Then he becomes one with that prana alone. Then speech goes to him with all names, the eye with all forms, the car with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire, sparks proceed in all directions, thus from that self the pranas (speech, &c.) proceed, each towards its place, from the pranas the gods, from the gods the worlds. And as a razor might be fitted in a razor-case, or as fire in the fire-place (the arani on the altar), even thus this conscious self enters the self of the body (considers the body as himself) to the very hairs and nails. And the other selfs (such as speech, &c.) follow that self, as his people follow the master of the house. And as the master feeds with his people, nay, as his people feed on the master, thus does this conscious self feed with the other selfs, as a master with his people, and the other selfs follow him, as his people follow the master. So long as Indra did not understand that self, the Asuras conquered him. When he understood it, he conquered the Asuras and obtained the pre-eminence among all gods, sovereignty, supremacy. And thus also he who knows this obtains pre-eminence among all beings, sovereignty, supremacy,--yea, he who knows this.

Footnotes

^300:1 Prana, breath or life, has been explained in the preceding chapter. But this prana is not yet the highest point that has to be reached. Prana, life, even as united with pragna, consciousness, is only a covering of something else, viz. the Self, and this Highest Self has now to be explained.

^300:2 The same story is told in the Brihad-aranyaka II, 1 seq., but with important variations.

^300:3 I take iti to depend on samspashta, and read satvanmatsyeshu, though the commentary seems to have read so 'vasan, or sa vasan, for savasan. See Introduction, p. lxxvii.

^300:4 The second paragraph forms a kind of table of contents for the discussion which is to follow. I have given instead a fuller table of contents, taken from the Brihad-aranyaka II, as compared with the Kaushitaki-upanishad in its two texts. The variations of text A are given in small letters. In text B, the table of contents is given at the end of the discussion, in section 18.

^302:1 The king means to say that he knows this already, and that he can mention not only the predicates of the person in the sun thus meditated on as Brahman, but also the rewards of such meditation.

^302:2 This is properly a predicate of the moon, and used as such in the Brihad-aranyaka-upanishad, in the second paragraph of the dialogue.

^303:1 This is not mentioned in the Brihad-aranyaka.

^304:1 Instead of anyeshu, the second text, as printed by Professor Cowell, has anv esha.

^304:2 This paragraph does not occur in the Brihad-aranyaka.

^306:1 See section 3 init.

VAGASANEYI-SAMHITA-UPANISHAD,

SOMETIMES CALLED

ISAVASYA OR ISA-UPANISHAD