forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these 1.

The eye gives eye he obtains

4. Speech gives up to him (who is absorbed in prâna) all names, so that by speech he obtains all names. The nose gives up to him all odours, so that by scent he obtains all odours. up to him all forms, so that by the all forms. The ear gives up to him all sounds, so that by the ear he obtains all sounds. The mind. gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in prâna. And what is prâna is pragñâ (selfconsciousness), what is pragñâ (self-consciousness) is prâna. For together do these two live in the body, and together do they depart.

Now we shall explain how all things become one in that pragñâ (self-consciousness).

2

5. Speech is one portion taken out of pragñâ (self-conscious knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is its object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands

1 According to another reading we might translate, 'Speech takes away all names from that body; and prâna, in which speech is absorbed, thus obtains all names.'

2 I read udûlham or udûdham, instead of adûdham, explained by the commentator as adûduhat. Professor Cowell translates, 'Speech verily milked one portion thereof,' which may have been the original purport of the writer.

are one portion taken out of it, their action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside.

6. Having by pragñâ (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by pragñâ taken possession of the nose, he obtains all odours. Having by pragñâ taken possession of the eye, he obtains all forms. Having by pragñâ taken possession of the ear, he obtains all sounds. Having by pragñâ taken possession of the tongue, he obtains all tastes of food. Having by pragñâ taken possession of the two hands, he obtains all actions. Having by pragñâ taken possession of the body, he obtains pleasure and pain. Having by pragñâ taken possession of the organ, he obtains happiness, joy, and offspring. Having by pragñâ taken possession of the two feet, he obtains all movements. Having by pragñâ taken possession of mind, he obtains all thoughts.

7. For without pragñâ (self-consciousness) speech does not make known (to the self) any word'. 'My

1 Professor Cowell has translated a passage from the commentary which is interesting as showing that its author and the author of the Upanishad too had a clear conception of the correlative nature of knowledge. The organ of sense,' he says, 'cannot exist without pragñâ (self-consciousness), nor the objects of sense be obtained without the organ, therefore—on the principle, that when one thing cannot exist without another, that thing is said to be identical with the other-as the cloth, for instance, being

་

mind was absent,' he says, 'I did not perceive that word.' Without pragñâ the nose does not make known any odour. My mind was absent,' he says,

any act.

'I did not perceive that odour.' Without pragñâ the eye does not make known any form. My mind was absent,' he says, 'I did not perceive that form.' Without pragñâ the ear does not make known any sound. My mind was absent,' he says, 'I did not perceive that sound.' Without pragñâ the tongue does not make known any taste. 'My mind was absent,' he says, 'I did not perceive that taste.' Without pragnâ the two hands do not make known 'Our mind was absent,' they say, 'we did not perceive any act.' Without pragñâ the body does not make known pleasure or pain. My mind was absent,' he says, 'I did not perceive that pleasure or pain.' Without pragñâ the organ does not make known happiness, joy, or offspring. mind was absent,' he says, 'I did not perceive that happiness, joy, or offspring.' Without pragñâ the two feet do not make known any movement. 'Our mind was absent,' they say, 'we did not perceive that movement.' Without pragñâ no thought succeeds, nothing can be known that is to be known. 8. Let no man try to find out what speech is, let him know the speaker. Let no man try to find out what odour is, let him know him who smells. Let no man try to find out what form is, let him know the Let no man try to find out what sound is, let

seer.

My

never perceived without the threads, is identical with them, or the (false perception of) silver being never found without the mother of pearl is identical with it, so the objects of sense being never found without the organs are identical with them, and the organs being never found without pragñâ (self-consciousness) are identical with it.

him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, &c.) have reference to pragñâ (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But that (the self of pragñâ, consciousness, and prâna, life) is not many, (but one.) For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the prâna. And that prâna (breath, the living and breathing power) indeed is the self of pragñâ (the self-conscious self), blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For he (the self of prâna and pragñâ) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed1. And he is the guardian of the world, he is

1 The other text says, 'whom he wishes to draw after him; and whom he wishes to draw away from these worlds.' Râmatîrtha, in

the king of the world, he is the lord of the universe,— and he is my (Indra's) self, thus let it be known, yea, thus let it be known!

FOURTH ADHYAYA 1.

1. There was formerly Gârgya Bâlâki 2, famous as a man of great reading; for it was said of him that he lived among the Usinaras, among the SatvatMatsyas, the Kuru-Pañkâlas, the Kâsi-Videhas 3. Having gone to Agâtasatru, (the king) of Kâsî, he said to him: Shall I tell you Brahman?' Agâtasatru said to him: 'We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, "Ganaka (the king of Mithilâ) is our father (patron)."'

his commentary on the Mait. Up. 3, 2, quotes the text as translated

above.

1 Prâna, breath or life, has been explained in the preceding chapter. But this prâna is not yet the highest point that has to be reached. Prâna, life, even as united with pragñâ, consciousness, is only a covering of something else, viz. the Self, and this Highest Self has now to be explained.

2 The same story is told in the Brihad-âranyaka II, 1 seq., but with important variations.

3 I take iti to depend on samspashta, and read satvanmatsyeshu, though the commentary seems to have read so 'vasan, or sa vasan, for savasan. See Introduction, p. lxxvii.

4

The second paragraph forms a kind of table of contents for the discussion which is to follow. I have given instead a fuller table of contents, taken from the Brihad-âranyaka II, as compared with the Kaushîtaki-upanishad in its two texts. The variations of text A are given in small letters. In text B, the table of contents is given at the end of the discussion, in § 18.