Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1syllables (vy4hrrti), the nature of which is next described. All this is supposed to take place in the forest. 1 While the other priests perform the sacrifice, the Brahman priest has to remain silent, following the whole sacrifice in his mind, and watching.that no mistake be committed. If a mistake is committed, he has to correct it, and for that purpose certain corrective penances (prayasfitta) are enjoined. The performance of the Brahman priest resembles the meditations of the sages in the forest, and therefore this chapter is here inserted. 70 KHANDOGYA-UPANISHAD. SEVENTEENTH KHAwWDA. 1. PragApati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vayu (air) from the sky, Aditya (the sun) from heaven. 2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the A7é verses from Agni, the Yagus verses from Vayu, the Saman verses from Aditya. 3. He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhis from the Azé verses, the sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the Saman verses. 4. If the sacrifice is injured from the Azg-veda side, let him offer a libation in the Garhapatya fire, saying, BhiZ, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Azé verses themselves, whatever break the Rk sacrifice may have suffered. 5. If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshiza fire, saying, Bhuva, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered. 6. If the sacrifice is injured by the Sdma-veda side, let him offer a libation in the Ahavantya fire, saying, Svah, Svaha! Thus does he bind together and heal, by means of the essence and the power of the SAman verses themselves, whatever break the Saman sacrifice may have suffered. IV PRAPATHAKA, 17 KHANDA, 9. 71 7. As one binds (softens) gold by means of lavaza’ (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather, 8. Thus does one bind together and heal any break in the sacrifice by means of (the Vydhrztis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed? in which there is a Brahman priest who knows this.
2That sacrifice is healed? in which there is a Brahman priest who knows this. g. That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gath4*: ‘ Whereever it falls back, thither the man‘ goes,’—viz. the Brahman only, as one of the Aztvig priests. ‘He saves the Kurus as a mare’ (viz. a Brahman priest who 1 Lavaza, a kind of salt, explained by ksh4ra and /anhka or fankana. It is evidently borax, which is still imported from the East Indies under the name of tincal, and used as a flux in chemical processes. * Bheshagakrita, explained by bheshagena ’iva kritah samskritah, and also by 4ikitsakena susikshitena ‘esha yagfio bhavati,’ which looks as if the commentator had taken it as a genitive of bheshagakrit. ’ This Gatha (or, according to Sankara, Anugtha) is probably a Gfyatrt, though Anandagiri says that it is not in the GAyatrt or any other definite metre. It may have been originally ‘yato yata Avartate, tattad gaééhati manavak, kurfin asvabhirakshati.’ This might be taken from an old epic ballad, ‘Wherever the army fell back, thither the man went; the mare (mares being preferred to stallions in war) saves the Kurus.’ That verse was applied to the Brahman priest succouring the sacrifice, whenever it seemed to waver, and protecting the Kurus, i. e. the performers of the sacrifice. * MAnava, explained from mauna, or manana, but possibly originally, a descendant of Manu. 72 KHANDOGYA-UPANISHAD. knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it. FIFTH PRAPA7HAKA} First Kuawpa. 1. He who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best. 2. He who knows the richest, becomes himself the richest. Speech indeed is the richest. 3. He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest. 4. He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success. 5. He who knows the home, becomes a home of his people. The mind indeed is the home. 6. The five senses quarrelled together *, who was the best, saying, I am better, I am better. 1 The chief object is to show the different ways on which people proceed after death. One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now.
3One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now. * The same fable, the prazasamv4da or prazavidy4, is told in the Brrhadaranyaka VI, 1, 1-14, the Aitareya Ar. II, 4, the Kaush. Up. III, 3, and the Prasna Up. II, 3. The last is the simplest version of all, but it does not follow therefore that it is the oldest. It would be difficult to find two fables apparently more alike, yet in reality differing from each other more characteristically than this fable and the fable told to the plebeians by Menenius Agrippa. _._— V PRAPATHAKA, I KHANDA, II. 73 a. 7. They went to their father Pragdpati and said: ‘Sir, who is the best of us?’ He replied: ‘He by whose departure the body seems worse than worst, he is the best of you.’ 8. The tongue (speech) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me ?’ They replied: ‘Like mute people, not speaking, but breathing with the breath, seeing’ with the eye, hearing with the ear, thinking with the mind. Thus we lived.’ Then speech went back. 9. The eye (sight) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied : ‘ Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.’ Then the eye went back. 10. The ear (hearing) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied: ‘ Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.’ Then the ear went back. 11. The mind departed, and having been absent for a year, it came round and said: ‘How have you been able to live.without me?’ They replied: ‘Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we - lived.’ Then the mind went back. 12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start, 74 EHANDOGYA-UPANISHAD. might tear up the pegs to which he is tethered’. They came to him and said: ‘Sir, be thou (our lord); thou art the best among us. Do not depart from us!’ 13. Then the tongue said to him: ‘If I am the richest, thou art the richest.’ The eye said to him: ‘If I am the firm rest, thou art the firm rest ®.’ 14. The ear said to him: ‘If I am success, thou art success.’ The mind said to him: ‘If I am the home, thou art the home.’ 15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (praza, the senses). For breath are all these. SECOND KHANDA.
