Brihadaranyaka Upanishad

Brihadaranyaka Upanishad Selections

Part Two

Chapter I - Relative Aspects of Brahman

1

Om. There lived of yore a man of the Garga family called proud Balaki, who was an eloquent speaker. He said to Ajatasatru, the king of Kasi: "I will tell you about Brahman." Ajatasatru said: "For this proposal I give you a thousand cows. People indeed rush, saying: 'Janaka, Janaka.' I too have some of his virtues."

2

Gargya said: "That being (purusha) who is in the sun, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as all?surpassing, as the head of all beings and as resplendent." Whosoever thus meditates upon him becomes all?surpassing, the head of all beings and resplendent.

3

Gargya said: "That being (purusha) who is in the moon, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as the great, white?robed, radiant Soma." Whosoever thus meditates upon him has, every day, abundant soma pressed for him in his principal and auxiliary sacrifices and his food never runs short.

4

Gargya said: "That being (purusha) who is in the lightning, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as luminous." Whosoever thus meditates upon him becomes luminous and his progeny too become luminous.

5

Gargya said: "This being (purusha) who is in the akasa, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as full and unmoving." Whosoever thus meditates upon him is filled with progeny and cattle and his progeny is never extinct from this world.

6

Gargya said: "This being (purusha) who is in the air, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as the Lord (Indra), as irresistible and as the unvanquished army." Whosoever thus meditates upon him becomes ever victorious, invincible and a conqueror of enemies.

7

Gargya said: "This being (purusha) who is in fire, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as forbearing." Whosoever thus meditates upon him becomes forbearing and his progeny becomes forbearing.

8

Gargya said: "This being (purusha) who is in water, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as agreeable." Whosoever thus meditates upon him?to him comes what is agreeable, not what is disagreeable and to him are born children who are agreeable.

9

Gargya said: "This being (purusha) who is in the mirror, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as shining." Whosoever thus meditates upon him becomes shining and his progeny too becomes shining and he outshines all those with whom he comes in contact.

10

Gargya said: "The sound that arises behind a man while he walks, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as life." Whosoever thus meditates upon him reaches his full age on this earth and life does not depart from him before the completion of that time.

11

Gargya said: "This being (purusha) who is in the quarters, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as second and as inseparable." Whosoever thus mediates upon him gets companions and his followers never part with him.

12

Gargya said: "This being (purusha) who consists of shadow, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as death." Whosoever thus meditates upon him reaches his full age on this earth and death does not overtake him before the completion of that time.

13

Gargya said: "This being (purusha) who is in the self, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as self?possessed." Whosoever thus meditates upon him becomes self?possessed and his progeny too becomes self?possessed. Gargya remained silent.

14

Ajatasatru said: "Is this all?" "That is all." "By knowing that much one cannot know Brahman." "Let me approach you as a student," said Gargya.

15

Ajatasatru said: "It is contrary to usual practice that a brahmin should approach a kshatriya, thinking: 'He will teach me about Brahman.' Nevertheless, I will instruct you." So saying, he took Gargya by the hand and rose. They came to a sleeping man. Ajatasatru addressed him by these names: Great, White?robed, Radiant, Soma. The man did not get up. The king pushed him again and again with his hand till he awoke. Then he got up.

16

Ajatasatru said: "When this being full of consciousness (identified with the intellect) was thus asleep, where was it then and whence did it thus come back?" Gargya did not know the answer.

17

Ajatasatru said: "When this being full of consciousness (vijnana maya) is thus asleep, it absorbs, at that time, the functions of the organs through its own consciousness and rests in the Supreme Self (akasa) that is in the heart. When this being absorbs them, it is called svapiti. Then the organ of smell is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed and the mind is absorbed."

18

When the self remains in the dream state, these are its achievements (results of past action): It then becomes a great king, as it were; or a noble brahmin, as it were; or attains, as it were, high or low states. Even as a great king, taking with him his retinue of citizens, moves about, according to his pleasure, within his own domain, so does the self, taking with it the organs, move about according to its pleasure, in the body.

