Kaushîtaki-brâhmana-upanishad

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 Shanti ! Shanti ! Shanti !

I-1. Chitra Gargyayani, seeking to perform a sacrifice, chose Aruni (as his priest). He (Aruni) sent his son Svetaketu (bidding him to) officiate (as priest). When he (came and) sat, Gargyayani asked him: ‘Son of Gautama ! Is (transmigration) terminated in the world in which you will place me, or is there any abode in the world where you will place me ?’ He replied: I know this not. Well, let me ask (my) teacher. He (Svetaketu) went back to his father and said: ‘He (as above); asked me, how shall I answer ?’ He (the father) said: ‘I also do not know this. Let us pursue our Vedic studies in his residence and get what (information) others offer. Let us both go’.

Then, with fuel, in hand he (Aruni) returned to Chitra Gargyayani and said, ‘Let me approach you as a disciple’. To him (Aruni) then, he said: ‘Worthy of sacred knowledge are you, Gautama, who approached me (as a pupil). Come, I shall make it known to you’.

I-2. He said : ‘Whoever depart from this world, all get to the moon. In the earlier half (of the lunar month) it (the moon) flourishes on their vital breaths; in the later half, it causes them to be reproduced. The moon verily is the door of the heavenly world. Who so answers it (aright), him it sets free (to go further). (but) him who does not answer, having become rain, (it) rains down here. Here he becomes a worm or an insect or a fish, or a bird, or a lion, or a boar, or a snake or a tiger or a person or some other in this or that condition according to his deeds and knowledge. Him who has come thus, one asks: ‘Who are you ?’ He should reply:

‘O seasons, from the Resplendent (moon) the seed has been gathered as it was falling from the fifteen-fold (the half lunar month) from the home of the fathers. As such, put me in a man as an agent. With the man as an agent, in a mother infuse me.

‘I am born, being born forth as the twelfth or thirteenth succeeding month by means of twelve-fold or thirteen-fold father (the year). In the knowledge of that am I; for the knowledge of the opposite am I. So strive, O seasons, to make me immortal, by that truth, by that austerity, I am a season. I am of the season, Who are you ? ‘I am you’. He lets him go further.

I-3. ‘Having entered upon this Path of the gods, he comes to the world of Fore, (then) the world of Air, (then) the world of Varuna, (then) the world of Aditya, (then) the world of Indra; (then) the world of Prajapati, (then) the world of Brahma. This world of Brahma has a lake of Ara, the moments of Yeshtihas the river Vijara, the three Ilya, the city Salajja, the abode Aparajita, the door-keepers Indra and Prajapati, the hall Vibhu, the throne Vichakshana, the couch Amitaujas, the beloved Manasi and her counterpart Chaksusi, who taking flowers verily weave the worlds, the mothers, the nurses, the nymphs and the rivers. To it comes he who knows this. To him Brahma (says), ‘Run ye. With my glory verily he has reached the river Viraja, the ageless. He verily will not grow old.

I-4. ‘To him go five hundred Apsarases, hundred carrying garlands, hundred carrying ointments, hundred carrying aromatics, hundred with vestments, hundred with fruits. They adorn him with the ornaments of Brahma. Adorned with Brahma’s ornaments, a knower of Brahma goes unto Brahma. He comes to the lake Ara: he crosses it with his mind. On coming to it, those who know (only) the immediate (present) sink. He comes to the moments Yestihas these run away from him. He comes to the river Viraja. He crosses it with his mind alone. There he shakes off his good and evil deeds. His dear relations succeed to the good deeds, those not dear to the evil deeds. Then just as one driving a chariot looks at the wheel of the chariot, so he looks upon day and night; so upon good deeds and evil deeds and upon of pairs of opposites. Thus he, the knower of Brahman, devoid of good deeds, devoid of evil deeds, goes on to Brahman.

I-5. He comes to the tree Ilya and the fragrance of Brahma enters into him. He comes to the city Salajja; the flavour of Brahma enters into him. He comes to the abode Aparajita; the might of Brahma enters him. He comes to the door-keepers Indra and Prajapati; they run away from him. He comes to the hall Vibhu; the glory of Brahma enters into him. He comes to the throne Vichaksana; the Brihad and the Rathantara samans are its two fore-feet; the ‘Syaita and Naudhasa, the two hind-feet; the Vairupa and the Vaichaja the two lengthwise pieces; the Sakvara and Raivata the two cross ones. It is Intelligence; for by intelligence one discerns.

He comes to the couch Amitaujas (of unmeasured splendour); this is the vital breath. The past and the future are its two fore feet; prosperity and earth are the two hind-feet; the Bhadra and the Yajnayajniya (Samans) the two head-pieces. The Brihad and the Rathantara are the two lengthwise pieces. The verses and the chants and the cords are stretched lengthwise. The sacrificial formulas are the cross ones. Some stems are the spread; the Udgitha the bolster; prosperity the pillow. On it Brahma sits. He who knows thus ascends it with one foot only at first. Brahma asks him: Who are you ? To him he should answer: I am a season, of the seasons. From space as a womb I am produced as the semen for a wife, as the brilliance of the year, as the self of every single being. What you are that am I’. To him he says, ‘Who am I’.

I-6. Self as Truth; it is the Self of all and is Brahman. He should say, ‘The Real’. ‘What is that, viz., the Real ?’ What is other than the gods (sense-organs) and the vital breaths, that is the sat (what is) As for the gods and the vital breaths, they are the tvam (the you). This is expressed by the word satyam. It is as extensive as all this. You are this world-all. Thus then he speaks to him. This very thing has been expressed by a Rig verse:

Having Yajus as her belly, having the Saman as his head

Having the Rik as his form imperishable.

Is Brahman – thus is he to be known.

The great seen consists on the Vedas.

He says to him; ‘Wherewith does one acquire many masculine names ?’ He should answer: ‘With the vital breath’.

‘Wherewith does one acquire the feminine names?’ ‘With speech’.

‘Wherewith the neater ones ?’ With the mind’.

‘Wherewith the odours ?’ ‘With the smell’.

‘Wherewith the forms ?’ ‘With the eye’.

‘Wherewith the sounds ?’ ‘With the ears’.

‘Wherewith the taste of food ?’ ‘With the tongue’.

‘Wherewith actions ?’ ‘With two hands’.

‘Wherewith pleasure and pain ?’ ‘With the body’.

‘Wherewith bliss, delight and procreation ?’ ‘With the generative organ’.

‘Wherewith the going ?’ ‘With the two feet’.

‘Wherewith thoughts, what is to be understood and desires ?’ ‘With intelligence’, he should say. To him he says, ‘The waters, verily, indeed are my world. That is yours ? Whatever victory is Brahma’s, whatever attainment, that victory he wins, that attainment he attains, who knows this, who knows thus’.

II-1. ‘Prana (the vital Breath) is Brahma, thus indeed Kausitaki used to say. Of this same vital Breath which is Brahma, verily mind is the messenger; the eye the protector; the ear the announcer; speech the encloser. He who verily knows mind as the messenger of this Vital Breath that is Brahma becomes the messenger. He who knows eye as the protector becomes possessed of a protector; he who knows the ear as the announcer becomes possessed of an announcer: he who knows speech as the encloser becomes possessed of an encloser.

To this vital Breath as Brahma all these gods (i.e., mind, age, ear, speech) bring offerings unbegged. Likewise, indeed, to this vital Breath all beings bring offerings unbegged.

The secret doctrine of him who knows this: One should not beg. It is as if, having begged of a village and not having received (anything), one should sit down saying, ‘I shall not eat (anything) that is given from here’. Those very ones who previously refused now invite him. This is the law for one who begs not. But those who invite him are the givers of food (saying) ‘Let us give it to you’.

II-2. ‘The vital Breath is Brahma’. Thus indeed Paingya used to say. Of this vital Breath on Brahma behind the speech the eye is enclosed; behind the eye the ear is enclosed; behind the ear, the mind is enclosed; behind the mind the vital Breath is enclosed. To this same vital Breath as Brahma all these gods bring offering unbegged. Even so to this same vital Breath all beings living bring offering unbegged only. Of him who knows this the secret doctrine is: ‘One should not beg’. It is as if, having begged and not having received (anything), one should sit down saying ‘I shall not eat (anything) that is given from here’. Those very ones who previously refused now invite him. This is the law for one who begs not. But those who invite him are the givers of food (saying) ‘Let us give to you’.

II-3. Now, next, the procuring of the highest treasure.

If one should covet the highest treasure, either on the night of a full moon or on the night of a new moon or during the bright half of the moon under an auspicious constellation – at one of these periods – having built up a fire, having swept around, having shown the sacred grass, having sprinkled around, having bent the right knee, with a spoon or with a wooden bowl, or with a metal cup, he offers oblations of melted butter (with the words);

The divinity named speech is a procurer.

May it procure this thing for me from so and so. To it hail !

The divinity named vital Breath is a procurer.

May it procure this thing for me from so and so. To it hail !

The divinity named eye is a procurer. May it procure this thing for me from so and so.

To it hail !

The divinity named ear is a procurer. May it procure this thing for me from so and so.

To it hail !

The divinity named mind is a procurer. May it procure this thing for me from so and so.

To it hail !

The divinity named intelligence is a procurer. May it procure this thing for me from so and so. To it hail !

