Brahman's Couch
Kitra Gângyâyani, wishing to perform a sacrifice, chose Âruni Uddâlaka, to be his chief priest. But Âruni sent his son, Svetaketu, and said: "Perform the sacrifice for him." 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 that other way leads?"
Kitra Gângyâyani wanted to perform a sacrifice, so he chose Âruni Uddâlaka as his chief priest. But Âruni sent his son, Svetaketu, and said: "Perform the sacrifice for him." When Svetaketu arrived, Kitra asked him: "Son of Gautama, is there a hidden place in the world where you can place me? Or is there another way, and will you place me in the world it leads to?"
The question Kitra asked Svetaketu is very obscure. Its wording was probably intended to be obscure from the start. Kitra doubtless wanted to ask about life after death. Two roads lead to that future life. One leads to the world of Brahman (the conditioned). Beyond that world lies only one further stage: knowledge of, and identity with, the unconditioned Brahman. The other road leads to the world of the fathers. From there, after the reward for good works has been used up, one returns to a new round of earthly existence. There is a third road for creatures that live and die, such as worms, insects, and creeping things. But they are of little consequence.
It is clear that King Kitra knows about the two roads after death, and Svetaketu does not. These roads are sometimes called the right and left roads, or the southern and northern roads. The northern or left road is also called the path of the Devas. It passes from light and day to the bright half of the moon. The southern or right road is also called the path of the fathers. It passes from smoke and night to the dark half of the moon. Both roads therefore meet in the moon, but then they diverge. The northern road passes by the six months when the sun moves northward. It then passes through the sun, moon, and lightning to the world of Brahman. The southern road passes by the six months when the sun moves southward. It then passes to the world of the fathers, the ether, and the moon.
The great difference between the roads concerns what happens afterward. Those who travel the northern road do not return to a new life on earth. In the end, they reach a true knowledge of the unconditioned Brahman. But those who pass to the world of the fathers and the moon return to earth to be born again and again.
Speculation about the soul’s fate after death seems to have been peculiar to India’s royal families. The Brahmans focused more on what might be called the shorter route: knowledge of Brahman as the true Self. For them, to know was to be. After the body dissolved, they looked forward to immediate emancipation, without further wanderings.
He answered and said: "I do not know this. But, let me ask the master." Having approached his father, he asked: "Thus has Kitra asked me; how shall I answer?"
He replied, "I do not know this. But let me ask the master." He went to his father and asked, "Kitra asked me this. How should I answer?"
Âruni said: "I also do not know this. Only after having learnt the proper portion of the Veda in Kitra's own dwelling, shall we obtain what others give us, i.e., knowledge. Come, we will both go."
Âruni said: "I do not know this either. Only after we learn the proper portion of the Veda in Kitra's own home will we receive knowledge from others. Come, we will both go."
Having said this he took fuel in his hand, like a pupil, and approached Kitra Gângyâyani, saying: "May I come near to you?" He replied: "You are worthy of Brahman, O Gautama, because you were not led away by pride. Come hither, I shall make you know clearly."
After saying this, he took fuel in his hand, like a student, and approached Kitra Gângyâyani. He asked: "May I come to you?" Kitra replied: "You are worthy of Brahman, Gautama, because you did not let pride lead you astray. Come here, and I will help you understand clearly."
And Kitra said: "All who depart from this world go to the moon. In the former, the bright half, the moon delights in their spirits; in the other, the dark half, the moon sends them on to be born again. Verily, the moon is the door of the Svarga, i.e., the heavenly world. Now, if a man objects to the moon and is not satisfied with life there, the moon sets him free. But if a man does not object, then the moon sends him down as rain upon this earth. 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. When he has thus returned to the earth, someone, a sage, asks: 'Who art thou?' 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. This seed, even me, they, the gods, mentioned in the Pañkâgnividyâ, gathered up in an active man, and through an active man they brought me to a mother. 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 the true Brahman or not know it. Therefore, O ye seasons, grant that I may attain immortality, i.e., knowledge of Brahman. 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.' 'Who art thou?' the sage asks again. 'I am thou,' he replies. Then he sets him free to proceed onward.