19

Next, when the self goes into deep sleep?when it does not know anything?it returns along the seventy?two thousand nerves called hita, which extend from the heart throughout the whole body and remains in the body. As a baby or an emperor or a noble brahmin lives, having reached the summit of happiness, so does the self rest.

20

As the spider moves along the thread it produces, or as from a fire tiny sparks fly in all directions, even so from this Atman come forth all organs, all worlds, all gods, all beings. Its secret name (Upanishad) is "the Truth of truth." The vital breaths are the truth and their truth is Atman.

Chapter III - The Two Forms of Brahman

1

Verily, there are two forms of Brahman: gross and subtle, mortal and immortal, limited and unlimited, definite and indefinite.

2

The gross form is that which is other than air and akasa. It is mortal, limited and definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the sun that shines, for it (the sun) is the essence of the three elements.

3

Now the subtle: It is air and akasa. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the Person (Purusha) in the solar orb, for that Person is the essence of the two elements. This is with reference to the gods.

4

Now with reference to the body: The gross form is that which is other than the air and the akasa that is in the body. It is mortal, it is limited and it is definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the eye; for it (the eye) is the essence of the three elements.

5

Now the subtle: It is the air and the akasa that is in the body. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the person (purusha) that is in the right eye, for that person is the essence of the two elements.

6

The form of that person is like a cloth dyed with turmeric, or like grey sheep's wool, or like the scarlet insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows this?his splendour is like a flash of lightning. Now, therefore, the description of Brahman: "Not this, not this" (Neti, Neti); for there is no other and more appropriate description than this "Not this." Now the designation of Brahman: "The Truth of truth." The vital breath is truth and It (Brahman) is the Truth of that.

Chapter IV - Yajnavalkya and Maitreyi (I)

1

"Maitreyi, my dear," said Yajnavalkya, "I am going to renounce this life. Let me make a final settlement between you and Katyayani (his other wife)."

2

Thereupon Maitreyi said: "Venerable Sir, if indeed the whole earth, full of wealth, belonged to me, would I be immortal through that?" "No," replied Yajnavalkya, "your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth."

3

Then Maitreyi said: "What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality."

4

Yajnavalkya replied: "My dear, you have been my beloved even before, and now you say what is after my heart. Come, sit down; I will explain it to you. As I explain it, meditate on what I say."

5

Then Yajnavalkya said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self.

"Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self.

"Verily, not for the sake of the sons, my dear, are the sons loved, hut they are loved for the sake of the self.

"Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self.

"Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self.

"Verily, not for the sake of the kshatriya, my dear, is the kshatriya loved, but he is loved for the sake of the self.

"Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self.

"Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self.

"Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self.

"Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self.

"Verily, my dear Maitreyi, it is the Self that should be realized?should be heard of, reflected on, and meditated upon. By the realization of the Self, my dear?through hearing, reflection, and meditation?all this is known.

6

"The brahmin rejects one who knows him as different from the Self. The kshatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this kshatriya, these worlds, these gods, these beings, and this All?are that Self.

7-9

"As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped;

"And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped;

"And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence.

10

"As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig?Veda, the Yajur?Veda, the Sama?Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), the Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas) and explanations (vyakhyanas) are like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed forth.

11

"As the ocean is the one goal of all waters (i.e. the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas.

12

"As a lump of salt dropped into water becomes dissolved in water and cannot be taken out again, but wherever we taste the water it tastes salt, even so, my dear, this great, endless, infinite Reality is Pure Intelligence alone. This self comes out as a separate entity from these elements and with their destruction this separate existence also is destroyed. After attaining oneness it has no more consciousness. This is what I say, my dear." So said Yajnavalkya.

13

Then Maitreyi said: "Just here you have bewildered me, venerable Sir, by saying that after attaining oneness the self has no more consciousness." Yajnavalkya replied: "Certainly I am not saying anything bewildering, my dear. This Reality is enough for knowledge, O Maitreyi."

14

"For when there is duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But when everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should One know That owing to which all this is known?through what, my dear, should one know the Knower?"