Then having inhaled the smell of the smoke, having rubbed his limbs over with the ointment of melted butter, silently he should go forth, declare his object or send a messenger. He obtains here indeed.

II-4. Now next the longing to be realized with the divine powers.

If one should desire to become beloved of a man or of a woman or of men or of women, at one of these same points of time, having built up a fire, he offers in exactly the same manner, oblations of melted butter, saying I ‘Your speech I sacrifice in me, you so and so; Hail !

Your vital Breath I sacrifice in me, you so and so; Hail !

Your eye I sacrifice in me, you so and so; Hail !

Your ear I sacrifice in me, you so and so; Hail !

Your mind I sacrifice in me, you so and so; Hail !

Your intelligence I sacrifice in me, you so and so; Hail !

Then having inhaled the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth and desire to approach and touch or he may simply stand and converse from windward. He becomes beloved indeed.

The longing for him indeed.

II-5. Now, next, self-restraint according to Pratardana or the Inner Agnihotra as they call it. Verily as long as a person is peaking, he is not able to breathe. Then he is sacrificing vital breath in speech. As long, verily, as a person is breathing, he is not able to speak. Then he is sacrificing speech in breath. These two are unending immortal oblations. Waking or sleeping, one is continuously, uninterruptedly making them. Now whatever other oblations there are, they have an end, for they consist of works. Knowing this very thing, verily, the ancients did not offer the Agnihotra sacrifice.

II-6. Now, what is Brahman ! The Uktha (Recitation) is Brahman (sacred word) – Thus indeed was Sushkabhangara wont to say. One should meditate on it as the Rig (the hymn of praise); Unto him indeed all beings sing praise for his greatness. One should meditate on it as the Yajus (the sacrificial formula); Unto him indeed are all beings united for his greatness. One should meditate on it as the Saman (chant); Unto him indeed all beings bow down for his greatness. One should meditate on it as Sri (beauty). One should meditate on it as Yasas (glory); One should meditate on it as Tejas (splendour). As this (Uktha) is the most beautiful, the most glorious, the most splendid among the invocations of praise (Shastras), even so is he who knows this the most beautiful, the most glorious, the most splendid among all beings.

So the Adhvaryu priest prepares this self which is related to the sacrifice and which consists of work. In it he weaves what consists of the Yajus. In what consists of the Yajus, the Hotir priest weaves what consists of the Rig. In what consists of the Rig the Udgatir priest weaves what consists of the Saman. This is the self of all the three-fold knowledge. And thus he who knows this becomes the self of Indra.

II-7. The all-conquering Kausitaki indeed was wont to worship the rising sun, having performed the investiture with the sacred thread, having fetched water, having thrice sprinkled the water vessel saying, ‘ You are a deliverer; take my sin away’. In the same way he was (wont to worship the sun) when it was in the mind-heaven saying, ‘You are the high deliverer, take my sin away !’ In the same way he was (wont to worship the sun) when it was setting saying. ‘You are the full deliverer; take my sin fully away’. Whatever sin he committed by day or by night that it takes away.

Likewise also he who knows this worships the sun in the same manner. Whatever sin one commits by day or by night it takes away fully.

II-8. Now, month by month at the time of the new moon when it comes round one should, in the same way, worship the moon as it appears in the west or throw two blades of grass towards it saying:

That heart of mind, of fair outlines

Which in the sky in moon doth rest,

I think I am knower of that,

May I not weep for children’s ill.

Indeed his children do not pre-decease him. Thus is it with one to whom a son has been born.

Now in the case of one to whom a son has not been born. ‘Increase. May (vigour) enter thee. May milk and food gather in thee, may that which the Adityas gladden.’ Having muttered these three ‘me, verses, he says: Do not increase by our vital breath, by our offspring, by our cattle. He who hates us and him whom we hate, increase by his breath, by his offspring, by his cattle. I turn myself with Indra’s turn; I turn myself along with the turn of the sun’. Thus he turns himself towards the right arm.

II-9. Thus on the night of the full moon one should worship in the same way the moon as it appears in the east saying: ‘You are the far shining King Soma, the five-mouthed, the Lord of creation. The Brahmana is one mouth of you. With that mouth you eat the Kings. With that mouth make me an eater of food. The King is one mouth of you. With that mouth you eat the people. With that mouth make me an eater of food. The hawk is one mouth of you. With that mouth you eat birds. With that mouth make me an eater of food. Fire is one mouth of you. With that mouth you eat this world. With that mouth make me an eater of food. In you is a fifth mouth. With that mouth you eat all beings. With that mouth make me an eater of food.’

II-10. Waste not away with our vital breath, our offspring, or cattle. He who hates us and him whom we hate – waste away with his vital breath, his offspring, his cattle.

Thus I turn myself with the turn of the gods; I turn myself with the turn of the sun. Afterwards, he turns himself towards the right arm.

Now, when about to lie down with a wife one should touch her heart and say:

That which in thy heart, O fair one, is placed-within Prajapati.

Therewith, O Queen of Immortality, may you not come on children’s ill.

Her children do not then pre-decease her.

II-11. Now, when one has been away, on returning, he should kiss his son’s head and say: From every limb of mine are you born. ‘From my heart are you born; O son, you are indeed myself. May you live a hundred autumns long ! So and so, he takes his name. ‘Become a stone ! Become an axe. Become unconquerable gold. A brilliance, son, indeed you are, so live a hundred autumns long !’ So and so, he takes his name.

Then he embraces him saying, ‘Wherewith Prajapati embraced his creatures for their welfare, therewith I embrace you, so and so.

Then he mutters in his right ear: ‘Confer on him, O Maghavan, O Onrusher’ and in his left (ear), ‘O Indra, grant most excellent possessions. Do not cut off (the line of our race). Be not afraid; live a hundred autumns of life. Son I kiss your head with your name’. Thrice he should kiss his head. ‘I make a lowing over you with a lowing of cows’. Thrice he should make a lowing over his head.

II-12. Now, next, the dying around of the gods.

This Brahman verily shines when the fire blazes; likewise it dies when it blazes not. Its brilliance goes to the sun; its vital breath to the wind. This Brahman verily shines when the sun is seen; likewise it dies when it is not seen. Its brilliance goes to the moon; its vital breath to the wind. This Brahman verily shines forth when the lightning flashes; likewise it dies when it flashes not. Its brilliance goes to the regions of space; its vital breath to the wind. All these divinities, verily, having entered into the wind, perish not when they die in the wind. There from, indeed, they come forth again. Thus with reference to the divinities.

II-13. Now, with reference to the Self.

This Brahman, verily, shines forth when one speaks with speech; likewise this dies when one speaks not. Its brilliance goes to the eye; its vital breath to the vital breath. This Brahman verily shines when one sees with the eye; likewise this dies when one sees not. Its brilliance goes to the ear; its vital breath to the vital breath. This Brahman verily shines when one hears with the ear; likewise this dies when one hears not. Its brilliance goes to the mind; is vital breath to the vital breath. This Brahman, verily, shines when one thinks with the mind; likewise it dies wen one thinks not. Its brilliance goes to the vital breath; its vital breath to the vital breath. All these divinities, verily, have entered into the vital breath perish not when they did in the vital breath. Therefrom, indeed, they come forth again. So, verily, indeed, if upon one who knows this, both the mountains, the southern and the northern, should roll themselves forth seeking to crush him, they would not crush him. But those who hate him and those whom he himself hates – all these die around him.

II-14. Now, next, the assumption of superior excellence.

All these divinities, verily, disputing among themselves in regard to self-superiority went forth from this body. Not breathing, it lay dry like a piece of wood. Then speech entered into it. It just lay speaking with speech. Then the eye entered into it; it just lay speaking with speech, seeing with the eye. Then the ear entered into it; it just lay speaking with speech, seeing with the eye, hearing with the ear. Then the mind entered into it; it just lay speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind. Then the vital breath entered into it and then, indeed, it at once arose. All these divinities, having verily recognised to superior excellence of the vital breath, having comprehended the vital breath alone as the self of intelligence, went forth from this body, all together. They having entered into the wind, having the nature of space went to the heavenly world. Likewise also indeed he who knows this, having recognised the superior excellence of the vital breath, having comprehended the vital breath alone as the self of intelligence, goes out of the body with all these. Having entered into the wind, having the nature of space, he goes to heaven. He goes there where these gods are. Having reached that, he who knows this becomes immortal as the gods are immortal.

II-15. Now, next, the father-and-son ceremony or the transmission, as they call it.

A father, about to depart, calls his son. Having strewn the house with new grass, having built up the fire, having placed near it a vessel of water with a jug, himself covered with a fresh garment the father remains lying. Having come, the son lies down on top touching organs with organs. Or (the father) may transmit to him seated face to face. Then he delivers over to him (thus):

Father: My speech in you I would place.

Son: I take your speech in me.

Father: My breath in you I would place.

Son: I take your breath in me.

Father: My eye in you I would place.

Son: I take your eye in me.

Father: My ear in you I would place.

Son: I take your ear in me.

Father: My tastes of food in you I would place.

Son: I take your tastes of food in me.

Father: My deeds in you I would place.

Son: I take your deeds in me.

Father: My pleasure and pain in you I would place.

Son: I take your pleasure and pain in me.

Father: My bliss, delight, procreation in you I would place.

Son: I take your bliss, delight and procreation in me.

Father: My movement in you I would place.

