SELECTIONS FROM
THE UPANISHADS
AND
THE TAO TE KING
THE CUNNINGHAM PRESS
ALHAMBRA, CALIFORNIA
FIRST EDITION
1951
C 0 N T E N T S
FOREWORD
5
DRAMA OF THE MYSTERIES
Brihad Aranyaka Upanishad 9
IN THE HOUSE OF DEATH
Katha Upanishad 32
A VEDIC MASTER
Prashna Upanishad 55
THAT THOU ART
Chhandogya Upanishad 70
TAO TE KING 89
FOREWORD
The Upanishads share with the Bhagavad-Gita the distinction of corresponding, in Indian Scriptures, to the New Testament of the Christians. They present the intimate yet profoundly impersonal instructions of master to disciple, breathing the atmosphere of wisdom, trust, and faith that is characteristic of such relationships.
The translations of these selections are by Charles Johnston, a Sanscrit scholar of the nineteenth century. While numerous English versions of the Upanishads are available, none that we know of compares either in depth or beauty of utterance with the work of Mr. Johnston.
The first selection, “Drama of the Mysteries,” is from the Brihad Aranyaka Upanishad (IV, 3-4). The title is the translator’s. “In the House of Death” is from the Katha Upanishad, “A Vedic Master” is from the Prashna Upanishad, and “That Thou Art” is from the Chhandogya Upanishad (VI).
Little is known of Lao Tzu save that he lived some fifty years before Confucius, that he passed most of his life in the Chinese province of Chou, and that, at great age, he set out for the Western frontier and was never heard from again. The Tao Te King, sometimes rendered, “Treatise of the Way and of Virtue,” is a book which relies upon intimation and paradox to convey what Lionel Giles has called a “well-defined though rudimentary outline of a great system of transcendental and ethical philosophy.”
Mr. Giles translation, or rendition, presented here, seems to embody more of the intangible genius of the Chinese sage than other versions.
THE PUBLISHERS
PROLOGUE
TO
Janaka king of the Videhas came Yajnavalkya, determined not to speak openly with
the king. But when Janaka king of the Videhas and Yajnavalkya debated together
at the offering of the holy fire, Yajnavalkya offered the king a wish. The king
chose: to ask questions according to his desire. Yajnavalkya assented, and the
king first asked:
Yajnavalkya, what is the light of the Spirit of man?
The sun is
his light, 0 king; he answered.
With the sun as his light he rests, goes forth, does his work, and returns.
This is so in truth, Yajnavalkya. But when the sun is set,
Yajnavalkya, what is then the light of the Spirit of man?
The moon then becomes his light; he answered. With the moon
as his light he rests, goes forth, does his work, and returns.
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This is so in truth,
Yajnavalkya. But when the sun is set, Yajnavalkya, and the moon is also set,
what is then the light of the Spirit of man?
Fire then becomes his light; he answered. With fire as his light he rests,
goes forth, does his work, and returns.
This is so in truth, Yajnavalkya. But when the sun is set, Yajnavalkya, and
the moon is also set, and the fire sinks down, what is then the light of the
Spirit of man?
Voice then becomes his light; he answered. With voice as his light he
rests, goes forth, does his work, and returns. Therefore in truth, o king, when
a man cannot distinguish even his own hand, where a voice sounds, thither he
approaches.
This is so in truth, Yajnavalkya. But when the sun is set, Yajnavalkya, and
the moon is also set, and the fire sinks down, and the voice is stilled, what is
then the light of the Spirit of man?
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The Soul then becomes his light; he answered. With the Soul as his light he rests, goes forth, does his work, and returns.
WAKING AND DREAM
What is the Soul?
It is the Consciousness in the life-powers. It is the Light within the
heart. This Spirit of man wanders through both worlds, yet remains unchanged. He
seems only to be wrapped in imaginings. He seems only to revel in delights.
When he enters into rest, the Spirit of man rises above this world and all
things subject to death. For when the Spirit of man comes to birth and enters a
body, he goes forth entangled in evils. But rising up at death, he puts all
evils away.
The Spirit of man has two dwelling-places: both this world, and the other
world. The borderland between them is the third, the land of dreams. While he
lingers in the borderland, the Spirit of man holds both his dwellings:
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both this world and the other
world. And according as his advance is in the other world, gaining that advance
the Spirit of man sees evils or delights.
When the Spirit of man
enters into rest, drawing his material from this all-containing world, felling
the wood himself and himself building the dwelling, the Spirit of man enters
into dream, through his own shining, through his own light. Thus does the Spirit
of man be come his own light.
There are no chariots there, nor steeds for chariots, nor roadways. The Spirit of man makes himself chariots, steeds for chariots and roadways. Nor are any delights there, nor joys and rejoicings. The Spirit of man makes for himself delights and joys and rejoicings. There are no lotus ponds there, nor lakes and rivers. The Spirit of man makes for himself lotus ponds, lakes and rivers. For the Spirit of man is Creator.
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And there are these
verses: Leaving the bodily world through the door of dream, the sleepless
Spirit views the sleeping powers. Then clothed in radiance, returns to his own
home, the gold-gleaming Genius, swan of everlasting.
Guarding the nest beneath through the life-breath, the Spirit of man rises
immortal above the nest. He soars immortal according to his desire, the
gold-gleaming Genius, swan of everlasting.
Soaring upward and downward in dream land, the god makes manifold forms;
now laughing and rejoicing with fair beauties, now beholding terrible things.
They see his pleasure-ground, but him sees no one. Thus goes the saying:
Let none awake him that sleeps; for he is hard to heal, if the soul returns not
to him.
They also say that dream is a province of waking. For whatever he sees
while awake,
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the same he sees in dream.
Thus the Spirit of man becomes his own light.
And when he has taken his ease in the rest ing-place of dream, moving to and
fro and be holding good and evil, the Spirit of man returns again by the same
path, hurrying back to his former dwelling-place in the world of waking. But
whatever the Spirit of man may be hold there, returns not after him, for the
Spirit of man is free, and nought adheres to the Spirit.
This is so in truth, Yajnavalkya. I give a thousand cattle to the teacher.
But tell me the higher wisdom that makes for liberation.
DREAMLESSNESS
And when he has taken his pleasure in the waking world, moving to and fro and beholding good and evil, the Spirit of man returns again by the same path, hurrying back to dreamland.
