The Kaushitaki Upanishad is a treatise of considerable length divided into four chapters. The first deals with the two paths traversed by souls after death in connection with transmigration; the second with Prana or life as a symbol of the Atman. The last two, while discussing the doctrine of Brahma, contain a disquisition about the dependence of the objects of sense on the organs of sense, and of the latter on unconscious life (prana) and conscious life (prajnatma). Those who aim at redeeming knowledge are therefore admonished not to seek after objects or subjective faculties, but only the subject of cognition and action, which is described with much power as the highest god, and at the same time as the Atman within us. The Upanishads of the Samaveda start from the saman or chant, just as those of the Rigveda from the uktha or hymn recited by the Hotri priest, in order, by interpreting it allegorically, to arrive at a knowledge of the Atman or Brahma. The fact that the Upanishads have the same basis, which is, moreover, largely treated in a similar manner, leads to the conclusion that the various Vedic schools found a common body of oral tradition which they shaped into dogmatic texts-books or Upanishads in their own way. Thus the Chhandogya, which is equal in importance, and only slightly inferior in extent, to the Brihadaranyaka, bears clear traces, like the latter, of being made up of collections of floating materials. Each of its eight chapters forms an independent whole, followed by supplementary pieces often but slightly connected with the main subject-matter. The first two chapters consist of mystical interpretations of the saman and its chief part, called Udgitha ("loud song"). A supplement to the second chapter treats, among other subjects, of the origin of the syllable om, and of the three stages of religious life, those of the Brahman pupil, the householder, and the ascetic (to which later the religious mendicant was added as a fourth). The third chapter in the main deals with Brahma as the sun of the universe, the natural sun being its manifestation. The infinite Brahma is further described as dwelling, whole and undivided, in the heart of man. The way in which Brahma is to be attained is then described, and the great fundamental dogma of the identity of Brahma with the Atman (or, as we might say, of God and Soul) is declared. The chapter concludes with a myth which forms a connecting link between the cosmogonic conceptions of the Rigveda and those of the law-book of Manu. The fourth chapter, containing discussions about wind, breath, and other phenomena connected with Brahma, also teaches how the soul makes its way to Brahma after death.