Son: I take your movement in me.

Father: My mind in you I would place.

Son: I take your mind in me.

Father: My intelligence in you I would place.

Son: I take your intelligence in me.

If, however, he should be unable to speak much, let the father say summarily, ‘My vital breaths in you I would place’ and the son (reply) ‘You vital breaths I take in me’.

Then turning to the right he goes towards the east. The father calls out after him: ‘My glory, sacred lusture and fame delight in you’. Then the other looks over his left shoulder. Having hid (his face) with his hand or having covered (it) with the edge of his garment, he says: ‘May you obtain heavenly worlds and all desires’. If the father should become well he should dwell under the lordship of his son; or, he should wander (as a mendicant). If, however, he should die let them perform obsequies as they should be performed.

III-1. Pratardana, the son of Divodasa, by means of fighting and virility, verily reached the beloved abode of Indra. To him then Indra Said: Pratardana, choose a boon.

Then said Pratardana: Do you yourself choose that boon for me which you deem most beneficent for man. To him then Indra said: A superior verily chooses not for an inferior. Do you yourself choose. ‘No boon verily then is it to me’ said Pratardana. But Indra did not depart from the truth, for Indra is truth. To him then Indra said: ‘Understand me only. This indeed I deem most beneficent to man, namely that one should understand me. I slew the three-headed Tvastir; I delivered the Arunmukhas, the ascetics, to the wolves. Transgressing many compacts I killed the people of Prahlada in the sky, the Paulomas in the atmosphere, the Kalakanjas on the earth. Of me, such as I was then, not a single hair was injured.

So he knows me thus – by no deed whatever of his is his world injured, not by stealing, not by killing an embryo, not by the murder of his mother, not by the murder of his father. If he has done any evil, the dark colour departs not from his face.

III-2. Then he (Indra) said: I am the Spirit of the vital breath, the intelligent Self. As such, worship me as life, as immortality. Life is the vital breath: the vital breath is life. For as long as the vital breath remains in the body so long is there life. For indeed with the vital breath one obtains immortality in this world; with intelligence, true conception. So he who worships me as life, as immortality, reaches the full term of life in this world; he obtains immortality and indestructibility in the heavenly world.

Now, on this point some say: The vital breaths, verily, go into a unity: (otherwise) one would not be able at once to make known a name by speech, a form by the eye, a sound by ear, a thought by the mind. The vital breaths, as a unity, verily, cause to know all things here, one by one. All the vital breaths speak along with speech when it speaks. All the vital breaths see along with the eye when it sees. All the vital breaths hear along with the ear when it hears. All the vital breaths think along with the mind when it thinks. All the vital breaths breathe along with the breath when it breathes.

‘That is indeed so’, said Indra. There is however a superior excellence among the vital breaths.

III-3. One lives with speech gone, for we see the dumb.

One lives with eye gone, for we see the blind.

One lives with ear gone, for we see the deaf.

One lives with mind gone, for we see the childish.

One lives with arms cut off; One lives with legs cut off; for thus we see.

But now it is the vital breath, even the self of intelligence, that seizes hold of this body and raises it up. This, therefore, one should worship as the Uktha. This is the all-obtaining in the vital breath. As for the vital breath, verily, that is intelligence; as for the intelligence, verily that is vital breath. This is the view thereof, this is the understanding thereof.

When a person is so asleep that he sees no dream whatever, then he becomes one with that vital breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. When he awakes, as from a blazing fire sparks would fly in all directions, even so from this self the vital breaths proceed to their respective stations; from the vital breaths, the gods (the senses); from the gods, the worlds. This same vital breath, the self of intelligence, seizes hold of the body and raises it up. This therefore one should worship as the Uktha. This is the all-obtaining in the vital breath.

As for the vital breath, verily that is the Self as the intelligence; as for the intelligence, that is the vital breath. This is the proof of it, the understanding of it.

When a weak person is about to die, comes to such weakness that he falls into a stupor, they say of him, ‘His thoughts have departed; he hears not; he speaks not with speech; he thinks not’. Thus he becomes one with the vital breath alone. Then, speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it.

When he departs from his body, he departs together with all these. When he awakens, as from a blazing fire sparks would fly in all directions, even so from this Self the vital breaths proceed to their respective stations; from the vital breaths the gods; from the gods the worlds.

III-4. When he departs from the body, speech pours all names into him; by speech he obtains all names. Vital breath pours all odours into him; with breath he obtains all odours. The eye pours all forms into him; with the eye he obtains all forms. The ear pours all sounds into him; with the ear he obtains all sounds. The mind pours all thoughts into him. With the mind he obtains all thoughts. This is the all-obtaining in the vital breath.

As for the vital breath, verily that is the intelligence. As for the intelligence, verily that is the vital breath; for, together, these two dwell in this body; together the two depart. Now, then, we will explain how all beings become one with this intelligence.

III-5. Speech is one portion taken out of it. Name is its externally correlated object element. Breath is one portion taken out of it. Odour is its externally correlated object element. The eye is one portion taken out of it. Form is its externally correlated object element. The ear is one portion taken out of it. Sound is its externally correlated object element. The tongue is one portion taken out of it. Taste of food is its externally correlated object element. The two hands are one portion taken out of it. Work is their externally correlated object element. The body is one portion taken out of it. Pleasure and pain is its externally correlated object element. The generative organ is one portion taken out of it. Bliss, delight and procreation are its externally correlated object element. The two feet are one portion taken out of it. Goings are their externally correlated object element. The mind is one portion taken out of it. Thoughts and desires are its externally correlated object element.

III-6. With speech, mounted on by intelligence, one obtains all names.

With the vital breath, mounted on by intelligence, one obtains all odours.

With the eye, mounted on by intelligence, one obtains all forms.

With the ear, mounted on by intelligence, one obtains all sounds.

With the tongue, mounted on by intelligence, one obtains all tastes.

With the hands, mounted on by intelligence, one obtains all works.

With the body, mounted on by intelligence, one obtains pleasure and pain.

With the generative organ, mounted on by intelligence, one obtains bliss, delight and procreation.

With the feet, mounted on by intelligence, one obtains all goings.

With the mind, mounted on by intelligence, one obtains all thoughts, what is to be understood by thought and desire.

III-7. For verily without intelligence speech would not make any name whatsoever known.

‘My mind was elsewhere’ one says, ‘I did not cognise that name’.

For verily without intelligence breath would not make any odour whatsoever known.

‘My mind was elsewhere’ one says, ‘I did not cognise that odour’.

For verily without intelligence the eye would not make any form whatsoever known.

‘My mind was elsewhere’ one says, ‘I did not cognise that form’.

For verily without intelligence the ear would not make any sound whatsoever known.

‘My mind was elsewhere’ one says, ‘I did not cognise the sound’.

For verily without intelligence the tongue would not make any taste of food whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise that taste of food’.

For verily without intelligence the two hands would not make any action whatsoever known. ‘My mind was elsewhere’ one says, ‘I did not cognise that action’.

For verily without intelligence the body would not make known any pleasure or pain whatsoever. ‘My mind was elsewhere’ one says, ‘I did not cognise that pleasure and pain’.

For verily without intelligence the generative organ would not make known any bliss, delight and procreation whatsoever. ‘My mind was elsewhere’ one says, ‘I did not cognise that bliss, delight and procreation’.

For verily without intelligence the two feet would not make known any going whatsoever. ‘My mind was elsewhere’ one says, ‘I did not cognise that going’.

For verily without intelligence no thought whatever would be effected, nothing cognisable would be cognized.

III-8. One has to win the pure knowledge of the unity of Brahman and Atman.

Speech is not what one should seek to know; one should know the speaker.

Smell is not what one should seek to know; one should know the smeller.

Form is not what one should seek to know; one should know the seer.

Sound is not what one should seek to know; one should know the hearer.

Taste of food is not what one should seek to know; one should know the knower of the taste of food.

Deed is not what one should seek to know; one should know the doer.

Pleasure and pain are not what one should seek to know; one should know the discerner of pleasure and pain.

Bliss, delight and procreation are not what one should seek to know; one should know the discerner of bliss, delight and procreation.

Going is not what one should seek to know; one should know the goer.

Mind is not what one should seek to know; one should know the thinker.

These ten essential elements, verily, are with reference to intelligence. These ten intelligential elements are with reference to existence. Verily if there were no elements of existence, there would be no elements of intelligence. Verily if there were no elements of intelligence, there would be no elements of existence. Truly from either alone, no form whatever would be possible.

And this (the Self of intelligence) is not diverse. But as of a chariot, the felly is fixed on the spokes and the spokes are fixed on the hub, even so these elements of existence are fixed on the elements of intelligence; the elements of intelligence are fixed on the vital breath.

This vital breath, truly, is the Self of intelligence: (it is) bliss, ageless, immortal. He does not become greater with good action nor indeed lesser with bad action. This one truly indeed causes him whom he wishes to lead up from this world to perform good action. This one also indeed causes him whom he wishes to lead downwards to perform bad action. He is the protector of the world; he is the sovereign of the world; he is the Lord of all. ‘He is myself’ – this one should know. ‘He is my Self’ – This one should know.