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As a great fish swims along
one bank of the river, and then along the other bank, first the eastern bank,
and then the western, so the Spirit of man moves through both worlds, the waking
world and the dream world.
Then as a falcon or an eagle, flying to and fro in the open sky and growing
weary, folds his wings and sinks to rest, so of a truth the Spirit of man
hastens to that world where, finding rest, he desires no desire and dreams no
dream.
And whatever he has dreamed, as that he was slain or oppressed, crushed by an
elephant or fallen into an abyss, or whatever fear he be held in the waking
world, he knows now that it was from unwisdom. Like a god, like a king, he knows
he is the All. This is his highest world.
This is his highest joy. He has passed beyond all evil. This is his fearless form. And as one who is wrapped in the arms of the be-
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loved, knows nought of what is
without or within, so the Spirit of man wrapped round by the Soul of
Inspiration, knows nought of what is without or within. This is his perfect
being. He has won his desire. The Soul is his desire. He is beyond desire. He
has left sorrow behind.
Here the father is father no more; nor the mother a mother; nor the worlds,
worlds; here the scriptures are no longer scriptures; the thief is a thief no
more; nor the murderer a murderer; nor the outcast an outcast; nor the base
born, baseborn; the pilgrim is a pilgrim no longer, nor the saint a saint. For
the Spirit of man is not followed by good, he is not followed by evil. For he
has crossed over all the sorrows rows of the heart.
The Spirit sees not; yet seeing not, he sees. For the energy that dwelt in
sight cannot cease, because it is everlasting. But there is no other besides the
Spirit, or separate from him, for him to
see.
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The Spirit smells not; yet smelling not, he smells. For the energy that dwelt in the power of smell cannot cease, because it is everlasting. But there is nothing else besides the Spirit, or separate from him, for him to smell.
The Spirit tastes not; yet tasting not, he tastes. For the energy that dwelt in taste can not cease, because it is everlasting. But there is nothing else besides the Spirit, or separate from him, for him to taste.
The Spirit speaks not; yet speaking not, he speaks. For the energy that dwelt in speech cannot cease, because it is everlasting. But there is nothing else besides the Spirit, or separate from him, for him to speak to.
The Spirit hears not; yet hearing not, he hears. For the energy that dwelt in hearing cannot cease, because it is everlasting. But there is nothing else besides the Spirit, or separate from him, for him to hear.
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The Spirit thinks not; yet thinking not, he thinks. For the energy that dwelt in thinking cannot cease, because it is everlasting. But there is nothing else besides the Spirit, or separate from him, for him to think of.
The Spirit touches not; yet touching not, he touches. For the energy that dwelt in touch cannot cease, because it is everlasting. But there is nothing else besides the Spirit, or separate from him, for him to touch.
The Spirit knows not; yet knowing not, he knows. For the energy that dwelt in knowing cannot cease, because it is everlasting. But there is nothing else besides the Spirit, or separate from him, for him to know.
THE MEASURE OF JOY
For only where there is separation may one see another, may one taste another, may one speak to another may one hear another, may one think of another, may one touch another, may one know another. But the one Seer is un-
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divided, like pure water. This, 0 king, is the world of the Eternal. This is the highest path. This is the highest treasure. This is the highest world. This is the highest bliss. All beings live on the fragments of this bliss.
He who amongst men is rich and happy, a lord well endowed with all wealth, this is the highest bliss of mankind. But a hundredfold greater than the bliss of man is the bliss of the departed who have won paradise. A hundred fold greater than the bliss of the departed who have won paradise is the bliss of the world of seraphs. A hundredfold greater than the bliss of the world of seraphs is the bliss of the gods grown divine through righteousness. A hundredfold greater than the bliss of the gods grown divine through righteousness is the bliss of the gods divine by birth, and of him who has heard, who has risen from darkness, who is not stricken by desire. A hundredfold greater than the bliss of the gods divine by birth is the bliss of the world of the creators, and of him
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who has heard, who has risen from darkness, who is not stricken by desire. A hundredfold greater than the bliss of the world of the creators is the bliss of the world of the Eternal, and of him who has heard, who has risen from darkness, who is not stricken by desire. This is the highest bliss. This, 0 king, is the world of the Eternal.
Thus spoke Yajnavalkya.
And he replied: I give the teacher a thousand cattle. But tell me the higher wisdom that makes for liberation.
And Yajnavalkya feared, thinking: the wise king has cut me off from all retreat.
DEATH
And when he has taken his pleasure in dreamland, moving to and fro and beholding good and evil, the Spirit of man returns again by the same path, hurrying back to his former dwelling-place in the world of waking.
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Then as a wagon heavy-laden might go halt ing and creaking, so the embodied soul goes halting, overburdened by the Soul of Inspiration when it has gone so far that a man is giving up the ghost.
When he falls into weakness, whether it be through old-age or sickness he falls into weakness, then like as a mango or the fruit of the wave-leafed fig or of the holy fig-tree is loosened from its stem, so the Spirit of man is loosed from these bodily members, and returns again by the same pathway to its former dwelling-place in the Life.
Then like as when the king is coming forth, the nobles, officers, charioteers and magistrates make ready to serve him with food and drink and shelter, saying: the king is coming forth, the king is at hand; so all the powers make ready to wait on the soul, saying: the soul is coming forth, the soul is at hand.
And like as when the king will go forth, the nobles, officers, charioteers and magistrates
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gather about him; so verily at the time of the end all the life-powers gather round the soul, when it has gone so far that a man is giving up the ghost.
When he falls into a swoon, as though he had lost his senses, the life-powers are gather ing in round the soul; and the soul, taking them up together in their radiant substance, enters with them into the inner heart.
When the power that dwells in sight is sent forwards and outwards, he beholds the visible world; but now the powers are merged into one, and they say: he no longer sees. His powers are merged into one, and they say: he no longer smells. His powers are merged into one, and they say: he no longer tastes. His powers are merged into one, and they say: he no longer speaks. His powers are merged into one, and they say: he no longer hears. His powers are merged into one, and they say: he no longer thinks. His powers are merged into one, and they say: he no longer touches. His
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powers are merged into one, and they say: he no longer knows.
PARADISE
Then the point of the heart grows luminous, and when it has grown luminous, it lights the soul upon its way: from the head or from the eye or from other parts of the body. And as the soul rises upwards the life-breath rises upwards with it; and as the life-breath rises upwards with it, the powers rise up with the life-breath. The soul becomes conscious and enters into Consciousness.