And Kitra said: "All who depart from this world go to the moon. During the first, bright half, the moon delights in their spirits. During the other, dark half, the moon sends them on to be born again. The moon is the door to Svarga, the heavenly world. If a man objects to the moon and is not satisfied with life there, the moon sets him free. But if a man does not object, the moon sends him down as rain upon the earth. According to his deeds and his knowledge, he is born again here in different places. He may be born as a worm, insect, fish, bird, lion, boar, serpent, tiger, man, or something else. "When he has returned to earth in this way, a sage asks him: 'Who are you?' He should answer: 'The seed was brought from the wise moon, who orders the seasons. The moon is born with fifteen parts and is the home of our ancestors. The gods mentioned in the Pañkâgnividyâ gathered the seed, which was me, in an active man. Through that man, they brought me to a mother. Then I grew until I was ready to be born, a being living by months, whether twelve or thirteen. I was together with my father, who also lived by years of twelve or thirteen months. This happened so that I might either know the true Brahman or not know it. Therefore, O seasons, grant that I may attain immortality, that is, knowledge of Brahman. I have spoken the truth and endured a long journey, beginning with my stay in the moon and ending with my birth on earth. Through these, I am like a season and am the child of the seasons.' 'Who are you?' the sage asks again. 'I am you,' he replies. Then the sage sets him free to proceed onward."
"He, at the time of death, having reached the path of the gods, comes to the world of Agni, or fire, to the world of Vâyu, or air, to the world of Varuna, to the world of Indra, to the world of Pragâpati, to the world of Brahman. In that world there is the lake Âra, the moments called Yeshtiha, the river Vigarâ, i.e., age-less, the tree Ilyâ, the city Sâlagya, the palace Aparâgita, i.e., unconquerable, the door-keepers Indra and Pragâpati, the hall of Brahman, called Vibhu (built by vibhu, egoism), the throne Vikakshanâ, i.e., perception, the couch Amitaugas or endless splendor, and the beloved Mânasî, i.e., mind, and her image Kâkshushî, the eye, who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambâs, or sacred scriptures, and Ambâyavîs, or understanding, and the rivers Ambayâs leading to the knowledge of Brahman. To this world he who knows the Paryanka-vidyâ approaches. Brahman says to him: 'Run towards him, servants, with such worship as is due to myself. He has reached the river Vigarâ, the age-less, he will never age.'
"At the time of death, he reaches the path of the gods. He comes to the world of Agni, or fire, then to the world of Vâyu, or air. He comes next to the worlds of Varuna, Indra, Pragâpati, and Brahman. In the world of Brahman there is the lake Âra, the moments called Yeshtiha, and the river Vigarâ, which means ageless. There is also the tree Ilyâ, the city Sâlagya, and the palace Aparâgita, which means unconquerable. Indra and Pragâpati are the door-keepers. There is the hall of Brahman, called Vibhu, built by vibhu, or egoism. There is the throne Vikakshanâ, which means perception, and the couch Amitaugas, or endless splendor. There is the beloved Mânasî, or mind, and her image Kâkshushî, the eye. They weave the worlds as if gathering flowers. There are also the Apsaras, the Ambâs, or sacred scriptures, and the Ambâyavîs, or understanding. The rivers Ambayâs lead to the knowledge of Brahman. He who knows the Paryanka-vidyâ approaches this world. Brahman says to him: 'Servants, run to meet him and honor him as you would honor me. He has reached the river Vigarâ, the ageless river. He will never age.'
"Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit in their hands. 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. He comes to the lake Âra, and he crosses it by the mind, while those who come to it without knowing the truth, are drowned. He comes to the moments called Yeshtiha, they flee from him. He comes to the river Vigarâ, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels without being touched by them, thus he will look at day and night, thus at good and evil deeds, and at all pairs, all correlative things, such as light and darkness, heat and cold. Being freed from good and freed from evil, he, the knower of Brahman, moves towards Brahman.
"Then five hundred Apsaras approach him. One hundred carry garlands, one hundred carry ointments, one hundred carry perfumes, one hundred carry garments, and one hundred carry fruit. They adorn him in a manner worthy of Brahman. So adorned, the knower of Brahman moves toward Brahman. He comes to the lake Âra and crosses it by the mind. Those who reach the lake without knowing the truth drown. He comes to the moments called Yeshtiha, and they flee from him. He comes to the river Vigarâ and crosses it by the mind alone. There he shakes off his good and evil deeds. His beloved relatives receive the good he has done, and his unloved relatives receive the evil. A man riding in a chariot might look at its two wheels without being touched by them. In the same way, he will look at day and night, at good and evil deeds, and at all pairs of opposites, such as light and darkness, heat and cold. Freed from good and evil, the knower of Brahman moves toward Brahman."
"He approaches the tree Ilya, and the odor of Brahman reaches him. He approaches the city Sâlagya, and the flavor of Brahman reaches him. He approaches the palace Aparâgita, and the splendor of Brahman reaches him. He approaches the door-keepers Indra and Pragâpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him and he thinks, 'I am Brahman.' He approaches the throne Vikakshanâ. The Sâman verses, Brihad and Rathantara, are the eastern feet of that throne; 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. That throne is Pragñâ, knowledge, for by knowledge, self-knowledge, he sees clearly. He approaches the couch Amitaugas. That is Prâna, i.e., speech. 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 Yagñâyagñiya, are its cross-sides at the head and feet, east and west; the Rik and Sâman are the long sheets, east and west; the Yagus the cross-sheets, south and north; the moon-beam the cushion; the Udgîtha the white coverlet; prosperity the pillow.
