Krishjan

Chapter 2 — Second Chapter

Kaushitaki Brahmana

15 Shloka • Translation Only

Kauṣītaki said— "Prāṇa (the vital life-force) is Brahman." For this Prāṇa, which is Brahman: — Mind is the messenger, — Speech is the attendant, — Eye is the guardian, — Ear is the announcer (or informer). To this Prāṇa, which is Brahman, all the deities bring offerings (tribute) without being asked. Likewise, all beings bring offerings to him who knows this, even without his asking. Therefore, the secret teaching concerning him is: 'One should not beg.' Just as a man, having entered a village and failed to obtain anything, might sit down thinking, "I shall not eat what has not been given to me." Then those who had previously refused him would themselves approach and invite him, saying: "We shall give to you." This is the law (dharma) when one has asked. But even others, from different places, approach him and say: "We shall give to you."

Paiṅgya said— "Prāṇa is Brahman." For this Prāṇa, which is Brahman: — Speech is enclosed by (or dependent upon) the Eye. — The Eye is enclosed by the Ear. — The Ear is enclosed by the Mind. — The Mind is enclosed by Prāṇa. Thus, Prāṇa stands beyond and encompasses them all. To this Prāṇa, which is Brahman, all the deities bring tribute without being asked. Likewise, all beings bring tribute to the one who knows this, even without his asking. Therefore, the secret teaching concerning him is: "One should not beg." Just as a man, having begged in a village and received nothing, sits down and says: "I will not eat what has not been freely given." Then those who had previously refused him themselves come and invite him, saying: "We shall give to you." Such is the rule when one has asked. But others too come to him and say: "We shall give to you."

Now follows the rite for obtaining a particular desired object (Ekadhana-avarodhana). Whatever specific object a person desires to obtain, he should meditate upon it on: — the night of the Full Moon, — or the New Moon, — or during the bright fortnight, — or under an auspicious lunar constellation. Having kindled the sacred fire, cleaned the altar, spread the sacred grass, sprinkled and purified the place, and having touched his right knee, he should offer oblations of ghee with a ladle, bowl, or vessel. He should make these offerings: "Speech, whose deity grants attainment and acquisition—may she obtain for me this object from that person. To her, svāhā." "Prāṇa, whose deity grants attainment and acquisition—may he obtain for me this object from that person. To him, svāhā." "Sight, whose deity grants attainment and acquisition—may it obtain for me this object from that person. To it, svāhā." "Hearing, whose deity grants attainment and acquisition—may it obtain for me this object from that person. To it, svāhā." "Mind, whose deity grants attainment and acquisition—may it obtain for me this object from that person. To it, svāhā." "Prajñā (Intelligence), whose deity grants attainment and acquisition—may it obtain for me this object from that person. To it, svāhā." Afterward, smelling the fragrance of the smoke, anointing his limbs with the remaining ghee, and observing silence, he should depart while holding the desired object in mind. He should then send a messenger or make the request. Indeed, he obtains it.

Now follows the divine rite of attraction (Daiva Smara). If one desires to become dear to a particular man or woman, then on one of the same prescribed occasions (full moon, new moon, or other auspicious time), having prepared the sacred fire, he should offer ghee oblations in the prescribed manner: "Your speech I offer into myself. Svāhā." "Your prāṇa (life-force) I offer into myself. Svāhā." "Your sight I offer into myself. Svāhā." "Your hearing I offer into myself. Svāhā." "Your mind I offer into myself. Svāhā." "Your intelligence (prajñā) I offer into myself. Svāhā." Then, having smelled the fragrance of the sacrificial smoke, having anointed his limbs with the remaining ghee, and observing silence, he should set out. He should seek to come into contact with the desired person; or, if direct contact is not possible, he should remain speaking with that person, even from a distance. He indeed becomes dear to that person. That person indeed remembers him.

Now, concerning what is called the inner Agnihotra, the evening offering and the morning offering. As long as a person is speaking, he is not able at that moment to breathe fully. Then he offers the prāṇa into speech. As long as a person is breathing, he is not able at that moment to speak. Then he offers speech into prāṇa. These are the two endless, immortal oblations. Whether awake or asleep, he continuously and uninterruptedly offers them. All other oblations are finite; they belong to the realm of action (karma). Therefore, the ancient knowers of Brahman did not regard the external Agnihotra as the highest sacrifice.

