Kaushitaki-brahmana-upanishad. The word Upanishad (upa-ni-shad) consists of, "Upa" means "near;" "ni" means "down;" "shad" means "to sit." Therefore if the reading aparapakshena must be retained, it should be rendered by 'the moon with the dark half sends them into a new life.'. These roads are fully described in the Khândogya-upanishad and in the Brihad-âranyaka, with certain variations, yet on the whole with the same purpose. It is associated with the Kaushitaki shakha, but a Sāmānya Upanishad, meaning that it … He approaches the city Sâlagya, and the flavour of Brahman reaches him. Some are lost and are only known about because of being referenced in other Upanishads. 274:2 This is supposed to be the hidden place, or rather the way to it, when the departed leave the moon, and pass on to lightning and to the world of Brahman. ', Having said this he took fuel in his hand (like a pupil), and approached Kitra Gâṅgyâyani, saying: 'May I come near to you?' That throne is Pragñâ, knowledge, for by knowledge (self-knowledge) he sees clearly. ', Brahman asks: 'How my female names?' the other, (the dark) half, the moon sends them on to be born again. For a limited time, find answers and explanations to over 1.2 million textbook exercises for FREE! He replied: 'You are worthy of, Brahman, O Gautama, because you were not led away by pride. The commentator explains Gâṅgyâyani as the descendant (yuvâpatyam) of Gâṅgya. And he should answer: 'From the wise moon, who orders the seasons, when it is born consisting of, fifteen parts, from the moon who is the home of our ancestors, the seed was, brought. ', Âruni said: 'I also do not know this. Then he sets him free (to, 3. This is also declared by a verse: 'This great Rishi, whose belly is the Yagus, the head the Sâman, the form the Rik, is to be known as being imperishable, as being Brahman. There is a third road for creatures which live and die, worms, insects, and creeping things, but they are of little consequence. He has reached the river Vigarâ (age-less), he will never age. Atharva-veda XV; Aufrecht, in Indische Studien I, p. 122. He (at the time of death), having reached the path of the gods, comes to. It is divided. It is divided. Meditate on the Udgitha as the manifold prana and you will have many sons." 1. read phanahastâh, and the commentator explains phana by âbharana. He approaches the door-keepers Indra and Pragâpati, and they run away from him. The past and the future are its eastern feet; prosperity and earth its western feet; the Sâman verses, Brihad and Rathantara, are the two sides lengthways of the couch (south and north); the Sâman verses, Bhadra and Yagñâyagñîya, are its cross-sides at the head and feet (east and west); the Rik and Sâman are the long sheets 1 (east and west); the Yagus the cross-sheets (south and north); the moon-beam the cushion; the Udgîtha the (white) coverlet; prosperity the pillow 2. 276:2 Some MSS. p. 269 p. 270. Then I, growing up to be born, a being living, by months, whether twelve or thirteen, was together with my father, who, also lived by (years of) twelve or thirteen months, that I might either know, it (the true Brahman) or not know it. 276:4 Samprativid is here explained as brahmavidyâsûnya, ignorant, while in other places (Ait. If the latter is the true meaning, we might read here tam itvâsamprativido. 276:1 Vibhunâmakam pramitam sabhâsthalam. 'By the tongue.' Up. Aufrecht, Indische Studien I, p. 131. The divinity named eye is a procurer. Then Brahman says to him: 'Who art thou?' V, 11, 2; Brih. 'By the feet.' FIRST ADHYÂYA. 275:5 The same as the asvatthah somasavanah in Kh. Âr. Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free 2. He shall answer: 'That which is, the true' (Sat-tyam). Kaushitaki Upanishad – Wikipedia To him Aruni then, he said: Sadhana is the Sanskrit word for practice or discipline, here the author outlines two forms of Yoga, Kriya Yoga and Ashtanga Yoga. KAUSHÎTAKI-BRÂHMANA-UPANISHAD.. p. 271. That is Prâna (speech). When he has thus returned to. Come, we will both go. 273:2 Both roads lead to the moon, and diverge afterwards. 