IV-1. Now then verily there was Gargya Balaki, a famed Vedic scholar. He dwelt among the Ushinaras, the Satvans and the Matsyas, among the Kurus and the Panchalas, among the Kashis and the Videhas. Having come to Ajatasatru of Kashi, he said, ‘Let me declare Brahman to you’. To him then Ajatasatru said: ‘A thousand (cows) we give to you’. At such a word as this, verily indeed people would run together, crying ‘A Janaka ! A Janaka !’

IV-2. In the sun the great, in the moon the food, in the lightning truth, in thunder sound, in wind Indra Vaikuntha, in space the plenum, in fire the Vanquisher, in water brilliance – thus with reference to the divinities. Now, with reference to the self; in the mirror the reflection; in the shadow the double, in the echo life, in sound death, in sleep Yama (the Lord of Death), in the body Prajapati, in the right eye speech, in the left eye truth.

IV-3. Then said Balaki: Him who is this person in the sun, on him I indeed meditate. To him Ajatasatru said: Make me not to converse on him ! As the great, the white-robed, the Supreme, the head of all beings – thus verily do I meditate on him. He who meditates on him thus becomes indeed the supreme, the head of all beings.

IV-4. Then said Balaki: ‘him who is the person in the moon, on him indeed do I meditate’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him asking Soma, as the self of food. He who meditates on him thus becomes indeed the self of food.

IV-5. Then said Balaki: ‘I meditate on the person, indeed, who is the person in the lightning’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of truth. He who meditates on him thus becomes indeed the self of truth (of brilliance).

IV-6. Then said Balaki: I meditate on the person in the Thunder’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of sound. He who meditates on him thus becomes indeed the self of sound.

IV-7. Then said Balaki: I meditate on the person in wind’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as Indra Vaikuntha or as the unconquered army. He who meditates on him thus becomes indeed the triumphant, the unconquerable, a conqueror of adversaries.

IV-8. Then said Balaki: I meditate on the person in space’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the full moon-active Brahman. He who meditates on him thus becomes filled with offspring, cattle, fame, the radiance of sanctity and the heavenly world, he reaches the full term of life.

IV-9. Then said Balaki: I meditate on the person in fire’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the Vanquisher. He who meditates on him thus become verily a vanquisher of others.

IV-10. Then said Balaki: I meditate on the person in water’. To him then Ajatasatru said: Make me not to converse on him ! I meditate on him as the Self of Brilliance of name. Thus with reference to the divinities..

IV-11. Now, with reference to self.

Then said Balaki: I meditate indeed on the person in the mirror’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as (the reflected) likeness. He, then, who meditates on him thus, a very likeness of him is born in his offspring, not an unlikeness.

IV-12. Then said Balaki: I meditate indeed on the person in the shadow’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as the inseparable Double. He, then, who meditates on him thus obtains from his second and becomes possessed of his double.

IV-13. Then said Balaki: I meditate indeed on the person in the echo’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as life. He, then, who meditates on him thus passes not into unconsciousness before his time.

IV-14. Then said Balaki: I meditate indeed on the person in sound’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as Death. He, then, who meditates on him thus does not die before his time.

IV-15. Then said Balaki: I meditate indeed on the person who, while asleep, moves about in dream’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as King Yama ! He, then, who meditates on him thus, to his supremacy everything here is subdued.

IV-16. Then said Balaki: I meditate on the person who is in this body’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as Prajapati. He then who meditates on him thus is augmented with offspring, cattle, fame, the lustre of sanctity, the heavenly world; he reaches the full term of life.

IV-17. Then said Balaki: I meditate on the person in the right eye’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of speech, the self of fire, the self of light. He then who meditates on him thus becomes the self of all these.

IV-18. Then said Balaki: I meditate on the person in the left eye’. To him Ajatasatru said: Make me not to converse on him ! I meditate on him as the self of truth, the self of lightning, the self of brightness. He then who meditates on him thus becomes the self of all these.

IV-19. Thereupon Balaki was silent. To him then Ajatasatru said: So much only Balaki ? ‘So much only’ replied Balaki. To him, then, Ajatasatru said: In vain, indeed, did you make to converse saying ‘Let me declare Brahman to you’. He, indeed. Balaki, who is the maker of these persons, of whom verily this is the work, he alone is to be known.

Thereupon Balaki, fuel in hand, approached saying, ‘Receive me as a pupil’. To him then Ajatasatru said: ‘This I deem a form (of conduct) contrary to nature that a Kshatriya should receive a Brahmana as pupil. (But come). I shall make you understand’. Then taking him by the hand, he went forth. The two then came upon a person asleep. The Ajatasatru called him (saying) ‘O Great, White-robed King, Soma !’ But he just lay silent. Then he pushed him with a stick. He got up at once. To him then Ajatasatru said: Where in this case, O Balaki, has this person lain ? What has become of him here ? Whence has he returned here ?

Thereupon Balaki understood not. To him then Ajatasatru said: Where in this case, O Balaki has this person lain, what has become of him here, whence he has returned here as I asked is the arteries of a person (of the heart) called Hita (the beneficent). From the heart they spread forth to the pericardium. Now they are as minute as a hair divided a thousand-fold. They consist of a minute essence, reddish-brown, white, black, yellow and red. In these one remains while asleep; he sees no dream whatsoever.

IV-20. Then he becomes unitary in this vital breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it.

When he awakes, as from a blazing fire sparks proceed in all directions, even so from this Self the vital breaths proceed to their respective stations; from the vital breaths, the gods (the sense faculties); from the sense faculties the worlds. This very vital breath, even this Self of intelligence, has entered this bodily self up to the hair and the fingernail. Just as a razor might be hidden in a razor-case or as fire in the fireplace, even so this self of intelligence has entered this bodily self upto the very hairs and nails. On that self these other selves depend as upon a chief his own (men) or as his own (men) are of service to a chief, even so these other selves are of service to that self of (intelligence). Verily as long as Indra did not understand this Self, so long the Asuras overcame him. When he understood this, striking down and conquering the Asuras, he attained pre-eminence among all gods and all beings, sovereignty and overlordship.

Likewise also he who knows this, striking off all evils, attains pre-eminence, sovereignty and overlordship over all beings – he who knows this, yea, he who knows this.

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 Shanti ! Shanti ! Shanti !

Here ends the Kaushitaki-Brahmana Upanishad, as contained in the Rig-Veda.

Kaushitaki-Brahmana Upanishad - 翻譯：AG Krishna Warrier 博士 由金奈神智出版社出版

唵！願我的言語是基於（即符合）心意；

願我的心以言語為基礎.

哦，自我光耀的那一位，請向我顯現你自己.

願你們（言語和思想）成為我吠陀的載體.

願我所聽到的一切都不會離我而去.

我將透過這項研究將白天和黑夜結合在一起（即消除差異）

.

我將說出口頭上真實的話；

我將說出內心真實的話.

願那（婆羅門）保護我；

願那位保護說話者（即老師），願那保護我；

願那保護說話者——願那能保護說話者.

嗡香提！香提！香提！

I-1. 奇特拉·加爾吉亞尼 (Chitra Gargyayani) 尋求進行祭祀，選擇了阿魯尼 (Aruni)（作為他的祭司）. 他（阿魯尼）派他的兒子斯韋塔克圖（吩咐他）主持（擔任牧師）. 當他（來）坐下時，伽吉亞尼問他：“喬達摩之子！” 在你安置我的世界（輪迴）是終止了，還是在你安置我的世界上有任何居所？他回答說：這我不知道. 好吧，我去問問（我的）老師. 他（Svetaketu）回到他父親身邊並說：「他（如上所述）；問我，我該如何回答？他（父親）說：“我也不知道這一點. ” 讓我們在他的住所進行吠陀研究並獲取其他人提供的（資訊）. 我們倆都走吧. ”

然後，他（阿魯尼）手裡拿著燃料回到奇特拉·加爾吉亞尼（Chitra Gargyayani）並說：「讓我以弟子的身份接近你」. 然後，他對他（阿魯尼）說：“喬達摩，你（作為一名學生）接近我，你值得神聖的知識. ” 來吧，我會讓你知道的. ”

I-2. 他說：“凡離開這個世界的人，都會登上月球. ” 在（農曆的上半月），它（月亮）在他們的生命氣息中蓬勃發展；在後半段，它導致它們被複製. 月亮確實是天界之門. 誰如此回答它（正確），他就獲得自由（走得更遠）. 不答者，已化為雨，雨落於此. 在這裡，他根據他的行為和知識，變成了一條蟲子、一隻昆蟲、一條魚、一隻鳥、一隻獅子、一隻野豬、一條蛇、一隻老虎、一個人或其他某種狀況. 如此到來的人會問：“你是誰？” 他應該回答：

“季節啊，從光輝的（月亮）那裡，種子已經從十五倍（陰曆的半月）從祖先的家落下時被收集起來. ” 因此，讓我擔任一個男人作為代理人. 以男人為代理人，以母親為我注入.

‘我誕生了，經由十二或十三父親（年）在十二或十三月出生. 我知道這一點；因為我是相反的知識. 所以，季節啊，努力使我不朽，透過這個真理，透過那個樸素，我是一個季節. 我屬於季節，你是誰？'我是你'. 他讓他走得更遠.