"The Uktha is Brahman," said Śuṣka Bhṛṅgāra. One should meditate upon it as the Ṛg Veda. Then all beings honor him for excellence. One should meditate upon it as the Yajur Veda. Then all beings become joined to him for excellence. One should meditate upon it as the Sāma Veda. Then all beings bow down to him for excellence. One should meditate upon it as Śrī (prosperity and splendor). One should meditate upon it as Fame (Yaśas). One should meditate upon it as Radiance (Tejas). Just as this sacred knowledge becomes endowed with the highest prosperity, the greatest fame, and the greatest brilliance, so too the knower of this becomes among all beings: — the most prosperous, — the most renowned, — the most radiant. This ritual self, composed of sacrificial acts, is prepared by the Adhvaryu priest. Into it he weaves the Yajur Veda. The Hotṛ priest weaves into it the Ṛg Veda. The Udgātṛ priest weaves into it the Sāma Veda. Thus, this is the Self of the entire threefold Vedic knowledge. Indeed, this is his very Self. He becomes one with this Self who knows thus.

Now, concerning the three meditations (upāsanās) taught by Sarvajit Kauṣītaki. Having placed the sacred thread in the proper position and having performed ācamana (ritual sipping of water), one should sprinkle water three times from a water vessel. Then one should worship the rising Sun, saying: "You are the absorber (Saṁvarga). Remove my sin." Using the same formula, when the Sun is at midday, one should say: "You are the absorber. Remove my sin." Again, using the same formula, when the Sun is setting, one should say: "You are the absorber. Remove my sin." Whatever sin a person commits during the day and night, by this practice he casts it off.

Now, on every New Moon night (Amāvāsyā), after the Moon becomes visible again, one should worship it. Reciting the prescribed formula, he should cast blades of green grass while saying: "That fair and beautiful heart of yours which abides in the Moon—by that, O ruler of immortality, may I not have to weep for the loss of descendants." Then indeed his offspring do not perish before him. If he already has a son, this is the prayer. If he does not yet have a son, he should say: "Increase and prosper. May your powers come together. May your nourishments unite. May your strengths assemble, just as the Ādityas cause the Moon's ray to wax." Having recited these three Ṛgvedic verses, he should continue: "Do not diminish us in respect of life, offspring, or cattle. As for him who hates us, and him whom we hate, increase him with life, offspring, and cattle." Then he says: "I have entered the divine circuit. I have followed the circuit of the Sun." Saying this, he turns his right arm in a circular motion.

Now, on the night of the Full Moon, when the Moon is visible in front of him, one should worship it with this invocation: "You are King Soma, the All-Seeing One. You are five-faced. You are Prajāpati." "One of your faces is Brahman. By that face you consume the kings. Through that face make me an enjoyer of food." "One of your faces is Royal Power. By that face you consume the common people. Through that face make me an enjoyer of food." "One of your faces is the Hawk. By that face you consume the birds. Through that face make me an enjoyer of food." "One of your faces is Fire. By that face you consume this world. Through that face make me an enjoyer of food." "The fifth face is within you. By that face you consume all beings. Through that face make me an enjoyer of food." "Do not diminish us in life, offspring, or cattle. As for him who hates us, and him whom we hate, diminish him in life, offspring, and cattle." Then he says: "I have entered the divine circuit. I have followed the circuit of the Sun." Saying this, he turns his right arm in a circular motion.

Then, when lying beside his wife, he should touch her heart and say: "That which is established in your beautiful heart, hidden within, which belongs to Prajāpati—I know that. By that knowledge, may I not have to weep for the loss of descendants." Thus, his offspring do not perish before him.

Then, when about to depart, a father should touch the head of his son and say: "From limb you are born of limb. From the heart you are born. You are my very self, O son. May you live a hundred autumns." Then he pronounces the son's name. "Be firm like a stone. Be sharp and strong like an axe. Be pure and precious like gold. You are indeed brilliance (tejas), bearing the name 'son'. May you live a hundred autumns." Again, he pronounces the son's name. "By that power with which Prajāpati embraced and protected the creatures from harm, by that same power I embrace and protect you." Again, he pronounces the son's name. Then he whispers into the son's right ear: "O Maghavan (Indra), O mighty and victorious one, bestow upon him the highest treasures and excellences." Into the left ear he whispers: "May you not be cut off. May you not suffer harm. Live a hundred autumns, O son." Again, pronouncing the son's name, he smells (or touches) the son's head. He should do this three times. Then he says: "With the sacred syllable 'Hiṃ' I breathe strength into you." He should utter the syllable over the child's head three times.

