadha iti putraḥ sukhaduḥkhe me tvayi dadhānīti pitā sukhaduḥkhe te mayi dadha iti putra ānandaṃ ratiṃ prajāiṃ me tvayi dadhānīti pitā ānandaṃ ratiṃ prajātiṃ te mayi dadha iti putra ityāṃ me tvayi dadhānīti pitā ityāṃ te mayi dadha iti putro dhiyo vijñātavyaṃ kāmānme tvayi dadhānīti piutā dhiyo vijñātavyaṃ kāmāṃste mayi dadha iti putro'tha dakṣiṇāvṛdupaniṣkrāmati taṃ pitānumantrayate yaśo brahmavarcasamannādyaṃ kīrtistvā juṣatāmityathetaraḥ savyamaṃsamanvavekṣate pāṇi nāntardhāya vasanāntena vā pracchadya svargāllokānkāmānavāpnuhīti sa yadyagadaḥ syātputrasyaiśvarye pitā vasetparivā vrajedyayurvai preyādyadevainaṃ samāpayati tathā samāpayitavyo bhavati tathā samāpayitavyo bhavati ॥ 15॥ iti dvitīyo'dhyāyaḥ ॥ 2॥ pratardano ha vai daivodāsirindrasya priyaṃ dhāmopajagāma yuddhena pauruṣeṇa ca taṃ hendra uvāca pratardana varaṃ te dadānīti sa hovāca pratardanastvameva vṛṇīśva yaṃ tvaṃ manuṣyāya hitatamaṃ manyasa iti taṃ hendra uvāca na vai varaṃ parasmai vṛṇīte tvameva vṛṇīśvetyavaro vaitarhi kila ma iti hovāca pratardano'tho khalvindraḥ satyādeva neyāya satyaṃ hīndraḥ sa hovāca māmeva vijānīhyetadevāhaṃ manuṣyāya hitatamaṃ manye yanmāṃ vijānīyāṃ triśīrṣāṇaṃ tvāṣṭramahanamavāṅmukhānyatīnsālāvṛkebhyaḥ prāyacchaṃ bahvīḥ sandhā atikramya divi prahlādīnatṛṇamahamantarikṣe paulomānpṛthivyāṃ kālakāśyāṃstasya me tatra na loma ca nāmīyate sa yo māṃ vijānīyānnāsya kena ca karmaṇā loko mīyate na mātṛvadhena na pitṛvadhena na steyena na bhrūṇahatyayā nāsya pāpaṃ ca na cakṛṣo mukhānnīlaṃ vettīti ॥ 1॥ sa hovāca prāṇo'smi prajñātmā taṃ māmāyuramṛtamityupāsvāyuḥ prāṇaḥ prāṇo vā āyuḥ prāṇa uvācāmṛtaṃ yāvaddhyasmi' ncharīre prāṇo vasati tāvadāyuḥ prāṇena hyevāmuṣmiṃlloke'mṛtatvamāpnoti prajñayā satyasaṅkalpaṃ sa yo ma āyuramṛtamityupāste sarvamāyurasmiṃlloka evāpnotyamṛtatvamakṣitiṃ svarge loke taddhaika āhurekabhūyaṃ vai prāṇā gacchantīti na hi kaścana śaknuyātsakṛdvācā nāma prajñāpayituṃ cakṣuṣā rūpaṃ śrotreṇa śabdaṃ manasā dhyānamityekabhūyaṃ vai prāṇā bhūtvā ekaikaṃ sarvāṇyevaitāni prajñāpayanti vācaṃ vadatīṃ sarve prāṇā anuvadanti cakṣuḥ paśyatsarve prāṇā anupaśyanti śrotraṃ śṛṇvatsarve prāṇā anuśṛṇvanti mano dhyāyatsarve prāṇā anudhyāyanti prāṇaṃ prāṇantaṃ sarve prāṇā anuprāṇantītyevamuhaivaitaditi hendra uvācāstītyeva prāṇānāṃ niḥśreyasādānamiti ॥ 2॥ jīvati vāgapeto mūkānvipaśyāmo jīvati cakṣurapeto'ndhānvipaśyāmo jīvati śrotrāpeto badhirānvipaśyāmo jīvato bāhucchinno jīvatyūrucchinna ityevaṃ hi paśyāma ityatha khalu prāṇa eva prajñātmedaṃ śarīraṃ parigṛhyotyāpayati tasmādetamevokthamupāsīta yo vai prāṇaḥ sā prajñā yā vā prajñā sa prāṇaḥ saha hyetāvasmiñcharīre vasataḥ sahotkrāmatastasyaiṣaiva dṛṣṭiretadvijñānaṃ yatraitatpuruṣaḥ suptaḥ svapnaṃ na kañcana paśyatyathāsminprāṇa evaikadhā bhavati tadainaṃ vāksarvairnāmabhiḥ sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvairdhyātaiḥ sahāpyeti sa yadā pratibudhyate yathāgnerjvalato visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāstasyaiṣaiva siddhiretadvijñānaṃ yatraitatpuruṣa ārto mariṣyannābalya nyetya mohaṃ naiti tadāhurudakramīccittaṃ na śṛṇoti na paśyati vācā vadatyathāsminprāṇa evaikadhā bhavati tadainaṃ vāva sarvairnāmabhiḥ sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvairdhyātaiḥ sahāpyeti sa yadā pratibudhyate yathāgnerjvalato visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ ॥ 3॥ sa yadāsmāccharīrādutkrāmati vāgasmātsarvāṇi nāmānyabhivisṛjate vācā sarvāṇi nāmānyāpnoti prāṇo'smātsarvāngandhānabhivisṛjate prāṇena sarvāngandhānāpnoti cakṣurasmātsarvāṇi rūpāṇyabhivisṛjate cakṣuṣā sarvāṇi rūpāṇyāpnoti śrotramasmātsarvāñchabdānabhivisṛjate śrotreṇa sarvāñchabdānāpnoti mano'smātsarvāṇi dhyātānyabhivisṛjate manasā sarvāṇi dhyātānyāpnoti saiṣā prāṇe sarvāptiryo vai prāṇaḥ sā prajñā yā vā prajñā sa prāṇaḥ sa ha hyetāvasmiñcharīre vasataḥ sahatkrāmato'tha khalu yathā prajñāyāṃ sarvāṇi bhūtānyekī bhavanti tadvyākhyāsyāmaḥ ॥ 4॥ vāgevāsmā ekamaṅgamudūḍhaṃ tasyai nāma parastātprativihitā bhūtamātrā ghrāṇamevāsyā ekamaṅgamudūḍhaṃ tasya gandhaḥ parastātprativihitā bhūtamātrā cakṣurevāsyā ekamaṅgamudūḍhaṃ tasya rūpaṃ parastātprativihitā bhūtamātrā śrotramevāsyā ekamaṅgamudūḍhaṃ tasya śabdaḥ parastātprativihitā bhūtamātrā jihvaivāsyā ekamaṅgamudūḍhaṃ tasyānnarasaḥ parastātprativihitā bhūtamātrā hastāvevāsyā ekamaṅgamudūḍhaṃ tayoḥ karma parastātprativihitā bhūtamātrā śarīramevāsyā ekamaṅgamudūḍhaṃ tasya sukhaduḥkhe parastātprativihitā bhūtamātrā upastha evāsyā ekamaṅgamudūḍhaṃ tasyānando ratiḥ prajātiḥ parastātprativihitā bhūtamātrā pādāvevāsyā ekamaṅgamudūḍhaṃ tayorityā parastātprativihitā bhūtamātrā prajñaivāsyā ekamaṅgamudūḍhaṃ tasyai dhiyo vijñātavyaṃ kāmāḥ parastātprativihitā bhūtamātrā ॥ 5 ॥ prajñayā vācaṃ samāruhya vācā sarvāṇi sāmānyāpnoti prajñayā prāṇaṃ samāruhya prāṇena sarvāngandhānāpnoti prajñayā cakṣuḥ samāruhya sarvāṇi rūpāṇyāpnoti prajñayā śrotraṃ samāruhya śrotreṇa sarvāñchabdānāpnoti prajñayā jihvāṃ samāruhya jihvāyā sarvānannarasānāpnoti prajñayā hastau samāruhya hastābhyāṃ sarvāṇi karmāṇyāpnoti prajñayā śarīraṃ samāruhya śarīreṇa sukhaduḥkhe āpnoti prajñayopasthaṃ samāruhyopasthenānandaṃ ratiṃ prajātimāpnoti prajñayā pādau samāruhya pādābhyāṃ sarvā ityā āpnoti prajñayaiva dhiyaṃ samāruhya prajñayaiva dhiyo vijñātavyaṃ kāmānāpnoti ॥ 6॥ na hi prajñāpetā vāṅnāma kiṃcana prajñapayedanyatra me mano'bhūdityāha nāhametannāma prājñāsiṣamiti na hi prajñāpetaḥ prāṇo gandhaṃ kaṃcana prajñapayedanyatra me mano'bhūdityāha nāhametaṃ gandhaṃ prājñāsiṣamiti nahi prajñāpetaṃ cakṣū rūpaṃ kiṃcana prajñapayedanyatra me mano'bhūdityāha nāhametadrūpaṃ prājñāsiṣamiti nahi prajñāpetaṃ śrotraṃ śabdaṃ kaṃcana prajñapayedanyatra me mano'bhūdityāha nāhametaṃ śabdaṃ prājñāsiṣamiti nahi prajñāpetā jihvānnarasaṃ kaṃcana prajñapayedanyatra me mano'bhūdityāha nāhametamannarasaṃ prājñāsiṣamiti nahi prajñāpetau hatau karma kiṃcana prajñapetāmanyatra me mano'bhūdityāha nāhametatkarma prājñāsiṣamiti nahi prajñāpetaṃ śarīraṃ sukhaduḥkhaṃ kiṃcana prajñapayedanyatra me mano'bhūdityāha nāhametatsukhaduḥkhaṃ prājñāsiṣamiti nahi prajñāpeta upastha ānandaṃ ratiṃ prajātiṃ kaṃcana prajñapayedanyatra me mano'bhūdityāha nāhametamānandaṃ ratiṃ prajātiṃ prājñāsiṣamiti nahi prajñāpetau pādāvityāṃ kāṃcana prajñapayetāmanyatra me mano'bhūdityāha nāhametāmityāṃ prājñasiṣamiti nahi prajñāpetā dhīḥ kācana siddhyenna prajñātavyaṃ prajñāyet ॥ 7॥ na vācaṃ vijijñāsīta vaktāraṃ vidyānna gandhaṃ vijijñāsīta ghrātāraṃ vidyānna rūpaṃ vijijñāsīta rūpavidaṃ vidyānna śabdaṃ vijijñāsīta śrotāraṃ vidyānnānnarasaṃ vijijñāsītānnarasavijñātāraṃ vidyānna karma vijijñāsīta kartāraṃ vidyānna sukhaduḥkhe vijijñāsīta sukhaduḥkhayorvijñātāraṃ vidyānnānandaṃ ratiṃ prajātiṃ vijijñāsītānandasya rateḥ prajātervijñātāraṃ vidyānnetyāṃ vijijñāsītaitāraṃ vidyānna mano vijijñāsīta mantāraṃ vidyāttā vā etā daśaiva bhūtamātrā adhiprajñaṃ daśa prajñāmātrā adhibhūtaṃ yaddhi bhūtamātrā na syurna prajñāmātrāḥ syuryadvā prajñāmātrā na syurna bhūtamātrāḥ syuḥ ॥ 8॥ na hyanyatarato rūpaṃ kiṃcana siddhyenno etannānā tadyathā rathasyāreṣu nemirarpitā nābhāvarā arpitā evamevaitā bhūtamātrāḥ prajñāmātrā svarpitāḥ prajñāmātrāḥ prāṇe arpitā eṣa prāṇa eva prajñātmānando'jaro'mṛto na sādhunā karmaṇā bhūyānno evāsādhunā karmaṇā kanīyāneṣa hyevainaṃ sādhukarma kārayati taṃ yamanvānuneṣatyeṣa evainamasādhu karma kārayati taṃ yamebhyo lokebhyo nunutsata eṣa lokapāla eṣa lokādhipatireṣa sarveśvaraḥ sa ma ātmeti vidyātsa ma ātmeti vidyāt ॥ 9॥ iti tṛtīyo'dhyāyaḥ ॥ gārgyo ha vai bālākiranūcānaḥ saṃspaṣṭa āsa so'yamuśinareṣu saṃvasanmatsyeṣu kurupañcāleṣu kāśīvideheṣviti sahājātaśatruṃ kāśyametyovāca brahma te bravāṇīti taṃ hovāca ajātaśatruḥ sahasraṃ dadmasta etasyāṃ vāci janako janaka iti vā u janā dhāvantīti ॥ 1॥ sa hovāca bālākirya evaiṣa āditye puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā bṛhatpāṇḍaravāsā atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdheti vā ahametamupāsa iti sa yo haitamevamupāste'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā bhavati ॥ 