The gift of life, together with certain precepts

The gift of breath

2.1 "Breath is a great gift of God." Thus indeed was Kaushitaki wont to say.

Of this same gift of breath, verily, indeed, the mind is the messenger; the eye, the watchman; the ear, the announcer; speech, the handmaid.

He who, verily, indeed, knows the mind as the messenger of this gift becomes possessed of a messenger; he who knows the eye as the watchman becomes possessed of a watchman; he who knows the ear as the announcer becomes possessed of an announcer; he who knows speech as the handmaid becomes possessed of a handmaid.

Of him who knows this, the teaching is: "One should trust in God and not beg of men." It is as if, having begged of a village and not having received, one were to sit down, saying: "I would not eat anything given from here!" and then those very ones who formerly refused him invite him, saying: "Let us give to you!" Such is the virtue of one who does not beg. Charitable people, however, address him, saying: "Let us give to you!"

2.2 "Breath is a great gift of God." Thus, indeed, was Paingya wont to say.

Of this same gift of breath, verily, off behind the speech the eye is enclosed; off behind the eye the ear is enclosed; off behind the ear the mind is enclosed; off behind the mind the breath is enclosed.

Of him who knows this, the teaching is: "One should trust in God and not beg of men." It is as if, having begged of a village and not having received, one were to sit down, saying: "I would not eat anything given from here!" and then those very ones who formerly refused him invite him, saying: "Let us give to you!" Such is the virtue of one who does not beg. Charitable people, however, address him, saying: "Let us give to you!"

The continual devotion

2.5 Now next, the matter of self-restraint according to Pratardana, or the inner devotion, as they call it.

As long, verily, as a person is speaking, he is not able to breathe. Then he is giving his breath to speech.

As long, verily, as a person is breathing, he is not able to speak. Then he is giving his speech to breath.

These two are unending, immortal offerings of gratitude; whether waking or sleeping, one is giving thanks continuously, uninterruptedly. Now, whatever other outward offerings there are, they are limited, for they consist of works. Knowing this very thing, verily, indeed, the ancients did not rely on fire rites.

Prayer of repentance at the signs of the day

2.7 Now next are the all-conquering Kaushitaki's three prayers.

The all-conquering Kaushitaki indeed was wont to turn to God as the sun rose, a sign of God, saying: "O God, You are the Forgiver! Take away my sin!"

In the same manner when the sun was in the mid-heaven: "O God, You are the Forgiver! Take away my sin!"

In the same manner when the sun was setting: "O God, You are the Forgiver! Take away my sin!"

Whatever evil he committed by day or night, God forgave it.

Likewise also he who knows this prays to God in the same manner. Whatever evil one commits by day or night, God forgives it.

The new moon

2.8 Now, month by month on the night when the new moon comes around, one should look to the crescent, a sign of God, and pray to God:

"O my Lord, to whom my heart turns,

Who has made the moon in heaven a sign,

Make me mindful of You always!

May I not weep for my children's ill!"

By God's leave, his offspring are preserved before him.

Prayer for a wife and children

2.10 Now, when about to lie down with a wife, one should touch her heart, and say:

"May God, the Creator, preserve you and our children from every ill!"

By God's leave her children are preserved before her.

A returning father's affectionate greeting to his son

2.11 Now, when one has been away, on coming back he should kiss his son's head and say:

"From my loins you come!

Right from my heart you are born!

You are my son, indeed, my continuation!

So live a hundred autumns long, by God's leave!

So-and-so!" He takes his name.

"Be firm as a stone! Be keen as an ax!

Be precious as unconquerable gold!

A brilliance, son, indeed you are!

So live a hundred autumns long!

So-and-so!" He takes his name.

Then he embraces him, saying: "With the love that God has put in the hearts of parents for their children, I embrace you. So-and-so!" He takes his name.

Then he prays in his right ear: "O God, the Generous, bestow on him Your gifts," and in the left: "O God, grant him most excellent possessions!"

And he says: "Be not cut off! Be not perturbed. Live a hundred autumns of life. Son, I kiss your head with your name, So-and-so!" Thrice he should kiss his head.

"I make a lowing over you with the lowing of cows." Thrice he should make a lowing over his head.

The signs of God, shining and withdrawn

2.12 Now next, the passing away of God's signs.

This fire, a sign of God, shines when it blazes; likewise it is gone when it blazes not. Its brilliance goes to the sun; its life-breath, to the wind.