Then his wisdom and works take him by the hand, and the knowledge gained of old. Then as a caterpillar when it comes to the end of a leaf, reaching forth to another foothold, draws itself over to it, so the soul, leaving the body, and putting off unwisdom, reaching another foothold there, draws itself over to it.
As a worker in gold, taking an ornament, moulds it to another form newer and fairer;
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so in truth the soul, leaving the body here, and putting off unwisdom, makes for itself another form newer and fairer: a form like the forms of departed souls, or of the seraphs, or of the gods, or of the creators, or of the Eternal, or of other beings.
The soul of man is the Eternal. It is made of consciousness, it is made of feeling, it is made of life, it is made of vision, it is made of hearing; it is made of the earth, it is made of the waters, it is made of the air, it is made of the ether, it is made of the radiance and what is beyond the radiance; it is made of desire and what is beyond desire, it is made of wrath and what is beyond wrath, it is made of the law and what is beyond the law; it is made of the All. The soul is made of this world and of the other world.
REBIRTH
According as were his works and walk in life, so he becomes. He that does righteously
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becomes righteous. He that does evil becomes evil. He becomes holy through holy works and evil through evil.
As they said of old: Man verily is formed of desire; as his desire is, so is his will; as his will is, so he works; and whatever work he does, in the likeness of it he grows.
There is this verse:
Through his past works he shall return once more to birth, entering whatever form his heart is set on. When he has received full measure of reward in paradise for the works he did, from that world he returns again to this, the world of works.
LIBERATION
Thus far of him who is under desire. Now as to him who is free from desire, who is beyond desire, who has gained his desire, for whom the Soul is his desire. From him the life powers do not depart. Growing one with the Eternal, he enters into the Eternal.
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There is this verse:
When all desires that were hid in the heart are let go, the mortal becomes immortal, and reaches the Eternal.
And like as the slough of a snake lies life less, cast forth upon an ant-hill, so lies his body, when the Spirit of man rises up bodiless and immortal, as the Life, as the Eternal, as the Radiance.
I give a thousand cattle to the teacher: thus spoke Janaka king of the Videhas.
There are these verses:
The small old path that stretches far away, has been found and followed by me. By it go the Seers who know the Eternal, rising up from this world to the heavenly world.
It is adorned with white and blue, orange and gold and red. This is the path of the Eternal, the path of the saints, the sages, the seers in their radiance.
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Blind darkness they enter who worship unwisdom. They go, as it were, to greater darkness who exult in wisdom.
Joyless verily are those worlds, by blind darkness hid—thither at death go those who have not found wisdom, whose souls have not awakened to the light.
Who knows the Soul, and sees himself as it—what should he long for, or desiring what should he fret for the fever of life?
By whom the awakened Soul is known while he dwells in the wilderness of the world, he is creator of all and maker of all; his is the world, for he is the world.
Even here in the world have we reached wisdom; without wisdom, great were thy loss. They who are illumined, become immortal. Others enter into sorrow.
When a man gains the vision of the god like Soul, the lord of what has been and what shall be, he fears no more.
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At whose feet rolls the circling year with all its days, him the gods worship as the one, the light of lights, the immortal life.
In whom the five hierarchies of being and the ether are set firm, him I know to be the Soul. And knowing that deathless Eternal, I too am immortal.
They who know the life of life, eye of the eye, the ear’s ear, heart of the heart, have found that eternal Ancient, the Most High.
This is to be understood by the heart: there is no separateness at all. He goes from death to death who beholds separateness.
This immeasurable and unchanging Being is to be beheld as the One. The stainless Soul is higher than the heavens, mighty and sure.
Let the sage, the follower of the Eternal, knowing this, strive to behold it in vision. Let him not meditate on many words, for words are weariness.
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This is the mighty Soul unborn, who is Consciousness among the life-powers. This is the heaven in the heart within, where rests the ruler of all, master of all, lord of all. He grows not greater through good works, nor less through evil. He is lord of all, overlord of beings, shepherd of all beings. He is the bridge that holds the worlds apart, lest they should flow together. This is he whom the followers of the Eternal seek to know through their scriptures, sacrifices, gifts and penances, through ceasing from evil towards others. He who knows this becomes a sage. This is the goal in search of which pilgrims go forth on pilgrimages.
Knowing Him, the men of old desired not offspring. What should we do with offspring, they said, since ours is the Soul, the All? They became saints, ceasing from the desire of off spring, the desire of the world, the desire of wealth. For the desire of offspring is a desire for wealth, and the desire of wealth is a de-
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sire for the world. For these are both desires. But the Soul is not that, not that. It is incomprehensible, for it cannot be comprehended; it is imperishable, for it passes not away; nought adheres to it, for it is free; the Soul is not bound, fears not, suffers not.
For to him who knows, neither crosses over—the evil he does nor the good. He passes both; things done or undone afflict him not.
This is declared in the holy verse:
This is the lasting might of him who knows the Eternal, that he grows not greater nor less through deeds. Let him find the pathway of the Soul. Finding it, he is not stained by evil.
He who knows is therefore full of peace, lord of himself; he has ceased from false gods, he is full of endurance, he intends his will.
In his soul he beholds the Soul. He beholds all things in the Soul. Nor does evil reach him; he passes all evil. He is free from evil,
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free from stain, free from doubt, a knower of the Eternal.
EPILOGUE
This is the world of the Eternal, 0 king. Thus spoke Yajnavalkya.
I give the Master my Videhas and myself also as thy servant; said the king.
This mighty Soul unborn is the eater of the food of all life. The Soul is the giver of treasure. He finds the treasure, who knows this.
This mighty Soul unborn grows not old, nor dies, for the Soul is immortal and fearless. The Soul is the fearless Eternal. He grows one with the Eternal, the fearless Eternal, who knows this.
THE END
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THE FIRST PART
VAJASHRAVASA, verily seeking favour, made a sacrifice of all he possessed. He had a son, also, by name Nachiketas. Him, though still a child, faith entered, while the gifts were being led up.
He meditated:
They have drunk water, eaten grass, given up their milk, and lost their strength. Joyless worlds, in truth, he gains, who offers these.
He addressed his father:
To whom, then, wilt thou give me? said he.
Twice and thrice he asked him.
To Death I give thee, said he.
Nachiketas ponders:
I go the first of many; I go in the midst of many. What is Deaths work that he will work on me to-day?
