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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. ‘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. 2. ‘On that altar the Devas (prazas) offer food. From that oblation rises seed. EicHtH KHAawpa. 1. ‘The altar is woman, O Gautama’. 2. ‘On that altar the Devas (pramas) offer seed. From that oblation rises the germ. Ninto Kuawpa. 1. ‘For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born. 2. ‘When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang. 1 The water, which had assumed the nature of Soma, now becomes rain. ® Tasy4 upastha eva samid, yad upamantrayate sa dhimo, yonir arfir, yad anta karoti te ’ng4r4 abhinand4 vishphuling44. 80 KHANDOGYA-UPANISHAD. TentH KuHawnpa. 1. ‘Those who know this! (even though they still be gv¢zhasthas, householders) and those who in the forest follow faith and austerities (the vanaprasthas, and of the parivragakas those who do not yet know the Highest Brahman) go ? to light (aris), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north 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 %,— 2. ‘He leads them to Brahman (the conditioned Brahman). This is the path of the Devas. 3. ‘ But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year. 4. ‘From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them *. 1 The doctrine of the five fires, and our being born in them, i.e. in heaven, rain, earth, man, and woman. 2 Cf. Kh. Up. IV, 15, 5. * Instead of m4nava, human, or am&nava, not human, the Brth. Ar. reads m4nasa, mental, or created by manas, mind. * This passage has been translated, ‘ They are the food of the gods. The gods do eat it.’ And this is indeed the literal meaning of the words. But bhag (to enjoy) and bhaksh (to eat) are often V PRAPATHAKA, IO KHANDA, 6. 81 5. ‘Having dwelt there, till their (good) works are consumed, they return again that way as they came}, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist,
281 5. ‘Having dwelt there, till their (good) works are consumed, they return again that way as they came}, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist, 6. ‘Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them. used by theosophical writers in India, in the more general sense of cherishing or loving, and anna in the sense of an object of desire, love, and protection. The commentators, however, as the use of bhaksh in this sense is exceptional, or as it has no support in the use of the ancients, warn us here against a possible misunderstanding. If those, they say, who have performed sacrifices enter at last into the essence of Soma, the moon, and are eaten by the Devas, by Indra, &c., what is the use of their good works? No, they reply, they are not really eaten. Food (anna) means only what is helpful and delightful; it is not meant that they are eaten by morsels, but that they form the delight of the Devas. Thus we hear it said that men, women, and cattle are food for kings. And if it is said that women are loved by men, they are, in being loved, themselves loving. Thus these men also, being loved by the Devas, are happy and rejoice with the Devas. Their body, in order to be able to rejoice in the,moon, becomes of a watery substance, as it was said before, that the water, called the Sraddh& libation, when offered in heaven, as in the fire of the altar, becomes Soma, the king (KA. Up. V, 4, 1). That water becomes, after various changes, the body of those who have performed good works, and when a man is dead and his body burnt (£2. Up. V, 9, 2), the water rises from the body upwards with the smoke, and carries him to the moon, where, in that body, he enjoys the fruits of his good works, as long as they last. When they are consumed, like the oil in a lamp, he has to return to a new round of existences. 1 But only to a certain point. [3] G 82 KHANDOGYA-UPANISHAD. 7. ‘Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahmama, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandala. 8. ‘On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place. ‘Therefore that world never becomes full’ (cf. V, 3, 2).
38. ‘On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place. ‘Therefore that world never becomes full’ (cf. V, 3, 2). 1 In this manner all the five questions have been answered. First, why in the fifth oblation water is called man; secondly, to what place men go after death, some by the path of the Devas, others by the path of the fathers, others again by neither of these paths ; thirdly, how they return, some returning to Brahman, others returning to the earth; fourthly, where the paths of the Devas and the fathers diverge, viz. when from the half-year the path of the Devas goes on to the year, while that of the fathers branches off to the world of the fathers; fifthly, why that world, the other world, does never become full, viz. because men either go on to Brahman or return again to this world. Many questions are raised among Indian philosophers on the exact meaning of certain passages occurring in the preceding paragraphs. First, as to who is admitted to the path of the Devas? Householders, who know the secret doctrine of the five fires or the five libations of the Agnihotra, as described above, while other householders, who only perform the ordinary sacrifices, without a knowledge of their secret meaning, go by the path of the fathers. Secondly, those who have retired to the forest, and whose worship there consists in faith and austerities, i.e. Vanaprasthas and Parivragakas, before they arrive at a knowledge of the true Brahman. The question then arises, whether religious students also enter the path of the Devas? This is affirmed, because Purfzas and Smrttis assert it, or because our text, if properly understood, does not exclude it. Those, on the contrary, who know not only a conditioned, but the highest unconditioned Brahman, do not proceed on the path of the Devas, but obtain Brahman immediately. Again, there is much difference of opinion whether, after a man V PRAPATHAKA, IO KHANDA, 9. 83 ‘Hence let a man take care to himself!!_ And thus it is said in the following Sloka ? :— g. ‘A man who steals gold, who drinks spirits, has been in the moon, consuming his works, he can be born again. Birth is the result of former works, and if former works are altogether consumed, there can be no new birth. This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence.
