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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 four feet are explained as the four quarters of the GAyatrt metre, of six syllables each. The GAyatri really consists of three feet of eight syllables each. * The Gayatrf has been identified with all beings, with speech, earth, body, heart, and the vital airs, and is therefore called sixfold. This, at least, is the way in which the commentator accounts for the epithet ‘ sixfold.’ ‘ Of Brahman modified as G4yatrf, having four feet, and being sixfold. 5 The real Brahman, unmodified by form and name. 46 EHANDOGYA-UPANISHAD. 7. The Brahman which has been thus described (as immortal with three feet in heaven, and as Gayatri) is the same as the ether which is around us ; 8. And the ether which is around us, is the same as the ether which is within us. And the ether which is within us, g. That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness. THIRTEENTH KHaANDA}, 1. For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Praza (up-breathing), that is the eye, that is Aditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy. 2. The southern gate is the Vy4na (backbreathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous. 3. The western gate is the Ap&na (downbreathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy. 4. The northern gate is the Sam4na (onbreathing), that is mind, that is Parganya (rain). Let-a man meditate on that as celebrity and beauty. * The meditation on the five gates and the five gate-keepers of the heart is meant to be subservient to the meditation on Brahman, as the ether in the heart, which, as it is said at the end, is actually seen and heard by the senses as being within the heart. III PRAPATHAKA, 13 KHANDA, 8. 47 He who knows this, becomes celebrated and beautiful. 5. The upper gate is the Udana (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great. 6. These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.
2He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world. 7. Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof: 8. Namely, when we thus perceive by touch the warmth here in the body*. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire ® (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. 1 The presence of Brahman in the heart of man is not to rest on the testimony of revelation only, but is here to be established by the evidence of the senses. Childish as the argument may seem to us, it shows at all events how intently the old Brahmans thought on the problem of the evidence of the invisible. * That warmth must come from something, just as smoke comes from fire, and this something is supposed to be Brahman in the heart. ® Cf. Ait. Ar, III, 2, 4, 11-13. cers foul 48 KHANDOGYA-UPANISHAD,. He who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated. FourTEENTH Kuawpa. 1. All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing! in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief: 2. The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised, 3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also.is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. 4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith? has no doubt ; thus said Sandilya*, yea, thus he said. 1 Galan is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedanta school, and always explained in this manner. 2 Or he who has faith and no doubt, will obtain this.
3has no doubt ; thus said Sandilya*, yea, thus he said. 1 Galan is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedanta school, and always explained in this manner. 2 Or he who has faith and no doubt, will obtain this. * This chapter is frequently quoted as the Sandilya-vidya, Vedéntas4ra, init; Vedanta-sfitra III, 3, 31. III PRAPATHAKA, 15 KHANDA, 5. 49 FIFTEENTH KHaAwpA}, 1. The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all -things are within it. 2. Its eastern quarter is called Guhd, its southern SahamAn4, its western Ragii, its northern Subhita?. The child of those quarters is Vayu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. ‘I know the wind to be the child of the quarters, may I never weep for my sons,’ 3. ‘I turn to the imperishable chest with such and such and such’, ‘I turn to the Pr&dwa (life) with such and such and such.’ ‘I turn to Bhas with such and such and such.’ ‘I turn to Bhuvak with such and such and such.’ ‘I turn to Svak with such and such and such.’ 4. ‘When I said, I turn to Prawa, then Praza means all whatever exists here—to that I turn.’ 5. ‘When I said, I turn to Bhd’, what I said is, I turn to the earth, the sky, and heaven.’ 1 The object of this section, the Kosavigiiana, is to show how the promise made in III, 13, 6, ‘that a strong son should be born in a man’s family,’ is to be fulfilled. * These names are explained by the commentator as follows: * Because people offer libations (guhvati), turning to the east, therefore it is called GuhQ. Because evil doers suffer (sahante) in the town of Yama, which is in the south, therefore it is called Saham4n4. The western quarter is called R4gii, either because it is sacred to king Varuaa (ragan), or on account of the red colour (r4ga) of the twilight. The north is called Subhfita, because wealthy beings (bhfitimat), like Kuvera &c., reside there. ® Here the names of the sons are to be pronounced, (3) E 50 KHANDOGYA-UPANISHAD. 6. ‘When I said, I turn to Bhuvad, what I said is, I turn to Agni (fire), Vayu (air), Aditya (sun),’ 7. ‘When I said, I turn to Sva%, what I said is, I turn to the Aig-veda, Yagur-veda, and SAma-veda. That is what I said, yea, that is what I said.’ SIXTEENTH Kuawpa }, 1. Man is sacrifice. His (first) twenty-four years are the morning-libation. The GAyatrt has twentyfour syllables, the morning-libation is offered with Gayatrt hymns. The Vasus are connected with that part of the sacrifice. The Pramas (the five senses) are the Vasus, for they make all this to abide (vdsayanti).
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.
