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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Apastamba-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 all that is made of gold is known, the difference ‘being only a name, arising from speech, but the truth being that all is gold? 6. ‘And as, my dear, by one pair of nail-scissors all that is made of iron (kaérshv4yasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron,—thus, my dear, is that instruction.’ 7. The son said: ‘Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.’ ‘Be it so,’ said the father. SEconpD KHawnpa }, 1. ‘In the beginning,’ my dear, ‘there was that only which is (76 6v), one only, without a second. Others say, in the beginning there was that only which is not (ro “} dv), one only, without a second; and from that which is not, that which is was born. a. ‘But how could it be thus, my dear?’ the father continued. ‘How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second. 3. ‘It though 2) may I be many, may I grow forth. It sent forth fire * 1 Cf. Taitt. Up. II, 6.” (Literally, it saw. This verb is explained as showing that the Sat is conscious, not unconscious (bewusst, nicht unbewusst). * In other Upanishads the Sat produces first 4k4sa, ether, then v4yu, air, and then only tegas, fire. Fire is a better rendering for tegas than light or heat. See Jacobi, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXIX, p. 242. The difficulties, however, of 94 KHANDOGYA-UPANISHAD. ‘ That fire’ thought, may I be many, may I grow forth. It sent forth water *. ‘And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone. 4. ‘Water thought, may I be many, may I grow forth. It sent forth earth * (food). ‘Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced. Tuirp KHanpa. 1. ‘Of all living things there are indeed three origins only‘, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ. 2. ‘That Being® (i.e. that which had produced fire, water, and earth) thought, let me now enter those three beings ® (fire, water, earth) with this living accurately translating tegas are not removed by rendering it by fire, as may be seen immediately afterward in VI, 4, 1, where tegas is said to supply the red colour of agni, the burning fire, not the god of fire. See also VI, 8,6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads.
2See also VI, 8,6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads. 1 Really the Sat, in the form of fire. Fire is whatever burns, cooks, shines, and is red. * By water is meant all that is fluid, and bright in colour. * By anna, food, is here meant the earth, and all that is heavy, firm, dark in colour. ‘ Inthe Ait. Up. four are mentioned, andaga, here andaga, giruga (i.e. garfyuga), here givaga, svedaga, and udbhigga, svedaga, born from heat, being additional. Cf. Atharva-veda I, 12, 1. 5 The text has devat4, deity; here used in a very general sense. The Sat, though it has produced fire, water, and earth, has not yet obtained its wish of becoming many. VI PRAPATHAKA, 4 KHANDA, 4. 95 Self (giva 4tm4)!, and let me then reveal (develop) names and forms. 3. ‘Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devata) with this living self only, and revealed names and forms. 4. ‘He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend! Fourta Kuawpa. - 1. ‘The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms). 2. ‘The red colour of the sun (Aditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours. 3. ‘The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours. 4. ‘The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus ' This living self is only a shadow, as it were, of the Highest Self; and as the sun, reflected in the water, does not suffer from the movement of the water, the real Self does not suffer pleasure or pain on earth, but the living self only. 96 ' KHANDOGYA-UPANISHAD. vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours. 5. ‘Great householders and great theologians of olden times who knew this, have declared the same, saying, “ No one can henceforth mention to us anything which we have not heard, perceived, or known}.” Out of these (three colours or forms) they knew all.
3What is true are the three colours. 5. ‘Great householders and great theologians of olden times who knew this, have declared the same, saying, “ No one can henceforth mention to us anything which we have not heard, perceived, or known}.” Out of these (three colours or forms) they knew all. 6. ‘Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth. 7. ‘Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatd). ‘Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite. FirtH Kuawpa. 1. ‘The earth (food) when eaten becomes threefold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind. 2. ‘Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath. 3. ‘Fire (i.e. in oil, butter, &c.) when eaten becomes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech *. 1 This reminds one of the Aristotelian &4 yap ratra xal éx rovroy rddXa yrwpi{eras, GAN od Taira bid ray broKerpérov. * Food, water, and fire are each to be taken as tripartite; hence animals which live on one of the three elements only, still share in some measure the qualities of the other elements also. VI PRAPATHAKA, 7 KHANDA, 3. 97 4. ‘For truly, my child, mind comes of earth, breath of water, speech of fire.’ ‘Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied. SixtH Kuanpa. 1. ‘ That which is the subtile portion of curds, when churned, rises upwards, and becomes butter. 2. ‘In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind, 3. ‘That which is the subtile portion of water, when drunk, rises upwards, and becomes breath. 4. ‘That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech. 5. ‘For mind, my child, comes of earth, breath of water, speech of fire.’ ‘ Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied. SEVENTH KuHawpa. 1. ‘Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.’ 2. Svetaketu abstained from food for fifteen days. Then he came to his father and said: ‘ What shall I say?’ The father said: ‘Repeat the Azé, Yagus, and Sd4man verses.’ He replied: ‘ They do not occur to me, Sir.’ 3. The father said to him: ‘As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i.e. very [3] H 98 KHANDOGYA-UPANISH AD.