Part Four - Chapter II - Concerning The Self

1

Janaka, Emperor of Videha, rose from his lounge, humbly approached Yajnavalkya and said: "Salutation to you, O Yajnavalkya. Please instruct me." Yajnavalkya said: "Your Majesty, as one who wishes to go a long distance would procure a chariot or a ship, even so you have fully equipped your mind with so many secret names of Brahman. You are also honoured and wealthy; you have studied the Vedas and heard the Upanishads. But do you know where you will go when you are released from this body?"

"Venerable Sir, I do not know where I shall go."

"Then I will tell you where you will go."

"Tell me, venerable Sir."

2

"The person who is in the right eye is named Indha. Though he is Indha, people call him by the indirect name Indra; for the gods are fond of indirect names and hate to be addressed directly.

3

"The person who is in the left eye is his wife, Viraj (matter). The akasa that lies within the heart is their place of union. Their food is the lump (pinda) of blood in the heart. Their wrap is the net?like structure in the heart. The path on which they move from sleep to waking is the nerve that goes upward from the heart; it is like a hair split into a thousand parts. In the body there are nerves called hita, which are placed in the heart. Through these the essence of our food passes as it moves on. Therefore the subtle body (Taijasa) receives finer food than the gross body (Vaisvanara).

4

"Of the illumined sage who is identified with Prajna in deep sleep the east is the eastern vital breath (prana), the south is the southern vital breath, the west is the western vital breath, the north is the northern vital breath, the upper direction is the upper vital breath, the direction below is the nether vital breath and all the directions are all the vital breaths.

"This self is That which has been described as ?Not this, not this.? It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury.

"Verily, O Janaka, you have attained That which is free from fear," said Yajnavalkya.

"Venerable Yajnavalkya," said Emperor Janaka, "may that fearless Brahman be yours too, for you have made known to us the fearless Brahman. Salutations to you! Here is the Empire of Videha and also myself at your service."

Chapter IV - Death and the Hereafter

1

Yajnavalkya continued: "Now, when that self becomes weak and unconscious, as it were, the organs gather around it. Having wholly seized these particles of light, the self comes to the heart. When the presiding deity of the eye turns back from all sides, the dying man fails to notice colour.

2

"The eye becomes united with the subtle body; then people say: "He does not see." The nose becomes united with the subtle body; then they say: "He does not smell." The tongue becomes united with the subtle body; then they say: "He does not taste." The vocal organ becomes united with the subtle body; then they say: "He does not speak." The ear becomes united with the subtle body; then they say: "He does not hear." The mind becomes united with the subtle body; then they say: "He does not think." The skin becomes united with the subtle body; then they say: "He does not touch." The intellect becomes united with the subtle body; then they say: "He does not know."

"The upper end of the heart lights up and by that light the self departs, either through the eye or through the head or through any other part (aperture) of the body.

"And when the self departs, the vital breath follows and when the vital breath departs, all the organs follow.

"Then the self becomes endowed with a particular consciousness and passes on to the body to be attained by that consciousness.

"Knowledge, work and past experience follow the self.

3

"And just as a leech moving on a blade of grass reaches its end, takes hold of another and draws itself together towards it, so does the self, after throwing off this body, that is to say, after making it unconscious, take hold of another support and draw itself together towards it.

4

"And just as a goldsmith takes a small quantity of gold and fashions out of it another -- a newer and better -- form, so does the self, after throwing off this body, that is to say, after making it unconscious, fashion another -- a newer and better -- form, suited to the Manes, or the gandharvas, or the gods, or Viraj, or Hiranyagarbha, or other beings.

5

"That self is indeed Brahman; it is also identified with the intellect, the mind and the vital breath, with the eyes and ears, with earth, water, air and akasa, with fire and with what is other than fire, with desire and with absence of desire, with anger and with absence of anger, with righteousness and unrighteousness, with all?it is identified, as is well known, with this (i.e. what is perceived) and with that (i.e. what is inferred). According as it acts and according as it behaves, so it becomes: by doing good it becomes good and by doing evil it becomes evil. It becomes virtuous through virtuous action and evil through evil action.

