Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For 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. Veda, the Itihasa-puraza. This may mean the collection of legends and traditions, or the old book of traditions. At all events it is taken as one Purfza, not as many. These ancient stories were repeated at the Asvamedha sacrifice during the so-called Pariplava nights. Many of them have been preserved in the Braéhmazas ; others, in a more modern form, in the Mah4bharata. See Weber, Indische Studien, I, p. 258, note. III PRAPATHAKA, 7 KHANDA, 3. 41 Sixty Kuawpa, 1. On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that (red) colour, and they rise from that colour}, 3. He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour. 4. So long as the sun rises in the east and sets in the west*, so long does he follow the sovereign supremacy of the Vasus. SEvENTH Kuanpa. 1. On the second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that white colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the 1 This is differently explained by the commentator. He takes it to mean that, when the Vasus have gone to the sun, and see that there is no opportunity for enjoying that colour, they rest; but when they see that there is an opportunity for enjoying it, they exert themselves for it. I think the colour is here taken for the colour of. the morning, which the Vasus enter, and from which they go forth again. * x, East: Vasus: red: Agni. 2. South: Rudras: white: Indra. 3. West: Aditya: dark: Varuna. 4. North: Marut: very dark: Soma. 5. Upward: Sadhya: centre: Brahman, 42 KHANDOGYA-UPANISHAD. nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; and so long does he follow the sovereign supremacy of the Rudras. EicgutuH Kuawpa. 1. On the third of these nectars the Adityas live, with Varuza at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that (dark) colour, and they rise from that colour.
2EicgutuH Kuawpa. 1. On the third of these nectars the Adityas live, with Varuza at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that (dark) colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Adityas, with Varuza at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the sovereign supremacy of the Adityas. Ninty Kuawopa. 1. On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter in that (very dark) colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the west and sets II] PRAPATHAKA, 10 KHANDA, 4. 43 in the east, twice as long does it rise in the north and set in the south; and so long does he follow the sovereign supremacy of the Maruts. Trento Kuawpa. 1. On the fifth of these nectars the SAdhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Sadhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sadhyas’. 1 The meaning of the five Khazdas from 6 to 1o is clear, in so far as they are intended to show that he who knows or meditates on the sacrifices as described before, enjoys his reward in different worlds with the Vasus, Rudras, &c. for certain periods of time, till at’ last he reaches the true Brahman. Of these periods each succeeding one is supposed to be double the length of the preceding one. This is expressed by imagining a migration of the sun from east to south, west, north, and zenith. Each change of the sun marks a new world, and the duration of each successive world is computed as double the duration of the preceding world. Similar ideas have been more fully developed in the Purasas, and the commentator is at great pains to remove apparent contradictions between the Paurazik and Vaidik accounts, following, as Anandag#anagiri remarks, the Dravidasarya (p. 173, 1. 13). 44 KHANDOGYA-UPANISHAD. ELeventTH KHAanpaA. 1. When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:
3173, 1. 13). 44 KHANDOGYA-UPANISHAD. ELeventTH KHAanpaA. 1. When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse: 2. ‘Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.’ 3. And indeed to him who thus knows this Brahma-upanishad (the secret doctrine of the Veda) the sun does not rise and does not set. For him there is day, once and for all?. 4. This doctrine (beginning with III, 1, 1) Brahman (m. Hirazyagarbha) told to Pragdpati (Virag), Pragdpati to Manu, Manu to his offspring (Ikshvaku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddalaka Aruzi. 5. A father may therefore tell that doctrine of Brahman to his eldest son *, or to a worthy pupil. But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more. TWELFTH KHANDA. 1. The GAyatrt® (verse) is everything whatsoever here exists. GAyatrt indeed is speech, for speech 1 Cf. XA. Up. VIII, 4, 2. * This was the old, not the present custom, says Anandagiri. Not the father, but an 444rya, has now to teach his pupils. 5 The GAyatrt is one of the sacred metres, and is here to be meditated on as Brahman. It is used in the sense of verse, and as the name of a famous hymn. The GAyatrf is often praised as the most powerful metre, and whatever can be obtained by means of the recitation of Gayatri verses is described as the achievement of the Gayatri. The etymology of gayatrf from gai and tr4 is, of course, fanciful. III PRAPATHAKA, I2 KHANDA, 6. 45 sings forth (gaya-ti) and protects (traya-te) everything that here exists. 2. That GAyatrt is also the earth, for everything that here exists rests on the earth, and does not go beyond. 3. That earth again is the body in man, for in it the vital airs (prazas', which are everything) rest, and do not go beyond. 4. That body again in man is the heart within man, for in it the prazas (which are everything) rest, and do not go beyond. 5. That GAyatri has four feet* and is sixfold % And this is also declared by a Az& verse (Rig-veda X, 90, 3) :— . 6. ‘Such is the greatness of it (of Brahman, under the disguise of Gayatri‘); greater than it is the Person® (purusha). His feet are all things. The immortal with three feet is in heaven (i.e. in himself),’ 1 The prazas may be meant for the five senses, as explained in Kh. 1, 2, 1; Il, 7, 1; or for the five breathings, as explained immediately afterwards in III, 13, 1. The commentator sees in them everything that here exists (KA. Up. III, 15, 4), and thus establishes the likeness between the body and the Gé4yatrf. As GAyatri is the earth, and the earth the body, and the body the heart, GAyatrt is in the end to be considered as the heart.
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.