Look, as those that have gone before, behold so are those that shall come after. As corn a mortal ripens, as corn he is born again.
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Nachiketas comes to the House of Death; he speaks:
Like the Lord of Fire, a pure guest comes to the house. They offer him this greeting. Bring water, 0 Death, Son of the Sun!
Hope and expectation, friendship, kind words, just and holy deeds, sons and cattle, this destroys, for the foolish man in whose house a pure guest dwells without food.
After three days Death comes. Death speaks:
As thou hast dwelt three nights in my house, without food, thou, a pure guest and honour-able—honour to thee, pure one, welfare to me—against this choose thou three wishes.
Nachiketas speaks:
That the descendant of Gotama
may be at peace, well-minded, and with sorrow gone, towards me, 0 Death; that
he may speak kindly to me when sent forth by thee; this, of the three, as my
first wish I choose.
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Death speaks:
As before will the son of Aruna, Uddâlaka’s son, be kind to thee, sent forth by me; by night will he sleep well, with sorrow gone, seeing thee freed from the mouth of Death.
Nachiketas speaks:
In the heaven-world there is no fear at all; nor art thou there, nor does he fear from old age. Crossing over both hunger and thirst, and going beyond sorrow, he exults in the heaven-world.
The heavenly fire thou knowest, Death, tell it to me, for I am faithful. The heaven-worlds enjoy deathlessness; this, as my second wish, I choose.
Death speaks:
To thee I tell it; learn then from me, Nachiketas, finding the heavenly fire. Know thou also the obtaining of unending worlds, the resting-place, for this is hidden in secret.
He told him then that fire, the beginning of the worlds, and the bricks of the altar, and how
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many and how they are. And he again spoke it back to him as it was told; and Death, well-pleased, again addressed him.
This is thy heavenly fire, 0 Nachiketas, which thou hast chosen as thy second wish. This fire of thine shall they proclaim. Choose now, Nachiketas, thy third wish.
Nachiketas speaks:
This doubt that there is of a man that has gone forth: “He exists,” say some; and “He exists not,” others say: a knowledge of this, taught by thee, this of my wishes is the third wish.
Death speaks:
Even by the gods of old it was doubted about this; not easily knowable, and subtle is this law. Choose, Nachiketas, another wish; hold me not to it, but spare me this.
Nachiketas speaks..
Even by the gods, thou sayest, it was doubted about this; and not easily knowable is it, 0
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Death. Another teacher of it cannot be found like thee. No other wish is equal to this.
Death speaks:
Choose sons and grandsons of a hundred years, and much cattle, and elephants and gold and horses. Choose the great abode of the earth, and for thyself live as many Autumns as thou wilt.
If thou thinkest this an equal wish, choose wealth and length of days. Be thou mighty in the world, 0 Nachiketas; I make thee an enjoyer of thy desires.
Whatsoever desires are difficult in the mortal world, ask all desires according to thy will.
These beauties, with their chariots and lutes—not such as these are to be won by men—be waited on by them, my gifts. Ask me not of death, Nachiketas.
Nachiketas speaks:
To-morrow these fleeting things wear out the vigour of a mortal’s powers. Even the
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whole of life is short; thine are chariots and dance and song.
Not by wealth can a man be satisfied. Shall we choose wealth if we have seen thee? Shall we desire life while thou art master? But the wish I choose is truly that.
Coming near to the unfading immortals, a fading mortal here below, and understanding, thinking on the sweets of beauty and pleasure, who would rejoice in length of days?
This that they doubt about, 0 Death, what is in the great Beyond, tell me of that. This wish that draws near to the mystery, Nachiketas chooses no other wish than that.
Death speaks;
The better is one thing, the dearer is an other thing; these two bind a man in opposite ways. Of these two, it is well for him who takes the better; he fails of his object, who chooses the dearer.
The better and the dearer approach a man; going round them, the sage discerns between
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them. The sage chooses the better rather than the dearer; the fool chooses the dearer, through lust of possession.
Thou indeed, pondering on dear and dearly-loved desires, 0 Nachiketas, hast passed them by. Not this way of wealth hast thou chosen, in which many men sink.
Far apart are these two ways, unwisdom and what is known as wisdom. I esteem Nachiketas as one seeking wisdom, nor do manifold desires allure thee.
Others, turning about in unwisdom, self-wise and thinking they are learned, fools, stagger, lagging in the way, like the blind led by the blind.
The great Beyond gleams not for the child, led away by the delusion of possessions. “This is the world, there is no other,” he thinks, and so falls again and again under my dominion.
That is not to be gained even for a hearing by many, and hearing it many understand it not. Wonderful is the speaker of it, blessed
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the receiver; wonderful is the knower of it, taught by the blessed.
Not by the lower man is this, when declared, to be known even by much meditation. There is no way to it unless told by the other, very subtle is it, nor can it be debated by formal logic.
The understanding of this cannot be gained by debate; but it is declared by the other, dearest, for a right understanding. Thou hast obtained it, for thou art steadfast in the truth; may a questioner like thee, Nachiketas, come to us.
“I know that what they call treasure is unenduring; and by unlasting things what is lasting cannot be obtained. Therefore the Nachiketas fire was kindled by me, and for these unenduring things I have gained that which endures.”
Thus saying, and having beheld the obtaining of longings, the resting-place of the world, the endlessness of desire, the shore where there
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is no fear, greatly praised, and the wide-sung resting-place, thou, Nachiketas, wise in thy firmness, hast passed them by.
But that which is hard to see, which has entered the secret place, and is hidden in secret, the mystery, the ancient; understanding that bright one by the path of union with the inner self, the wise man leaves exultation and sorrow behind.
A mortal, hearing this and understanding it, drawing forth that subtle righteous one from all things else, and obtaining it, rejoices, having gained good cause for rejoicing; and the door to it is wide open, I think, Nachiketas.
Nachiketas speaks:
What thou seest to be neither the law nor lawlessness, neither what is commanded nor what is forbidden; neither what has been nor what shall be, tell me that.
Death speaks:
That resting-place which all the Vedas proclaim, and all austerities declare; seeking for
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which they enter the service of the Eternal, that resting-place I briefly tell to thee.
It is the unchanging Eternal, it is the unchanging supreme; having understood that unchanging one, whatsoever a man wishes, that he gains. It is the excellent foundation, the supreme foundation; knowing that foundation, a man is mighty in the eternal world.