This sun, a sign of God, shines when it is seen; likewise it is gone when it is not seen. Its brilliance goes to the moon; its life-breath, to the wind.

This moon, a sign of God, shines when it is seen; likewise it is gone when it is not seen. Its brilliance goes to the lightning; its life-breath, to the wind.

This lightning, a sign of God, shines when it lightens; likewise it is gone when it lightens not. Its brilliance goes to the wind; its life-breath, to the wind.

All these signs of God, having entered into the wind, perish not when they pass away in the wind; therefrom indeed, by God's command, they come forth again.

Thus with reference to the creation.

The individual's powers

Now with reference to oneself.

2.13 This gift of God shines when one speaks with speech; likewise it is gone when one speaks not. Its brilliance goes to the eye; its life-breath, to the life-breath.

This gift of God shines when one sees with the eye; likewise it is gone when one sees not. Its brilliance goes to the ear; its life-breath, to the life-breath.

This gift of God shines when one hears with the ear; likewise it is gone when one hears not. Its brilliance goes to the mind; its life-breath, to the life-breath.

This gift of God shines when one thinks with the mind; likewise it is gone when one thinks not. Its brilliance goes to the life-breath; its life-breath, to the life-breath.

All these gifts, verily, having entered into the life-breath, perish not when they pass away in the life-breath; therefrom indeed, by God's command, they come forth again.

So verily, indeed, if upon one who knows this mountains should roll themselves forth, both the southern and the northern, desiring to lay him low, indeed they would not lay him low, for God protects him; and the plots of those who hate him come to nothing.

The contest of the bodily powers for supremacy

2.14 Now next, the assumption of superior excellence.

All these powers, verily, indeed, when disputing among themselves in the matter of self-superiority, went forth from this body. It lay, not breathing, dry, become like a piece of wood.

Then speech entered into it. It just lay, speaking with speech.

Then the eye entered into it. It just lay, speaking with speech, seeing with the eye.

Then the ear entered into it. It just lay, speaking with speech, seeing with the eye, hearing with the ear.

Then the mind entered into it. It just lay, speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind.

Then the vital breath entered into it. Thereupon indeed it arose.

All those powers, verily, having recognized the superior excellence in the vital breath, even the soul that is intelligent, went forth from this body, all these together.

Likewise also, indeed, he who knows this, having recognized the superior excellence in the vital breath, the soul that is intelligent, goes forth from this body along with all these. He, by God's command, is taken to the Garden. He goes to that place where the angels are. Having reached that, he receives eternal life by God's gift, he who knows this.

A dying father's blessing to his son

2.15 Now next, the father-and-son ceremony, or the bequest, as they call it.

A father, when about to decease, summons his son. Having strewn the house with new grass, having set down near him a vessel of water together with a dish, the father, wrapped around with a fresh garment, remains lying. The son, having come, lies down beside him. Or he may, even, speak to him seated face to face. Then he delivers over to him thus:

Father: "May my speech live on in you!"

Son: "Your speech in me I take up."

Father: "May my breath live on in you!"

Son: "Your breath in me I take up."

Father: "May my sight live on in you!"

Son: "Your sight in me I take up."

Father: "May my hearing live on in you!"

Son: "Your hearing in me I take up."

Father: "May my tastes live on in you!"

Son: "Your tastes in me I take up."

Father: "May my good deeds live on in you!"

Son: "Your good deeds in me I take up."

Father: "May my pleasure and pain live on in you!"

Son: "Your pleasure and pain in me I take up."

Father: "May my delight and my offspring live on in you!"

Son: "Your delight and offspring in me I take up."

Father: "May my steps live on in you!"

Son: "Your steps in me I take up."

Father: "May my mind live on in you!"

Son: "Your mind in me I take up."

Father: "May my intelligence live on in you!"

Son: "Your intelligence in me I take up."

If, however, he should be unable to speak much, let the father say summarily: "May my strength live on in you!" and the son reply: "Your strength in me I take up."

Then, turning to the right, he goes forth toward the east. The father calls out after him: "May glory, sacred luster, and fame delight in you!"

Then the other looks over his left shoulder. Having hid his face with his hand, or having covered it with the edge of his garment, he says: "May you obtain the heavenly Garden and all righteous desires!"

If he should become well, the father should dwell under the care of his son, or he should wander around as a religious mendicant. If, however, he should decease, so let them furnish him as he ought to be furnished, as he ought to be furnished.