5 Now, verily, that which is the Udgitha is the Pranava; that which is the Pranava is the Udgitha. Thus he, the knower of Brahman, devoid of good deeds, devoid of evil deeds Here ends the Kaushitaki-Brahmana Upanishad, as contained in the Rig-Veda. Brahman asks: 'What is the true?' On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. This is compilation in many parts so check different TOCs … Antaraaditya Vidya — the Person within the Sun .. Chhandogya Upanishad, I.vi.6 3. But if a man does not object, then the moon sends him down as rain upon this earth. VI, 2, 1. accord with) the mind; May my mind be based on speech. May you both (speech and mind) be the carriers of the Veda to me. The question therefore which Kitra addresses to Svetaketu can refer to these two roads only, and though the text is very corrupt, and was so evidently even at the time when the commentary was written, we must try to restore it in accordance with the teaching imparted by Kitra in what follows. 'By knowledge (pragñâ) alone. accord with) the mind; 277:1 Cf. Thus he, the knower of Brahman, devoid of good deeds, devoid of evil deeds Here ends the Kaushitaki-Brahmana Upanishad, as contained in the Rig-Veda. II, 3, 1) it stands for samyagabhigña. Indische Studien I, 396. 1. In that world there is the lake Ara, the moments. KAUSHÎTAKI-UPANISHAD. 'Who art thou?' man they brought me to a mother. I take no responsibility for this view, and I see no way of discovering the original reading and the original meaning of these sentences. ', 2. ; 108_Upanishads-Malayalam presented by V Balakrishnan Dr R Leeladevi. By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.' He approaches the throne Vikakshanâ. In: 108 Upanishads, Kaushitaki-Brahmana Upanishad, Rigveda Tags: Print Email. 4. Verily, the moon is the door of the Svarga world (the heavenly world). When Svetaketu 3 had arrived, Kitra asked him: 'Son of Gautama 4, is there a hidden place in the world where you are able to place me, or is it the other way, and are you going to place me in the world to which it (that other way) leads 5? 'I am thou,' he replies. 'How thoughts, and what is to be known and desired?' And according to his deeds and according to his, knowledge he is born again here as a worm, or as an insect, or as a fish, or, as a bird, or as a lion, or as a boar, or as a serpent, or as a tiger, or as a, man, or as something else in different places. Introducing Textbook Solutions. Om ! I propose to read: Gautamasya putra, asti samvritam loke yasmin mâ dhâsyasy anyatamo vâdhvâ tasya (or yasya) mâ loke dhâsyasi, 'Is there a hidden place in the world where you (by your sacrificing and teaching) are able to p. 273 place me, or is it the other way, and will you place me in the world to which it leads?' It is divided. Thou art the Self. The Sâman verses, Brihad and Rathantara, are the eastern feet of that throne 1; the Sâman verses, Syaita and Naudhasa, its western feet; the Sâman verses, Vairûpa and Vairâga, its sides lengthways (south and north); the Sâman verses, Sâkvara and Raivata, its sides crossways (east and west). This seed, even me, they (the gods mentioned in the Pañkâgnividyâ 6) gathered up in an active man, and through an active. And Kitra said: All who depart from this world (or this body) go to the moon 2. The Kaushitaki Upanishad explores the heavenly world, reincarnation, and consciousness. When Svetaketu had arrived, Kitra, asked him: 'Son of Gautama, is there a hidden place in the world where you, are able to place me, or is it the other way, and are you going to place me, in the world to which it (that other way) leads,? Kqushitaki verse 5 of the second chapter, the Kausitaki Upanishad asserts that “external rituals such as Agnihotram offered in the morning and in the evening, must be replaced with inner Agnihotram, the ritual of introspection”. 