I-3. 「進入這條神的道路後，他來到了火的世界，（然後）空氣的世界，（然後）伐樓那的世界，（然後）阿迪亞的世界，（然後）因陀羅的世界; （然後）生主世界，（然後）梵天世界. 這個梵天世界有阿拉湖、耶什提哈​​斯的時刻、維吉拉河、三伊利亞、薩拉賈城、阿帕羅吉塔住所、守門人因陀羅和波闍波提、維佈大廳、維查克沙那王座、阿彌陀佛榻、心愛的瑪納西和她的對手查克蘇西，她們拿著鮮花真正編織了世界、母親、護士、仙女和河流. 知道這一點的人就會來. 梵天對他說：『快跑吧. 憑藉我的榮耀，他確實到達了永恆的維拉賈河. 他確實不會變老.

I-4. ﹁五百飛天去往他，百位持華，百位持香膏，百位持香，百位持衣，百位持果. 他們用梵天的飾物來裝飾他. 知道梵天的人，帶著梵天的莊嚴而前往梵天. 他來到阿拉湖：他用意念穿過它. 到了那裡，那些（只）知道眼前（現在）的人就會沉淪. 他到了耶斯蒂讓這些人逃離他的時刻. 他來到維拉賈河邊. 他獨自一人通過了它. 在那裡他擺脫了善行和惡行. 親親的人繼承善行，不親人的人繼承惡行. 則如駕駛人看車輪，亦如是看晝夜；對於善行、惡行以及成對的對立行為也是如此. 如此，彼知婆羅門，無善業，無惡業，而趨於婆羅門.

I-5. 他來到伊利亞樹前，梵天的香氣進入了他的體內. 他來到了薩拉賈市；梵天的味道進入他體內. 他來到阿帕拉吉塔（Aparajita）的住所；梵天的力量進入他體內. 他來到守門人因陀羅和波闍波提那裡；他們逃離他. 祂來到Vibhu大廳；梵天的榮耀進入他體內. 他登上了 Vichaksana 的寶座；Brihad 和 Rathantara 薩曼是它的兩隻前足；'Syaita 和 Naudhasa，兩隻後腳；Vairupa 和 Vaichaja 是兩個縱向部分；Sakvara 和 Raivata 是兩個交叉的. 這是情報；因為人們可以透過智慧來辨別.

他來到阿米陶哈斯（Amitaujas）（無與倫比的輝煌）的沙發前；這是生命的呼吸. 過去和未來是它的兩隻前腳；繁榮與大地是兩個後腳；Bhadra 和 Yajnayajniya (Samans) 是兩個頭飾. Brihad 和 Rathantara 是兩塊縱向的作品. 詩句、聖歌和繩索都是縱向拉伸的. 祭祀口訣為十字口. 有些莖是蔓延的；Udgitha 為支撐物；繁榮的枕頭. 梵天坐於其上. 知道的人首先只用一隻腳登上它. 梵天問他：你是誰？他應該對他回答：我是一個季節，四季中的一個. 我從作為子宮的空間中誕生，作為妻子的精液，作為當年的輝煌，作為每個生命的自我. 你是什​​麼，我就是什麼. 他對他說：「我是誰」.

I-6. 自我即真理；它是一切的真我，是婆羅門. 他應該說，「真實的」. “那是什麼，即真實的？” 除了眾神（感覺器官）和生命呼吸之外，還有什麼是「sat」（存在）. 至於諸神和生命呼吸，它們就是「tvam」（「你」）. 這是用「薩蒂揚」這個詞來表達的. 它和這一切一樣廣泛. 你是這個世界的全部. 於是他就對他說話了. 這一點已被 Rig 詩句所表達：

以 Yajus 為腹部，以 Saman 為頭，

以 Rik 為不朽的形體.

是婆羅門嗎－－這樣他就被認識了.

偉大的所見在於吠陀經.

他對他說；“一個人如何獲得許多男性名字？” 他應該回答：「用生命呼吸」.

“一個人從哪裡獲得女性名字？” ‘用言語’.

“更整潔的呢？” 用心」.

“哪裡來的氣味？” '隨著氣味'.

“表格在哪裡？” 「用眼睛」.

“聲音是從哪裡來的？” 「用耳朵」.

“食物的味道呢？” 「用舌頭」.

“採取什麼行動？” 「用兩隻手」.

“哪裡有快樂和痛苦？” ‘與身體’.

“哪裡有幸福、喜悅和繁衍？” 「用生殖器官」.

“去哪兒？” ‘用兩隻腳’.

“有了思想，我們就能理解什麼和渴望什麼？” 他應該說，「憑藉智慧」. 他對他說：“水確實是我的世界. ” 那是你的嗎？梵天無論取得什麼勝利，無論取得什麼成就，他所贏得的勝利，他所獲得的成就，誰知道這一點，誰知道如此. ”

II-1. 「Prana（生命呼吸）就是梵天，而考西塔基確實如此說過. 確實，心是梵天的生命呼吸的使者；眼睛的保護者；耳是播音員；演講包圍者. 真正了解心是梵天這個生命呼吸的使者的人就成為了使者. 知眼為護法者，則為護法所附；知耳為播音者者，則為播音者所附；知言語為圍者者，則為圍者所附.

對於梵天這個重要的呼吸，所有這些神（即心、年齡、耳朵、言語）都帶來了不請自來的供奉. 同樣地，事實上，所有眾生都為這生命之息帶來了不請自來的供奉.

知道這一點的人的秘密教義是：人不應該乞討. 就好像，向一個村莊乞討卻沒有得到（任何東西），一個人應該坐下來說：「我不會吃從這裡給予的（任何東西）」. 那些以前拒絕的人現在邀請他. 這是針對不乞討者的法律. 但那些邀請他的人是食物的給予者（說）「讓我們把它給你」.

II-2. 「生命的呼吸是梵天」. 平亞確實是這麼說的. 在言語後面，梵天的生命氣息將眼睛封閉起來；眼睛後面有耳朵；耳後，心被封閉；生命的呼吸被封閉在心的後面. 與梵天一樣，所有這些神都為這同樣的生命氣息帶來了不請自來的供奉. 即便如此，所有活著的眾生都只為這同一個生命呼吸帶來不請自來的奉獻. 知道這一點的人的秘密教義是：「人不應該乞討」. 就好像，在乞討但沒有收到（任何東西）之後，一個人應該坐下來說「我不會吃從這裡給予的（任何東西）」. 那些以前拒絕的人現在邀請他. 這是針對不乞討者的法律. 但那些邀請他的人是食物的給予者（說）「讓我們給你」.

II-3. 現在，接下來就是採購至寶.

若人欲求至寶，或滿月之夜，或新月之夜，或吉星明月，其中一時，生火，他掃視四周，展示聖草，灑遍周圍，彎曲右膝，用勺子或木碗或金屬杯，供奉融化的奶油（帶有文字）；

名為言語的神祇是一位收買者.

願它從某某處為我弄到這個東西. 向它致敬！

名為「生命之息」的神靈是一位採購者.

願它從某某處為我弄到這個東西. 向它致敬！

名為「眼睛」的神是個拉皮條的人. 願它從某某處為我弄到這個東西.

向它致敬！

名叫耳朵的神是拉皮條的人. 願它從某某處為我弄到這個東西.

向它致敬！

名為心靈的神祇是一位收買者. 願它從某某處為我弄到這個東西.

向它致敬！

被稱為智慧的神是個採購員. 願它從某某處為我弄到這個東西. 向它致敬！

然後吸了一口煙味，用融化的黃油膏擦了四肢，默默地出去，宣布他的目的或派出使者. 他確實到了這裡.

II-4. 接下來是用神聖力量實現的渴望.

如果一個人希望被一個男人或一個女人或男人或女人所愛，在這些相同的時間點之一，生起一堆火，他以完全相同的方式提供融化的黃油供品，說我'你的言語我犧牲在我身上，你某某人; 萬歲！

我犧牲了你的生命氣息，你某某；萬歲！

我犧牲你的眼睛，你某某；萬歲！

我犧牲你的耳朵，你某某；萬歲！

我犧牲你的心智，你某某；萬歲！

我犧牲了你的智慧，你某某；萬歲！

然後吸入煙味，用融化的黃油塗抹在四肢上，默默地向前走去，渴望接近和触摸，或者乾脆站在上風處交談. 他確實成為了受人愛戴的人.

確實是對他的渴望.

II-5. 現在，接下來，根據 Pratardana 或他們所說的「內在火神」（Inner Agnihotra）進行自我克制. 確實，人只要在巔峰，就無法呼吸. 那麼他就在言語中犧牲了重要的呼吸. 確實，只要一個人還在呼吸，他就無法說話. 然後他就犧牲了呼吸中的言語. 這兩個是永無止境的不朽供奉. 無論是醒著還是睡著，人們都在不斷地、不間斷地製造它們. 現在，無論有什麼其他的奉獻，它們都有一個目的，因為它們是由行為組成的. 正是知道這一點，古人確實沒有祭祀阿格尼霍特拉.

II-6. 現在，什麼是婆羅門！Uktha（背誦）是婆羅門（神聖的字）——這確實是 Sushkabhangara 常說的. 人們應該將其冥想為 Rig（讚美詩）；確實，一切眾生都向祂歌頌祂的偉大. 人們應該將其冥想為Yajus（祭祀公式）；確實，所有眾生都因他的偉大而團結在一起. 我們應該將其冥想為薩滿（Saman）；確實，所有眾生都因他的偉大而向他頂禮. 人們應該將其冥想為 Sri（美）. 我們應該觀想它為Yasas（榮耀）；應觀想它為Tejas（光輝）. 正如此（Uktha）是讚美祈求（Shastras）中最美麗、最光榮、最輝煌的，同樣，知道此的人也是一切眾生中最美麗、最光榮、最輝煌的.