The knower is never born nor dies, nor is it from anywhere, nor did it become anything. Unborn, eternal, immemorial, this ancient is not slain when the body is slain.
If the slayer thinks to slay it, if the slain thinks it is slain, neither of them understand; this slays not nor is slain.
Smaller than small, greater than great, this Self is hidden in the heart of man. He who has ceased from desire, and passed sorrow by, through the favour of that ordainer beholds the greatness of the Self.
Though seated, it travels far; though at rest, it goes everywhere; who but me is worthy to
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know this bright one who is joy without rejoicing?
Understanding this great lord the Self, bodiless in bodies, stable among unstable, the wise man cannot grieve. This Self is not to be gained by speaking of it, nor by ingenuity, nor by much hearing. Whom this chooses, by him it is gained, and the Self chooses his form as its own.
He who has ceased not from evil, who is not at peace, who stands not firm, whose emotions are not at rest, cannot obtain it by knowledge.
Priest and Warrior are its food, its anointing is death; who knows truly where it is?
Death speaks:
The knowers of the Eternal, those of the five fires, and of the triple fire of Nachiketas, tell of the shadow and the fire—the soul and the spirit—entering into the cave and drinking their reward in the world of good works, on the higher path.
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This is the bridge of the sacrificers, the undying Eternal, the supreme, the fearless, the harbour of those who would cross over—may we master the fire of Nachiketas.
Know that the Self is the lord of the chariot, the body verily is the chariot; know that the soul is the charioteer, and emotion the reins. They say that the bodily powers are the horses, and that the external world is their field. When the Self, the bodily powers and emotion are joined together, this is the right enjoyer; thus say the wise.
But for the unwise, with emotion ever unrestrained, his bodily powers run away with him, like the unruly horses of the charioteer.
For him who is wise, with emotion ever restrained, his bodily powers do not run away with him, like the well-ruled horses of the charioteer.
But he who is unwise, restrains not emotion, and is ever impure, gains not that resting-place, but returns to the world of birth and death.
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He who is wise, restrains emotion, and is ever pure, gains that resting-place from which he is not born again.
He whose charioteer is wisdom, who grasps the reins—emotion—firmly, he indeed gains the end of the path, the supreme resting-place of the emanating Power.
The impulses are higher than the bodily powers; emotion is higher than the impulses; soul is higher than emotion; higher than soul is the Self, the great one.
Higher than this great one is the unmanifest; higher than the unmanifest is spirit. Than spirit nothing is higher, for it is the goal, and the supreme way.
This is the hidden Self; in all beings it shines not forth; but is perceived by the piercing subtle soul of the subtle-sighted.
Let the wise hold formative voice and emotion; let him hold them in the Self which is wisdom; let him hold this wisdom in the Self
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which is great; and this let him hold in the Self which is peace.
Rise up! awake! and, having obtained your wishes, understand them.
The sages say this path is hard, difficult to tread as the keen edge of a razor.
He is released from the mouth of Death, having gained the lasting thing which is above the great, which has neither sound nor touch nor form nor change nor taste nor smell, but is eternal, beginningless, endless.
This is the immemorial teaching of Nachiketas, declared by Death. Speaking it and hearing it the sage is mighty in the eternal world. Whosoever, being pure, shall cause this supreme secret to be heard, in the assembly of those who seek the Eternal, or at the time of the union with those who have gone forth, he indeed builds for endlessness, he builds for endlessness.
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THE SECOND PART
THE Self-Being pierced the opening outwards; hence one looks outward, not within himself. A wise man looked towards the Self with reverted sight, seeking deathlessness.
Children seek after outward desires; they come to the net of widespread death. But the wise, beholding deathlessness, seek not for the enduring among unenduring things.
By that which perceives form, taste, smell, sounds, and embraces; by this verily he discerns, for what else is there? This is that.
The wise man, thinking that that by which he perceives both waking and dreaming life, is the great, the lord, the Self, grieves not.
He who perceives the living Self, the honey-eater, close at hand, the lord of what has been and what shall be, he is no longer seeking for refuge. This is that.
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He who knows the first-born of radiance, born of old of the waters, standing hid in secret, who looked forth through creatures. This is that.
And the great mother, full of divinity, who comes forth through life, standing hid in secret, who was born through creatures. This is that.
The fire hidden in the fire-sticks—like a germ, well concealed by the mothers—that fire is day by day to be praised by men who wake, with the oblation. This is that.
Whence the sun rises, and whither he goes to setting; that all the bright ones rest on; nor does any go beyond it. This is that.
What is here, that is there; what is there, that also is here. He goes from death to death who sees a difference between them.
This is to be received by the mind, that there is no difference here. From death to death he goes, who sees a difference.
The spirit of the measure of a finger stands
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in the midst, in the Self; lord of what has been, and what shall be. Thereafter one is no longer seeking for refuge. This is that.
The spirit of the measure of a
finger is like a light without smoke; lord of what has been and what shall be,
the same to-day and tomorrow.
This is that.
As water rained on broken ground runs away among the mountains; so he who beholds separate natures runs hither and thither after them.
As pure water poured in pure remains the same, so is the Self of the discerning sage, 0 descendant of Gotama.
Understanding the eleven-doored dwelling of the unborn seer of truth, he grieves not; and, freed, he is set free. This is that.
This is the Swan in the pure world, the radiant in the middle world, the fire here on the altar; as a guest in a dwelling.
This is the essence of man, the essence of the best, the essence of the deep and the ether;
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those born of the water, of earth, of the deep, of the mountains, are that true great one.
He leads upward the forward-life, and casts back the downward-life. All the bright powers bow to the dwarf seated in their midst.
When this lord of the body, standing within the body, departs; when he goes forth free from the body, what is left? This is that.
No mortal lives by the forward-life, nor by the downward-life. But by another they live, in whom these two rest.
This secret immemorial Eternal, I shall declare to thee; and how the Self is, on attaining death, 0 descendant of Gotama.
Some come to the womb, for the embodying of that lord of the body. Others reach the resting-place, according to deeds, according to what they have understood.
The spirit that wakes in those that dream, moulding desire after desire, is that bright one, that Eternal; that they call the immortal one.
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In this all the worlds rest, nor does any go be yond it. This is that.
As fire, being one, on entering the world, is assimilated to form after form; so the inner Self of all being is assimilated to form after form, and yet remains outside them.
