Kaushitaki-Brahmana Upanishad - Translated by: Dr. May my speech be based on i. 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.
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Kaushitaki-Brahmana Upanishad - Translated by: Dr. May my speech be based on i. 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. 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. Om Shanti! Chitra Gargyayani, seeking to perform a sacrifice, chose Aruni as his priest. He Aruni sent his son Svetaketu bidding him to officiate as priest. 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?
Well, let me ask my teacher. Let us pursue our Vedic studies in his residence and get what information others offer. 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. 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.
As such, put me in a man as an agent. With the man as an agent, in a mother infuse me. 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? He lets him go further.
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. With my glory verily he has reached the river Viraja, the ageless. He verily will not grow old. They adorn him with the ornaments of 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.
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.
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.
Self as Truth; it is the Self of all and is Brahman. 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. That is yours? 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. Likewise, indeed, to this vital Breath all beings bring offerings unbegged. The secret doctrine of him who knows this: One should not beg.
Those very ones who previously refused now invite him. This is the law for one who begs not. 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. 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. The divinity named eye is a procurer. The divinity named ear is a procurer. The divinity named mind is a procurer. The divinity named intelligence is a procurer. 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. Now next the longing to be realized with the divine powers. 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. 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.
Verse 2 of the first chapter states it as follows abridged ,  Born am I and again reborn, As twelvefold year, as thirteenth beyond the moon, From the twelvefold, from the thirteenfold father, The this one and the other versus this to know, Until ye, seasons, me led to death by virtue of this truth, by virtue of this Tapas , I am the seasons, I am the child of the seasons! Who are you? I am you. You are the self of every being. What you are, I am. What thou art, that am I.
Also called the Cankhayana Brahmana. Generally not considered a Brahmana-proper, although it has been published as one. The known recensions [i. Most of these brahmanas are not extant Shrava considers the Kausitaki and Samkhyana Brahmanas to be separate although very similar works,  M. Haug considers them to be the same work referred to by different names.