Having said this he took fuel in his hand, like a pupil, and approached Kitra Gângyâyani, saying: "May I come near to you?" He replied: "You are worthy of Brahman, O Gautama, because you were not led away by pride. Come hither, I shall make you know clearly."

And Kitra said: "All who depart from this world go to the moon. In the former, the bright half, the moon delights in their spirits; in the other, the dark half, the moon sends them on to be born again. Verily, the moon is the door of the Svarga, i.e., the heavenly world. Now, if a man objects to the moon and is not satisfied with life there, the moon sets him free. But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent, or as a tiger, or as a man, or as something else in different places. When he has thus returned to the earth, someone, a sage, asks: Who art thou?' And he should answer: From the wise moon, who orders the seasons, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they, the gods, mentioned in the Pañkagnividya, gathered up in an active man, and through an active man they brought me to a mother. Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by years of twelve or thirteen months, that I might either know the true Brahman or not know it. Therefore, O ye seasons, grant that I may attain immortality, 1.e., knowledge of Brahman. By this my true saying, by this my toil, beginning with the dwelling in the moon and ending with my birth on earth, I am like a season, and the child of the seasons.' 'Who art thou?' the sage asks again. I am thou,' he replies. Then he sets him free to pro

ceed onward.

"He, at the time of death, having reached the path of the gods, comes to the world of Agni, or fire, to the world of Vayu, or air, to the world of Varuna, to the world of Indra, to the world of Pragâpati, to the world of Brahman. In that world there is the lake Ara, the moments called Yeshtiha, the river Vigara, i.e., age-less, the tree Ilyà, the city Salagya, the palace Aparâgita, i.e., unconquerable, the door-keepers Indra

and Pragapati, the hall of Brahman, called Vibhu (built by vibhu, egoism), the throne Vikakshana, i.e., perception, the couch Amitaugas or endless splendor, and the beloved Mânasi, i.e., mind, and her image Kåkshushi, the eye, who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambas, or sacred scriptures, and Ambayavis, or understanding, and the rivers Ambayàs leading to the knowledge of Brahman. To this world he who knows the Paryanka-vidyà approaches. Brahman says to him: Run towards him, servants, with such worship as is due to myself. He has reached the river Vigara, the age-less, he will never age.'

"Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman. He comes to the lake Âra, and he crosses it by the mind, while those who come to it without knowing the truth, are drowned. He comes to the moments called Yeshtiha, they flee from him. He comes to the river Vigarâ, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels without being touched by them, thus he will look at day and night, thus at good and evil deeds, and at all pairs, all correlative things, such as light and darkness, heat and cold. Being freed from good and freed from evil, he, the knower of Brahman, moves towards Brahman.

"He approaches the tree Ilya, and the odor of Brahman reaches him. He approaches the city Sâlagya, and the flavor of Brahman reaches him. He approaches the palace Aparȧgita, and the splendor of Brahman reaches him. He approaches the door-keepers Indra and Pragâpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him and he thinks, I am Brahman.' He approaches the throne Vikakshana. The Såman verses, Brihad and Rathantara, are the eastern feet of that throne; the Såman verses, Syaita and Naudhasa, its western feet; the Såman verses, Vairûpa and Vairåga, its sides lengthways,

south and north; the Sâman verses, Sâkvara and Raivata, its sides crossways, east and west. That throne is Pragña, knowledge, for by knowledge, self-knowledge, he sees clearly. He approaches the couch Amitaugas. That is Prâna, i.e., speech. The past and the future are its eastern feet; prosperity and earth its western feet; the Sâman verses, Brihad and Rathantara, are the two sides lengthways of the couch, south and north; the Sâman verses, Bhadra and Yagñâyagñiya, are its cross-sides at the head and feet, east and west; the Rik and Sâman are the long sheets, east and west; the Yagus the crosssheets, south and north; the moon-beam the cushion; the Udgitha the white coverlet; prosperity the pillow. On this couch sits Brahman, and he who knows himself one with Brahman, sitting on the couch, mounts it first with one foot only. Then Brahman says to him: Who art thou?' and he shall answer: 'I am like a season, and the child of the seasons, sprung from the womb of endless space, from the light, from the luminous Brahman. The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self. Thou art the Self. What thou art, that am I.' Brahman says to him: 'Who am I?' He shall answer: That which is, the true.' Brahman asks: 'What is the true?' He says to him: What is different from the gods and from the senses that is Sat, but the gods and the senses are Tyam. Therefore, by that name Sattya, or true, is called all this whatever there is. All this thou art.' This is also declared by a verse: This great Rishi, whose belly is the Yagus, the head the Sâman, the form the Rik, is to be known as being imperishable, as being Brahman.'

