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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. ‘You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.’ SIXTEENTH KHANDA. 1. Then he said to Budila AsvatarAsvi, ‘O Vaiy4ghrapadya, whom do you meditate on as the Self?’ He replied : ‘ Water only, venerable king.’ He said: 88 KHANDOGYA-UPANISHAD. ‘ The Self which you meditate on is the Vaisvanara Self, called Rayi (wealth). Therefore are you wealthy and flourishing. 2. ‘You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.’ SEVENTEENTH KHANDA. ‘1, Then he said to Auddalaka Aruni: ‘O Gautama, whom do you meditate on as the Self?’ He replied: ‘The earth only, venerable king.’ He said: ‘The Self which you meditate on is the Vaisvanara Self, called Pratish/#4 (firm rest). Therefore you stand firm with offspring and cattle. 2. ‘You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.’ EIGHTEENTH KuHaypa. 1. Then he said to them all: ‘You eat your food, knowing that Vaisvanara Self as if it were many. But he who worships the Vaisvanara Self as a span long, and as? identical with himself, he eats food in all worlds, in all beings, in all Selfs. 1 The two words pradesamatra and abhivim4na are doubtful. The commentator explains the first in different ways, which are all more or less fanciful. He is measured or known (mitra) as Self, V PRAPATHAKA, 19 KHANDA, 2. 89 2. ‘Of that Vaisvanara Self the head is Sutegas (having good light), the eye Visvaripa (multiform), the breath Pyzthagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the G4rhapatya fire, the mind the Anv4harya fire, the mouth the Ahavantya fire. NINETEENTH KHANDA. 1. ‘ Therefore! the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Prasa (upbreathing), saying Sv4hé. Then Praza (up-breathing) is satisfied, 2. ‘If Prasa is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.
2And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. by means of heaven as his head and the earth as his feet, these being the pradesas ; or, in the mouth and the rest, which are instruments, he is known as without action himself; or, he has the length from heaven to earth, heaven and earth being called pradesa, because they are taught. The interpretation, supported by the G&b4lasruti, that pradesa is the measure from the forehead to the chin, he rejects. Abhivim4na is taken in the same meaning as abhim4na in the Vedanta, seeing everything in oneself. Vaisvnara is taken as the real Self of all beings, and, in the end, of all Selfs, and as thus to be known and worshipped. 1 The object now is to show that to him who knows the Vaisvanara Self, the act of feeding himself is like feeding Vaisvanara, and that feeding Vaisvanara is the true Agnihotra. 90 KHANDOGYA-UPANISHAD. TWENTIETH KHANDA. 1. ‘And he who offers the second oblation, should offer it to Vy4na (back-breathing), saying Svaha. Then Vy4na is satisfied, 2. ‘If Vy4na is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. Twenty-First KHAnpDA. 1. ‘And he who offers the third oblation, should offer it to Apéna (down-breathing), saying Svaha. Then Apana is satisfied. If Ap4na is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied. 2. ‘And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-SECOND KHANpA. 1. ‘And he who offers the fourth oblation, should offer it to Samana (on-breathing), saying Svaha. Then Samana is satisfied, 2. ‘If SamA4na is satisfied, the mind is satisfied, if the mind is satisfied, Parganya (god of rain) is satisfied, if Parganya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Parganya and under lightning is satisfied. And through their V PRAPATHAKA, 24 KHANDA, 4. gI satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-THIRD Kuanpa. 1. ‘And he who offers the fifth oblation, should offer it to Ud4na (out-breathing), saying Svaha. Then Udana is satisfied,
3gI satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-THIRD Kuanpa. 1. ‘And he who offers the fifth oblation, should offer it to Ud4na (out-breathing), saying Svaha. Then Udana is satisfied, 2. ‘If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satisfied, whatever is under VAyu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-FOURTH KHAWDA. 1. ‘If, without knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes. 2. ‘But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food)? in all worlds, in all beings, in all Selfs. 3. ‘As the soft fibres of the IshtkA reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport. 4. ‘Even if he gives what is left of his food toa Kandala, it would be offered in his (the Kand4la’s) Vaisvanara Self. And so it is said in this Sloka :— ‘As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.’ 1 Cf. V, 18, 1. g2 KHANDOGYA-UPANISHAD. SIXTH PRAPA7HAKA. First Kuanza. 1. HariZ, Om. There lived once Svetaketu Aruneya (the grandson of Arum). To him his father (Uddalaka, the son of Arum) said: ‘ Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brahmaza by birth only.’ ‘2. Having begun his apprenticeship (with a teacher) when he was twelve years of age', Svetaketu returned to his father, when he was twentyfour, having then studied all the Vedas,—conceited, considering himself well-read, and stern. 3. His father said to him: ‘ Svetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known ?’ 4. ‘What is that instruction, Sir?’ he asked. The father replied: ‘My dear, as by one clod of clay all that is made of clay is known, the differencé? being only a name, arising from speech, but the truth being that all is clay; 5. ‘And as, my dear, by one nugget of gold 1 This was rather late, for the son of a Brahman might have begun his studies when he was seven years old. Apastamba-s(ttras I, 1,18. Twelve years was considered the right time for mastering one of the Vedas. 2 Vik4ra, difference, variety, change, by form and name, development, cf. VI, 3, 3. ° The commentator takes lohamani here as suvarsapinda. VI PRAPATHAKA, 2 KHANDA, 3. 93
