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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV PRAPATHAKA, II KHANDA, I. 65 Then the wife of the teacher said to him: ‘Student, eat! Why do you not eat?’ He said: ‘There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.’ 4. Thereupon the fires said among themselves : ‘This student, who is quite exhausted, has carefully’ tended us. Well, let us teach him.’ They said to him: 5. ‘ Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.’ He said: ‘I understand that breath is Brahman, but I do not understand Ka or Kha?’ They said: ‘What is Ka is Kha, what is Kha is Ka*’ They therefore taught him Brahman as breath, and as the ether (in the heart)*. ELEVENTH KuHaAnpaA. 1. After that the Garhapatya fire‘ taught him: ‘ Earth, fire, food, and the sun (these are my forms, or 1T do not understand, he means, how Ka, which means pleasure, and is non-eternal, and how Kha, which means ether, and is not intelligent, can be Brahman. * The commentator explains as follows :—Ka is pleasure, and Kha is ether, but these two words are to determine each other mutually, and thus to form one idea. Ka therefore does not mean ordinary pleasures, but pleasures such as belong to Kha, the ether. And Kha does not signify the ordinary outward ether, but the ether in the heart, which alone is capable of pleasure. What is meant by Ka and Kha is therefore the sentient ether in the heart, and that is Brahman, while Prava, breath, is Brahman, in so far as it is united with the ether in the heart. * And as its ether, i.e. as the ether in the heart, the Brahman, with which préza is connected. Comm. * The household altar. [3] F 66 KHANDOGYA-UPANISHAD. forms of Brahman). The person that is seen in the sun, I am he, I am he indeed ?. 2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Garhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this “world and in the other, whosoever knowing this meditates on him.’ Twe_FrtH Kuawpa. 1. Then the Anv4harya fire? taught him: ‘Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed. 2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvaharya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’ THIRTEENTH KuawpaA. 1. Then the Ahavantya® fire taught him: ‘ Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.
2We guard him in this world and in the other, whosoever knowing this meditates on him.’ THIRTEENTH KuawpaA. 1. Then the Ahavantya® fire taught him: ‘ Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed. 1 Fanciful similarities and relations between the fires of the three altars and their various forms and manifestations are pointed out by the commentator. Thus earth and food are. represented as warmed and boiled by the fire. The sun is said to give warmth and light like the fire of the altar. The chief point, however, is that in all of them Brahman is manifested. * The altar on the right. Anvaharya is a sacrificial oblation, chiefly one intended for the manes. * The Ahavantya altar is the altar on the eastern side of the sacrificial ground. IV PRAPATHAKA, 15 KHANDA, I. 67 2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Ahavantya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’ FourTEENTH KHANDA. 1. Then they all said: ‘ Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to . another life)’ 2. In time his teacher came back, and said to him: ‘Upakosala’ He answered: ‘Sir. The teacher said: ‘ Friend, your face shines like that of one who knows Brahman. Who has taught you ?’ ‘Who should teach me, Sir ?’ he said. He denies, as it were. And he said (pointing) to the fires: ‘Are these fires other than fires ?’ The teacher said: ‘What, my friend, have these fires told you ?’ 3. He answered: ‘ This’ (repeating some of what they had told him). The teacher said: ‘My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.’ He said: ‘Sir, tell it me.’ FirTEENTH KHawpa. 1. He said: ‘The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman’. Even though they drop melted 1 This is also the teaching of PragApati in VIII, 7, 4. F 2 68 KHANDOGYA-UPANISHAD. butter or water on him, it runs away on both sides }. 2. ‘They call him Samyadvama, for all blessings (vama) go towards him (samyanti). All blessings go towards him who knows this. 3. ‘He is also Vamant, for he leads (nayati) all blessings (v4ma). He leads all blessings who knows this. 4. ‘He is also BhAmant, for he shines (bhati) in all worlds. He who knows this, shines in all worlds.
3All blessings go towards him who knows this. 3. ‘He is also Vamant, for he leads (nayati) all blessings (v4ma). He leads all blessings who knows this. 4. ‘He is also BhAmant, for he shines (bhati) in all worlds. He who knows this, shines in all worlds. 5. ‘Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (aréis)*, from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human, 6. ‘He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return. SIXTEENTH KHAWDA 3. 1. Verily, he who purifies (V4yu) is the sacrifice, for he (the air) moving along, purifies everything. ' It does so in the eye, and likewise with the person in the eye, who is not affected by anything. Cf. KA. Up. IV, 14, 3. * The commentator takes light, day, &c. as persons, or devatas. Cf. KA. Up. V, ro, 1. * If any mistakes happen during the performance of a sacrifice, as described before, they are remedied by certain interjectiona| IV PRAPATHAKA, 16 KHANDA, 5. 69 Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech. 2. The Brahman priest performs one of them in his mind}, the Hots, Adhvaryu, and Udgats? priests perform the other by words. When the Brahman priest, after the Prataranuvaka ceremony has begun, but before the recitation of the Paridhantya hymn, has (to break his silence and) to speak, 3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured; yes, having sacrificed, he becomes worse. 4. But when after the Prataranuvaka ceremony has begun; and before the recitation of the Paridhaniy4 hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured. 5. Asa man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better. syllables (vy4hrrti), the nature of which is next described. All this is supposed to take place in the forest.