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.
1Apastamba-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 all that is made of gold is known, the difference ‘being only a name, arising from speech, but the truth being that all is gold? 6. ‘And as, my dear, by one pair of nail-scissors all that is made of iron (kaérshv4yasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron,—thus, my dear, is that instruction.’ 7. The son said: ‘Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.’ ‘Be it so,’ said the father. SEconpD KHawnpa }, 1. ‘In the beginning,’ my dear, ‘there was that only which is (76 6v), one only, without a second. Others say, in the beginning there was that only which is not (ro “} dv), one only, without a second; and from that which is not, that which is was born. a. ‘But how could it be thus, my dear?’ the father continued. ‘How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second. 3. ‘It though 2) may I be many, may I grow forth. It sent forth fire * 1 Cf. Taitt. Up. II, 6.” (Literally, it saw. This verb is explained as showing that the Sat is conscious, not unconscious (bewusst, nicht unbewusst). * In other Upanishads the Sat produces first 4k4sa, ether, then v4yu, air, and then only tegas, fire. Fire is a better rendering for tegas than light or heat. See Jacobi, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXIX, p. 242. The difficulties, however, of 94 KHANDOGYA-UPANISHAD. ‘ That fire’ thought, may I be many, may I grow forth. It sent forth water *. ‘And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone. 4. ‘Water thought, may I be many, may I grow forth. It sent forth earth * (food). ‘Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced. Tuirp KHanpa. 1. ‘Of all living things there are indeed three origins only‘, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ. 2. ‘That Being® (i.e. that which had produced fire, water, and earth) thought, let me now enter those three beings ® (fire, water, earth) with this living accurately translating tegas are not removed by rendering it by fire, as may be seen immediately afterward in VI, 4, 1, where tegas is said to supply the red colour of agni, the burning fire, not the god of fire. See also VI, 8,6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads.
2See also VI, 8,6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads. 1 Really the Sat, in the form of fire. Fire is whatever burns, cooks, shines, and is red. * By water is meant all that is fluid, and bright in colour. * By anna, food, is here meant the earth, and all that is heavy, firm, dark in colour. ‘ Inthe Ait. Up. four are mentioned, andaga, here andaga, giruga (i.e. garfyuga), here givaga, svedaga, and udbhigga, svedaga, born from heat, being additional. Cf. Atharva-veda I, 12, 1. 5 The text has devat4, deity; here used in a very general sense. The Sat, though it has produced fire, water, and earth, has not yet obtained its wish of becoming many. VI PRAPATHAKA, 4 KHANDA, 4. 95 Self (giva 4tm4)!, and let me then reveal (develop) names and forms. 3. ‘Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devata) with this living self only, and revealed names and forms. 4. ‘He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend! Fourta Kuawpa. - 1. ‘The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms). 2. ‘The red colour of the sun (Aditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours. 3. ‘The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours. 4. ‘The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus ' This living self is only a shadow, as it were, of the Highest Self; and as the sun, reflected in the water, does not suffer from the movement of the water, the real Self does not suffer pleasure or pain on earth, but the living self only. 96 ' KHANDOGYA-UPANISHAD. vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours. 5. ‘Great householders and great theologians of olden times who knew this, have declared the same, saying, “ No one can henceforth mention to us anything which we have not heard, perceived, or known}.” Out of these (three colours or forms) they knew all.
3What is true are the three colours. 5. ‘Great householders and great theologians of olden times who knew this, have declared the same, saying, “ No one can henceforth mention to us anything which we have not heard, perceived, or known}.” Out of these (three colours or forms) they knew all. 6. ‘Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth. 7. ‘Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatd). ‘Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite. FirtH Kuawpa. 1. ‘The earth (food) when eaten becomes threefold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind. 2. ‘Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath. 3. ‘Fire (i.e. in oil, butter, &c.) when eaten becomes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech *. 1 This reminds one of the Aristotelian &4 yap ratra xal éx rovroy rddXa yrwpi{eras, GAN od Taira bid ray broKerpérov. * Food, water, and fire are each to be taken as tripartite; hence animals which live on one of the three elements only, still share in some measure the qualities of the other elements also. VI PRAPATHAKA, 7 KHANDA, 3. 97 4. ‘For truly, my child, mind comes of earth, breath of water, speech of fire.’ ‘Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied. SixtH Kuanpa. 1. ‘ That which is the subtile portion of curds, when churned, rises upwards, and becomes butter. 2. ‘In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind, 3. ‘That which is the subtile portion of water, when drunk, rises upwards, and becomes breath. 4. ‘That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech. 5. ‘For mind, my child, comes of earth, breath of water, speech of fire.’ ‘ Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied. SEVENTH KuHawpa. 1. ‘Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.’ 2. Svetaketu abstained from food for fifteen days. Then he came to his father and said: ‘ What shall I say?’ The father said: ‘Repeat the Azé, Yagus, and Sd4man verses.’ He replied: ‘ They do not occur to me, Sir.’ 3. The father said to him: ‘As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i.e. very [3] H 98 KHANDOGYA-UPANISH AD.
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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