因此，阿德瓦魯（Adhvaryu）祭司準備了這個與祭祀相關並且由工作組成的自我. 他在其中編織了由 Yajus 組成的東西. 霍提爾祭司用 Yajus 來編織 Rig. 烏德加提爾祭司用瑞格（Rig）編織薩曼（Saman）. 這是一切三智的自性. 因此，知道這一點的人就成為因陀羅的自我.

II-7. 所向披靡的考西塔基確實習慣於崇拜初升的太陽，用神聖的線進行授予儀式，打水，三次灑水容器說：“你是一個拯救者；把我的罪孽帶走’. 就像他（習慣於崇拜太陽）一樣，當太陽在心天時說：“你是至高的拯救者，請帶走我的罪孽！” 就像他在日落時（習慣崇拜太陽）那樣說. ‘你是完全的拯救者；把我的罪完全除去’. 無論他白天或晚上犯下什麼罪，它都會消除.

同樣，知道這一點的人也會以同樣的方式崇拜太陽. 無論白天或晚上犯下什麼罪，它都會被完全消除.

II-8. 今月月新月來時，亦應如是，禮拜西邊之月，或投兩葉草，念曰：此心，公平. 概述月亮在天空中休息，我想我知道這一點，我可以

不

為

孩子

們的病而哭泣.

事實上，他的孩子們並沒有先於他去世. 生了兒子的人就是這樣.

現在就一個尚未生下兒子的人來說. '增加. 願（活力）進入你. 願牛奶和食物聚集在你身上，願阿迪亞人高興. 在低聲吟誦了這三句「我」之後，他說：不要透過我們的生命呼吸、我們的後代、我們的牲畜來增長. 恨我們的人和我們恨的人，都會因他的呼吸、他的後代、他的牲畜而增長. 我隨著因陀羅的轉動而轉動自己；我隨著太陽的轉動而轉動自己. ” 因此他將自己轉向右臂.

II-9. 因此，在滿月之夜，人們應該以與東方出現的月亮相同的方式崇拜它，說：“你是遠照的索瑪王，五口者，創造之主. ” 婆羅門是你的一張嘴. 用這張嘴你就能吃掉國王. 用那張嘴讓我成為食物的吃者. 國王就是你的一張嘴. 你用那張嘴吃人. 用那張嘴讓我成為食物的吃者. 鷹是你的一張嘴. 用那張嘴你可以吃鳥. 用那張嘴讓我成為食物的吃者. 火是你的一張嘴. 你用那張嘴吃掉這個世界. 用那張嘴讓我成為食物的吃者. 你體內有第五張嘴. 你用那張嘴吃掉一切眾生. 用那張嘴讓我成為食物的食者.

II-10. 不要浪費我們的生命力、我們的後代或牲畜. 恨我們的人和我們所恨的人－他的生命、他的後代、他的牲畜都會被消滅.

因此，我隨著眾神的轉動而轉動自己；我隨著太陽的轉動而轉動自己. 隨後，他將自己轉向右臂.

現在，當即將與妻子共眠時，一個人應該觸碰她的心並說：

哦，美麗的人，那在你心裡的東西，就放在生主之內.

因此，不朽的女王啊，願您不要患上小兒病.

她的孩子們並沒有先於她去世.

II-11. 現在，當一個人離開後，回來時，他應該親吻兒子的頭並說：你是從我的每個肢體中誕生的. ‘你從我心裡誕生；兒子啊，你確實是我自己. 願你長命百秋！某某，他取了他的名字. ’變成一塊石頭！變成一把斧子. 成為不可戰勝的黃金. 兒子，你確實是個天才，所以要活一百個秋天！某某，他取了他的名字.

然後他擁抱他說：“生主為了他們的福祉而擁抱了他的生物，我也擁抱了你，某某. ”

然後他在右耳低語：“授予他，瑪格哈萬啊，衝鋒者啊”，並在他的左耳中低語：“因陀羅啊，授予他最優秀的財產. ” 不要切斷（我們比賽的路線）. 不要害怕；人生百秋. 兒子，我用你的名字吻你的頭. 他應該親吻他的頭三次. 「我用牛的哞哞聲對你發出哞哞聲」. 他應該在頭頂上低鳴三次.

II-12. 現在，接下來是眾神的垂死.

當火燃燒時，這個婆羅門確實會發光；同樣，當它不燃燒時它就會死亡. 它的光輝向著太陽；它對風的重要呼吸. 當見到太陽時，這個婆羅門確實會發光；同樣，當它不被看見時，它就會死亡. 其光輝去於月；它對風的重要呼吸. 此婆羅門，當閃電時，確實放光；同樣，當它不閃爍時它就會消失. 它的光彩照耀在太空領域；它對風的重要呼吸. 諸神，誠然入風，風死不滅. 事實上，他們從那裡再次出現. 因此，關於神靈.

II-13. 現在，關於自我.

這個婆羅門，確實，當一個人說話時，就會發光；同樣，當一個人不說話時，它就會消失. 它的光彩奪目；它的生命呼吸到生命呼吸. 此婆羅門，親眼所見，確實光芒四射. 同樣，當人們看不見時，它就會死亡. 其光彩入耳；它的生命呼吸到生命呼吸. 此婆羅門，用耳聽聞，確實光芒四射. 同樣，當一個人聽不到時，它就會消失. 它的光輝進入心靈；是生命呼吸對生命呼吸. 當一個人用心思考時，這個婆羅門確實會發光；同樣，它會在人們不以為然的情況下死去. 它的光彩源於生命的呼吸；它的生命呼吸到生命呼吸. 確實，所有這些神靈都進入了生命氣息，而不是在生命氣息中滅亡. 事實上，他們從那裡再次出現. 是故，若知此者，南山北山，滾滾而欲摧之，亦不摧之. 但那些恨他的人和他自己所恨的人——都死在他身邊.

II-14. 現在，接下來是卓越的假設.

確實，所有這些互相爭論自我優越感的神靈都是從這個身體中出來的. 它沒有呼吸，像一塊木頭一樣乾燥. 然後言語進入其中. 它只是躺著用言語說話. 然後眼睛進入其中；它只是用語言說話，用眼睛看. 然後耳朵進入其中；它只是用語言說話，用眼睛看，用耳朵聽. 然後心就進入了它；它只是用語言說話，用眼睛看，用耳朵聽，用頭腦思考. 然後生命氣息進入其中，然後，確實，它立刻升起. 所有這些天神，確實認識到生命呼吸的殊勝，並理解生命呼吸本身為智慧的自我，一起從這個身體中出來. 他們進入了風之中，帶著虛空之性，去了天界. 同樣地，真正了解這一點的人，在認識到生命呼吸的殊勝，並理解生命呼吸本身是智慧的自我之後，與這一切一起出離身體. 入於風，具虛空性，而入天界. 他去那些神所在的地方. 達到這個境界後，知道這一點的人就會變成不朽的，就像諸神不朽一樣.

II-15. 現在，接下來是父子儀式或他們所說的傳承儀式.

一位父親正要離開，打電話給兒子. 父親在房子裡撒上了新草，生了火，在火附近放了一個裝有水罐的水器，身上蓋著一件乾淨的衣服，父親仍然躺在那裡. 來了之後，兒子躺在上面，用器官觸摸器官. 或者（父親）可以面對面坐著傳給他. 然後他（這樣）向他轉達：

父親：我將把我的演講放在你身上.

兒子：我把你的話記在心裡了.

父親：我會把我的呼吸放在你身上.

兒子：我吸入你的呼吸.

父親：我會把我的眼睛放在你身上.

兒子：我把你的眼睛放在我身上.

父親：我會把我的耳朵放在你身上.

兒子：我把你的耳朵放在我身上.

父親：我會把我對食物的味道放在你身上.

兒子：我把你對食物的味道融入了我的體內.

父親：我會把我的行為放在你身上.

兒子：我將你的行為銘記在心.

父親：我把我的快樂和痛苦都寄託在你身上.

兒子：你的快樂和痛苦我都在我身上.

父親：我將把我的幸福、喜悅和繁殖寄託在你身上.

兒子：我把你的幸福、快樂和繁衍都帶在我身上.

父親：我會把我的動作放在你身上.

兒子：我把你的動作融入了我的內心.

父親：我會把我的心思放在你身上.

兒子：我把你的心思放在我身上.

父親：我會把我的智慧寄託在你身上.

兒子：我吸收了你的智慧.

然而，如果他不能說太多，讓父親概括地說：“我將把我的生命呼吸放在你身上”，兒子（回答）“我將你的生命呼吸放入我體內”.

然後往右轉向，往東走去. 父親在他身後喊道：「我的榮耀、神聖的慾望和名譽都因你而喜悅」. 然後另一個人越過他的左肩看過去. 他用手遮住臉，或用衣邊遮住臉，說：『願你得天界和一切願望』. 如果父親康復了，他就應該活在兒子的統治之下. 或者，他應該流浪（作為托缽僧）. 然而，如果他死了，就讓他們以應有的方式舉行葬禮.