“Brahman says to him: How dost thou obtain my male names?' He should answer: By breath.' Brahman asks: How my female names?' He should answer: By speech." Brahman asks: How my neuter names?' He should answer: By mind.' 'How smells?' By the nose.'How forms? By the eye.' 'How sounds? By the ear.'

'How flavors of food?' By the tongue.' 'How actions?' By the hands.' 'How pleasures and pain?' By the body.' 'How joy, delight, and offspring?' By the organ.' journeyings? By the feet.' 'How thoughts, and what is to be known and desired?'

"Brahman says to him:

By knowledge alone.'

How

Water indeed is this my world,

the whole Brahman world, and it is thine.'

"Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this." 2

KNOWLEDGE OF THE LIVING SPIRIT

Prána, or breath, is Brahman," thus says Kaushitaki. Of this prana, which is Brahman, the mind is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of prâna, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant.

"Now to that prâna, which is Brahman, all these deities, mind, speech, eye, ear, bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad, or secret vow, ' Beg not!' As a man who has begged through a village and got nothing sits down and says, I shall never eat anything given by those people,' and as then those who formerly refused him press him to accept their alms, thus is the rule for him who begs not, but the charitable will press him and say, 'Let us give to thee.'

"Prana, or breath, is Brahman," thus says Paingya. “And in that prana, which is Brahman, the eye stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the ear, and the spirit stands firm behind the mind. To that prana, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad, or secret vow,

Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch.

In the first chapter it was said, "He approaches the couch Amitaugas, that is prana" (breath, spirit, life). Therefore having explained in the first chapter the knowledge of the couch (of Brahman), the next subject to be explained is the knowledge of prana, the

VOL. V.-II

living spirit, taken for a time as Brahman, or the last cause of everything.

Speech is uncertain, and has to be checked by the eye. The eye is uncertain, taking mother of pearl for silver, and must be checked by the ear. The ear is uncertain, and must be checked by the mind, for unless the mind is attentive, the ear hears not. The mind, lastly, depends on the spirit, for without spirit there is no mind."

'Beg not!' As a man who has begged through a village and got nothing sits down and says, I shall never eat anything given by those people,' and as then those who formerly refused him press him to accept their alms, thus is the rule for him who begs not, but the charitable will press him and say, 'Let us give to thee.'

"Now follows the attainment of the highest treasure, i.e., spirit. If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle, after having placed the fire, swept the ground, strewn the sacred grass, and sprinkled water. Let him say: 'The deity called Speech is the attainer, may it attain this for me from him who possesses and can bestow what I wish for. Svâhà to it!' 'The deity called prana, or breath, is the attainer, may it attain this for me from him. Svâhâ to it!' 'The deity called the eye is the attainer, may it attain this for me from him. Svâhâ to it!' The deity called the ear is the attainer, may it attain this for me from him. Svâhâ to it!' The deity called mind is the attainer of it, may it attain this for me from him. Svâhâ to it!' 'The deity called knowledge is the attainer of it, may it attain this for me from him. Svâhâ to it!'

"Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish.

"Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear to any man or woman, or to any men or women, then at one of the fore-mentioned proper times he offers, in exactly the same manner as before, oblations of ghee, saying: I offer thy speech in myself, I this one here, Svâhâ.' 'I offer thy ear in myself, I this one here, Svâhâ.' I offer thy mind in myself, I this one here, Svâhâ.' I offer thy knowledge in myself, I this one here, Svâhâ.' Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, so that the wind may carry his

The vital spirits are called the highest treasure, because a man surrenders everything to preserve his vital spirits or his life.