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.
1syllables (vy4hrrti), the nature of which is next described. All this is supposed to take place in the forest. 1 While the other priests perform the sacrifice, the Brahman priest has to remain silent, following the whole sacrifice in his mind, and watching.that no mistake be committed. If a mistake is committed, he has to correct it, and for that purpose certain corrective penances (prayasfitta) are enjoined. The performance of the Brahman priest resembles the meditations of the sages in the forest, and therefore this chapter is here inserted. 70 KHANDOGYA-UPANISHAD. SEVENTEENTH KHAwWDA. 1. PragApati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vayu (air) from the sky, Aditya (the sun) from heaven. 2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the A7é verses from Agni, the Yagus verses from Vayu, the Saman verses from Aditya. 3. He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhis from the Azé verses, the sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the Saman verses. 4. If the sacrifice is injured from the Azg-veda side, let him offer a libation in the Garhapatya fire, saying, BhiZ, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Azé verses themselves, whatever break the Rk sacrifice may have suffered. 5. If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshiza fire, saying, Bhuva, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered. 6. If the sacrifice is injured by the Sdma-veda side, let him offer a libation in the Ahavantya fire, saying, Svah, Svaha! Thus does he bind together and heal, by means of the essence and the power of the SAman verses themselves, whatever break the Saman sacrifice may have suffered. IV PRAPATHAKA, 17 KHANDA, 9. 71 7. As one binds (softens) gold by means of lavaza’ (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather, 8. Thus does one bind together and heal any break in the sacrifice by means of (the Vydhrztis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed? in which there is a Brahman priest who knows this.
2That sacrifice is healed? in which there is a Brahman priest who knows this. g. That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gath4*: ‘ Whereever it falls back, thither the man‘ goes,’—viz. the Brahman only, as one of the Aztvig priests. ‘He saves the Kurus as a mare’ (viz. a Brahman priest who 1 Lavaza, a kind of salt, explained by ksh4ra and /anhka or fankana. It is evidently borax, which is still imported from the East Indies under the name of tincal, and used as a flux in chemical processes. * Bheshagakrita, explained by bheshagena ’iva kritah samskritah, and also by 4ikitsakena susikshitena ‘esha yagfio bhavati,’ which looks as if the commentator had taken it as a genitive of bheshagakrit. ’ This Gatha (or, according to Sankara, Anugtha) is probably a Gfyatrt, though Anandagiri says that it is not in the GAyatrt or any other definite metre. It may have been originally ‘yato yata Avartate, tattad gaééhati manavak, kurfin asvabhirakshati.’ This might be taken from an old epic ballad, ‘Wherever the army fell back, thither the man went; the mare (mares being preferred to stallions in war) saves the Kurus.’ That verse was applied to the Brahman priest succouring the sacrifice, whenever it seemed to waver, and protecting the Kurus, i. e. the performers of the sacrifice. * MAnava, explained from mauna, or manana, but possibly originally, a descendant of Manu. 72 KHANDOGYA-UPANISHAD. knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it. FIFTH PRAPA7HAKA} First Kuawpa. 1. He who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best. 2. He who knows the richest, becomes himself the richest. Speech indeed is the richest. 3. He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest. 4. He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success. 5. He who knows the home, becomes a home of his people. The mind indeed is the home. 6. The five senses quarrelled together *, who was the best, saying, I am better, I am better. 1 The chief object is to show the different ways on which people proceed after death. One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now.
3One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now. * The same fable, the prazasamv4da or prazavidy4, is told in the Brrhadaranyaka VI, 1, 1-14, the Aitareya Ar. II, 4, the Kaush. Up. III, 3, and the Prasna Up. II, 3. The last is the simplest version of all, but it does not follow therefore that it is the oldest. It would be difficult to find two fables apparently more alike, yet in reality differing from each other more characteristically than this fable and the fable told to the plebeians by Menenius Agrippa. _._— V PRAPATHAKA, I KHANDA, II. 73 a. 7. They went to their father Pragdpati and said: ‘Sir, who is the best of us?’ He replied: ‘He by whose departure the body seems worse than worst, he is the best of you.’ 8. The tongue (speech) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me ?’ They replied: ‘Like mute people, not speaking, but breathing with the breath, seeing’ with the eye, hearing with the ear, thinking with the mind. Thus we lived.’ Then speech went back. 9. The eye (sight) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied : ‘ Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.’ Then the eye went back. 10. The ear (hearing) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied: ‘ Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.’ Then the ear went back. 11. The mind departed, and having been absent for a year, it came round and said: ‘How have you been able to live.without me?’ They replied: ‘Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we - lived.’ Then the mind went back. 12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start, 74 EHANDOGYA-UPANISHAD. might tear up the pegs to which he is tethered’. They came to him and said: ‘Sir, be thou (our lord); thou art the best among us. Do not depart from us!’ 13. Then the tongue said to him: ‘If I am the richest, thou art the richest.’ The eye said to him: ‘If I am the firm rest, thou art the firm rest ®.’ 14. The ear said to him: ‘If I am success, thou art success.’ The mind said to him: ‘If I am the home, thou art the home.’ 15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (praza, the senses). For breath are all these. SECOND KHANDA.
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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