Now follows the teaching concerning the divine absorption (daiva parimara). Verily, this Brahman shines as fire when the fire burns. When that fire is extinguished and no longer burns, its light passes into the Sun, while its life-force goes into Air (Vāyu). Verily, this Brahman shines as the Sun when the Sun is visible. When it disappears from sight, its light passes into the Moon, while its life-force goes into Air. Verily, this Brahman shines as the Moon when the Moon is visible. When it disappears from sight, its light passes into Lightning, while its life-force goes into Air. Verily, this Brahman shines as Lightning when lightning flashes. When it ceases to flash, its light passes into Air, and its life-force also goes into Air. All these deities enter into Air alone. Having entered Air, though they seem to perish, they do not truly perish. From Air they arise again. This is the teaching concerning the deities (adhidaivata). Now follows the teaching concerning the individual self (adhyātma).

Verily, this Brahman shines when a person speaks through speech. When he ceases to speak, and speech no longer functions, its light passes into the Eye, while its life-force goes into Prāṇa. Verily, this Brahman shines when a person sees through the Eye. When he ceases to see, and no longer perceives forms, its light passes into the Ear, while its life-force goes into Prāṇa. Verily, this Brahman shines when a person hears through the Ear. When he ceases to hear, its light passes into the Mind, while its life-force goes into Prāṇa. Verily, this Brahman shines when a person thinks through the Mind. When he ceases to think, its light passes into Prāṇa, while its life-force goes into Prāṇa. All these faculties enter into Prāṇa alone. Having entered Prāṇa, though they appear to die, they do not truly die. From Prāṇa they arise again. Therefore, if two learned men who know this were to approach each other from opposite directions, one from the south and one from the north, each desiring to excel the other, neither would be able to overcome the other. Moreover, those who hate such a knower, and those whom he himself hates, all eventually become reconciled with him.

Now follows the teaching concerning the attainment of the highest good (niḥśreyasa). Once, all the faculties (the gods within the body) disputed among themselves, each claiming: "I am the greatest." To settle the matter, they departed one by one from the body. When they had all departed, the body lay like a piece of wood. Then Speech entered it. The body spoke through speech, but still remained lying there. Then the Eye entered it. The body spoke and saw, but still remained lying there. Then the Ear entered it. The body spoke, saw, and heard, but still remained lying there. Then the Mind entered it. The body spoke, saw, heard, and thought, but still remained lying there. Finally, Prāṇa entered it. At that very moment, it rose up. Then the faculties realized that Prāṇa was the highest among them. Knowing Prāṇa to be supreme, they all gathered around Prāṇa, who is the conscious Self (Prajñātman), and together with Him departed from this world. Established in Air and having Space as their essence, they ascended to the heavenly realm. Likewise, the one who knows this gathers all the faculties into Prāṇa, the conscious Self, and together with them departs from the body. Established in Air and having Space as his essence, he ascends. He becomes that reality which the gods attain. Having reached that state, he becomes immortal, just as the gods are immortal.

Now follows the transmission from father to son. When a father is about to depart (or retire from household responsibilities), he calls his son. Having spread fresh grass in the house, kindled the sacred fire, placed a water vessel together with the ritual implements nearby, and covering himself with a clean garment, he lies down. The son lies down above him. Touching the father's organs with his corresponding organs—or sitting directly facing him—the son receives the transmission. Then the father says: "I place my speech in you." The son replies: "I receive your speech into myself." The father says: "I place my prāṇa (life-force) in you." The son replies: "I receive your prāṇa into myself." The father says: "I place my sight in you." The son replies: "I receive your sight into myself." The father says: "I place my hearing in you." The son replies: "I receive your hearing into myself." The father says: "I place my mind in you." The son replies: "I receive your mind into myself." The father says: "I place in you the essences of food." The son replies: "I receive the essences of food into myself." The father says: "I place my actions in you." The son replies: "I receive your actions into myself." The father says: "I place my pleasures and pains in you." The son replies: "I receive your pleasures and pains into myself." The father says: "I place my joy, delight, and power of progeny in you." The son replies: "I receive your joy, delight, and power of progeny into myself." The father says: "I place my movements and activities in you." The son replies: "I receive your movements and activities into myself." The father says: "I place in you my understanding, knowledge, and all desired objects of thought." The son replies: "I receive your understanding, knowledge, and all desired objects of thought into myself." Then the father rises and turns toward the south. The father blesses him: "May glory, sacred brilliance, food, and good renown attend you." Then the son looks over his left shoulder, covering his face with his hand or with the edge of his garment, and says: "May you attain your heavenly worlds and your cherished desires." If the father remains alive and free from illness, he may continue to live under the authority of the son, or he may depart and become a wanderer. If, however, he is near death, then whatever final instructions he gives to the son should be carried out exactly as he directs. Indeed, they should be carried out exactly as he directs. Exactly so should they be carried out.