Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He who knows this, shines and warms through his celebrity, fame, and glory of countenance. NINETEENTH KHAWDA. 1, Aditya (the sun?) is Brahman, this is the doctrine, and this is the fuller account of it :— In the beginning this was non-existent*, It be- 1 Aditya, or the sun, had before been represented as one of the four feet of Brahman. He is now represented as Brahman, or as to be meditated on as such. * Not yet existing, not yet developed in form and name, and therefore as if not existing. IV PRAPATHAKA, I KHANDA, I. 55 came existent, it grew. It turned into an egg}. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold. 2. The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea. 3. And what was born from it that was Aditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they desired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire. 4. If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue. FOURTH PRAPAZTAAKA. First KuHanpa 2, 1, There lived once upon a time GAnasruti Pautrdyaza (the great-grandson of Ganasruta), who was a pious giver, bestowing much wealth upon the 1 Anda instead of anda is explained as a Vedic irregularity. A similar cosmogony is given in Manu’s Law Book, I, 12 seq. See Kellgren, Mythus de ovo mundano, Helsingfors, 1849. 3 Vayu (air) and Praza (breath) had before been represented as feet of Brahman, as the second pair. Now they are represented as Brahman, and as to be meditated on as such. This is the teaching of Raikva. The language of this chapter is very obscure, and I am not satisfied with the translation. 56 KHANDOGYA-UPANISHAD. people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food. 2. Once in the night some Hamsas (flamingoes) flew over his house, and one flamingo said to another: ‘Hey, Bhallaksha, Bhallaksha (short-sighted friend). The light (glory) of GAnasruti Pautrayaza has spread like the sky. Do not go near, that it may not burn thee.’ 3. The other answered him: ‘How can you speak of him, being what he is (a raganya, noble), as if he were like Raikva with the car? ?’ 4. The first replied: ‘ How is it with this Raikva with the car of whom thou speakest ?’ ° The other answered: ‘As (in a game of dice) all the lower casts? belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’
2belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’ 5. G&nasruti Pautrayaza overheard this conversation, and as soon as he had risen in the morning, he said to his door- keeper (kshattvz): ‘Friend, dost thou speak of (me, as if I were) Raikva with the car?’ He replied : ‘ How is it with this Raikva with the car?’ 6. The king said: ‘As (in a game of dice), all the lower casts belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’ 1 Sayugvan is explained as possessed of a car with yoked horses or oxen. Could it have meant originally, ‘ yoke-fellow, equal,’ as in Rig-veda X, 130, 4? Andquetil renders it by ‘semper cum se ipso camelum solutum habens.’ ® Instea1 of adharey44, we must read adhare ‘yas. IV PRAPATHAKA, 2 KHANDA, 5. 57 7. The door-keeper went to look for Raikva, but returned saying, ‘I found him not.’ Then the king said: ‘Alas! where a Brahmama should be searched for (in the solitude of the forest), there go for him.’ 8. The door-keeper came to a man who was lying beneath a car and scratching his sores. He addressed him, and said: ‘ Sir, are you Raikva with the car ?’ He answered: ‘ Here I am.’ Then the door-keeper returned, and said: ‘I have found him.’ SECOND KHAWDA. 1. Then GAnasruti Pautrayaza took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said : 2. ‘Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.’ 3. The other replied: ‘Fie, necklace and carriage be thine, O S(dra, together with the cows.’ Then GAnasruti Pautrdyaza took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him. 4. He said to him: ‘ Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!’ 5. He, opening her mouth*, said: ‘You have ’ It is curious that in a hymn of the Atharva-veda (V, 22, 5, 8) takman, apparently a disease of the skin, is relegated to the Mahavrishas, where Raikva dwelt. Roth, Zur Literatur des Veda, p. 36. 2 To find out her age. The commentator translates, ‘ Raikva, knowing her mouth to be the door of knowledge, i.e. knowing that for her he might impart his knowledge to Ganasruti, and that 58 KHANDOGYA-UPANISHAD. brought these (cows and other presents), O Sddra, but only by that mouth did you make me speak.’ These are the Raikva-parza villages in the country of the Mahdvvishas (mahapusyas) where Raikva dwelt under him?. And he said to him: Turrp KHanpa. 1. ‘Air (vayu) is indeed the end of all*, For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air.
