Upaniṣads · Kauṣītaki 1
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Kauṣītaki 1.1
चित्रो ह वै गार्ग्यायणिर्यक्षमाण आरुणिं वव्रे स ह पुत्रं श्वेतकेतुं प्रजिघाय याजयेति । तं हासीनं पप्रच्छ गौतमस्य पुत्रास्ते संवृतं लोके यस्मिन्माधास्यस्यन्यमुताहो बॊद्ध्वा तस्य लोके धास्यसीति । स होवाच नाहमेतद्वेद हन्ताचार्यं पृच्छानीति । 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 ॥ १.१ ॥
Citra Gārgyāyaṇi, while performing a sacrifice, chose Āruṇi and sent his son Śvetaketu, saying, "Go and have him perform the sacrifice." Seated there, Citra asked him: "Son of Gautama, the world in which you will place me or another is hidden; do you know it?" He said, "I do not know this. Well then, I will ask the teacher." He went to his father and asked, "He asked me; how should I answer?" His father said, "I too do not know this. In the assembly we study the Veda and take what others give us. Come, let us both go." Holding firewood in his hand, he approached Citra Gārgyāyaṇi: "I have come to you." Citra said to him, "Gautama, you who have come to me are worthy of the knowledge of brahman. Come, I will make you know."
Kauṣītaki 1.2
स होवाच ये वै के चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति । तेषां प्राणैः पूर्वपक्ष आप्यायते । अथापरपक्षे न प्रजनयति । एतद्वै स्वर्गस्य लोकस्य द्वारं यश्चन्द्रमास्तं यत्प्रत्याह तमतिसृजतेऽथ य एनं प्रत्याहतमिह वृष्टिर्भूत्वा वर्षति स इह कीटो वा पतङ्गो वा शकुनिर्वा शार्दूलो वा सिंहो वा मत्स्यो वा परश्वा वा पुरुषो वान्यो वैतेषु स्थानेषु प्रत्याजायते यथाकर्म यथाविद्यम् । तमागतं पृच्छति कोऽसीति तं प्रतिब्रूयाद्विचक्षणादृतवो रेत आभृतं पञ्चदशात्प्रसूतात्पित्र्यावतस्तन्मा पुंसि कर्तर्येरयध्वं पुंसा कर्त्रा मातरि मा निषिक्तः स जायमान उपजायमानो द्वादश त्रयोदश उपमासो द्वादशत्रयोदशेन पित्रा सन्तद्विदेहं तन्म ऋतवो मर्त्यव आरभध्वम् । तेन सत्येन तपसर्तुरस्म्यार्तवोऽस्मि कोऽसि त्वमस्मीति तमतिसृजते ॥ १.२ ॥
He said: Whoever departs from this world, all go to the moon. By their breaths it is nourished in the bright fortnight; then in the dark fortnight it does not give them birth. This is indeed the gate of the heavenly world, that moon; whoever it rejects, they release. And he who, having become rain, rains here, is born again here as a worm, a moth, a bird, a tiger, a lion, a fish, an axe, or a man, or some other, in these places according to his deeds and according to his knowledge. When he comes, they ask him, "Who are you?" He should answer him thus: "Let the seasons send me, brought as seed from the discerning father, born of the fifteenth, into the male, into the doer; let me be poured through the male and the doer into the mother." Being born, coming into existence, with twelve or thirteen months, through the father with twelve or thirteen, he becomes that body. Let the seasons begin the mortal for me. By that truth and by austerity I am the season, I am seasonal. Who are you? Saying "I am that," he is released.