III-1. 迪沃達薩的兒子普拉塔達納憑藉戰鬥力和男子氣概，確實到達了因陀羅心愛的住所. 因陀羅對他說：Pratardana，選擇一個恩惠.

然後普拉塔達納說：你自己為我選擇你認為對人類最有益的恩惠嗎？因陀羅對他說：上等人確實不會選擇下等人. 你自己選擇吧. 「那麼這對我來說確實沒有什麼好處，」普拉塔達納說. 但因陀羅並沒有偏離真理，因為因陀羅就是真理. 因陀羅對他說：“只了解我. ” 我確實認為這對人來說是最仁慈的，那就是人們應該理解我. 我殺了三頭塔瓦斯蒂爾；我把苦行僧 Arunmukhas 交給了狼群. 我違反了許多契約，殺死了天空中的普拉拉達人、大氣中的保洛瑪人、地上的卡拉坎加人. 那時的我，一根頭髮都沒有受傷.

所以他是這樣認識我的——他的世界沒有因為任何行為而受到傷害，不是因為偷竊，不是因為殺死胚胎，不是因為謀殺了他的母親，也不是因為謀殺了他的父親. 即使他做了任何惡事，他的臉上也不會離開黑暗的顏色.

III-2. 然後他（因陀羅）說：我是生命呼吸的精神，智慧的自我. 因此，請崇拜我作為生命、不朽. 生命就是元氣：元氣就是生命. 只要生命氣息存在於體內，生命就存在. 因為確實，只要有生命的呼吸，人就可以在這個世界上獲得永生. 具有智慧，真實的觀念. 因此，崇拜我為生命、不朽的人，在這個世界已達到壽命；他在天界獲得不朽和不滅.

現在，在這一點上，有人說：生命的呼吸確實是一個整體：（否則）一個人將無法立即透過言語得知一個名稱，透過眼睛得知一個形狀，透過耳朵得知一個聲音，一個思想透過頭腦. 生命的呼吸作為一個整體，確實使我們一一了解這裡的一切. 當言語說話時，所有的生命氣息都隨著說話而說話. 當眼睛看到時，所有的生命呼吸都隨著眼睛一起看到. 當耳朵聽到聲音時，所有的生命呼吸都會隨著耳朵一起聽到. 當頭腦思考時，所有的生命呼吸都與頭腦一起思考. 所有的生命氣息在呼吸時都會隨著呼吸一起呼吸.

因陀羅說：“確實如此. ” 然而，生命呼吸中卻有一種卓越的品質.

III-3. 一個人活在言語消失的情況下，因為我們看到的是愚蠢的人.

人的眼睛失去了生命，因為我們能看見盲人.

一個人在耳朵消失的情況下生活，因為我們看到聾子.

一個人生活時精神已經消失，因為我們看到了幼稚.

一個人的雙臂被砍掉了；一個人的雙腿被砍掉了；因為我們是這樣看到的.

但現在是生命氣息，甚至是智慧的自我，抓住了這個身體並將其提升. 因此，人們應該將其作為 Uktha 來崇拜. 這就是生命呼吸中的一切獲得. 至於生命呼吸，確實，那就是智慧；至於智力，確實就是生命氣息. 這是它的看法，這是它的理解.

當一個人熟睡到看不到任何夢的時候，他就與那充滿活力的呼吸合而為一了. 然後言語和所有的名字一起去；眼睛連同一切形體一起走向它；耳朵連同一切聲音都歸向它；心連同所有的念頭都轉向它. 當他醒來時，就像從熊熊烈火中火花四濺一樣，同樣，生命呼吸也從這個自我開始各自的位置；來自生命的呼吸，諸神（感官）；來自眾神、世界. 同樣的生命氣息，智慧的自我，抓住身體並將其提升. 因此，這個人應該作為 Uktha 來崇拜. 這就是生命呼吸中的一切獲得.

至於生命呼吸，確實是作為智慧的本我；至於靈性，那就是生命氣息. 這就是它的證明，它的理解.

當一個軟弱的人快要死的時候，軟弱到了昏迷的地步，他們這樣評價他：『他的思想已經消失了；他沒有聽見；他不以言語說話；他認為不是. 這樣他就與生命呼吸合而為一了. 然後，言語連同所有名字一起前往；眼睛連同一切形體一起走向它；耳朵連同一切聲音都歸向它；心連同所有的念頭都轉向它.

當他離開他的身體時，他就和這一切一起離開了. 當他醒來時，如同熾熱的火焰會向四面八方飛舞，同樣，生命的呼吸也從這個自我出發，前往各自的位置；來自眾神的生命氣息；來自眾神世界.

三-4. 當他離開身體時，言語將所有的名字傾注到他身上；透過言語，他獲得了所有的名字. 生命的氣息將所有的氣味傾注到他身上；他透過呼吸獲得了所有的氣味. 眼睛將一切形態傾注在他身上；他用眼睛獲得了一切形式. 耳朵將所有的聲音傾注到他身上；他用耳朵獲得一切聲音. 頭腦將所有的想法傾注到他身上. 他以心獲得一切念頭. 這就是生命呼吸中的一切獲得.

至於元氣，確實就是智慧. 至於智力，確實是生命氣息；因為兩者共同居住在這個身體裡；兩人一起離開. 現在，我們將解釋一切眾生如何與此智慧合一.

三-5. 言語是從中取出的一部分. 名稱是其外部相關的物件元素. 呼吸是從中取出的一部分. 氣味是其外部相關的客體元素. 眼睛是從中取出的一部分. 形式是其外部相關的物件元素. 耳朵是從中取出的一部分. 聲音是其外部相關的物件元素. 舌頭是從中取出的一部分. 食物的味道是其外部相關的客體元素. 兩隻手是從中取出的一部分. 工作是他們的外部相關的物件元素. 身體是從中取出的一部分. 快樂和痛苦是其外在相關的對像元素. 生殖器官是從中取出的一部分. 極樂、喜悅和生育是其外在相關的客體元素. 兩隻腳是從中取出的一部分. 事物是它們的外在相關的物件元素. 頭腦是從中取出的一部分. 思想和慾望是其外在相關的客體元素.

三-6. 憑藉著言語，加上智慧，人們獲得了所有的名字.

憑藉著智慧的生命呼吸，人們獲得了所有的氣味.

有了眼睛，加上智慧，人們就獲得了一切形式.

以耳為智，能得一切音聲.

憑藉著智慧所搭載的舌頭，人們能夠獲得所有的味道.

有了智慧的雙手，就能獲得一切作品.

有了身體，加上智慧，人們就能獲得快樂和痛苦.

憑藉著智慧所搭載的生殖器官，人們可以獲得幸福、快樂和繁衍.

足以智慧為足，則能得一切行.

憑藉著以智慧為基礎的心，一個人獲得了所有的思想，即思想和慾望所能理解的東西.

三-7. 因為確實，如果沒有智慧的話，任何名字都不會為人所知.

有人說，“我的心思在別處”，“我不知道這個名字”.

因為確實，如果沒有智慧，呼吸就不會發出任何已知的氣味.

“我的心思在別處”，有人說道，“我沒有意識到那種氣味”.

因為確實，如果沒有智慧，眼睛就不會形成任何已知的形式.

有人說，“我的心思在別處”，“我沒有認識到那種形式”.

因為確實，如果沒有智慧，耳朵就不會發出任何已知的聲音.

有人說，“我的心思在別處”，“我沒有意識到這個聲音”.

因為確實，如果沒有智慧，舌頭就不會品嚐到任何已知的食物. “我的心思在別處”，有人說，“我沒有意識到食物的味道”.

因為確實，如果沒有智慧，兩隻手就不會做出任何已知的動作. 有人說，“我的心思在別處”，“我沒有意識到那個動作”.

因為確實，如果沒有智慧，身體就不會感受到任何快樂或痛苦. 有人說，“我的心思在別處”，“我沒有意識到那種快樂和痛苦”.

因為確實，如果沒有智慧，生殖器官就不會帶來任何幸福、喜悅和生殖. 有人說，“我的心思在別處”，“我沒有意識到那種幸福、喜悅和繁衍”.

因為確實，如果沒有智慧，兩隻腳就不會知道任何移動. 有人說，“我的心思在別處”，“我沒有意識到那件事正在發生”.

因為確實，如果沒有智慧，任何思想都不會受到影響，任何可認知的事物都不會被認知.

三-8. 人們必須贏得婆羅門和阿特曼統一的純粹知識.

言語不是人們應該尋求了解的東西，而是人們應該尋求了解的東西. 人們應該認識說話者.

氣味不是人們應該尋求了解的東西，而是人們應該尋求的東西. 人們應該認識聞氣味的人.

形式不是一個人應該尋求了解的東西，而是一個人應該去了解的東西. 人們應該認識先知.

聲音不是人們應該尋求了解的東西，而是人們應該去了解的東西. 人應當認識聽者.

食物的味道不是人們應該去了解的，而是人們應該去了解的. 一個人應該知道食物的味道.

行為不是一個人應該尋求知道的事情，而是一個人應該尋求知道的事情. 應知行者.

快樂和痛苦不是一個人應該尋求知道的，而是應該知道的. 一個人應該知道快樂和痛苦的辨別者.

極樂、快樂和繁衍並不是人們應該尋求了解的；而是應該了解的. 一個人應該了解幸福、快樂和繁衍的辨別者.