"Others, however, say that the self is identified with desire alone. As is its desire, so is its resolution; and as is its resolution, so is its deed; and whatever deed it does, that it reaps.

6

"Regarding this there is the following verse:

"Because of attachment, the transmigrating self, together with its work, attains that result to which its subtle body or mind clings. Having exhausted in the other world the results of whatever work it did in this life, it returns from that world to this world for fresh work.?

"Thus does the man who desires transmigrate. But as to the man who does not desire -- who is without desire, who is freed from desire, whose desire is satisfied, whose only object of desire is the Self -- his organs do not depart. Being Brahman, he merges in Brahman.

7

"Regarding this there are the following verses:

"When all the desires that dwell in his heart are got rid of, then does the mortal man become immortal and attain Brahman in this very body."

"Just as the slough of a snake lies, dead and cast away, on an ant?hill, even so lies this body. Then the self becomes disembodied and immortal Spirit, the Supreme Self (Prana), Brahman, the Light."

Janaka, Emperor of Videha, said: "I give you, venerable Sir, a thousand cows."

8

"Regarding this there are the following verses:

"The subtle, ancient path stretching far away has been touched (reached) by me; nay, I have realized it myself. By this path the wise, the knowers of Brahman, move on to the celestial sphere (Liberation) after the fall of this body, having been freed even while living."

9

"Some speak of it as white, others as blue, grey, green, or red. This path is realized by a knower of Brahman and is trod by whoever knows Brahman, has done good deeds and is identified with the Supreme Light."

10

"Into blinding darkness enter those who worship ignorance; into a greater darkness than that, as it were, enter those who are devoted to knowledge."

11

"Cheerless indeed are those worlds covered with blinding darkness. To them after death go those people who are ignorant and unwise."

12

"If a man knows the Self as I am this, then desiring what and for whose sake will he suffer in the wake of the body?"

13

"Whoever has realized and intimately known the Self, Which has entered this perilous and perplexing place (the body), is the maker of the universe; for he is the maker of all. All is his Self and he, again, is indeed the Self of all."

14

"Dwelling in this very body, we have somehow realized Brahman; otherwise we should have remained ignorant and great destruction would have overtaken us. Those who know Brahman become immortal, while others only suffer misery."

15

"When a person following the instructions of a teacher directly beholds the effulgent Self, the Lord of all that has been and will be, he no longer wishes to hide himself from It."

16

"That under which the year with its days rolls on?upon that immortal Light of l lights the gods meditate as longevity."

17

"That in which the five groups of five and the akasa rest, that very Atman I regard as the Immortal Brahman. Knowing that Brahman, I am immortal."

18

"They who know the Vital Breath (Prana) of the vital breath (prana), the Eye of the eye, the Ear of the ear, the Mind of the mind, have realized the ancient, primordial Brahman."

19

"Through the mind alone is Brahman to be realized. There is in It no diversity. He goes from death to death who sees in It, as it were, diversity."

20

"Unknowable and constant, It should be realized in one form only. The Self is free from taint, beyond the akasa, birthless, infinite and unchanging."

21

"The intelligent seeker of Brahman, learning about the Self alone, should practise wisdom (prajna). Let him not think of too many words, for that is exhausting to the organ of speech."

22

"That great, unborn Self, which is identified with the intellect (vijnanamaya) and which dwells in the midst of the organs, lies in the akasa within the heart. It is the controller of all, the lord of all, the ruler of all. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation. Knowing It alone one becomes a sage (muni). Wishing for this World (i.e. the Self) alone, monks renounce their homes.

"The knowers of Brahman of olden times, it is said, did not wish for offspring because they thought: ?What shall we do with offspring?we who have attained this Self, this World?? They gave up, it is said, their desire for sons, for wealth and for the worlds and led the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these, indeed, are but desires.

"This Self is That which has been described as Not this, not this. It is imperceptible, for It is not perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury.

"Him who knows this these two thoughts do not overcome: For this I did an evil deed and For this I did a good deed. He overcomes both. Things done or not done do not afflict him."