'How pleasures and pain?' Additional Information. Now it is quite clear that the knowledge which king Kitra possesses, and which Svetaketu does not possess, is that of the two roads after death, sometimes called the right and the left, or the southern and northern roads. Darmesteter, Ormazd, p. 12, n. 3. 274:3 Parasvâ, dandasûkaviseshah. He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of Vâyu (air), to the world of Varuna, to the world of Indra, to the world of Pragâpati (Virâg), to the world of Brahman (Hiranyagarbha). the world of Agni (fire), to the world of Vayu (air), to the world of Varuna, to the world of Indra, to the world of Pragapati (Virag), to the world of, Brahman (Hiranyagarbha). Language - sanskrit Pages - 204 Publication Year - 1861 This preview shows page 1 - 3 out of 14 pages. 'By the hands.' Thus 'How forms?' Professor Cowell adopts Gâṅgyâyani, but he tells us that the Telugu MS. reads Gârgyâyani throughout, and the other MSS. Verily, the moon is the door of the Svarga world (the heavenly world). Kaushitaki Upanishad Wikipedia | en.wikipedia.org. in what precedes. Kausitaki (Shankhayana) Brahmana Kaushitaki Brahmana associated with Baskala Shakha of Rigveda and also called Sankhyayana Brahmana. The northern or left road, called also the path of the Devas, passes on from light and day to the bright half of the moon; the southern or right road, called also the path of the fathers, passes on from smoke and night to the dark half of the moon. ', Brahman says to him: 'Water indeed is this my world 1, the whole Brahman world, and it is thine.'. The Kaushitaki Upanishad (Sanskrit: कौषीतकि उपनिषद्, Kauṣītaki Upaniṣad) is an ancient Sanskrit text contained inside the Rigveda. ', Brahman says to him: 'How dost thou obtain my male names?' ), moves towards Brahman. Having approached his father, he asked: 'Thus has Kitra asked me; how shall I answer? O Self-effulgent One, reveal Thyself to me. Now whatever other oblations there are, they have an end, for they consist of works. He should answer: 'By speech (vâk). One such enumeration is given below: Chandogya Upanishad. VIII, 5, 3, it is called Ara. Brahman says to him: 'Run towards him (servants) with such worship as is due to myself. This seed, even me, they (the gods mentioned in the, Pankagnividya) gathered up in an active man, and through an active man, they brought me to a mother. 274:4 This might even include naraka or hell. Om ! They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman (neut.) KAUSHITAKI-UPANISHAD FIRST ADHYAYA 1. He approaches the palace Aparâgita, and the splendour of Brahman reaches him. 278:2 I read udgîtha upasrîh, srir upabarhanam. Therefore, O ye seasons, grant that I, may attain immortality (knowledge of Brahman). Professor Weber adopted first Gârgyâyani (Indische Studien 1, P. 395), afterwards Gâṅgyâyani (ibid. 278:3 This passage is corrupt, and the various readings and various interpretations of the commentators do not help us much. Thus he, the knower of Brahman, devoid of good deeds, devoid of evil deeds Here ends the Kaushitaki-Brahmana Upanishad, as contained in the Rig-Veda. And Kitra said: All who depart from this world (or this body) go to the, moon. KITRA Gâṅgyâyani 1, forsooth, wishing to perform a sacrifice, chose Âruni (Uddâlaka 2, to be his chief priest).But Âruni sent his son, Svetaketu, and said: 'Perform the sacrifice for him. One view, which I have followed, as far as possible, is that it had to be explained how the same being could be the child of the seasons, or living from year to year, and, at the same time, born of the light. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). What Kitra wished to ask we can gather from other passages in the Upanishads, where we see another royal sage, Pravâhana Gaivali (Kh. The unpanishad texts are available in many compilations. Âr. Come, 2. 5. ', 7. May my speech be based on (i.e. The tongue is one portion taken out of it. 3 He comes to the lake Âra, and he crosses it by the mind, while those who come to it without knowing the truth 4, are drowned. 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