Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 1. Breath said: ‘What shall be my food?’ They answered: ‘Whatever there is, even unto dogs and birds.’ Therefore this is food for Ana (the breather). His name is clearly Ana*. To him who knows this there is nothing that is not (proper) food. 2. He said: ‘What shall be my dress?’ They answered : ‘Water.’ Therefore wise people, when they are going to eat food, surround their food before and after with water ‘,’ He (praza) thus gains a dress, and is no longer naked °. 1 Padvisa, fetter, médn, pedica, a word now well known, but which Burnouf (Commentaire sur le Yagna, Notes, CLXXIV) tried in vain to decipher. * Burnouf rightly preferred pratish/A4si to pratish/4o’si, though the commentary on the corresponding passage of the Brthadéranyaka seems to favour tatpratish/ho ’si. 5 Ana, breather, more general than pra-ana=prdsa, forthbreather, and the other more specified names of breath. * They rinse the mouth before and after every meal. * We expect, ‘He who knows this’ instead of praza, but as V PRAPATHAKA, 2 KHANWDA, 8. 75 3. Satyakéma G4b4la, after he had communicated this to Gosruti Vaiy4ghrapadya, said to him: ‘If you were to tell this to a dry stick, branches would grow, and leaves spring from it.’ 4. If! a man wishes to reach greatness, let him perform the Diksha? (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (Avasathya laukika), saying, ‘Svah4 to the oldest and the best.’ After that let him throw all that remains (of the ghee)® into the mash. 5. In the same manner let him pour ghee on the fire, saying, ‘Svaha to the richest.’ After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, ‘Sv4ha to the firm rest.’ After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, ‘Sva4hA to success.’ After that let him throw all that remains together into the mash. 6. Then going forward and placing the mash prana may apply to every individual praza, the usual finishing sentence was possibly dropt on purpose. 1 The oblation here described is called mantha, a mortar, or what is pounded in a mortar, i.e. barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406. 2 Not the real diksha, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of diksha with those who live in the forest and devote themselves to updsana, meditative worship.
2barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406. 2 Not the real diksha, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of diksha with those who live in the forest and devote themselves to updsana, meditative worship. 5 What is here called samp&tam avanayati is the same as samsravam avanayati in the Brth. Ar. VI, 3, 2. The commentator says: Sruvavalepanam 4gyam mantham samsrvayati, 76 KHANDOGYA-UPANISHAD. in his hands, he recites: ‘Thou (Praza) art Ama’? by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.’ 7. Then he eats with the following 7zé verse at every foot : ‘We choose’ that food’—here he swallows—‘ Of the divine Savitz (priza)’—here he swallows—‘ The best and all-supporting food ’—here he swallows— We meditate on the speed of Bhaga (Savitz, praza)’—here he drinks all. 8. Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded. 9. On this there is a Sloka: ‘If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.’ Tuirp KuHanpa 2, 1. Svetaketu Aruzeya went to an assembly ® of the Pafiéalas. Pravdhamza Gaivali* said to him: ‘Boy, has your father instructed you?’ ‘ Yes, Sir,’ he replied. 2. ‘Do you know to what place men go from here ?’ ‘No, Sir,’ he replied. 1 Cf. Brsh. Ar. I, 1, 3, 22. * This story is more fully told in the Brihadarazyaka VI, 2, Satapatha-brahmana XIV, 8, 16. * Samiti, or parishad, as in the Brth. Ar. * He is the same Kshatriya sage who appeared in I, 8, 1, silencing the Brahmans, V PRAPATHAKA, 3 KHANDA, 6. 77 ‘Do you know how they return again?’ ‘No Sir, he replied. ‘Do you know where the path of Devas and the path of the fathers diverge?’ ‘No, Sir,’ he replied. 3. ‘Do you know why that world! never becomes full?’ ‘No, Sir,’ he replied. ‘Do you know why in the fifth libation water is called Man??’ ‘No, Sir,’ he replied. 4. ‘Then why did you say (you had been) instructed ? How could anybody who did not know these things say that he had been instructed ?’ Then the boy went back sorrowful to the place of his father, and said: ‘Though you had not instructed me, Sir, you said you had instructed me. 5. ‘That fellow of a Raganya asked me five questions, and I could not answer one of them.’ The father said: ‘As you have told me these questions of his, I do not know any one of them °. If I knew these questions, how should I not have told you‘ ?’