23

"This has been expressed by the following Rig verse:

"This is the eternal glory of Brahman: It neither increases nor decreases through work. Therefore one should know the nature of That alone. Knowing It one is not touched by evil action."

"Therefore he who knows It as such becomes self -- controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own self (body); he sees all as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts and a true Brahmana (knower of Brahman). This is the World of Brahman, O Emperor and you have attained It." Thus said Yajnavalkya. Janaka said: "Venerable Sir, I give you the empire of Videha and myself, too, with it, to wait upon you."

24

That great, unborn Self is the eater of food and the giver of wealth. He who knows this obtains wealth.

25

That great, unborn Self is undecaying, immortal, undying, fearless; It is Brahman (infinite). Brahman is indeed fearless. He who knows It as such becomes the fearless Brahman.

Part Five - Chapter I - The Infinity of Brahman

1

Om. Infinite is That Brahman, infinite in this manifested universe. From the Infinite Brahman proceeds the infinite. After the realization of the Great Identity or after the cosmic dissolution, when the infinity of the infinite universe merges in the Infinite Brahman, there remains the Infinite Brahman alone.

Om is the Akasa Brahman?the primeval akasa. It is the akasa containing air, says the son of Kauravayarn. It (Om) is the Veda?thus the knowers of Brahman know; for through it one knows what is to he known.

Chapter VI - Meditation on Brahman as the Mind

1

This being identified with the mind and resplendent by nature is realized by yogis within the heart as of the size of a grain of rice or barley. He is the lord of all, the ruler of all and governs all this -- whatever there is.

Chapter VII - Meditation on Brahman as Lightning

1

They say that lightning is Brahman. It is called lightning (vidyut) because it scatters (vidanat) darkness. Whosoever knows this -- that lightning is Brahman -- scatters the evils that are ranged against him; for lightning is indeed Brahman.

Chapter VIII - Meditation on the Vedas as a Cow

1

One should meditate upon speech (the Vedas) as a cow. She (speech) has four teats: the sounds Svaha; Vashat, Hanta and Svadha. The gods live on two of her teats, Svaha and Vashat; men, on Hanta; and the Manes on Svadha. Her bull is the vital breath (prana) and her calf, the mind.

Chapter X - The Path of the Departing Soul

1

When a man departs from this world, he reaches the air. The air opens there for him as wide as the hole of a chariot wheel. Through this opening he ascends and reaches the sun. The sun opens there for him as wide as the hole of a lambara. By this opening he ascends and reaches the moon. The moon opens there for him as wide as the hole of a drum. By this opening he ascends and reaches a World free from grief and cold. There he dwells for endless years.

Chapter XI - The Supreme Austerities

1

The supreme austerity is indeed that a man suffers when he is ill. He who knows this wins the highest world.

The supreme austerity is indeed that a man, after death, is carried to the forest. He who knows this wins the highest world.

The supreme austerity is indeed that a man, after death, is laid on the fire. He who knows this wins the highest world.

Part Six - Chapter II - The Process of Rebirth

1

Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, who was being waited upon by his courtiers. As soon as the king saw him, he said:

"Is it you, boy?" He replied: "Yes, Sir."

Then the king asked: "Have you been taught by your father?" "Yes," he replied.

2

The king said: "Do you know how people, after departing from this life, proceed on different paths?" "No," he replied.

"Do you know how they return to this world?" "No," he replied.

"Do you know why the other world is never filled up even though so many people go there again and again?" "No," he replied.

"Do you know after how many offerings of oblations the water (the liquid oblation) becomes endowed with a human voice, rises up and speaks?" "No," he replied.

"Do you know the means of access to the path leading to the gods or to that leading to the Manes, that is to say, through what deeds men attain the path leading to the gods or that leading to the Manes? We have heard the following words of the Mantra: ?I have heard of the two paths for men, one leading to the Manes and the other to the gods. Going along them they (departed souls) are united with their destination. They (the paths) lie between the father (heaven) and the mother (earth).?

Svetaketu said: "I do not know even one of these."

