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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part me do not remember the Vedas. Go and eat! ‘Then wilt thou understand me.’ Then Sve- -taketu ate, and afterwards approached his father. “2 And whatever his father asked him, he knew it all evby heart. Then his father said to him: . 5. ‘As of a great lighted fire one-coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this, 6. ‘Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.’ After that, he understood what his father meant when he said: ‘ Mind, my son, comes from food, breath from water, speech from fire. He understood what he said, yea, he understood it. Eicutu Kuaypa. 1. Uddalaka Aruni said to his son Svetaketu: ‘Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True?, he is gone to his 1 The repetition shows that the teaching of the Trivr:tkarana, the tripartite nature of things, is ended. ® The deep sushupta sleep is meant, in which personal consciousness is lost, and the self for a time absorbed in the Highest Self. Sleep is produced by fatigue. Speech, mind, and the senses rest, breath only remains awake, and the giva, the living soul, in order to recover from his fatigue, returns for a while to his true Self (Atma). The Sat must be taken as a substance, nay, as the highest substance or subject, the Brahman. The whole purpose of the Upanishad is obscured if we translate sat or satyam by truth, instead of the True, the true one, rd dvras dv. VI PRAPATHAKA, 8 KHANDA, 4. 99 own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apita) to his own (sva)}. 2. ‘As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the giva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath?; for indeed, my son, mind is fastened to breath. 3. ‘Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-naya), a horse-leader (asva-naya), a man-leader (purusha-ndya), so they call water (which digests food and causes hunger) food-leader (asanaya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause),
2Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause), 4. ‘And where could its root be except in food (earth)?? And in the same manner, my son, as 1 This is one of the many recognised plays on words in the Upanishads and the Vedanta philosophy. Svapiti, he sleeps, stands for sva (his own), i.e. the self, and apita, gone to. 3 The commentator takes pr4za here in the sense of Sat, which it often has elsewhere. If so, this illustration would have the same object as the preceding one. If we took prava in the sense of breath, breath being the result of water, this paragraph might be taken to explain the resignation of the living Self to its bondage to breath, while on earth. % That food is the root of the body is shown by the commentator in the following way: Food when softened by water and digested becomes a fluid, blood (sonita). From it comes flesh, from flesh fat, from fat bones, from bones marrow, from marrow seed. Food eaten by a woman becomes equally blood (lohita), H 2 100 KHANDOGYA-UPANISHAD. food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True. 5. ‘When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-naya), of a horse-leader (asva-ndya), of a man-leader (purushanaya), so they call fire udany4, thirst, i.e. waterleader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth : this (body) could not be without a root (cause). 6. ‘And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True. ‘And how these three beings (devata4), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech! is merged and from seed and blood combined the new body is produced. We must always have before us the genealogical table :— Sat, rd dy, | Tegas (fire)= Vas (speech). Ap (water)=Praza (breath). Anna (earth) = Manas (mind). 1 If a man dies, the first thing which his friends say is, He speaks no more. Then, he understands no more. Then, he moves no more. Then, he is cold. VI PRAPATHAKA, 9 KHANDA, 4. 101 in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being. 7. ‘Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son.
37. ‘Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son. ‘ Be it so, my child,’ the father replied. Ninto Kuawopa. 1. ‘As the bees!, my son, make honey by collecting the juices of distant trees, and reduce the juice into one form, 2. ‘And as these juices have no discrimination, so that they might say, I am the juice of this tree. or that, in the same manner, my son, all these creatures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True. 3. ‘Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again. 4. ‘Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied. 1 At the beginning of each chapter the commentator supplies the question which the son is supposed to have asked his father. The first is: All creatures falling every day into deep sleep (sushupti) obtain thereby the Sat, the true being. How is it then that they do not know that they obtain the Sat every day? 102 KHANDOGYA-UPANISHAD. Trento Kuyawnpal, 1. ‘These rivers, my son, run, the eastern (like the Ganga) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i.e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river, 2. ‘In the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or_a musquito, that they become again and again. 3. ‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son. ‘ Be it so, my child,’ the father replied. ELEVENTH KHawpa 2, 1. ‘If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live. 1 The next question which the son is supposed to have asked is: If a man who has slept in his own house, rises and goes to another village, he knows that he has come from his own house. Why then do people not know that they have come from the Sat?