1For 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. Veda, the Itihasa-puraza. This may mean the collection of legends and traditions, or the old book of traditions. At all events it is taken as one Purfza, not as many. These ancient stories were repeated at the Asvamedha sacrifice during the so-called Pariplava nights. Many of them have been preserved in the Braéhmazas ; others, in a more modern form, in the Mah4bharata. See Weber, Indische Studien, I, p. 258, note. III PRAPATHAKA, 7 KHANDA, 3. 41 Sixty Kuawpa, 1. On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that (red) colour, and they rise from that colour}, 3. He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour. 4. So long as the sun rises in the east and sets in the west*, so long does he follow the sovereign supremacy of the Vasus. SEvENTH Kuanpa. 1. On the second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that white colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the 1 This is differently explained by the commentator. He takes it to mean that, when the Vasus have gone to the sun, and see that there is no opportunity for enjoying that colour, they rest; but when they see that there is an opportunity for enjoying it, they exert themselves for it. I think the colour is here taken for the colour of. the morning, which the Vasus enter, and from which they go forth again. * x, East: Vasus: red: Agni. 2. South: Rudras: white: Indra. 3. West: Aditya: dark: Varuna. 4. North: Marut: very dark: Soma. 5. Upward: Sadhya: centre: Brahman, 42 KHANDOGYA-UPANISHAD. nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; and so long does he follow the sovereign supremacy of the Rudras. EicgutuH Kuawpa. 1. On the third of these nectars the Adityas live, with Varuza at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that (dark) colour, and they rise from that colour.
2EicgutuH Kuawpa. 1. On the third of these nectars the Adityas live, with Varuza at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that (dark) colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Adityas, with Varuza at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the sovereign supremacy of the Adityas. Ninty Kuawopa. 1. On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter in that (very dark) colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the west and sets II] PRAPATHAKA, 10 KHANDA, 4. 43 in the east, twice as long does it rise in the north and set in the south; and so long does he follow the sovereign supremacy of the Maruts. Trento Kuawpa. 1. On the fifth of these nectars the SAdhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2. They enter into that colour, and they rise from that colour. 3. He who thus knows this nectar, becomes one of the Sadhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4. So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sadhyas’. 1 The meaning of the five Khazdas from 6 to 1o is clear, in so far as they are intended to show that he who knows or meditates on the sacrifices as described before, enjoys his reward in different worlds with the Vasus, Rudras, &c. for certain periods of time, till at’ last he reaches the true Brahman. Of these periods each succeeding one is supposed to be double the length of the preceding one. This is expressed by imagining a migration of the sun from east to south, west, north, and zenith. Each change of the sun marks a new world, and the duration of each successive world is computed as double the duration of the preceding world. Similar ideas have been more fully developed in the Purasas, and the commentator is at great pains to remove apparent contradictions between the Paurazik and Vaidik accounts, following, as Anandag#anagiri remarks, the Dravidasarya (p. 173, 1. 13). 44 KHANDOGYA-UPANISHAD. ELeventTH KHAanpaA. 1. When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:
3173, 1. 13). 44 KHANDOGYA-UPANISHAD. ELeventTH KHAanpaA. 1. When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse: 2. ‘Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.’ 3. And indeed to him who thus knows this Brahma-upanishad (the secret doctrine of the Veda) the sun does not rise and does not set. For him there is day, once and for all?. 4. This doctrine (beginning with III, 1, 1) Brahman (m. Hirazyagarbha) told to Pragdpati (Virag), Pragdpati to Manu, Manu to his offspring (Ikshvaku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddalaka Aruzi. 5. A father may therefore tell that doctrine of Brahman to his eldest son *, or to a worthy pupil. But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more. TWELFTH KHANDA. 1. The GAyatrt® (verse) is everything whatsoever here exists. GAyatrt indeed is speech, for speech 1 Cf. XA. Up. VIII, 4, 2. * This was the old, not the present custom, says Anandagiri. Not the father, but an 444rya, has now to teach his pupils. 5 The GAyatrt is one of the sacred metres, and is here to be meditated on as Brahman. It is used in the sense of verse, and as the name of a famous hymn. The GAyatrf is often praised as the most powerful metre, and whatever can be obtained by means of the recitation of Gayatri verses is described as the achievement of the Gayatri. The etymology of gayatrf from gai and tr4 is, of course, fanciful. III PRAPATHAKA, I2 KHANDA, 6. 45 sings forth (gaya-ti) and protects (traya-te) everything that here exists. 2. That GAyatrt is also the earth, for everything that here exists rests on the earth, and does not go beyond. 3. That earth again is the body in man, for in it the vital airs (prazas', which are everything) rest, and do not go beyond. 4. That body again in man is the heart within man, for in it the prazas (which are everything) rest, and do not go beyond. 5. That GAyatri has four feet* and is sixfold % And this is also declared by a Az& verse (Rig-veda X, 90, 3) :— . 6. ‘Such is the greatness of it (of Brahman, under the disguise of Gayatri‘); greater than it is the Person® (purusha). His feet are all things. The immortal with three feet is in heaven (i.e. in himself),’ 1 The prazas may be meant for the five senses, as explained in Kh. 1, 2, 1; Il, 7, 1; or for the five breathings, as explained immediately afterwards in III, 13, 1. The commentator sees in them everything that here exists (KA. Up. III, 15, 4), and thus establishes the likeness between the body and the Gé4yatrf. As GAyatri is the earth, and the earth the body, and the body the heart, GAyatrt is in the end to be considered as the heart.
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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