Kauṣītaki 1.3
स एतं देवयानं पन्थानमासाद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकं तस्य ह वा एतस्य ब्रह्मलोकस्यारोहृदो मुहूर्तॊऽन्वेष्टिहा विरजा नदील्यो वृक्षः सालज्यं संस्थानमपराजितमायतनमिन्द्रप्रजापती द्वारगोपौ । विभुप्रमितं विचक्षणाऽऽसन्द्यमितौजाः पर्यङ्कः प्रिया च मानसी प्रतिरूपा च चाक्षुषी पुष्पाण्यावयतौ वै च जगान्यम्बाश्चाम्बावयवीश्चाप्सरसः । अम्बया नद्यस्तमित्थंविदागच्छति तं ब्रह्मा हाभिधावत मम यशसा विजरां वा अयं नदीं प्रापन्न वा अयं जरयिष्यतीति ॥ १.३ ॥
Having reached this path of the gods, he comes to the world of Agni, comes to the world of Vāyu, to the world of Varuṇa, to the world of the sun, to the world of Indra, to the world of Prajāpati, and to the world of Brahman. In that world of Brahman there is a lake called Ārohṛda, which is crossed in a moment; there are Anveṣṭihā and the river Virajā, the Ilyā tree, the dwelling Sālajya, the unconquered abode, and Indra and Prajāpati as the two gatekeepers. Vibhupramita and Vicakṣaṇā are the seats; Paramaujā is the couch; Priyā and Mānasī, Pratirūpā and Cākṣuṣī are the two weavers; the flowers, Jagān, the mothers, Ambāvayavī, and the apsarases are there; by Ambā there are rivers. Thus knowing, he comes there. Brahmā runs toward him, saying: 'By my glory this one has reached the river that does not age; he will not grow old.'
Kauṣītaki 1.4
तं पञ्चशतान्यप्सरसां प्रतिधावन्ति शतं चूर्णहस्ताः शतं फलहस्ताः शतमाञ्जनहस्ताः शतं माल्याहस्ताः ब्रह्मालङ्कारेणालङ्कुर्वन्ति स ब्रह्मालङ्कारेणालङ्कृतो ब्रह्म विद्वान् ब्रह्मैवाभिप्रैति स आगच्छत्यारं हृदं तन्मनसात्येति तमित्वा सम्प्रतिविदो 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 ॥ १.४ ॥
Five hundred apsarases run toward him — a hundred with powder in hand, a hundred with fruit in hand, a hundred with collyrium in hand, a hundred with garlands in hand — and they adorn him with the adornment of brahman. Adorned with the adornment of brahman, one who knows brahman goes only toward brahman. He comes to the lake Āra; he crosses it by mind alone. Those who know him bathe in it. He passes through moments and comes to Anveṣṭihā; they flee away from him. He comes to the river Virajā and crosses it by mind alone. Then he shakes off good and bad deeds. His beloved relatives take up his good deeds, and those not beloved take up his bad deeds. Just as one running in a chariot looks at the chariot wheels, so one looks at day and night; so one looks at good and bad deeds and all pairs of opposites. Beyond good and bad deeds, one who knows brahman goes only toward brahman.
Kauṣītaki 1.5
स आगच्छतील्यं वृक्षं तं ब्रह्मगन्धः प्रविशति, स आगच्छति सालज्यं संस्थानं तं ब्रह्मरसः प्रविशति, आगच्छत्यपराजितमायतनं तं ब्रह्मतेजः प्रविशति स आगच्छति । इन्द्रप्रजापती द्वारगोपौ तावस्मादपद्रवतः स आगच्छति विभुप्रमितं तं ब्रह्मयशः प्रविशति स आगच्छति विचक्षणामासन्दीं बृहद्रथन्तरे सामनी पूर्वौ पादौ श्यैत नौधसे चापरौ वैरूपवैराजे अनूच्येते शाक्वररैवते तिरश्ची सा प्रज्ञा प्रज्ञया हि विपश्यति स आगच्छ्त्यमितौजसं पर्यङ्कं स प्राणस्तस्य भूतं च भविष्यच्च पूर्वौ पादौ श्रीश्चेरा चापरौ बृहद्रथन्तरे अनूच्ये भद्रयज्ञायज्ञीये शीर्षण्यमृचश्च सामानि च प्राचीनातानानि यजूंषि तिरश्चीनानि सोमांशव उपस्तरणमुद्गीथ उपश्रीः श्रीरुपबर्हणं तस्मिन्ब्रह्मास्ते तमित्थंवित्पादेनैवाग्र आरोहति । तं ब्रह्माह कोऽसीति तं प्रतिब्रूयात् ॥ १.५ ॥
