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Kausitaki (Shankhayana) Brahmana Kaushitaki Brahmana associated with Baskala Shakha of Rigveda and also called Sankhyayana Brahmana. It is divided. 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. Posts about Kaushitaki Brahmana written by margie parikh.

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Brahmana – Wikipedia

With the ear, mounted on by intelligence, one obtains all sounds. Hari Hara Subramanian,except where noted. The King is one mouth of you. What if it was not right? Form is its externally correlated object element.

One lives with mind gone, for we see the childish.

As such, put me in a man as an agent. Saying that we smell a flower is a gross denial of all the parts of a flower that either do not smell or have a smell that human nose cannot register.

For verily without intelligence breath would not make any odour whatsoever known. The father calls out after him: Some embed speculations about natural phenomenon such as sunrise and sunset. All vrahmana vital breaths see along with the eye when it sees.

Kaushitaki Upanishad – Wikipedia

He does not become greater with good action nor indeed lesser with bad action. He brahamna the protector of the world; he is the sovereign of the world; he is the Lord of all. May you both speech and mind be the carriers of the Veda to me.


Not rituals, but knowledge should be one’s pursuit.

Kaushitaki Upanishad

Although the passage above is about knowing the Brahman, I read it in a more worldly fashion. Do you yourself choose.

With the man as an agent, in a mother infuse me. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. You are this world-all. Fire is one mouth of you.


So, verily, indeed, if upon one who knows this, both the mountains, the southern and the northern, should roll themselves forth seeking to crush him, they would not crush him. Be not afraid; live a hundred autumns of life.

Vital breath pours all odours into him; with breath he obtains all odours. I meditate on him as Indra Vaikuntha or as the unconquered army. I meditate on him as the self of truth.

To this same vital Breath as Brahma all these gods bring offering unbegged.

All these divinities, verily, having entered into the wind, perish not when they die in the wind. When you put a drop of honey in your mouth, you say that honey is sweet, right?

With the feet, mounted on by intelligence, one obtains all goings. With that mouth you eat the Kings. Its brilliance goes to the mind; is vital breath to the vital breath. I meditate on him as the Self of Brilliance of name. He verily will not grow old. Then the vital breath entered into it and then, indeed, it at once arose. Just as a razor might be hidden in a razor-case or as fire in the fireplace, even so this self of intelligence has entered this bodily self upto the very hairs and nails.


In you is a fifth mouth. One lives with ear gone, for we see the deaf. Thus indeed Paingya used to say. It is based on an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.

Its brilliance goes to the vital breath; its vital breath to the vital breath.

He who meditates on him thus becomes indeed the supreme, the head of all beings. The Aitareya and Kausitaki Brahmanas of the Rigveda. To the extent a person realizes that his being is identical with Brahmanto that extent he is Brahman.