1The 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 four feet are explained as the four quarters of the GAyatrt metre, of six syllables each. The GAyatri really consists of three feet of eight syllables each. * The Gayatrf has been identified with all beings, with speech, earth, body, heart, and the vital airs, and is therefore called sixfold. This, at least, is the way in which the commentator accounts for the epithet ‘ sixfold.’ ‘ Of Brahman modified as G4yatrf, having four feet, and being sixfold. 5 The real Brahman, unmodified by form and name. 46 EHANDOGYA-UPANISHAD. 7. The Brahman which has been thus described (as immortal with three feet in heaven, and as Gayatri) is the same as the ether which is around us ; 8. And the ether which is around us, is the same as the ether which is within us. And the ether which is within us, g. That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness. THIRTEENTH KHaANDA}, 1. For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Praza (up-breathing), that is the eye, that is Aditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy. 2. The southern gate is the Vy4na (backbreathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous. 3. The western gate is the Ap&na (downbreathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy. 4. The northern gate is the Sam4na (onbreathing), that is mind, that is Parganya (rain). Let-a man meditate on that as celebrity and beauty. * The meditation on the five gates and the five gate-keepers of the heart is meant to be subservient to the meditation on Brahman, as the ether in the heart, which, as it is said at the end, is actually seen and heard by the senses as being within the heart. III PRAPATHAKA, 13 KHANDA, 8. 47 He who knows this, becomes celebrated and beautiful. 5. The upper gate is the Udana (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great. 6. These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.
2He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world. 7. Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof: 8. Namely, when we thus perceive by touch the warmth here in the body*. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire ® (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. 1 The presence of Brahman in the heart of man is not to rest on the testimony of revelation only, but is here to be established by the evidence of the senses. Childish as the argument may seem to us, it shows at all events how intently the old Brahmans thought on the problem of the evidence of the invisible. * That warmth must come from something, just as smoke comes from fire, and this something is supposed to be Brahman in the heart. ® Cf. Ait. Ar, III, 2, 4, 11-13. cers foul 48 KHANDOGYA-UPANISHAD,. He who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated. FourTEENTH Kuawpa. 1. All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing! in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief: 2. The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised, 3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also.is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. 4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith? has no doubt ; thus said Sandilya*, yea, thus he said. 1 Galan is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedanta school, and always explained in this manner. 2 Or he who has faith and no doubt, will obtain this.
3has no doubt ; thus said Sandilya*, yea, thus he said. 1 Galan is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedanta school, and always explained in this manner. 2 Or he who has faith and no doubt, will obtain this. * This chapter is frequently quoted as the Sandilya-vidya, Vedéntas4ra, init; Vedanta-sfitra III, 3, 31. III PRAPATHAKA, 15 KHANDA, 5. 49 FIFTEENTH KHaAwpA}, 1. The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all -things are within it. 2. Its eastern quarter is called Guhd, its southern SahamAn4, its western Ragii, its northern Subhita?. The child of those quarters is Vayu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. ‘I know the wind to be the child of the quarters, may I never weep for my sons,’ 3. ‘I turn to the imperishable chest with such and such and such’, ‘I turn to the Pr&dwa (life) with such and such and such.’ ‘I turn to Bhas with such and such and such.’ ‘I turn to Bhuvak with such and such and such.’ ‘I turn to Svak with such and such and such.’ 4. ‘When I said, I turn to Prawa, then Praza means all whatever exists here—to that I turn.’ 5. ‘When I said, I turn to Bhd’, what I said is, I turn to the earth, the sky, and heaven.’ 1 The object of this section, the Kosavigiiana, is to show how the promise made in III, 13, 6, ‘that a strong son should be born in a man’s family,’ is to be fulfilled. * These names are explained by the commentator as follows: * Because people offer libations (guhvati), turning to the east, therefore it is called GuhQ. Because evil doers suffer (sahante) in the town of Yama, which is in the south, therefore it is called Saham4n4. The western quarter is called R4gii, either because it is sacred to king Varuaa (ragan), or on account of the red colour (r4ga) of the twilight. The north is called Subhfita, because wealthy beings (bhfitimat), like Kuvera &c., reside there. ® Here the names of the sons are to be pronounced, (3) E 50 KHANDOGYA-UPANISHAD. 6. ‘When I said, I turn to Bhuvad, what I said is, I turn to Agni (fire), Vayu (air), Aditya (sun),’ 7. ‘When I said, I turn to Sva%, what I said is, I turn to the Aig-veda, Yagur-veda, and SAma-veda. That is what I said, yea, that is what I said.’ SIXTEENTH Kuawpa }, 1. Man is sacrifice. His (first) twenty-four years are the morning-libation. The GAyatrt has twentyfour syllables, the morning-libation is offered with Gayatrt hymns. The Vasus are connected with that part of the sacrifice. The Pramas (the five senses) are the Vasus, for they make all this to abide (vdsayanti).
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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