2॥ sa evaiṣa bālākirya evaiṣa candramasi puruṣastamevāhaṃ brahmopāsa iti taṃ hovācājātaśatrurmā maitasminsamavādayiṣṭhāḥ somo rājānnasyātmeti vā ahametamupāsa iti sa yo haitamevamupāste'nnasyātmā bhavati ॥ 3॥ sahovāca bālākirya evaiṣa vidyuti puruṣa etamevāhaṃ brahmopāsa iti taṃ hovācājātaśatrurmā maitasminsamavādayiṣṭhāstejasyātmeti vā ahametamupāsa iti sa yo haitamevamupāste tejasyātmā bhavati ॥ 4॥ sa hovāca bālākirya evaiṣa stanayitnau puruṣa etamevāhaṃ brahmopāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ śabdasyātmeti vā ahametamupāsa iti sa yo haitamevamupāste śabdasyātmā bhavati ॥ 5॥ sa hovāca bālākirya evaiṣa ākāśe puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ pūrṇamapravarti brahmeti vā ahametamupāsa iti sa yo haitamevamupāste pūryate prajayā paśubhirno eva svayaṃ nāsya prajā purā kālātpravartate ॥ 6॥ sa hovāca bālākirya evaiṣa vāyau puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā indro vaikuṇṭho'parājitā seneti vā ahametamupāsa iti sa yo haitamevamupāste jiṣṇurha vā parājiṣṇuranyatarasya jjyāyanbhavati ॥ 7॥ sa hovāca bālākirya evaiṣo'gnau puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā viṣāsahiriti vā ahametamupāsa iti sa yo haitamevamupāste viṣāsahirvā eṣa bhavati ॥ 8॥ sa hovāca bālākirya evaiṣo'psu puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā nāmnyasyātmeti vā ahametamupāsa iti sa yo haitamevamupāste nāmnyasyātmā bhavatītiadhidaivatamathādhyātmam ॥ 9॥ sa hovāca bālākirya evaiṣa ādarśe puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ pratirūpa iti vā ahametamupāsa iti sa yo haitamevamupāste pratirūpo haivāsya prajāyāmājāyate nāpratirūpaḥ ॥ 10॥ sa hovāca bālākirya evaiṣa pratiśrutkāyā puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā dvitīyo'napaga iti vā ahametamupāsa iti sa yo haitamevamupāste vindate dvitīyāddvitīyavānbhavati ॥ 11॥ sa hovāca bālākirya evaiṣa śabdaḥ puruṣamanveti tamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā asuriti vā ahametamupāsa iti sa yo haitamevamupāste no eva svayaṃ nāsya prajā purākālātsaṃmohameti ॥ 12॥ sa hovāca bālākirya evaiṣa cchāyāyāṃ puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāmṛtyuriti vā ahametamupāsa iti sa yo haitamevamupāste no eva svayaṃ nāsya prajā purā kālātpramīyate ॥ 13॥ sa hovāca bālākirya evaiṣa śārīraḥ puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ prajāpatiriti vā ahametamupāsa iti sa yo haitamevamupāste prajāyate prajayā paśubhiḥ ॥ 14॥ sa hovāca bālākirya evaiṣa prājña ātmā yenaitatsuptaḥ svapnamācarati tamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā yamo rājeti vā ahametamupāsa iti sa yo haitamevamupāste sarvaṃ hāsmā idaṃ śraiṣṭhyāya gamyate ॥ 15॥ sa hovāca bālākirya evaiṣa dakṣiṇekṣanpuruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā nānna ātmāgnirātmā jyotiṣṭa ātmeti vā ahametamupāsa iti sa yo haitamevamupāsta eteṣāṃ sarveṣāmātmā bhavati ॥ 16॥ sa hovāca bālākirya evaiṣa savyekṣanpuruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ satyasyātmā vidyuta ātmā tejasa ātmeti vā ahametamupāsa iti sa yo haitamevamupāsta eteṣāṃ sarveṣāmātmā bhavatīti ॥ 17॥ tata u ha bālākistūṣṇīmāsa taṃ hovācājātaśatruretāvannu bālākīti etāvaddhīti hovāca bālākistaṃ hovācājātaśatrurmṛṣā vai kila mā saṃvadiṣṭhā brahma te bravāṇīti hovāca yo vai bālāka eteṣāṃ puruṣāṇāṃ kartā yasya vaitatkarma sa veditavya iti tata u ha bālākiḥ samitpāṇiḥ praticakrāmopāyānīti taṃ hovācajātaśatruḥ pratilomarūpameva syādyatkṣatriyo brāhmaṇamupanayītaihi vyeva tvā jñapayiṣyāmīti taṃ ha pāṇāvabhipadya pravavrāja tau ha suptaṃ puruṣamīyatustaṃ hājātaśatrurāmantrayāṃcakre bṛhatpāṇḍaravāsaḥ somarājanniti sa u ha tūṣṇīmeva śiśye tata u hainaṃ yaṣṭyā vicikṣepa sa tata eva samuttasthau taṃ hovācājātaśatruḥ kvaiṣa etadvā loke puruṣo'śayiṣṭa kvaitadabhūtkuta etadāgāditi tadu ha bālākirna vijajñau ॥ 18॥ taṃ hovācājātaśatruryatraiṣa etadbālāke puruṣo'śayiṣṭa yatraitadabhūdyata etadāgāddhitā nāma hṛdayasya nāḍyo hṛdayātpurītatamabhipratanvanti yathā sahasradhā keśo vipāṭitastāvadaṇvyaḥ piṅgalasyāṇimnā tiṣṭhante śuklasya kṛṣṇasya pītasya lohitasyeti tāsu tadā bhavati yadā suptaḥ svapnaṃ na kaṃcana paśyatyathāsminprāṇa evaikadhā bhavati tathainaṃ vāksarvairnāmabhiḥ sahāpyeti manaḥ sarvairdhyātaiḥ sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvairdhyātaiḥ sahāpyeti sa yadā pratibudhyate yathāgnerjvalato visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāstadyathā kṣuraḥ kṣuradhyāne hitaḥ syādviśvaṃbharo vā viśvaṃbharakulāya evamevaiṣa prājña ātmedaṃ śarīramanupraviṣṭa ā lomabhya ā nakhebhyaḥ ॥ 19॥ tametamātmānametamātmano'nvavasyati yathā śreṣṭhinaṃ svāstadyathā śreṣṭhaiḥ svairbhuṅkte yathā vā śreṣṭhinaṃ svā bhuñjanta evamevaiṣa prājña ātmaitairātmabhirbhuṅkte । yathā śreṣṭhī svairevaṃ vaitamātmānameta ātmano'nvavasyanti yathā śreṣṭhinaṃ svāḥ sa yāvaddha vā indra etamātmānaṃ na vijajñau tāvadenamasurā abhibabhūvuḥ sa yadā vijajñāvatha hatvāsurānvijitya sarveṣāṃ bhūtānāṃ śraiṣṭhyaṃ svārājyamādhipatyaṃ paryeti tatho evaivaṃ vidvānsarveṣāṃ bhūtānāṃ śraiṣṭhyaṃ svārājyamādhipatyaṃ paryeti ya evaṃ veda ya evaṃ veda ॥ 20॥ iti caturtho'dhyāyaḥ ॥ 4॥ oṃ vāṅme manasīti śāntiḥ ॥ iti kauṣītakibrāhmaṇopaniṣatsamāptā ॥