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.
1IV PRAPATHAKA, II KHANDA, I. 65 Then the wife of the teacher said to him: ‘Student, eat! Why do you not eat?’ He said: ‘There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.’ 4. Thereupon the fires said among themselves : ‘This student, who is quite exhausted, has carefully’ tended us. Well, let us teach him.’ They said to him: 5. ‘ Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.’ He said: ‘I understand that breath is Brahman, but I do not understand Ka or Kha?’ They said: ‘What is Ka is Kha, what is Kha is Ka*’ They therefore taught him Brahman as breath, and as the ether (in the heart)*. ELEVENTH KuHaAnpaA. 1. After that the Garhapatya fire‘ taught him: ‘ Earth, fire, food, and the sun (these are my forms, or 1T do not understand, he means, how Ka, which means pleasure, and is non-eternal, and how Kha, which means ether, and is not intelligent, can be Brahman. * The commentator explains as follows :—Ka is pleasure, and Kha is ether, but these two words are to determine each other mutually, and thus to form one idea. Ka therefore does not mean ordinary pleasures, but pleasures such as belong to Kha, the ether. And Kha does not signify the ordinary outward ether, but the ether in the heart, which alone is capable of pleasure. What is meant by Ka and Kha is therefore the sentient ether in the heart, and that is Brahman, while Prava, breath, is Brahman, in so far as it is united with the ether in the heart. * And as its ether, i.e. as the ether in the heart, the Brahman, with which préza is connected. Comm. * The household altar. [3] F 66 KHANDOGYA-UPANISHAD. forms of Brahman). The person that is seen in the sun, I am he, I am he indeed ?. 2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Garhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this “world and in the other, whosoever knowing this meditates on him.’ Twe_FrtH Kuawpa. 1. Then the Anv4harya fire? taught him: ‘Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed. 2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvaharya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’ THIRTEENTH KuawpaA. 1. Then the Ahavantya® fire taught him: ‘ Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.
2We guard him in this world and in the other, whosoever knowing this meditates on him.’ THIRTEENTH KuawpaA. 1. Then the Ahavantya® fire taught him: ‘ Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed. 1 Fanciful similarities and relations between the fires of the three altars and their various forms and manifestations are pointed out by the commentator. Thus earth and food are. represented as warmed and boiled by the fire. The sun is said to give warmth and light like the fire of the altar. The chief point, however, is that in all of them Brahman is manifested. * The altar on the right. Anvaharya is a sacrificial oblation, chiefly one intended for the manes. * The Ahavantya altar is the altar on the eastern side of the sacrificial ground. IV PRAPATHAKA, 15 KHANDA, I. 67 2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Ahavantya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’ FourTEENTH KHANDA. 1. Then they all said: ‘ Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to . another life)’ 2. In time his teacher came back, and said to him: ‘Upakosala’ He answered: ‘Sir. The teacher said: ‘ Friend, your face shines like that of one who knows Brahman. Who has taught you ?’ ‘Who should teach me, Sir ?’ he said. He denies, as it were. And he said (pointing) to the fires: ‘Are these fires other than fires ?’ The teacher said: ‘What, my friend, have these fires told you ?’ 3. He answered: ‘ This’ (repeating some of what they had told him). The teacher said: ‘My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.’ He said: ‘Sir, tell it me.’ FirTEENTH KHawpa. 1. He said: ‘The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman’. Even though they drop melted 1 This is also the teaching of PragApati in VIII, 7, 4. F 2 68 KHANDOGYA-UPANISHAD. butter or water on him, it runs away on both sides }. 2. ‘They call him Samyadvama, for all blessings (vama) go towards him (samyanti). All blessings go towards him who knows this. 3. ‘He is also Vamant, for he leads (nayati) all blessings (v4ma). He leads all blessings who knows this. 4. ‘He is also BhAmant, for he shines (bhati) in all worlds. He who knows this, shines in all worlds.
3All blessings go towards him who knows this. 3. ‘He is also Vamant, for he leads (nayati) all blessings (v4ma). He leads all blessings who knows this. 4. ‘He is also BhAmant, for he shines (bhati) in all worlds. He who knows this, shines in all worlds. 5. ‘Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (aréis)*, from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human, 6. ‘He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return. SIXTEENTH KHAWDA 3. 1. Verily, he who purifies (V4yu) is the sacrifice, for he (the air) moving along, purifies everything. ' It does so in the eye, and likewise with the person in the eye, who is not affected by anything. Cf. KA. Up. IV, 14, 3. * The commentator takes light, day, &c. as persons, or devatas. Cf. KA. Up. V, ro, 1. * If any mistakes happen during the performance of a sacrifice, as described before, they are remedied by certain interjectiona| IV PRAPATHAKA, 16 KHANDA, 5. 69 Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech. 2. The Brahman priest performs one of them in his mind}, the Hots, Adhvaryu, and Udgats? priests perform the other by words. When the Brahman priest, after the Prataranuvaka ceremony has begun, but before the recitation of the Paridhantya hymn, has (to break his silence and) to speak, 3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured; yes, having sacrificed, he becomes worse. 4. But when after the Prataranuvaka ceremony has begun; and before the recitation of the Paridhaniy4 hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured. 5. Asa man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better. syllables (vy4hrrti), the nature of which is next described. All this is supposed to take place in the forest.
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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