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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Om is all this, yea, Om is all this. ‘TWENTY-FOURTH KuHAnpa. 1. The teachers of Brahman (Veda) declare, as the Prdta#-savana (morning-oblation) belongs to the Vasus, the Madhyandina-savana (noon-libation) to 1 Not the first in rank or succession, but only in enumerating the three branches of the law. This first branch corresponds to the second stage, the 4srama of the householder. Austerity is meant for the Vanaprastha, the third 4srama, while the third is intended for the BrahmaA4rin, the student, only that the naish/Aika or perpetual Brahmaf4rin here takes the place of the ordinary student. The Brahmasamstha would represent the fourth 4srama, that of the Sanny4sin or parivrag, who has ceased to perform any works, even the tapas or austerities of the V4naprastha. D2 36 KHANDOGYA-UPANISHAD. the Rudras, the third Savana (evening-libation) to the Adityas and the Visve Devas, 2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice ? He only who knows, should perform it?. 3. Before the beginning of the Prataranuvaka (matin-chant), the sacrificer, sitting down behind the household altar (garhapatya), and looking towards the north, sings the Sdaman, addressed to the Vasus : . 4. ‘Open the door of the world (the earth), let us see thee, that we may rule (on earth).’ 5. Then he sacrifices, saying: ‘Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!’ 6. ‘I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!’ Having said this, he rises. For him the Vasus fulfil the morningoblation. 7. Before the beginning of the MA&dhyandinasavana, the noon-oblation, the sacrificer, sitting down behind the Agnidhrtya altar, and looking towards the north, sings the Saman, addressed to the Rudras : 8. ‘Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).’ 9. Then he sacrifices, saying: ‘Adoration to 1 The commentator is always very anxious to explain that though it is better that a priest should know the hidden meaning of the sacrificial acts which he has to perform, yet there is nothing to prevent a priest, who has not yet arrived at this stage of knowledge, from performing his duties. II PRAPATHAKA, 24 KHANDA, 16. 37 Vayu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world ‘for the sacrificer !’ 10. ‘I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!’ Having said this, he rises. For him the Rudras fulfil the noon-oblation. , “11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Ahavantya altar, and looking towards the north, sings the. S4man, addressed to the Adityas and Visve Devas:
2Cast back the bolt!’ Having said this, he rises. For him the Rudras fulfil the noon-oblation. , “11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Ahavantya altar, and looking towards the north, sings the. S4man, addressed to the Adityas and Visve Devas: 12. ‘Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).’ This is addressed to the Adityas. 13. Next the SAaman addressed to the Visve Devas: ‘Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven). 14. Then he sacrifices, saying: ‘Adoration to the Adityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer !’ 15. ‘That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life. is over. Take this! Cast back the bolt!’ Having said this, he rises. 16. For him the Adityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it. 38 KHANDOGYA-UPANISHAD. THIRD PRAPAZHAKA. First Kuanpa}, 1. “The sun is indeed the honey? of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees *. 2. The eastern rays of the sun are the honey- -cells in front. The Az&é verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 3. Those very Az& verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health‘. 4. That (essence) flowed forth and went towards the sun®, And that forms what we call the red (rohita) light of the rising sun. 1 After the various meditations on the S&ma-veda sacrifice, the sun is next to be meditated on, as essential t othe performance of all sacrifices. * Everybody delights in the sun, as the highest reward of all sacrifices. 5 I am not certain whether this passage is rightly translated. Rajendralal Mitra speaks of an arched bamboo, whence the atmosphere hangs pendant like a hive, in which the vapours are the eggs. Apfipa means a cake, and may mean a hive. In order to understand the simile, we ought to have a clearer idea of the construction of the ancient bee-hive. * Annddya, explained as food, but more likely meaning power to eat, appetite, health. See III, 13, 1. ® The commentator explains: The Rr verses, on becoming part of the ceremonial, perform the sacrifice. The sacrifice (the flower), when surrounded by the R7& verses (bees), yields its essence, the nectar. That essence consists in all the rewards to be obtained through sacrifice, and as these rewards are to be enjoyed in the III PRAPATHAKA, 4 KHANDA, I. 39 SEcoND Kuawpa.