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. ‘You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.’ SIXTEENTH KHANDA. 1. Then he said to Budila AsvatarAsvi, ‘O Vaiy4ghrapadya, whom do you meditate on as the Self?’ He replied : ‘ Water only, venerable king.’ He said: 88 KHANDOGYA-UPANISHAD. ‘ The Self which you meditate on is the Vaisvanara Self, called Rayi (wealth). Therefore are you wealthy and flourishing. 2. ‘You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.’ SEVENTEENTH KHANDA. ‘1, Then he said to Auddalaka Aruni: ‘O Gautama, whom do you meditate on as the Self?’ He replied: ‘The earth only, venerable king.’ He said: ‘The Self which you meditate on is the Vaisvanara Self, called Pratish/#4 (firm rest). Therefore you stand firm with offspring and cattle. 2. ‘You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house. ‘ That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.’ EIGHTEENTH KuHaypa. 1. Then he said to them all: ‘You eat your food, knowing that Vaisvanara Self as if it were many. But he who worships the Vaisvanara Self as a span long, and as? identical with himself, he eats food in all worlds, in all beings, in all Selfs. 1 The two words pradesamatra and abhivim4na are doubtful. The commentator explains the first in different ways, which are all more or less fanciful. He is measured or known (mitra) as Self, V PRAPATHAKA, 19 KHANDA, 2. 89 2. ‘Of that Vaisvanara Self the head is Sutegas (having good light), the eye Visvaripa (multiform), the breath Pyzthagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the G4rhapatya fire, the mind the Anv4harya fire, the mouth the Ahavantya fire. NINETEENTH KHANDA. 1. ‘ Therefore! the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Prasa (upbreathing), saying Sv4hé. Then Praza (up-breathing) is satisfied, 2. ‘If Prasa is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.
2And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. by means of heaven as his head and the earth as his feet, these being the pradesas ; or, in the mouth and the rest, which are instruments, he is known as without action himself; or, he has the length from heaven to earth, heaven and earth being called pradesa, because they are taught. The interpretation, supported by the G&b4lasruti, that pradesa is the measure from the forehead to the chin, he rejects. Abhivim4na is taken in the same meaning as abhim4na in the Vedanta, seeing everything in oneself. Vaisvnara is taken as the real Self of all beings, and, in the end, of all Selfs, and as thus to be known and worshipped. 1 The object now is to show that to him who knows the Vaisvanara Self, the act of feeding himself is like feeding Vaisvanara, and that feeding Vaisvanara is the true Agnihotra. 90 KHANDOGYA-UPANISHAD. TWENTIETH KHANDA. 1. ‘And he who offers the second oblation, should offer it to Vy4na (back-breathing), saying Svaha. Then Vy4na is satisfied, 2. ‘If Vy4na is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. Twenty-First KHAnpDA. 1. ‘And he who offers the third oblation, should offer it to Apéna (down-breathing), saying Svaha. Then Apana is satisfied. If Ap4na is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied. 2. ‘And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-SECOND KHANpA. 1. ‘And he who offers the fourth oblation, should offer it to Samana (on-breathing), saying Svaha. Then Samana is satisfied, 2. ‘If SamA4na is satisfied, the mind is satisfied, if the mind is satisfied, Parganya (god of rain) is satisfied, if Parganya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Parganya and under lightning is satisfied. And through their V PRAPATHAKA, 24 KHANDA, 4. gI satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-THIRD Kuanpa. 1. ‘And he who offers the fifth oblation, should offer it to Ud4na (out-breathing), saying Svaha. Then Udana is satisfied,
3gI satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-THIRD Kuanpa. 1. ‘And he who offers the fifth oblation, should offer it to Ud4na (out-breathing), saying Svaha. Then Udana is satisfied, 2. ‘If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satisfied, whatever is under VAyu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. TWENTY-FOURTH KHAWDA. 1. ‘If, without knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes. 2. ‘But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food)? in all worlds, in all beings, in all Selfs. 3. ‘As the soft fibres of the IshtkA reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport. 4. ‘Even if he gives what is left of his food toa Kandala, it would be offered in his (the Kand4la’s) Vaisvanara Self. And so it is said in this Sloka :— ‘As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.’ 1 Cf. V, 18, 1. g2 KHANDOGYA-UPANISHAD. SIXTH PRAPA7HAKA. First Kuanza. 1. HariZ, Om. There lived once Svetaketu Aruneya (the grandson of Arum). To him his father (Uddalaka, the son of Arum) said: ‘ Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brahmaza by birth only.’ ‘2. Having begun his apprenticeship (with a teacher) when he was twelve years of age', Svetaketu returned to his father, when he was twentyfour, having then studied all the Vedas,—conceited, considering himself well-read, and stern. 3. His father said to him: ‘ Svetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known ?’ 4. ‘What is that instruction, Sir?’ he asked. The father replied: ‘My dear, as by one clod of clay all that is made of clay is known, the differencé? being only a name, arising from speech, but the truth being that all is clay; 5. ‘And as, my dear, by one nugget of gold 1 This was rather late, for the son of a Brahman might have begun his studies when he was seven years old. Apastamba-s(ttras I, 1,18. Twelve years was considered the right time for mastering one of the Vedas. 2 Vik4ra, difference, variety, change, by form and name, development, cf. VI, 3, 3. ° The commentator takes lohamani here as suvarsapinda. VI PRAPATHAKA, 2 KHANDA, 3. 93
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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