35. ‘That fellow of a Raganya asked me five questions, and I could not answer one of them.’ The father said: ‘As you have told me these questions of his, I do not know any one of them °. If I knew these questions, how should I not have told you‘ ?’ 6. Then Gautama went to the king’s place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly®. The king said to him: 1 That of the fathers. Comm. * Or, according to others, why the water has a human voice’; purushavaéak in Brth. Ar. XIV, 9, 3. 7 I doubt whether the elliptical construction of these sentences is properly filled out by the commentator. In the Brihadaranyaka the construction is much easier. ‘You know me well enough to know that whatever I know, I told you.’ * I read avedishyam, though both the text and commentary give avadishyam. Still viditavdn asmi points to an _ original avedishyam, and a parallel passage, VI, 1, 7, confirms this emendation. * Cf. Kh. Up. V, 11, 5. 78 EHANDOGYA-UPANISHAD. ‘Sir, Gautama, ask a boon of such things as men possess. He replied: ‘Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.’ 7. The king was perplexed, and commanded him, saying: ‘Stay with me some time.’ Then he said: ‘As (to what) you have said to me, Gautama, this knowledge did not go to any Brahmaza before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began : FourtH Kuawpa}. 1. ‘The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama ; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the Stars, 2. ‘On that altar the Devas (or pr4mas, represented by Agni, &c.) offer the sraddh4 libation (consisting of water). From that oblation rises Soma, the king? (the moon). Firth Kuanpa. 1. ‘The altar is Parganya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals the thunderbolt, the sparks the thunderings °*. 1 He answers the last question, why water in the fifth libation is called Man, first. 2 The sacrificers themselves rise through their oblations to heaven, and attain as their reward a Soma-like nature. § HrAduni, generally explained by hail, but here by stanayitnusabd4A, rumblings. V PRAPATHAKA, 9 KHANDA, 2. 79 2. ‘On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. SrxtH Kuawpa. 1. ‘The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters. 2. ‘On that altar the Devas (prdvas) offer rain. From that oblation rises food (corn, &c.) SEVENTH KuawpA. 1. ‘The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.
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 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. 1. Breath said: ‘What shall be my food?’ They answered: ‘Whatever there is, even unto dogs and birds.’ Therefore this is food for Ana (the breather). His name is clearly Ana*. To him who knows this there is nothing that is not (proper) food. 2. He said: ‘What shall be my dress?’ They answered : ‘Water.’ Therefore wise people, when they are going to eat food, surround their food before and after with water ‘,’ He (praza) thus gains a dress, and is no longer naked °. 1 Padvisa, fetter, médn, pedica, a word now well known, but which Burnouf (Commentaire sur le Yagna, Notes, CLXXIV) tried in vain to decipher. * Burnouf rightly preferred pratish/A4si to pratish/4o’si, though the commentary on the corresponding passage of the Brthadéranyaka seems to favour tatpratish/ho ’si. 5 Ana, breather, more general than pra-ana=prdsa, forthbreather, and the other more specified names of breath. * They rinse the mouth before and after every meal. * We expect, ‘He who knows this’ instead of praza, but as V PRAPATHAKA, 2 KHANWDA, 8. 75 3. Satyakéma G4b4la, after he had communicated this to Gosruti Vaiy4ghrapadya, said to him: ‘If you were to tell this to a dry stick, branches would grow, and leaves spring from it.’ 4. If! a man wishes to reach greatness, let him perform the Diksha? (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (Avasathya laukika), saying, ‘Svah4 to the oldest and the best.’ After that let him throw all that remains (of the ghee)® into the mash. 5. In the same manner let him pour ghee on the fire, saying, ‘Svaha to the richest.’ After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, ‘Sv4ha to the firm rest.’ After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, ‘Sva4hA to success.’ After that let him throw all that remains together into the mash. 6. Then going forward and placing the mash prana may apply to every individual praza, the usual finishing sentence was possibly dropt on purpose. 1 The oblation here described is called mantha, a mortar, or what is pounded in a mortar, i.e. barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406. 2 Not the real diksha, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of diksha with those who live in the forest and devote themselves to updsana, meditative worship.
2barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406. 2 Not the real diksha, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of diksha with those who live in the forest and devote themselves to updsana, meditative worship. 5 What is here called samp&tam avanayati is the same as samsravam avanayati in the Brth. Ar. VI, 3, 2. The commentator says: Sruvavalepanam 4gyam mantham samsrvayati, 76 KHANDOGYA-UPANISHAD. in his hands, he recites: ‘Thou (Praza) art Ama’? by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.’ 7. Then he eats with the following 7zé verse at every foot : ‘We choose’ that food’—here he swallows—‘ Of the divine Savitz (priza)’—here he swallows—‘ The best and all-supporting food ’—here he swallows— We meditate on the speed of Bhaga (Savitz, praza)’—here he drinks all. 8. Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded. 9. On this there is a Sloka: ‘If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.’ Tuirp KuHanpa 2, 1. Svetaketu Aruzeya went to an assembly ® of the Pafiéalas. Pravdhamza Gaivali* said to him: ‘Boy, has your father instructed you?’ ‘ Yes, Sir,’ he replied. 2. ‘Do you know to what place men go from here ?’ ‘No, Sir,’ he replied. 1 Cf. Brsh. Ar. I, 1, 3, 22. * This story is more fully told in the Brihadarazyaka VI, 2, Satapatha-brahmana XIV, 8, 16. * Samiti, or parishad, as in the Brth. Ar. * He is the same Kshatriya sage who appeared in I, 8, 1, silencing the Brahmans, V PRAPATHAKA, 3 KHANDA, 6. 77 ‘Do you know how they return again?’ ‘No Sir, he replied. ‘Do you know where the path of Devas and the path of the fathers diverge?’ ‘No, Sir,’ he replied. 3. ‘Do you know why that world! never becomes full?’ ‘No, Sir,’ he replied. ‘Do you know why in the fifth libation water is called Man??’ ‘No, Sir,’ he replied. 4. ‘Then why did you say (you had been) instructed ? How could anybody who did not know these things say that he had been instructed ?’ Then the boy went back sorrowful to the place of his father, and said: ‘Though you had not instructed me, Sir, you said you had instructed me. 5. ‘That fellow of a Raganya asked me five questions, and I could not answer one of them.’ The father said: ‘As you have told me these questions of his, I do not know any one of them °. If I knew these questions, how should I not have told you‘ ?’
35. ‘That fellow of a Raganya asked me five questions, and I could not answer one of them.’ The father said: ‘As you have told me these questions of his, I do not know any one of them °. If I knew these questions, how should I not have told you‘ ?’ 6. Then Gautama went to the king’s place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly®. The king said to him: 1 That of the fathers. Comm. * Or, according to others, why the water has a human voice’; purushavaéak in Brth. Ar. XIV, 9, 3. 7 I doubt whether the elliptical construction of these sentences is properly filled out by the commentator. In the Brihadaranyaka the construction is much easier. ‘You know me well enough to know that whatever I know, I told you.’ * I read avedishyam, though both the text and commentary give avadishyam. Still viditavdn asmi points to an _ original avedishyam, and a parallel passage, VI, 1, 7, confirms this emendation. * Cf. Kh. Up. V, 11, 5. 78 EHANDOGYA-UPANISHAD. ‘Sir, Gautama, ask a boon of such things as men possess. He replied: ‘Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.’ 7. The king was perplexed, and commanded him, saying: ‘Stay with me some time.’ Then he said: ‘As (to what) you have said to me, Gautama, this knowledge did not go to any Brahmaza before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began : FourtH Kuawpa}. 1. ‘The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama ; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the Stars, 2. ‘On that altar the Devas (or pr4mas, represented by Agni, &c.) offer the sraddh4 libation (consisting of water). From that oblation rises Soma, the king? (the moon). Firth Kuanpa. 1. ‘The altar is Parganya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals the thunderbolt, the sparks the thunderings °*. 1 He answers the last question, why water in the fifth libation is called Man, first. 2 The sacrificers themselves rise through their oblations to heaven, and attain as their reward a Soma-like nature. § HrAduni, generally explained by hail, but here by stanayitnusabd4A, rumblings. V PRAPATHAKA, 9 KHANDA, 2. 79 2. ‘On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. SrxtH Kuawpa. 1. ‘The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters. 2. ‘On that altar the Devas (prdvas) offer rain. From that oblation rises food (corn, &c.) SEVENTH KuawpA. 1. ‘The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.
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.
No commentary for this page.