Kauṣītaki Upaniṣad 3: tṛtīyo'dhyāyaḥ

3.p1

pratardano ha daivodāsirindrasya priyaṃ dhāmopajagāma yuddhena ca pauruṣeṇa ca taṃhendra

3.p2

uvāca pratardana varaṃ te dadānīti sa hovāca pratardanaḥ tvameva me vṛṇīṣvayaṃ tvaṃ

3.p3

manuṣyāya hitatamaṃ manyasa iti taṃ hendra uvāca na vai varo'varasmaivṛṇīte tvameva

3.p4

vṛṇīṣvetyevamavaro vai kila ma iti hovāca pratardano'thokhalvindraḥ satyādeva

3.p5

neyāya satyaṃ hīndraḥ sa hovāca māmeva vijānīhyetadevāhaṃ manuṣyāya hitatamaṃ

3.p6

manye yanmāṃ trijārnāyāt triśīrṣāṇaṃ tvāṣṭamahanamarunmukhānyatīnsālāvṛkebhyaḥ prāyacche bahvīḥ saṃdhā atikramya diviprahrādīyānatṛṇamahamantarikṣe

3.p7

paulomānpṛthivyāṃ kālakhāñjān tasya metatra naloma ca mā mīyate sa yo māṃ

3.1

vijānīyānnāsya kena ca karmaṇāloko mīyate na mātṛvadhena na pitṛvadhena na
steyena na bhrūṇahatyayā nāsyapāpaṃ ca na cakṛṣo mukhānnīlaṃ vetīti

Pratardana, forsooth, the son of Divodâsa (king of Kâsî), came by means of fighting and strength to the beloved abode of Indra. Indra said to him 'Pratardana, let me give you a boon to choose.' And Pratardana answered: 'Do you yourself choose that boon for me which you deem most beneficial for a man.' Indra said to him: 'No one who chooses, chooses for another; choose thyself,' Then Pratardana replied: 'Then that boon to choose is no boon for me.'
Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: 'Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvashtri; I delivered the Arunmukhas, the devotees, to the wolves (sâlâvrika); breaking many treaties, I killed the people of Prahlâda in heaven, the people of Puloma in the sky, the people of Kâlakañga on earth. And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom does not depart from his face.'

3.2

sa hovāca prāṇo'smi prajñātmātaṃ māmāyuramṛtamityupāssva āyuḥ prāṇaḥ prāṇo
vā āyuḥ prāṇaevāmṛtam yāvaddhyasmiñśarīre prāṇo vasati tāvadāyuḥ prāṇena hyevāmuṣmim̐lloke'mṛtatvamāpnoti prajñayā satyaṃ saṃkalpam sa yo mamāyuramṛtamityupāste sarvamāyurasmim̐lloka eti āpnotyamṛtatvamakṣitiṃ svarge
loke taddhaika āhurekabhūyaṃ vai prāṇā gacchantīti na hi kaścana śaknuyātsakṛdvācānāma prajñāpayituṃ cakṣuṣā rūpaṃ śrotreṇa śabdaṃ manasā dhyātumityekabhūyaṃ vaiprāṇāḥ ekaikametāni sarvāṇyeva prajñāpayanti vācaṃ vadantīṃ sarve prāṇāanuvadanti cakṣuḥ paśyatsarve prāṇā anu paśyanti śrotraṃ śṛṇvatsarve prāṇāanuśṛṇvanti mano dhyāyatsarve prāṇā anudhyāyanti prāṇaṃ prāṇantaṃ sarveprāṇā anuprāṇantīti evamu haitaditi hendra uvāca asti tveva prāṇānāṃniḥśreyasamiti

Indra said: 'I am prâna, meditate on me as the conscious self (pragñâtman), as life, as immortality. Life is prâna, prâna is life. Immortality is prâna, prâna is immortality. As long as prâna dwells in this body, so long surely there is life. By prâna he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.'
(Pratardana said): 'Some maintain here, that the prânas become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the car, think a thought with the mind. After having become one, the prânas perceive all these together, one by one. While speech speaks, all prânas speak after it. While the eye sees, all prânas see after it. While the car hears, all prânas hear after it. While the mind thinks, all prânas think after it. While the prâna breathes, all prânas breathe after it.'
'Thus it is indeed,' said Indra, 'but nevertheless there is a pre-eminence among the prânas.