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.
12. ‘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. 2. ‘On that altar the Devas (prazas) offer food. From that oblation rises seed. EicHtH KHAawpa. 1. ‘The altar is woman, O Gautama’. 2. ‘On that altar the Devas (pramas) offer seed. From that oblation rises the germ. Ninto Kuawpa. 1. ‘For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born. 2. ‘When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang. 1 The water, which had assumed the nature of Soma, now becomes rain. ® Tasy4 upastha eva samid, yad upamantrayate sa dhimo, yonir arfir, yad anta karoti te ’ng4r4 abhinand4 vishphuling44. 80 KHANDOGYA-UPANISHAD. TentH KuHawnpa. 1. ‘Those who know this! (even though they still be gv¢zhasthas, householders) and those who in the forest follow faith and austerities (the vanaprasthas, and of the parivragakas those who do not yet know the Highest Brahman) go ? to light (aris), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north 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 %,— 2. ‘He leads them to Brahman (the conditioned Brahman). This is the path of the Devas. 3. ‘ But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year. 4. ‘From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them *. 1 The doctrine of the five fires, and our being born in them, i.e. in heaven, rain, earth, man, and woman. 2 Cf. Kh. Up. IV, 15, 5. * Instead of m4nava, human, or am&nava, not human, the Brth. Ar. reads m4nasa, mental, or created by manas, mind. * This passage has been translated, ‘ They are the food of the gods. The gods do eat it.’ And this is indeed the literal meaning of the words. But bhag (to enjoy) and bhaksh (to eat) are often V PRAPATHAKA, IO KHANDA, 6. 81 5. ‘Having dwelt there, till their (good) works are consumed, they return again that way as they came}, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist,
281 5. ‘Having dwelt there, till their (good) works are consumed, they return again that way as they came}, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist, 6. ‘Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them. used by theosophical writers in India, in the more general sense of cherishing or loving, and anna in the sense of an object of desire, love, and protection. The commentators, however, as the use of bhaksh in this sense is exceptional, or as it has no support in the use of the ancients, warn us here against a possible misunderstanding. If those, they say, who have performed sacrifices enter at last into the essence of Soma, the moon, and are eaten by the Devas, by Indra, &c., what is the use of their good works? No, they reply, they are not really eaten. Food (anna) means only what is helpful and delightful; it is not meant that they are eaten by morsels, but that they form the delight of the Devas. Thus we hear it said that men, women, and cattle are food for kings. And if it is said that women are loved by men, they are, in being loved, themselves loving. Thus these men also, being loved by the Devas, are happy and rejoice with the Devas. Their body, in order to be able to rejoice in the,moon, becomes of a watery substance, as it was said before, that the water, called the Sraddh& libation, when offered in heaven, as in the fire of the altar, becomes Soma, the king (KA. Up. V, 4, 1). That water becomes, after various changes, the body of those who have performed good works, and when a man is dead and his body burnt (£2. Up. V, 9, 2), the water rises from the body upwards with the smoke, and carries him to the moon, where, in that body, he enjoys the fruits of his good works, as long as they last. When they are consumed, like the oil in a lamp, he has to return to a new round of existences. 1 But only to a certain point. [3] G 82 KHANDOGYA-UPANISHAD. 7. ‘Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahmama, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandala. 8. ‘On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place. ‘Therefore that world never becomes full’ (cf. V, 3, 2).
38. ‘On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place. ‘Therefore that world never becomes full’ (cf. V, 3, 2). 1 In this manner all the five questions have been answered. First, why in the fifth oblation water is called man; secondly, to what place men go after death, some by the path of the Devas, others by the path of the fathers, others again by neither of these paths ; thirdly, how they return, some returning to Brahman, others returning to the earth; fourthly, where the paths of the Devas and the fathers diverge, viz. when from the half-year the path of the Devas goes on to the year, while that of the fathers branches off to the world of the fathers; fifthly, why that world, the other world, does never become full, viz. because men either go on to Brahman or return again to this world. Many questions are raised among Indian philosophers on the exact meaning of certain passages occurring in the preceding paragraphs. First, as to who is admitted to the path of the Devas? Householders, who know the secret doctrine of the five fires or the five libations of the Agnihotra, as described above, while other householders, who only perform the ordinary sacrifices, without a knowledge of their secret meaning, go by the path of the fathers. Secondly, those who have retired to the forest, and whose worship there consists in faith and austerities, i.e. Vanaprasthas and Parivragakas, before they arrive at a knowledge of the true Brahman. The question then arises, whether religious students also enter the path of the Devas? This is affirmed, because Purfzas and Smrttis assert it, or because our text, if properly understood, does not exclude it. Those, on the contrary, who know not only a conditioned, but the highest unconditioned Brahman, do not proceed on the path of the Devas, but obtain Brahman immediately. Again, there is much difference of opinion whether, after a man V PRAPATHAKA, IO KHANDA, 9. 83 ‘Hence let a man take care to himself!!_ And thus it is said in the following Sloka ? :— g. ‘A man who steals gold, who drinks spirits, has been in the moon, consuming his works, he can be born again. Birth is the result of former works, and if former works are altogether consumed, there can be no new birth. This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence.
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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