He comes to the ilya tree, and the fragrance of brahman enters him; he comes to the place called sālajya, and the essence of brahman enters him; he comes to the unconquered abode, and the splendour of brahman enters him. He comes; Indra and Prajāpati, the gatekeepers, flee from him. He comes; the glory of brahman, measured by the all-pervading one, enters him. He comes to the seat called vicakṣaṇā; the Bṛhat and Rathantara chants are its front feet, the Naudhasa; its rear feet are the Vairūpa and Vairāja; the Śākvara and Raivata are recited crosswise. That knowing is crosswise, for by knowing one sees clearly. He comes to the couch of immeasurable might, which is breath; its past and future are the front feet, glory and food the rear feet; the Bṛhat and Rathantara are its recitations, the Bhadra and Yajñāyajñīya its head; the verses and chants are the extended forward, the formulas are crosswise; the portions of soma are its spread, the udgītha is its near glory, glory its pillow. On it brahman sits; one who knows thus ascends by the foot alone, going forward. Brahman asks him: who are you? He should answer.
Kauṣītaki 1.6
ऋतुरस्म्यार्तवोऽस्म्याकाशाद्योनेः सम्भूतो भार्या एतत्संवत्सरस्य तेजोभूतस्य भूतस्यात्मभूतस्य त्वमात्मासि यस्त्वमसि सोहमस्मीति तमाह कोऽहमस्मीति सत्यमिति ब्रूयात्किं तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सदथ यद्देवाच्च प्राणाश्च तत्त्यं तदेतया वाचाभिव्याह्रियते सत्यमित्येतावदिदं सर्वमिदं सर्वमसि । इत्येवैनं तदाह । तदेतदृक्श्लोकेनाभ्युक्तं यजूदरः सामशिरा असावृङ्मूर्तिरव्ययः । स ब्रह्मेति हि विज्ञेय ऋषिर्ब्रह्ममयो महानिति ॥ १.६ ॥
I am the season, I am of the seasons, born from the womb of space; this is the wife of the year, of the being made of splendour, of the being become the self. You are the self; what you are, that I am. He is asked: who am I? He should say: the true. What is the true? What is other than the gods and the breaths is sat; what is from the gods and the breaths is tyam; this is spoken with this speech as satyam. This much is all this; all this is you. Thus he tells him. On this a verse of the ṛc is declared: whose belly is the yajus, whose head is the sāman, that imperishable one who is that, whose form is the ṛc; he is to be known as brahman, the seer made of brahman, the great.
Kauṣītaki 1.7
तमाह केन मे पौंस्रानि नामान्याप्नोतीति प्राणेनेति ब्रूयात् । केन स्त्रीनामानीति वाचेति केन नपुंसकनामानीति मनसेति केन गन्धानिति घ्राणेनेति ब्रूयात् । केन 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 ब्रूयात्तमह । आपो वै खलु मे ह्यसावयं ते लोक इति सा या ब्रह्मणॊ जितिर्या व्यष्टिस्तां जितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद ॥ १.७ ॥
Ajātaśatru said to Bālāki: "By what does he obtain my male names?" If asked, one should say: "By prāṇa (breath)." "By what, female names?" "By speech (vāc)." "By what, neuter names?" "By mind (manas)." "By what, smells?" "By the nose." "By what, forms?" "By the eye." "By what, sounds?" "By the ear." "By what, the flavours of food?" "By the tongue." "By what, actions?" "By the hands." "By what, pleasure and pain?" "By the body." "By what, bliss, delight and Prajāpati?" "By the generative organ." "By what, movements?" "By the feet." "By what, desires to be known by the intellect?" "By wisdom (prajñā)." One should say to him: "Indeed the waters are mine; that is your world." This is the victory of brahman, this is the dispersion; one who knows thus wins that victory and attains that dispersion. One who knows thus, one who knows thus.