3The sacrifice (the flower), when surrounded by the R7& verses (bees), yields its essence, the nectar. That essence consists in all the rewards to be obtained through sacrifice, and as these rewards are to be enjoyed in the III PRAPATHAKA, 4 KHANDA, I. 39 SEcoND Kuawpa. 1. The southern rays of the sun are the honeycells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 2. Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower) ; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3. That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun. Tuirp Kuanpa. 1. The western rays of the sun are the honeycells behind. The Sdman verses are the bees, the SAma-veda sacrifice is the flower, the water is the nectar. 2. Those very Saman verses (as bees) brooded over the SA4ma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3. That flowed forth and went towards the sun. And that forms what we call the dark (kvzshza) light of the sun. FourtH Kuawpa. 1. The northern rays of the sun are the honeycells on the left. The (hymns of the) Atharvangiras are the bees, the Itih4sa-pur4va ! (the reading of the old stories) is the flower, the water is the nectar. next world and in the sun, therefore that essence or nectar is said to ascend to the sun. 1 As there is no Atharva-veda sacrifice, properly so called, we have corresponding to the Atharva-veda hymns the so-called fifth 40 KHANDOGYA-UPANISHAD. 2. Those very hymns of the Atharvangiras (as bees) brooded over the Itih4sa-puraza ; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3. That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parak kvishvam) light of the sun. FirtH Kuawnpa. 1. The upward rays of the sun are the honeycells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar. * 2. Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health. 3. That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of * the sun. 4. These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Om is all this, yea, Om is all this. ‘TWENTY-FOURTH KuHAnpa. 1. The teachers of Brahman (Veda) declare, as the Prdta#-savana (morning-oblation) belongs to the Vasus, the Madhyandina-savana (noon-libation) to 1 Not the first in rank or succession, but only in enumerating the three branches of the law. This first branch corresponds to the second stage, the 4srama of the householder. Austerity is meant for the Vanaprastha, the third 4srama, while the third is intended for the BrahmaA4rin, the student, only that the naish/Aika or perpetual Brahmaf4rin here takes the place of the ordinary student. The Brahmasamstha would represent the fourth 4srama, that of the Sanny4sin or parivrag, who has ceased to perform any works, even the tapas or austerities of the V4naprastha. D2 36 KHANDOGYA-UPANISHAD. the Rudras, the third Savana (evening-libation) to the Adityas and the Visve Devas, 2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice ? He only who knows, should perform it?. 3. Before the beginning of the Prataranuvaka (matin-chant), the sacrificer, sitting down behind the household altar (garhapatya), and looking towards the north, sings the Sdaman, addressed to the Vasus : . 4. ‘Open the door of the world (the earth), let us see thee, that we may rule (on earth).’ 5. Then he sacrifices, saying: ‘Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!’ 6. ‘I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!’ Having said this, he rises. For him the Vasus fulfil the morningoblation. 7. Before the beginning of the MA&dhyandinasavana, the noon-oblation, the sacrificer, sitting down behind the Agnidhrtya altar, and looking towards the north, sings the Saman, addressed to the Rudras : 8. ‘Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).’ 9. Then he sacrifices, saying: ‘Adoration to 1 The commentator is always very anxious to explain that though it is better that a priest should know the hidden meaning of the sacrificial acts which he has to perform, yet there is nothing to prevent a priest, who has not yet arrived at this stage of knowledge, from performing his duties. II PRAPATHAKA, 24 KHANDA, 16. 37 Vayu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world ‘for the sacrificer !’ 10. ‘I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!’ Having said this, he rises. For him the Rudras fulfil the noon-oblation. , “11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Ahavantya altar, and looking towards the north, sings the. S4man, addressed to the Adityas and Visve Devas:
2Cast back the bolt!’ Having said this, he rises. For him the Rudras fulfil the noon-oblation. , “11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Ahavantya altar, and looking towards the north, sings the. S4man, addressed to the Adityas and Visve Devas: 12. ‘Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).’ This is addressed to the Adityas. 13. Next the SAaman addressed to the Visve Devas: ‘Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven). 14. Then he sacrifices, saying: ‘Adoration to the Adityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer !’ 15. ‘That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life. is over. Take this! Cast back the bolt!’ Having said this, he rises. 16. For him the Adityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it. 38 KHANDOGYA-UPANISHAD. THIRD PRAPAZHAKA. First Kuanpa}, 1. “The sun is indeed the honey? of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees *. 2. The eastern rays of the sun are the honey- -cells in front. The Az&é verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 3. Those very Az& verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health‘. 4. That (essence) flowed forth and went towards the sun®, And that forms what we call the red (rohita) light of the rising sun. 1 After the various meditations on the S&ma-veda sacrifice, the sun is next to be meditated on, as essential t othe performance of all sacrifices. * Everybody delights in the sun, as the highest reward of all sacrifices. 5 I am not certain whether this passage is rightly translated. Rajendralal Mitra speaks of an arched bamboo, whence the atmosphere hangs pendant like a hive, in which the vapours are the eggs. Apfipa means a cake, and may mean a hive. In order to understand the simile, we ought to have a clearer idea of the construction of the ancient bee-hive. * Annddya, explained as food, but more likely meaning power to eat, appetite, health. See III, 13, 1. ® The commentator explains: The Rr verses, on becoming part of the ceremonial, perform the sacrifice. The sacrifice (the flower), when surrounded by the R7& verses (bees), yields its essence, the nectar. That essence consists in all the rewards to be obtained through sacrifice, and as these rewards are to be enjoyed in the III PRAPATHAKA, 4 KHANDA, I. 39 SEcoND Kuawpa.
3The sacrifice (the flower), when surrounded by the R7& verses (bees), yields its essence, the nectar. That essence consists in all the rewards to be obtained through sacrifice, and as these rewards are to be enjoyed in the III PRAPATHAKA, 4 KHANDA, I. 39 SEcoND Kuawpa. 1. The southern rays of the sun are the honeycells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 2. Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower) ; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3. That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun. Tuirp Kuanpa. 1. The western rays of the sun are the honeycells behind. The Sdman verses are the bees, the SAma-veda sacrifice is the flower, the water is the nectar. 2. Those very Saman verses (as bees) brooded over the SA4ma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3. That flowed forth and went towards the sun. And that forms what we call the dark (kvzshza) light of the sun. FourtH Kuawpa. 1. The northern rays of the sun are the honeycells on the left. The (hymns of the) Atharvangiras are the bees, the Itih4sa-pur4va ! (the reading of the old stories) is the flower, the water is the nectar. next world and in the sun, therefore that essence or nectar is said to ascend to the sun. 1 As there is no Atharva-veda sacrifice, properly so called, we have corresponding to the Atharva-veda hymns the so-called fifth 40 KHANDOGYA-UPANISHAD. 2. Those very hymns of the Atharvangiras (as bees) brooded over the Itih4sa-puraza ; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3. That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parak kvishvam) light of the sun. FirtH Kuawnpa. 1. The upward rays of the sun are the honeycells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar. * 2. Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health. 3. That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of * the sun. 4. These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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