He approaches the tree Ilya, and the scent of Brahman reaches him. He approaches the city Sâlagya, and the flavor of Brahman reaches him. He approaches the palace Aparâgita, and the splendor of Brahman reaches him. He approaches the door-keepers Indra and Pragâpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him. He thinks, 'I am Brahman.' He approaches the throne Vikakshanâ. The Sâman verses Brihad and Rathantara are the throne's eastern feet. The Sâman verses Syaita and Naudhasa are its western feet. The Sâman verses Vairûpa and Vairâga are its long sides, to the south and north. The Sâman verses Sâkvara and Raivata are its crosswise sides, to the east and west. The throne is Pragñâ, knowledge, because through knowledge, or self-knowledge, he sees clearly. He approaches the couch Amitaugas. The couch is Prâna, that is, speech. The past and the future are its eastern feet. Prosperity and earth are its western feet. The Sâman verses Brihad and Rathantara are the couch's long sides, to the south and north. The Sâman verses Bhadra and Yagñâyagñiya are its crosswise sides, at the head and foot, east and west. The Rik and Sâman are the long sheets, east and west. The Yagus are the crosswise sheets, south and north. The moon-beam is the cushion, the Udgîtha is the white coverlet, and prosperity is the pillow.
On this couch sits Brahman, and he who knows himself one with Brahman, sitting on the couch, mounts it first with one foot only. Then Brahman says to him: 'Who art thou?' and he shall answer: 'I am like a season, and the child of the seasons, sprung from the womb of endless space, from the light, from the luminous Brahman. The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self. Thou art the Self. What thou art, that am I.' Brahman says to him: 'Who am I?' He shall answer: 'That which is, the true.' Brahman asks: 'What is the true?' He says to him: 'What is different from the gods and from the senses that is Sat, but the gods and the senses are Tyam. Therefore, by that name Sattya, or true, is called all this whatever there is. All this thou art.' 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.'
Brahman sits on this couch. Anyone who knows that he is one with Brahman mounts the couch, putting only one foot on it at first. Then Brahman says to him: 'Who are you?' He answers: 'I am like a season, and I am the child of the seasons. I sprang from the womb of endless space, from the light, from the luminous Brahman. The light is the origin of the year. It is the past, the present, all living things, and all elements. This light is the Self. You are the Self. What you are, I am.' Brahman says to him: 'Who am I?' He answers: 'That which is, the true.' Brahman asks: 'What is the true?' He says: 'What is different from the gods and the senses is Sat, but the gods and the senses are Tyam. Therefore, everything that exists is called by the name Sattya, or true. You are all of this.' A verse also declares: 'This great Rishi has the Yagus as his belly, the Sâman as his head, and the Rik as his form. He is to be known as imperishable, as Brahman.'
"Brahman says to him: 'How dost thou obtain my male names?' He should answer: 'By breath.' Brahman asks: 'How my female names?' He should answer: 'By speech.' Brahman asks: 'How my neuter names?' He should answer: 'By mind.' 'How smells?' 'By the nose.' 'How forms?' 'By the eye.' 'How sounds?' 'By the ear.' 'How flavors of food?' 'By the tongue.' 'How actions?' 'By the hands.' 'How pleasures and pain?' 'By the body.' 'How joy, delight, and offspring?' 'By the organ.' 'How journeyings?' 'By the feet.' 'How thoughts, and what is to be known and desired?' 'By knowledge alone.'
Brahman says to him: 'How do you obtain my masculine names?' He should answer: 'Through breath.' Brahman asks: 'How do you obtain my feminine names?' He should answer: 'Through speech.' Brahman asks: 'How do you obtain my neuter names?' He should answer: 'Through the mind.' 'How do you perceive smells?' 'With the nose.' 'How do you perceive forms?' 'With the eye.' 'How do you perceive sounds?' 'With the ear.' 'How do you taste food?' 'With the tongue.' 'How do you perform actions?' 'With the hands.' 'How do you experience pleasure and pain?' 'With the body.' 'How do you experience joy, delight, and offspring?' 'With the organ.' 'How do you travel?' 'With the feet.' 'How do you obtain thoughts and what is to be known and desired?' 'Through knowledge alone.'
"Brahman says to him: 'Water indeed is this my world, the whole Brahman world, and it is thine.'
"Brahman says to him: 'This world of mine, the whole world of Brahman, is indeed water, and it is yours.'
"Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this."
"Whoever knows this gains whatever victory and power belong to Brahman. Yes, whoever knows this gains them."
Who knows the conditioned and mythological form of Brahman, as described here, sitting on the couch.