Krishjan

Chapter 1 — First Chapter

Kaushitaki Brahmana

6 Shloka • Translation Only

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! Once, Citra Gāṅgyāyani, preparing to perform a sacrifice, approached Āruṇi. He sent his son Śvetaketu saying, "Go and officiate at the sacrifice." When Śvetaketu arrived and sat down, Citra questioned him: "O son of Gautama, do you know that hidden world in which you will place me after death? Or do you know the path by which one reaches that world? Do you know where you will establish me?" Śvetaketu replied— "I do not know this. Let me ask my teacher." He went to his father and said— "The king asked me this question. How should I answer him?" His father replied— "I do not know this either. We have merely studied the scriptures and repeated what our teachers taught us. Since I do not know the answer, let us both go to him." Then Gautama took sacrificial fuel in his hand (the traditional sign of approaching a teacher) and went to Citra Gāṅgyāyani. Arriving before him, he said: "I have come." Citra replied— "Gautama, you are indeed a knower of Brahman, for you have approached without pride and with sincerity. Come, I shall teach you."

He said— "All who depart from this world go first to the Moon. During the bright fortnight, the Moon is filled and nourished by their life-forces. During the dark fortnight, the Moon causes them to be born again. Verily, the Moon is the gateway to the heavenly world. To the one whom the Moon allows to pass, it grants passage onward. But the one whom it does not allow to pass falls back here as rain. Becoming rain, he descends to earth and is born again according to his karma and knowledge: as an insect, or a moth, or a bird, or a tiger, or a lion, or a fish, or a serpent, or a human being, or in some other form of existence."** Thus, he is reborn according to his actions and according to his knowledge. When he reaches the Moon, it asks him— "Who are you?" He should reply— "I am one who has been produced from the seed carried by the seasons. From the fifteenfold (lunar cycle) I was generated. From the ancestral realm I was brought forth. O seasons, place me in the doer who is male. Through the male place me in the mother. Having been deposited there, I was born. Being born and coming into existence, after twelve or thirteen months, through the father, I came to know this body. O seasons, through that truth and through austerity, I am the season itself; I am born of the season. Who are you? I am That." Then the Moon permits him to pass beyond.

Having entered upon this Path of the Gods (Devayāna), he reaches the world of Fire (Agni-loka). From there he reaches the world of Air (Vāyu-loka). Then the world of Varuṇa (Varuṇa-loka). Then the world of the Sun (Āditya-loka). Then the world of Indra (Indra-loka). Then the world of Prajāpati (Prajāpati-loka). Then he reaches the world of Brahman (Brahma-loka). In that Brahma-loka are: — The Lake Āra, — The Moments called Muhūrtas, — The River Virajā, — The Ilya Tree, — The Sālajya Abode, — The Invincible Sanctuary (Aparājita), — Indra and Prajāpati as gatekeepers, — The Hall called Vibhupramita, — The Throne called Vicakṣaṇā, — The Couch called Amitaujas. There are also: — Priyā and Mānasī, — Pratirūpā and Cākṣuṣī, — The flower-bearers, — The celestial maidens Ambā and Ambāyavī, — And the Apsarās. To these places comes the one who knows thus. When he arrives, Brahmā himself hastens toward him and says: "He has reached the River Virajā and crossed beyond old age. He has attained My glory."

Five hundred celestial nymphs (Apsarās) come forth to receive him: — One hundred carrying fragrant powders, — One hundred carrying garments, — One hundred carrying fruits, — One hundred carrying collyrium (ointment for the eyes), — One hundred carrying garlands. They adorn him with the adornment of Brahman. Thus, adorned with the adornment of Brahman, the knower of Brahman proceeds toward Brahman. He comes to the Lake Āra. He crosses it by the mind alone. Those who know only partially sink there. He comes to the Moments (Muhūrtas), who scatter and flee from him. He comes to the River Virajā. He crosses it by the mind alone. There he shakes off both good deeds and evil deeds. His beloved relatives obtain his good deeds, and those who were not dear obtain his evil deeds. Just as a man riding swiftly in a chariot sees the wheels revolving below him, so does he look upon day and night, so upon good and evil deeds, and upon all pairs of opposites. Having become free from both merit and demerit, free from good and evil action, the knower of Brahman proceeds to Brahman.

He comes to the Ilya Tree. Into him enters the fragrance of Brahman. He comes to the Sālajya Abode. Into him enters the essence (rasa) of Brahman. He comes to the Invincible Sanctuary (Aparājita Āyatana). Into him enters the splendor of Brahman. He arrives there. Indra and Prajāpati stand as the guardians of the gate. They withdraw before him. He comes to the hall called Vibhupramita. Into him enters the radiance of Brahman. He comes to the throne called Vicakṣaṇā ("the Seat of Insight"). The chants Bṛhat and Rathantara Sāman form its front legs. The chants Śyaitana and Naudhasa form its rear legs. The chants Vairūpa and Vairāja are recited along its sides. The chants Śākvara and Raivata extend across it. It is Wisdom (Prajñā), for by wisdom one truly sees. He comes to the couch called Amitaujas ("Infinite Splendor"). It is Prāṇa (Life-Breath). Its front legs are the Past and the Future. Its rear legs are Prosperity and Earth. The chants Bṛhat and Rathantara are recited along its sides. The hymns Bhadra, Yajñāyajñīya, the Ṛg-verses, the Sāman chants, and the Yajur formulas adorn it. The Soma stalks form its covering. The Udgītha is its pillow. Splendor is its cushion. Upon that couch sits Brahman. The knower of this approaches and ascends it with one foot only. Then Brahman asks him: "Who are you?" To Him he should reply...

I am the season; I am the generative power. Born from the womb of space, I am the energy of the year. You are the Self of all beings. You are the Self indeed. Whatever you are, that am I. Then he asks— "Who am I?" One should answer— "You are Truth (Satya)." If he asks— "What is that Truth?" One should answer— "That which is beyond the gods and beyond the vital powers (prāṇas) is 'Sat' (Being); and that which is the gods and the vital powers is 'Tya'. Together they are expressed by the word 'Satya' (Truth). Thus, the word 'Truth' encompasses all this." "You are all this. Indeed, you are this entire universe." Thus, one should address him. Concerning this, the following verse is recited: "Whose body is the Yajur Veda, whose head is the Sāma Veda, who is imperishable and unchanging—that is Brahman. He should be known as such. The great seer is filled with Brahman." Then he asks— "By what do I obtain masculine names?" One should answer— "By Prāṇa (the vital breath)." "By what do I obtain feminine names?" — "By Speech." "By what do I obtain neuter names?" — "By Mind." "By what do I perceive smells?" — "By Prāṇa." "By what do I perceive forms?" — "By the Eye." "By what do I perceive sounds?" — "By the Ear." "By what do I perceive the tastes of food?" — "By the Tongue." "By what do I perform actions?" — "By the Hands." "By what do I experience pleasure and pain?" — "By the Body." "By what do I experience delight, sexual enjoyment, and procreation?" — "By the Generative Organ." "By what do I move about?" — "By the Feet." "By what do I know thoughts, understanding, and desires?" — "By Intelligence (Prajñā)." Thus, should one answer. Then he says: "Indeed, water is my world." He who knows this wins the victory of Brahman and attains that individual manifestation of Brahman. He obtains that victory and that realization who knows thus. He who knows thus, indeed attains it.