As the air, being one, on entering the world, is assimilated to form after form; so the inner Self of all being is assimilated to form after form, and yet remains outside them.
As the sun, the eye of all the world, is not smeared by visible outer stains; so the inner Self of all being is not smirched by sorrow of the world, but remains outside it.
The one ruler, the inner Self of all being, who makes one form manifold; the wise who behold him within themselves, theirs is happiness, and not others’.
The durable among undurables; the soul of souls, who though one, disposes the desires of many; the wise who behold him within them-
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selves, theirs is peace everlasting, and not others’.
This is that, they think, the ineffable supreme joy. How then may I know, whether this shines or borrows its light? No sun shines there, nor the moon and stars; nor lightnings, nor fire like this. All verily shines after that shining. From the shining of that, all this borrows light.
Rooted above, with branches below, is this immemorial Tree. It is that bright one, that Eternal; it is called the immortal. In it all the worlds rest; nor does any go beyond it. This is that.
All that the universe is, moves in life, emanated from it. It is the great fear, the upraised thunderbolt. They who have seen it, become immortal.
Through fear of this, Fire glows; through fear of this, the Sun glows; through fear of it, the King and Breath; and Death runs, as fifth.
If one has been able to understand it here,
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before the body’s falling away, he builds for embodiment in the creative worlds.
As in a mirror, this is seen in the Self; as in a dream, it is seen in the world; as in the waters around, it is seen in the world of sylphs; as in the fire and the shadow, it is seen in the world of the Evolver.
Considering the life of the powers as apart, and their rising and setting as they grow up apart, the wise man grieves not.
Mind is higher than the powers, the real is higher than mind; than this real, the great Self is higher; and than the great, the unmanifest is higher.
Than the unmanifest, spirit is higher, the universal and formless; knowing which a being is released, and goes to immortality.
The form of this does not stand visible, nor does anyone behold it with the eye. By the heart, the soul, the mind, it is grasped; and those who know it become immortal.
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When the five perceptions and mind are steadied; and when the soul struggles not, this, they say, is the highest way.
This they think to be union, the firm holding of the powers. Unperturbed is this union, though there be ebb and flow.
Nor by speech, nor by mind can it be gained; nor by sight. It is gained by him who can affirm “It is”; how else could it be gained?
It is to be gained by affirming “It is”; and as the real in what is and is not. In him who obtains it by affirming “It is” its reality is perfected.
When all desires that dwell in his heart are let go, the mortal becomes immortal, and reaches the Eternal.
When all the knots of his heart are untied here, the mortal becomes immortal. So far is the teaching.
A hundred and one are the heart’s channels; of these one passes to the crown. Going up by
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this, he comes to the immortal. The others lead hither and thither.
The spirit of the measure of a finger, the inner Self, ever dwells in the hearts of men. Let him draw forth this spirit from his body, firmly, like the pith from a reed.
Let him know that this is the bright one, the immortal. Let him know it is the bright one, the immortal.
Nachiketas thus having received the knowledge declared by Death, and the whole law of union, became a passionless dweller in the Eternal, and deathless; and so may another who thus knows the union with the Self.
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THESE men, Sukeshan Bhâradvâja, and Shâivya Satyakâma, and Sâuryâyanin Gârgya, and Kâushalya Ashvalâyana, and Bhârgava Vâidarbhi, and Kabandhin Kâtyâyana, full of the Eternal, firm in the Eternal, were seeking after the supreme Eternal.
They came to the Master Pippalada with fuel in their hands, saying: He verily will declare it all.
And the Sage said to them: Remain yet a year in fervour, service of the Eternal, and faith. Ask whatever questions you will, if we know them, we shall declare all to you.
So Kabandhin Kâtyâyana, approaching, asked: Master, where are all these beings brought forth from?
He answered him: The Lord of beings desired beings. He brooded with fervour; and, brooding with fervour, he forms a Pair. They
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are the Substance and the Life. These two will make beings manifold for me, said he. The sun verily is the Life, and Substance is the moon. For Substance is all that is formed, and the formless is the Life. Therefore the form is the Substance.
So the sun, rising, enters the
eastern space; and thus he gathers all the eastern lives among his rays. As the
southern, the western, the northern, the nether, and the upper space, and the
spaces between, as he illumines all, so he gathers all lives among his rays.
Thus the Life rises as universal,
all-formed fire.
And this is declared by the Vedic verse:
The all-formed, golden Illuminer, the supreme way, the light, the fervent one. Thousand-rayed, turning in a hundred ways, the Life of beings, this sun rises.
The year is a Lord of beings. His two paths are the southern and the northern. Therefore they who worship, thinking that it is fulfilled
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by sacrifice and gifts, win the lunar world. They verily return again. Therefore these sages who desire beings, turn to the south. For this is the path of Substance, the path of the fathers.
But they who by the northern way seek the Self by fervour, service of the Eternal, faith and knowledge, they verily win the sun. This is the home of lives; this is the immortal, fearless, supreme way. From it they do not return again; for this is the end.
And there is this verse:
They call the sun the father in the upper half of heaven, with five steps and twelve forms—months—the giver of increase.
But others call him the Seer who rests in the seven-wheeled chariot, of six spokes.
The month is a Lord of beings. The dark half is the Substance; the bright half is the Life. Therefore these Sages offer sacrifice in the bright half; but the others in the other half.
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Day-and-night is a Lord of beings. Day verily is the Life, and night is the Substance. They waste their life who find love in the outward; but service of the Eternal finds love in the hidden.
Food also is a Lord of beings. Thence comes this seed, and thence these beings are brought forth. And all that follow this vow of the Lord of beings, produce a pair.
Theirs verily is that world of the Eternal, who have fervour and service of the Eternal, and in whom truth is set firm. Theirs is that quiet world of the Eternal; but not theirs, in whom are crookedness, untruth, illusion.
And so Bhârgava Vâidarbhi asked him:
Master, how many are the bright ones that up-hold being? Which illumine this? Which of them again is chiefest?
He answered him: Shining ether is that bright one, air, and fire, and water, and earth; voice, mind, sight, hearing. They illumining, declare: We uphold this ray, establishing it.
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And Life, the chiefest among them, said:
Cherish not this delusion: for I, verily, dividing myself fivefold, uphold this ray, establishing it.
They were incredulous. Life proudly made as if to go out above. And as Life goes out, all the others go out, and as Life returns, all the others return. As the bees all go out after the honey-makers’ king when he goes out, and return when he returns, thus did voice, mind, sight, and hearing. Joyful, they sing the praise of Life.