去不是一個人應該尋求知道的事情；而是一個人應該尋求知道的事情. 人們應該了解去者.

心不是一個人應該尋求了解的東西，而是一個人應該去了解的東西. 人們應該了解思想家.

這十個基本要素確實與智力有關. 這十種智能元素與存在有關. 確實，如果沒有存在的元素，就不會有智慧的元素. 確實，如果沒有智慧元素，就沒有存在元素. 確實，僅憑其中任何一個，都不可能形成任何形式.

而這個（智慧的自我）並不是多樣化的. 但就像戰車一樣，車輪固定在輪輻上，輪輻固定在輪轂上，儘管如此，這些存在的要素也固定在智力的要素上；智力的要素固定在生命呼吸上.

這生命的呼吸確實是智慧的自我：（它是）極樂、永恆、不朽. 他不會因善行而變得更偉大，也不會因惡行而變得更渺小. 這確實使他希望從這個世界帶領的人做出善行. 這也確實使他所欲降的人作惡事. 祂是世界的保護者；祂是世界的主宰；他是萬有之主. 「他就是我自己」——這個人應該知道. 「他是我的自我」——這個人應該知道.

IV-1. 現在確實有一位著名的吠陀學者加爾吉亞·巴拉基(Gargya Balaki). 他住在烏希那拉人、薩特萬人和馬特亞斯人、庫魯人和潘查拉人、喀什人和維德哈人中間. 來到喀什阿闍世後，他說：「讓我向你宣說婆羅門」. 阿闍世王對他說：「我們給你一千頭（牛）」. 聽到這樣的一句話，人們確實會跑在一起，喊著“賈納卡！” 賈納卡！

IV-2. 在太陽中為偉大，在月亮中為食物，在閃電真理中，在雷聲中，在風因陀羅外琨塔中，在空間中為全盛，在火中為征服者，在水中為光輝——因此與神有關. 現在，關於自我；鏡子裡的倒影；在影子中、在生命的迴響中、在聲音中的死亡中、在睡眠中的閻魔（死亡之主）中、在身體中、在右眼言語中、在左眼真理中.

IV-3. 然後巴拉基說：我確實在冥想陽光下的這個人. 阿闍世對他說：讓我不要談論他！我為偉大、白衣、至尊、一切眾生之首，如是觀想. 如此，禪修他的人確實成為至高無上的、一切眾生之首.

IV-4. 然後巴拉吉說：「他是月亮中的人，我確實冥想他」. 阿闍世對他說：讓我不要談論他！我觀想他問索摩，如同食物的自我. 如此觀想他的人確實成為食物的自我.

IV-5. 然後巴拉基說：「我冥想那個人，確實，誰是閃電中的人」. 阿闍世對他說：讓我不要談論他！我冥想他為真理的自我. 禪修他的人因此確實成為真理（光輝）的自我.

IV-6. 然後巴拉基說：「我冥想雷霆中的人」. 阿闍世對他說：讓我不要談論他！我將他視為聲音的自我. 如此，禪修他的人確實成為聲音的自我.

IV-7. 然後巴拉基說：「我冥想風中的人」. 阿闍世對他說：讓我不要談論他！我將他冥想為因陀羅·外琨塔（Indra Vaikuntha）或未被征服的軍隊. 因此，冥想他的人確實會成為勝利者、不可征服者、對手的征服者.

IV-8. 然後巴拉基說：「我冥想太空中的人」. 阿闍世對他說：讓我不要談論他！我將他冥想為滿月活躍的婆羅門. 如此觀想他的人，就會充滿子孫、牲畜、名聲、聖光和天界，他就達到了圓滿的壽命.

IV-9. 然後巴拉基說：「我冥想著火中的人」. 阿闍世對他說：讓我不要談論他！我將他視為征服者. 因此，冥想他的人確實成為他人的征服者.

IV-10. 然後巴拉基說：「我冥想水中的人」. 阿闍世對他說：讓我不要談論他！我冥想他為名號的光輝自我. 因此，關於神靈…

IV-11. 現在，關於自我.

然後巴拉基說：「我確實在冥想鏡子中的人」. 阿闍世對他說：讓我不要談論他！我將他視為（反映的）肖像. 那麼，凡如此思惟他的人，他的後代就會誕生與他非常相似的人，而不是不同的人.

四-12. 然後巴拉基說：「我確實在冥想陰影中的人」. 阿闍世對他說：讓我不要談論他！我認為他是不可分割的分身. 那麼，冥想他的人就從他的第二個獲得併擁有了他的分身.

IV-13. 然後巴拉基說：「我確實在冥想迴聲中的人」. 阿闍世對他說：讓我不要談論他！我將他視為生命. 因此，冥想他的人不會在他的時間之前進入無意識狀態.

IV-14. 然後巴拉基說：「我確實冥想聲音中的人」. 阿闍世對他說：讓我不要談論他！我將他視為死亡. 因此，冥想他的人不會在他的時間之前死去.

IV-15. 然後巴拉基說：「我確實冥想那個在睡夢中移動的人」. 阿闍世對他說：讓我不要談論他！我觀想他是閻羅王！那麼，如果他這樣冥想他，這裡的一切都會降服於他的至高無上.

IV-16. 然後巴拉基說：「我冥想在這個身體裡的人」. 阿闍世對他說：讓我不要談論他！我冥想他為生主. 那麼，如此冥想他的人就會得到後代、牲畜、名聲、聖潔的光彩、天堂世界的增強；他已屆滿壽命.

IV-17. 然後巴拉基說：「我冥想右眼中的人」. 阿闍世對他說：讓我不要談論他！我觀想他是言語的自我、火的自我、光的自我. 那麼，冥想他的人就成為這一切的自我.

IV-18. 然後巴拉基說：「我冥想左眼中的人」. 阿闍世對他說：讓我不要談論他！我觀想祂是真理的自我、閃電的自我、光明的自我. 那麼，冥想他的人就成為這一切的自我.

四-19. 於是巴拉基就沉默了. 阿闍世對他說：那麼只有巴拉基嗎？「僅此而已，」巴拉基回答. 那麼，阿闍世對他說：事實上，你徒勞地說「讓我向你宣告婆羅門」. 確實是他. 巴拉基是這些人的創造者，這確實是他的作品，只有他才為人所知.

於是，巴拉基手裡拿著燃料走上前來，說：「收我為徒」. 阿闍世王對他說：“我認為剎帝利應該接受婆羅門作為學生，這是一種違背自然的行為. ” （但是來吧）. 我會讓你明白’. 然後拉著他的手就往前走. 就在這時，兩人發現了一個正在睡覺的人. 阿闍世王稱他為“偉大的白袍國王，蘇摩！” 但他只是靜靜地躺著. 然後用棍子推他. 他立刻站了起來. 阿闍世對他說：巴拉吉啊，這個人躺在哪裡？他在這裡怎麼樣了？他從哪裡回到這裡？

巴拉基隨即明白了，他不明白. 阿闍世王對他說：巴拉吉在這種情況下，把這個人安放在哪裡，他在這裡怎麼樣了，他從哪裡回到這裡，正如我所問的是一個叫做希塔（仁慈者）的人（心臟）的動脈. . 它們從心臟傳播到心包. 現在它們就像一根頭髮一樣細小，被分成了一千倍. 它們由微細的精華組成，有紅棕色、白色、黑色、黃色和紅色. 其中一人在睡覺時仍留在其中；他看不到任何夢想.

IV-20. 然後他在這充滿活力的呼吸中變得統一. 然後言語和所有的名字一起去；眼睛連同一切形體一起走向它；耳朵連同一切聲音都歸向它；心連同所有的念頭都轉向它.

當他醒來時，就像從熊熊的火焰中發出的火花向四面八方傳播一樣，即使如此，生命的呼吸也從這個自我出發，到達各自的位置；來自生命的呼吸，諸神（感官）；從諸世界的感官. 這個非常重要的呼吸，甚至是這個智慧的自我，已經進入這個身體的自我，一直到頭髮和指甲. 就像刮鬍刀可能藏在刮鬍刀盒中或壁爐中的火一樣，即使如此，這種智慧的自我已經進入了這個身體的自我，直到頭髮和指甲. 這些其他自我依賴那個自我，就像他自己的（人）酋長或他自己的（人）為酋長服務一樣，即使這些其他自我也為（智力）的那個自我服務. 確實，只要因陀羅不了解這個自我，阿修羅就會戰勝他. 當他明白這一點時，他就擊倒了阿修羅，並征服了阿修羅，他獲得了諸神眾生中的卓越、主權和霸主.

同樣地，知道這一點的人，能夠斷除一切邪惡，獲得對一切眾生的卓越、主權和統治——知道這一點的人，是的，知道這一點的人.

唵！願我的言語是基於（即符合）心意；

願我的心以言語為基礎.

哦，自我光耀的那一位，請向我顯現你自己.

願你們（言語和思想）成為我吠陀的載體.

願我所聽到的一切都不會離我而去.

我將透過這項研究將白天和黑夜結合在一起（即消除差異）

.

我將說出口頭上真實的話；

我將說出內心真實的話.

願那（婆羅門）保護我；

願那位保護說話者（即老師），願那保護我；

願那保護說話者——願那能保護說話者.

嗡香提！香提！香提！

《梨俱吠陀》中所載的《Kaushitaki-Brahmana Upanishad》到此結束.