3.2.p1

jīvati vāgapeto mūkānhi paśyāmo jīvati cakṣurapeto'ndhānhi paśyāmo

3.2.p2

jīvati śrotrāpeto badhirānhi paśyāmo jīvatimanopeto bālānhi paśyāmo

3.2.p3

jīvati bāhucchinno jīvatyūrucchinna iti evaṃ hi paśyāma iti atha khalu prāṇa

3.2.p4

eva prajñātmedaṃ śarīraṃ parigṛhyotthāpayati tasmādetadevo'thamupāsīta yo vai prāṇaḥ

3.2.p5

sā prajñā yā vā prajñā saprāṇaḥ saha hyetāvasmiñśarīre vasataḥ sahotkrāmatastasyaiṣaiva dṛṣṭiḥ etadvijñānam yatraitatpuruṣaḥ suptaḥ svapnaṃ na kaṃcana

3.3

paśyatyathāsminprāṇa evaikadhā bhavati tadainaṃ vāksarvairnāmabhiḥ sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃsarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvairdhyānaiḥ sahāpyeti sa yadā pratibudhyate yathāgnerjvalataḥ sarvā diśo visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥprāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ tasyaiṣaivasiddhiḥ etadvijñānam yatraitatpuruṣa ārto mariṣyannābalyaṃ nyetya saṃmohaṃnyeti tadāhuḥ udakramīccittam na śṛṇoti na paśyati na
vācāvadati na dhyāyatyathāsminprāṇa evaikadhā bhavati tadainaṃ vāksarvairnāmabhiḥsahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥsarvairdhyānaiḥ sahāpyeti yadā pratibudhyate yathāgnerjvalato visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyolokāḥ

Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But prâna alone is the conscious self (pragñâtman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha. What is prâna, that is pragñâ (self-consciousness); what is pragñâ (self-consciousness), that is prâna, for together they (pragñâ and prâna) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that prâna alone. Then speech goes to him (when he is absorbed in prâna) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the prânâs (speech, &c.) proceed, each towards its place; from the prânas the gods (Agni, &c.), from the gods the worlds.
Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: 'His thought has departed, he hears not, he sees not, he speaks not, he thinks not.' Then he becomes one with that prâna alone. Then speech goes to him (who is absorbed in prâna) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these.

3.3.p1

sa yadā'smāccharīrādutkrāmati sahaivaitaiḥ sarvairutkrāmati vāgasmātsarvāṇi

3.3.p2

nāmānyabhivisṛjate vācā sarvāṇi nāmānyāpnoti prāṇo'smātsarvāngandhānabhivisṛjate prāṇena sarvāngandhānāpnoti cakṣurasmātsarvāṇirūpāṇyabhivisṛjate cakṣuṣā sarvāṇi rūpāṇyāpnoti śrotramasmātsarvāñśabdānabhivisṛjate śrotreṇa

3.3.p3

sarvāñśabdānāpnoti mano'smātsarvāṇi dhyānānyabhivisṛjate manasā sarvāṇi

3.3.p4

dhyānānyāpnoti saiṣā prāṇe sarvāptiḥ yo vai prāṇaḥsā prajñā yā vā prajñā sa prāṇaḥ

3.4

saha hyetāvasmiñśarīre vasataḥ sahotkrāmataḥ atha khalu yathā'syai prajñāyai
sarvāṇi bhūtānyekaṃ bhavanti tadvyākhyāsyāmaḥ

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. The eye gives up to him all forms, so that by the eye he obtains 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 (self-consciousness), 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).

3.4.p1

vāgevāsyā ekamaṅgamadūhḷaṃ tasyai nāma parastātprativihitā bhūtamātrā prāṇa

3.4.p2

evāsyā ekamaṅgamadūhḷaṃ tasya gandhaḥ parastātprativihitā bhūtamātrā cakṣurevāsyā ekamaṅgamadūhḷaṃ tasya rūpaṃ parastātprativihitā bhūtamātrā śrotramevāsyā

3.4.p3

ekamaṅgamadūhḷaṃ tasya śabdaḥ parastātprativihitā bhūtamātrā jihvaivāsyā ekamaṅganadūhḷaṃ tasyā annarasaḥ parastātprativihitā bhūtamātrā hastāvevāsyā ekamaṅgamadūhḷaṃ tayoḥ karma parastātprativihitā bhūtamātrā śarīramevāsyā ekamaṅgamadūhḷaṃtasyas sukhaduḥkhe parastātprativihitā bhūtamātropastha evāsyā ekamaṅgamadūhḷaṃtasyānando ratiḥ prajātiḥ parastātprativihitā bhūtamātrā pādāvevāsyā ekamaṅgamadūhḷaṃ tayorityāḥ parastātprativihitā bhūtamātrā prajñaivāsyā

3.5

ekamaṅgamadūhḷaṃ tasyai dhiyo vijñātavyaṃ kāmāḥ parastātprativihitā
bhūtamātrā

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 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.

3.6

prajñayā vācaṃ samāruhya vācā sarvāṇi nāmānyāpnoti prajñayā prāṇaṃ samāruhyaprāṇena sarvāngandhānāpnoti prajñayā cakṣuḥ samāruhya cakṣuṣā sarvāṇi rūpāṇyāpnotiprajñayā śrotraṃ samāruhya śrotreṇa sarvāñśabdānāpnoti prajñayā jihvāṃ samāruhyajihvayā sarvānannarasānāpnoti prajñayā hastau samāruhya hastābhyāṃ sarvāṇi
karmāṇyāpnoti prajñayā śarīraṃ samāruhya śarīreṇa sukhaduḥkhe āpnoti prajñayopasthaṃsamāruhyopasthenānandaṃ ratiṃ prajātimāpnoti prajñayā pādau samāruhya pādābhyāṃsarvā ityā āpnoti prajñayaiva dhiyaṃ samāruhya prajñayaiva dhiyo vijñātavyaṃ
kāmānāpnoti

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.