He warms as fire; as sun, and the rain-god; the thunderer, wind, and the earth, substance, the bright one; what is, what is not, and what is immortal.
Like spokes in a wheel’s nave, all this rests in Life. Songs, and liturgies, and chants; sacrifice and warrior and priest.
Thou, Life, as Lord of beings, movest in the germ; and thou thyself art born from it. And to thee, Life, these beings bring the
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offering; thou who art set firm through the lives.
Thou art the tongued flame of the bright ones; the first oblation of the fathers. Thou art the law of the sages; the truth of sacrificial priests.
Thou art the thunderer, Life, with his brightness; thou art the storm-god, the preserver. Thou movest in the mid space as the sun; thou art master of the stars.
When thou descendest as rain, these thy children, Life, stand rejoicing; we shall have food, they say, according to our desire.
Thou art the exile, Life, the lonely seer; the eater, the good master of all. We are givers of the first offering. Thou art father to us, the great Breath.
Thy form that is manifested in voice, and in hearing, and in sight, and the form that expands in mind, make it auspicious! Go not out!
All this is in Life’s sway, all that is set
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firm in the triple heaven. Guard us as a mother her sons; and as Fortune, give us wisdom!
And so Kâushalya Ashvalâyana asked him:
Master, where is this Life born from? How does it enter this body? How does it come forth, dividing itself? Through what does it go out? How does it envelop the outer? and how as to union with the Self?
He answered him: Many questions thou askest! Thou art full of the Eternal, and therefore I tell it to thee.
From the Self is this Life born. And as the shadow beside a man, this is expanded in that. By mind’s action it enters this body. And as a sovereign commands his lords: These villages and these villages shall ye rule over! Thus also Life disposes the lesser lives. For the lower powers, the downward-life; in sight and hearing, in mouth and nose, the forward-life; and in the midst, the binding-life; this binds
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together the food that is offered; and thence the seven flames arise.
In the heart is the Self. Here are a hundred and one channels. From them a hundred each, and in each of these, two and seventy thousand branch-channels: In these the distributing-life moves.
And by one, the upward, rises the upward-life. It leads by holiness to a holy world, by sin to a sinful world, by both, to the world of men.
The outward-life rises as the sun. It is linked with this life that dwells in seeing. And the potency that is in earth, entering the down ward-life of man, establishes it. And the shining ether is for the binding-life, and air for the distributing-life.
And radiance for the upward-life. Therefore he whose radiance has become quiescent is reborn through the impulses dwelling in mind. According to his thoughts, he enters life. And
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Life joined by the radiance with the Self leads him to a world according to his will.
He who, thus knowing, knows Life, his being fails not, and he becomes immortal.
And there is this verse:
Knowing the source, the range, the abode, the lordship of Life fivefold, and its union with the Self, he reaches immortality, he reaches immortality.
And so Sâuryâyanin Gârgya asked him: Master, how many powers sleep in the man? How many wake in him? Who is the bright one that sees dreams? Whose is that bliss? and in whom are all these set firm?
He answered him: As, Gárgya, the rays of the sun, at setting, all become one in his shining orb; and when he rises, they all come forth again; so all becomes one in the higher bright one, mind.
Therefore the man hears not, nor sees, nor smells, nor tastes, nor touches, nor speaks, nor
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takes, nor enjoys, nor puts forth, nor moves. He sleeps, they say.
The life-fires verily wake in this dwelling. The household fire is the downward-life. The fire of oblations is the distributing-life. And as the fire of offerings is brought forward from the household fire, it is the forward-life.
And the binding-life is what binds together the offerings, the outbreathing and inbreathing. Mind is the sacrificer, and the upward-life is the fruit of the sacrifice. For it brings the sacrificer day by day to the Eternal.
So this bright one in dream enjoys greatness. The seen, as seen he beholds again. What was heard, as heard he hears again. And what was enjoyed by the other powers, he enjoys again by the other powers. The seen and the unseen, heard and unheard, enjoyed and unenjoyed, real and unreal, he sees it all; as All he sees it.
And when he is wrapt by the radiance, the bright one no longer sees dreams. Then with-
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in him that bliss arises. And, dear, as the birds come to the tree to rest, so all this comes to rest in the higher Self.
Earth and earth-forms; water
and water-forms; light and light-forms; air and air-forms; ether and
ether-forms; seeing and seen; hearing and heard; smelling and smelled; taste
and tasted; touch and touched; voice and spoken; hands and handled; feet and
moving; mind and minding; knowledge and knowing; personality and personal;
imagination and imagining; radiance and enlightening; life and living. For this
Self is the seer, toucher, hearer,
smeller, taster, thinker, knower, doer, the
perceiving spirit. And this is set firm in the supreme, unchanging Self.
He reaches the supreme unchanging who knows that shadowless, bodiless, colourless, bright unchanging one. He, dear, becomes all knowing, becomes the All.
And there is this verse:
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He who knows the unchanging one where are set firm the perceiving self, with all the powers, all lives and beings; he, verily, all-knowing, has entered the All.
And so Shâivya Satyakâma asked him: And he amongst men, Master, who to the end of his life meditates on the mystic Om; what world will he gain by it?
And he answered him: This mystic Om, Satyakâma, is for the higher and lower Eternal. Therefore the wise man, by dwelling on this, reaches one of these: if he meditates on the first measure, enlightened by it he is quickly reborn in the world. The songs bring him to the world of men; there, full of fervour, service of the Eternal, and faith, he enjoys great-ness.
And if he dwells on it in his mind with two measures, he is led to the middle world by the liturgies. He wins the lunar world, and after enjoying brightness in the lunar world, he returns again.
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And he who with three measures meditates on the mystic Om, and thereby meditates on the supreme spirit, is endowed with radiance, with the sun; as a serpent is freed from its slough, he is, verily, freed from sin. He is led by the chants to the world of the Eternal. He beholds the indwelling spirit above the highest assemblage of lives.
And there are these two verses:
The three measures are subject to death when divided; they are joined to each other, but not inseparable. When the outer, the middle, and the mid-most forms are joined together, the knower is not shaken.
By the songs to this world; by the liturgies to the middle world; by the chants to the world the seers tell of; by meditating on the mystic Om, the wise man reaches that peace, unfading, immortal, fearless, supreme.
