Chapter 4 — Kaushitaki Brahmana

Then Balaki, the son of Garga, a learned Vedic scholar, approached King Ajatashatru of Kashi and said: “I have lived and taught among the Ushinaras, Matsyas, Kurus, Panchalas, Kasis, and Videhas, and have become well known among them.” Having come before the king, he declared: “I shall teach you Brahman, the Supreme Reality.” Ajatashatru replied: “For merely saying this, I would give you a thousand cows. People usually run to King Janaka seeking knowledge of Brahman, yet you have come to me instead.”

Balaki said: “The Person who dwells in the sun—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the Great One, clothed in radiant white, and supreme above all beings.” He continued: “Whoever worships Him in this manner becomes eminent and exalted among all beings, attaining a position of superiority and distinction.”

Balaki said: “The Person who dwells in the moon—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as Soma, the King, the very essence and sustainer of food.” He continued: “Whoever worships Him in this manner becomes the possessor and sustainer of nourishment, and never lacks food or prosperity.”

Balaki said: “The Person who dwells in the lightning—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the very essence of radiance and brilliance.” He continued: “Whoever worships Him in this manner becomes filled with radiance and spiritual brilliance, shining with vitality and inner splendor.”

Balaki said: “The Person who dwells in the thunder—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the very essence of sound.” He continued: “Whoever worships Him in this manner becomes endowed with the power and essence of sound, gaining strength and influence through speech and expression.”

Balaki said: “The Person who dwells in space (ākāśa)—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the Full, the Unchanging, and the All-pervading Brahman.” He continued: “Whoever worships Him in this manner becomes endowed with fullness, being blessed with children, cattle, and prosperity. Neither he nor his descendants decline before their proper time.”

Balaki said: “The Person who dwells in the wind (vāyu)—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as Indra, the Unassailable One, the leader of an invincible host.” He continued: “Whoever worships Him in this manner becomes victorious and unconquerable. He overcomes others and is not easily defeated by any opponent.”

Balaki said: “The Person who dwells in fire (agni)—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as Viṣāsahi—the One who overcomes and withstands all hostile forces.” He continued: “Whoever worships Him in this manner becomes strong, resilient, and capable of overcoming opposition, enduring and prevailing over adverse forces.”

Balaki said: “The Person who dwells in the waters—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the essence of that which is fitting, agreeable, and life-sustaining.” He continued: “Whoever worships Him in this manner becomes endowed with harmony, well-being, and inner suitability, attracting what is beneficial and conducive to life.” Thus ends the teaching concerning the cosmic (adhidaivata) aspect, and now begins the teaching concerning the individual (adhyātma) aspect.

Balaki said: “The Person who appears in a mirror—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the Perfect Reflection (Pratirūpa).” He continued: “Whoever worships Him in this manner finds that worthy and well-formed offspring are born in his lineage; no unworthy or ill-formed progeny arises from him.”

Balaki said: “The Person who is present in the echo—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the inseparable Second, the Companion who never departs.” He continued: “Whoever worships Him in this manner obtains a companion or counterpart, and becomes one who is not left without support or association, but remains endowed with a second.”

Balaki said: “The Person whom sound follows—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as Asu—the vital life-force.” He continued: “Whoever worships Him in this manner does not fall into confusion or loss of consciousness before the proper time; nor do his descendants. They remain sustained by the power of life until their destined span is fulfilled.”

Balaki said: “The Person who appears as a shadow—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as Death (Mṛtyu).” He continued: “Whoever worships Him in this manner does not die before the proper time, nor do his descendants. Their lives reach their natural and destined span.”

Balaki said: “The Person who dwells in the body—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as Prajāpati, the Lord of Creation and Progeny.” He continued: “Whoever worships Him in this manner becomes blessed with offspring and prosperity, and flourishes with children, cattle, and abundance.”

Balaki said: “The conscious Self (Prājña Ātman) by whose presence this person, when asleep, moves about in dreams—that is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as Yama, the King and Ordainer.” He continued: “Whoever worships Him in this manner finds that all things become ordered and brought under his excellence and authority. Everything is directed toward his preeminence and rightful attainment.”

Balaki said: “The Person who dwells in the right eye—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the Self of what is fitting and beneficial, the Self of fire, and the Self of light.” He continued: “Whoever worships Him in this manner becomes identified with the essence of all these powers, and comes to realize himself as the inner Self of them all.”

Balaki said: “The Person who dwells in the left eye—it is He whom I worship.” Ajatashatru replied: “Do not speak to me about Him in that way. I worship Him as the Self of Truth, the Self of lightning, and the Self of radiance.” He continued: “Whoever worships Him in this manner becomes one with the essence of all these powers, and realizes himself as the inner Self of truth, brilliance, and illumination.”

Then Balaki remained silent. Ajatashatru said to him: “Is that all, Balaki?” Balaki replied: “Yes, that is all.” Ajatashatru said: “You have spoken to me in vain. I shall teach you Brahman.” Balaki said: “Please do.” Ajatashatru then said: “O Balaki, the One who is the creator of all these persons (manifestations), and to whom all these actions and powers belong—that indeed is the One who must be known.” Thereupon Balaki approached him with sacrificial fuel in hand, as a disciple approaches a teacher for instruction. Ajatashatru said: “It is indeed contrary to custom that a Kshatriya should initiate a Brahmana. Nevertheless, come; I shall make you understand.” Taking Balaki by the hand, he led him away. The two then came to a man who was asleep. Ajatashatru addressed him: “O Great One, clad in white! O King Soma!” But the sleeping man did not respond and remained silent. Then Ajatashatru touched and shook him with a staff. Immediately the man awoke and rose up. Ajatashatru then asked Balaki: “O Balaki, when this person was asleep, where was this conscious being? From where did it return when he awoke?” Balaki did not know the answer.

Ajatashatru said: “O Balaki, when this person was asleep, where was this conscious being? Where had it gone, and from where did it return?” He then explained: “There are subtle channels called nāḍīs of the heart, extending from the heart throughout the body. They are exceedingly fine, like a hair split into a thousand parts. Within them are essences of white, black, yellow, and red hues. When a person is asleep and sees no dream whatsoever, he becomes united with Prāṇa, the vital life-force, and rests in oneness with it. At that time, speech, together with all names, merges into him; the eye, together with all forms, merges into him; the ear, together with all sounds, merges into him; and the mind, together with all thoughts, merges into him. Then, when he awakens, these faculties emerge again from that Self, just as from a blazing fire, sparks fly out in all directions. In the same way, from this Self (Ātman), the vital powers return to their respective functions; from the vital powers arise the gods, and from the gods arise the worlds. Just as a razor rests hidden within its case, or as fire lies concealed within the fire-producing wood, so does this Conscious Self (Prajñā Ātman) dwell hidden within the body. Having entered this body, He pervades it completely—from the roots of the hair to the tips of the nails."

All the faculties depend upon this Self (Ātman), just as servants depend upon their master. Just as a master enjoys the services of his attendants, and just as the attendants in turn depend upon and serve their master, so does this Conscious Self (Prajñā Ātman) experience the world through these faculties, and these faculties exist and function through Him. As long as Indra did not realize this Self, he was overcome by the Asuras. But when he came to know the Self, he defeated the Asuras, conquered them, and attained supremacy, self-sovereignty, and lordship among all the gods. In the same way, one who realizes this Self destroys all evil, rises above all limitations, and attains excellence, self-mastery, and sovereignty among all beings. Such is the fruit of this knowledge. He who knows thus, indeed becomes so. Thus ends the Kaushitaki Brahmana Upanishad.

Chapter 4 — Fourth Chapter