3

Then the king invited him to stay. But the boy, disregarding the invitation, hurried away. He went to his father and said: "Did you not tell me before that you had fully instructed me?"

"What then, my intelligent child?"

"That fellow of a kshatriya asked me five questions and I did not know one of them."

"What were they?"

"These," said Svetaketu and he recited them.

4

The father said: "My child, believe me, whatever I myself knew, I told you. But come, let us go there and live as religious students (brahmachirins)." "You may go, Sir," the son replied.

Then Gautama went to where King Pravahana, the son of Jivala, was giving audience. The king offered him a seat, ordered water for him and made him the reverential offering. Then he said: "Revered Gautama, we will give you a boon."

5

Gautama said: "You have promised me this boon. Now please tell me what you spoke about to my boy."

6

The king said: "Ah, those are divine boons, Gautama. Please ask a human boon."

7

Gautama said: "You know well that I have gold, cows, horses, maidservants, retinue and apparel. Please do not be ungenerous towards me in regard to that gift which is plentiful, infinite and in?exhaustible."

The king said: "Then, verily, O Gautama, you should ask it in the prescribed way."

Gautama replied: "I approach you as a disciple."

The ancients used to approach a teacher through mere declaration. So Gautama lived with the king by merely announcing that he was a student.

8

The king said: "Please do not be offended with us even as your paternal grandfather was not offended with ours. Before now this knowledge never rested with a brahmin. But I shall teach it to you, for who can refuse you when you speak like this?

9

"Yonder world is the sacrificial fire, the sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinders and the intermediate quarters its sparks. In this fire the gods offer faith as libation. Out of that offering King Moon is born.

10

"Parjanya (the god of rain), O Gautama, is the fire, the year is its fuel, the clouds its smoke, lightning its flame, the thunderbolt its cinders, the rumbling its sparks. In this fire the gods offer King Moon as libation. Out of that offering rain is produced.

11

"This world, O Gautama, is the fire, the earth is its fuel, fire its smoke, the night its flame, the moon its cinders, the stars its sparks. In this fire the gods offer rain as libation. Out of that offering food is produced.

12

"Man, O Gautama, is the fire, the open mouth is its fuel, the vital breath its smoke, speech its flame, the eye its cinders and the ear its sparks. In this fire the gods offer food as libation. Out of that offering semen is produced.

13

"Woman, O Gautama, is the fire, her sexual organ is the fuel, the hairs the smoke, the vulva the flame, sexual intercourse the cinders, enjoyment the sparks. In this fire the gods offer semen as libation. Out of this offering a man is born. He lives as long as he is to live. Then, when he dies,

14

"They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinders his cinders and the sparks his sparks. In this fire the gods offer the man as libation. Out of this offering the man emerges in radiant splendour.

15

"Those even among householders who know this, as described and those too who, living in the forest, meditate with faith upon the Satya Brahman (Hiranyagarbha), reach the deity identified with flame, from him the deity of the day, from him the deity of) the fortnight in which the moon waxes, from him the deities of the six months during which the sun travels northward, from them the deity identified with the world of the gods (devaloka), from him the sun, from the sun the deity of lightning. Then a being created from the mind of Hiranyagarbha comes and leads them to the worlds of Brahmin. In those worlds of Brahma they become exalted and live for many years. They no more return to this world.

16

"But those who conquer the worlds through sacrifices, charity and austerity reach the deity of smoke, from smoke, the deity of the night, from night the deity of the fortnight in which the moon wanes, from the decreasing half of the moon the deities of the six months during which the sun travels southward, from these months the deity of the world of the Manes and from the world of the Manes, the moon. Reaching the moon they become food. There the gods enjoy them, just as here the priests drink the shining soma juice -- saying as it were: "Flourish, dwindle." And when their past work is exhausted they reach this very akasa, from the akasa they reach the air, from the air rain, from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man and thence in the fire of woman. Out of the fire of woman they are born and perform rites with a view to going to other worlds. Thus do they rotate.

"Those, however, who do not know these two ways become insects and moths and those creatures which often bite (i.e. mosquitoes and gnats)."