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 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. little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part me do not remember the Vedas. Go and eat! ‘Then wilt thou understand me.’ Then Sve- -taketu ate, and afterwards approached his father. “2 And whatever his father asked him, he knew it all evby heart. Then his father said to him: . 5. ‘As of a great lighted fire one-coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this, 6. ‘Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.’ After that, he understood what his father meant when he said: ‘ Mind, my son, comes from food, breath from water, speech from fire. He understood what he said, yea, he understood it. Eicutu Kuaypa. 1. Uddalaka Aruni said to his son Svetaketu: ‘Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True?, he is gone to his 1 The repetition shows that the teaching of the Trivr:tkarana, the tripartite nature of things, is ended. ® The deep sushupta sleep is meant, in which personal consciousness is lost, and the self for a time absorbed in the Highest Self. Sleep is produced by fatigue. Speech, mind, and the senses rest, breath only remains awake, and the giva, the living soul, in order to recover from his fatigue, returns for a while to his true Self (Atma). The Sat must be taken as a substance, nay, as the highest substance or subject, the Brahman. The whole purpose of the Upanishad is obscured if we translate sat or satyam by truth, instead of the True, the true one, rd dvras dv. VI PRAPATHAKA, 8 KHANDA, 4. 99 own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apita) to his own (sva)}. 2. ‘As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the giva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath?; for indeed, my son, mind is fastened to breath. 3. ‘Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-naya), a horse-leader (asva-naya), a man-leader (purusha-ndya), so they call water (which digests food and causes hunger) food-leader (asanaya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause),
2Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause), 4. ‘And where could its root be except in food (earth)?? And in the same manner, my son, as 1 This is one of the many recognised plays on words in the Upanishads and the Vedanta philosophy. Svapiti, he sleeps, stands for sva (his own), i.e. the self, and apita, gone to. 3 The commentator takes pr4za here in the sense of Sat, which it often has elsewhere. If so, this illustration would have the same object as the preceding one. If we took prava in the sense of breath, breath being the result of water, this paragraph might be taken to explain the resignation of the living Self to its bondage to breath, while on earth. % That food is the root of the body is shown by the commentator in the following way: Food when softened by water and digested becomes a fluid, blood (sonita). From it comes flesh, from flesh fat, from fat bones, from bones marrow, from marrow seed. Food eaten by a woman becomes equally blood (lohita), H 2 100 KHANDOGYA-UPANISHAD. food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True. 5. ‘When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-naya), of a horse-leader (asva-ndya), of a man-leader (purushanaya), so they call fire udany4, thirst, i.e. waterleader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth : this (body) could not be without a root (cause). 6. ‘And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True. ‘And how these three beings (devata4), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech! is merged and from seed and blood combined the new body is produced. We must always have before us the genealogical table :— Sat, rd dy, | Tegas (fire)= Vas (speech). Ap (water)=Praza (breath). Anna (earth) = Manas (mind). 1 If a man dies, the first thing which his friends say is, He speaks no more. Then, he understands no more. Then, he moves no more. Then, he is cold. VI PRAPATHAKA, 9 KHANDA, 4. 101 in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being. 7. ‘Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son.
37. ‘Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son. ‘ Be it so, my child,’ the father replied. Ninto Kuawopa. 1. ‘As the bees!, my son, make honey by collecting the juices of distant trees, and reduce the juice into one form, 2. ‘And as these juices have no discrimination, so that they might say, I am the juice of this tree. or that, in the same manner, my son, all these creatures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True. 3. ‘Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again. 4. ‘Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied. 1 At the beginning of each chapter the commentator supplies the question which the son is supposed to have asked his father. The first is: All creatures falling every day into deep sleep (sushupti) obtain thereby the Sat, the true being. How is it then that they do not know that they obtain the Sat every day? 102 KHANDOGYA-UPANISHAD. Trento Kuyawnpal, 1. ‘These rivers, my son, run, the eastern (like the Ganga) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i.e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river, 2. ‘In the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or_a musquito, that they become again and again. 3. ‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son. ‘ Be it so, my child,’ the father replied. ELEVENTH KHawpa 2, 1. ‘If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live. 1 The next question which the son is supposed to have asked is: If a man who has slept in his own house, rises and goes to another village, he knows that he has come from his own house. Why then do people not know that they have come from the Sat?
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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