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And so Sukeshan Bhâradvâja asked him: Master, the Râjaputra, Hiranyanâbha Kâusalya, coming to me, asked this question: Bhâradvâja, knowest thou the spirit with sixteen parts? I answered the youth: I know him not; if I knew him, how should I not tell thee? He withers, root and all, who speaks untruth; therefore I deign not to speak untruth. He, silently, entering his chariot, departed. I ask thee where this spirit is.
He answered him: Here, verily, within the body, dear, is that spirit in which the sixteen parts come forth.
He said: In whose going out shall I go out? In whose resting shall I rest firm? He put forth Life; and, from Life, faith, the shining ether, air, light, the waters, and the power of earth. Then mind and food, and from food, force and fervour, the hymns, the words of action, and name in the worlds.
And as these rivers, rolling ocean wards, go to their setting on reaching the ocean, and
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their name and form are lost in the ocean, they say. So the sixteen parts of this seer, moving spirit-wards, on reaching spirit, go to their setting; their name and form are lost in spirit, they say. He becomes one, without parts, and immortal.
And there is this verse:
In whom the parts are fixed like the spokes in the nave of a wheel; knowing that knowable spirit, let not death disturb you.
He said to them: So far I know that supreme Eternal. There is nothing beyond.
Thou art our father, inasmuch as thou hast made us cross over to the further shore of unwisdom, said they, honouring him.
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THERE lived once Shvetaketu, Aruna’s grandson; his father addressed him, saying:
Shvetaketu, go, learn the service of the Eternal; for no one, dear, of our family is an unlearned nominal worshipper.
So going when he was twelve years old, he returned when he was twenty-four; he had learned all the teachings, but was conceited, vain of his learning, and proud.
His father addressed him:
Shvetaketu, you are conceited, vain of your learning, and proud, dear; but have you asked for that teaching through which the unheard is heard, the unthought is thought, the unknown is known?
What sort of teaching is that, Master? said he.
Just as, dear, by a single piece of clay any thing made of clay may be known, for the dif-
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ference is only one of words and names, and the real thing is that it is of clay; or just as, dear, by one jewel of gold, anything made of gold may be known, for the difference is only one of words and names, and the real is that it is gold; or just as, dear, by a single knife-blade, anything made of iron may be known, for the difference is only one of words and names, and the real is that it is iron; just like this is the teaching that makes the unknown known.
But I am sure that those teachers did not know this themselves; for if they had known it, how would they not have taught it to me? said he; but now let my Master tell it to me.
Let it be so, dear; said he.
In the beginning, dear, there was Being, alone and secondless. But there are some who say that there was non-Being in the beginning, alone and secondless; so that Being would be born from non-Being; but how could this be so, dear? said he; how could Being be born
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from non-Being? So there was Being, dear, in the beginning, alone and secondless.
Then Being beholding said: Let me become great; let me give birth.
Then it put forth Radiance.
Then Radiance beholding said: Let me become great; let me give birth.
Then it put forth the Waters. Just as a man is hot and sweats, so from radiance the waters are born.
Then the Waters beholding said: Let us become great; let us give birth.
They put forth the world-food. Just as when it rains much food is produced, so from the Waters the world-food—Earth—is born. Of all these, of beings, there are three germs: what is born of the Egg, what is born of Life, what is born of Division.
That power—Being—beholding said: Let me enter these three powers—Radiance, Waters, Earth—by this life, by my Self, let me give them manifold forms and names. Let
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me make each one of them threefold, three fold.
So that power—Being—entered those three powers—Radiance, Waters, Earth—by this life, by the Self, and gave them manifold forms and names; and so made each one of them three fold, threefold. And now learn, dear, how these three powers are, how each one of them becomes threefold, threefold.
In fire, the radiant form is from Radiance; the clear form, from the Waters; the dark form, from Earth. But the separate nature of fire is a thing of names and words only, while the real thing is the three forms.
So of the sun, the radiant form is from Radiance; the clear form, from the Waters; the dark form, from Earth. But the separate nature of the sun is a thing of names and words only, while the real thing is the three forms.
So of the moon, the radiant form is from Radiance; the clear form, from the Waters; the dark form from Earth. But the separate nature
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of the moon is a thing of names and words only, while the real thing is the three forms.
So of lightning, the radiant form is from Radiance; the clear form, from the Waters; the dark form, from Earth. But the separate nature of lightning is a thing of names and words only, the real thing is the three forms.
Therefore of old time those who knew this, the great sages and teachers of old, spoke thus:
None of us may now speak of anything as unheard, unthought, unknown.
For by these three forms they knew every-thing. For whatever was like radiant, its form was from Radiance, they said, and thus knew it. And whatever was like clear, its form was from the Waters, they said, and so knew it. And whatever was like dark, its form was from Earth, they said, and so knew it. Thus whatever was known they took to be a union of these three powers, and thus they knew it.
But how these three powers are, dear, when they come to man, how each of them becomes
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threefold, this learn from me now.
Food that is eaten is divided threefold. Its grossest part becomes waste; its middle part becomes flesh; its lightest part becomes Mind.
Waters that are drunk are divided three fold. The grossest part becomes waste; the middle part becomes blood; the lightest part becomes vital Breath.
Things that produce radiant heat, when absorbed, are divided threefold. The grossest part becomes bone; the middle part becomes nerve; the lightest part becomes formative Voice.
For Mind, dear, is formed of the world-food—Earth; vital Breath is formed of the Waters; formative Voice is formed of Radiance.
Let my Master teach me further; said he. Be it so, dear; said he.
Of churned milk, dear, the lightest part rises to the top and becomes butter. Just so of eaten food, dear, the lightest part rises to the top and
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becomes Mind. And so of waters that are drunk, the lightest part rises to the top, and becomes vital Breath. And so when heat-giving things are eaten, the lightest part rises to the top, and becomes formative Voice.
For Mind, dear, is formed of Food; vital Breath is formed of the Waters; formative Voice is formed of Radiance.
Let my Master teach me further; said he.
Be it so, dear; said he.
Man, dear, is made of sixteen parts. Eat nothing for fifteen days, but drink as much as you wish; for vital Breath, being formed of the Waters, is cut off if you do not drink.
He ate nothing for fifteen days, and then returned to the Master, saying: What shall I repeat, Master?
Repeat the songs and liturgies and chants, dear; said he.
None of them come back into my mind, Master; said he.
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