3And he said to him: Turrp KHanpa. 1. ‘Air (vayu) is indeed the end of all*, For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air. 2. ‘When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas. 3. ‘Now with reference to the body. Breath (praza) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all. 4. ‘These are the two ends, air among the Devas, breath among the senses (pra74Z).’ 5. Once while Saunaka K4peya and Abhipratérin Kakshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing. 6. He said; ‘One god—who is he ?—swallowed the four great ones’, he, the guardian of the world. GAnasruti by bringing such rich gifts had become a proper receiver of knowledge, consented to do what he had before refused.’ 1 The commentator supplies ad&t, the king gave the villages to him, * Samvarga, absorption, whence samvargavidy, not samsarga. It is explained by samvargana, samgrahama, and samgrasana, in the text itself by adana, eating. * This must refer to Vayu and Praéza swallowing the four, as explained in IV, 3, 2, and IV, 3, 3. The commentator explains IV PRAPATHAKA, 3 KHANDA, 8. 59 O K4peya, mortals see him not, O Abhipratarin, though he dwells in many places. He to whom this food belongs, to him it has not been given". 7. Saunaka K4peya, pondering on that speech, went to the student and said: ‘ He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food?. Thus do we, O Brahmaéarin, meditate on that Being.’ Then he said: ‘Give him food.’ 8. They gave him food. Now these five (the eater Vayu (air), and his food, Agni (fire), Aditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prawa (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krvzta (the highest *) cast (representing the ten, the eaters and the. food). Therefore in all quarters those ten are food (and) Kvzta (the highest cast), These are again the Virdg‘ (of ten syllables) it by Pragapati, who is sometimes called Ka. In one sense it would be Brahman, as represented by Vayu and Prana. 1 The food which you have refused to me, you have really refused to Brahman. ? Saunaka wishes the student to understand that though ‘ mortals see him not,’ he sees and knows him, viz. the god who, as Vayu, swallows all the gods, but produces them again, and who, as priza, swallows during sleep all senses, but produces them again at the time of waking.
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.
1He who knows this, shines and warms through his celebrity, fame, and glory of countenance. NINETEENTH KHAWDA. 1, Aditya (the sun?) is Brahman, this is the doctrine, and this is the fuller account of it :— In the beginning this was non-existent*, It be- 1 Aditya, or the sun, had before been represented as one of the four feet of Brahman. He is now represented as Brahman, or as to be meditated on as such. * Not yet existing, not yet developed in form and name, and therefore as if not existing. IV PRAPATHAKA, I KHANDA, I. 55 came existent, it grew. It turned into an egg}. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold. 2. The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea. 3. And what was born from it that was Aditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they desired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire. 4. If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue. FOURTH PRAPAZTAAKA. First KuHanpa 2, 1, There lived once upon a time GAnasruti Pautrdyaza (the great-grandson of Ganasruta), who was a pious giver, bestowing much wealth upon the 1 Anda instead of anda is explained as a Vedic irregularity. A similar cosmogony is given in Manu’s Law Book, I, 12 seq. See Kellgren, Mythus de ovo mundano, Helsingfors, 1849. 3 Vayu (air) and Praza (breath) had before been represented as feet of Brahman, as the second pair. Now they are represented as Brahman, and as to be meditated on as such. This is the teaching of Raikva. The language of this chapter is very obscure, and I am not satisfied with the translation. 56 KHANDOGYA-UPANISHAD. people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food. 2. Once in the night some Hamsas (flamingoes) flew over his house, and one flamingo said to another: ‘Hey, Bhallaksha, Bhallaksha (short-sighted friend). The light (glory) of GAnasruti Pautrayaza has spread like the sky. Do not go near, that it may not burn thee.’ 3. The other answered him: ‘How can you speak of him, being what he is (a raganya, noble), as if he were like Raikva with the car? ?’ 4. The first replied: ‘ How is it with this Raikva with the car of whom thou speakest ?’ ° The other answered: ‘As (in a game of dice) all the lower casts? belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’
2belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’ 5. G&nasruti Pautrayaza overheard this conversation, and as soon as he had risen in the morning, he said to his door- keeper (kshattvz): ‘Friend, dost thou speak of (me, as if I were) Raikva with the car?’ He replied : ‘ How is it with this Raikva with the car?’ 6. The king said: ‘As (in a game of dice), all the lower casts belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’ 1 Sayugvan is explained as possessed of a car with yoked horses or oxen. Could it have meant originally, ‘ yoke-fellow, equal,’ as in Rig-veda X, 130, 4? Andquetil renders it by ‘semper cum se ipso camelum solutum habens.’ ® Instea1 of adharey44, we must read adhare ‘yas. IV PRAPATHAKA, 2 KHANDA, 5. 57 7. The door-keeper went to look for Raikva, but returned saying, ‘I found him not.’ Then the king said: ‘Alas! where a Brahmama should be searched for (in the solitude of the forest), there go for him.’ 8. The door-keeper came to a man who was lying beneath a car and scratching his sores. He addressed him, and said: ‘ Sir, are you Raikva with the car ?’ He answered: ‘ Here I am.’ Then the door-keeper returned, and said: ‘I have found him.’ SECOND KHAWDA. 1. Then GAnasruti Pautrayaza took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said : 2. ‘Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.’ 3. The other replied: ‘Fie, necklace and carriage be thine, O S(dra, together with the cows.’ Then GAnasruti Pautrdyaza took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him. 4. He said to him: ‘ Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!’ 5. He, opening her mouth*, said: ‘You have ’ It is curious that in a hymn of the Atharva-veda (V, 22, 5, 8) takman, apparently a disease of the skin, is relegated to the Mahavrishas, where Raikva dwelt. Roth, Zur Literatur des Veda, p. 36. 2 To find out her age. The commentator translates, ‘ Raikva, knowing her mouth to be the door of knowledge, i.e. knowing that for her he might impart his knowledge to Ganasruti, and that 58 KHANDOGYA-UPANISHAD. brought these (cows and other presents), O Sddra, but only by that mouth did you make me speak.’ These are the Raikva-parza villages in the country of the Mahdvvishas (mahapusyas) where Raikva dwelt under him?. And he said to him: Turrp KHanpa. 1. ‘Air (vayu) is indeed the end of all*, For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air.
3And he said to him: Turrp KHanpa. 1. ‘Air (vayu) is indeed the end of all*, For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air. 2. ‘When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas. 3. ‘Now with reference to the body. Breath (praza) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all. 4. ‘These are the two ends, air among the Devas, breath among the senses (pra74Z).’ 5. Once while Saunaka K4peya and Abhipratérin Kakshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing. 6. He said; ‘One god—who is he ?—swallowed the four great ones’, he, the guardian of the world. GAnasruti by bringing such rich gifts had become a proper receiver of knowledge, consented to do what he had before refused.’ 1 The commentator supplies ad&t, the king gave the villages to him, * Samvarga, absorption, whence samvargavidy, not samsarga. It is explained by samvargana, samgrahama, and samgrasana, in the text itself by adana, eating. * This must refer to Vayu and Praéza swallowing the four, as explained in IV, 3, 2, and IV, 3, 3. The commentator explains IV PRAPATHAKA, 3 KHANDA, 8. 59 O K4peya, mortals see him not, O Abhipratarin, though he dwells in many places. He to whom this food belongs, to him it has not been given". 7. Saunaka K4peya, pondering on that speech, went to the student and said: ‘ He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food?. Thus do we, O Brahmaéarin, meditate on that Being.’ Then he said: ‘Give him food.’ 8. They gave him food. Now these five (the eater Vayu (air), and his food, Agni (fire), Aditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prawa (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krvzta (the highest *) cast (representing the ten, the eaters and the. food). Therefore in all quarters those ten are food (and) Kvzta (the highest cast), These are again the Virdg‘ (of ten syllables) it by Pragapati, who is sometimes called Ka. In one sense it would be Brahman, as represented by Vayu and Prana. 1 The food which you have refused to me, you have really refused to Brahman. ? Saunaka wishes the student to understand that though ‘ mortals see him not,’ he sees and knows him, viz. the god who, as Vayu, swallows all the gods, but produces them again, and who, as priza, swallows during sleep all senses, but produces them again at the time of waking.
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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