3.6.p1

na hi prajñāpetā vāṅnāma kiṃcana prajñāpayet anyatra memano'bhūdityāha nāhametannāma prājñāsiṣamiti na hi prajñāpetaḥ prāṇo gandhaṃkaṃcana prajñāpayedanyatra me

3.6.p2

mano'bhūdityāha nāhametaṃ gandhaṃ prājñāsiṣamiti nahi prajñāpetaṃ cakṣū rūpaṃ kiṃcana prajñapayedanyatra me mano'bhūdityāha nāhametadrūpaṃprājñāsiṣamiti na prajñāpetaṃ

3.6.p3

śrotaṃ śabdaṃ kaṃcana prajñāpayedanyatra me mano'bhūdityāha nāhametaṃ śabdaṃ prājñāsiṣamiti na hi prajñāpetā jihvā'nnarasaṃ kaṃcanaprajñāpayedanyatra me mano'bhūdityāha

3.6.p4

nāhametamannarasaṃ prājñāsiṣamiti naprajñāpetau hastau karma kiṃcana prajñāpayetāmanyatra me mano'bhūdityāha nāhametatkarmaprājñāsiṣamiti na hi prajñāpetaṃ śarīraṃ sukhaṃ

3.6.p5

duḥkhaṃ kiṃcana prajñāpayedanyatra memano'bhūdityāha nāhametatsukhaṃ duḥkhaṃ prājñāsiṣamiti na hi prajñāpeta upasthaānandaṃ ratiṃ prajātiṃ kāṃcana prajñāpayedanyatra

3.7

me mano'bhūdityāha nāhametamānandaṃna ratiṃ na prajātiṃ prājñāsiṣamiti na hi
prajñāpetau pādāvityāṃ kāṃcana prajñāpayetāmanyatra me mano'bhūdityāha nāhametāmityāṃ prājñāsiṣamitiṃ na hi prajñāpetādhīḥ kācana sidhyenna prajñātavyaṃ prajñāyeta

For without pragñâ (self-consciousness) speech does not make known (to the self) any word. 'My 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, '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 pragñâ the two hands do not make known any act. '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. 'My 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.

3.7.p1

na vācaṃ vijijñāsītavaktāraṃ vidyānna gandhaṃ vijijñāsīta ghrātāraṃ vidyānna rūpaṃ

3.7.p2

vijijñāsīta rūpavidyaṃ vidyānna śabdaṃ vijijñāsīta śrotāraṃ vidyānnānnarasaṃ

3.7.p3

vijijñāsītānnarasasyavijñātāraṃ vidyānna karma vijijñāsīta kartāraṃ vidyānna

3.7.p4

sukhaduḥkhe vijijñāsītasukhaduḥkhayorvijñātāraṃ vidyānnānandaṃ na ratiṃ na prajātiṃ

3.7.p5

vijijñāsītānandasyarateḥ prajātervijñātāraṃ vidyānnetyāṃ vijijñāsītaitāraṃ vidyāt na mano vijijñāsīta mantāraṃ vidyāt tā vā etā daśaiva bhūtamātrā adhiprajñaṃ

3.7.p6

daśa prajñāmātrāadhibhūtaṃ yaddhi bhūtamātrā na syurna prajñāmātrāḥ syuryadvā prajñāmātrā

3.7.p7

na syurnabhūtamātrāḥ syuḥ na hyanyatarato rūpaṃ kiṃcana sidhyet no etannānā

3.7.p8

tadyathārathasyāreṣu nemirarpito nābhāvarā arpitā evamevaitā bhūtamātrāḥ

3.7.p9

prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe'rpitāḥ sa eṣa prāṇa eva prajñātmānando'jaro'mṛtaḥ na sādhunā karmaṇā bhūyānno evāsādhunā kanīyān eṣa

3.7.p10

hyevainaṃ sādhukarma kārayati taṃ yamebhyo lokebhya unninīṣata eṣa u evainamasādhu

3.8

karmakārayati taṃ yamadho ninīṣate eṣa lokapāla eṣa lokādhipatireṣa sarveśaḥsa
ma ātmeti vidyātsa ma ātmeti vidyāt

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 seer. Let no man try to find out what sound is, let 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 deed. And he is the guardian of the world, he is 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!

3.8.p1

iti ṛgvedāntargatakauṣītakibrāhmaṇāraṇyakopaniṣatsutṛtīyo'dhyāyaḥ