Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 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 next question is: Waves, foam, and bubbles arise from the water, and when they merge again in the water, they are gone. How is it that living beings, when in sleep or death they are merged again in the Sat, are not destroyed? VI PRAPATHAKA, II KHANDA, 3. 103 Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing ; 2. ‘ But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers’. In exactly the same manner, my son, know this.’ Thus he spoke: 3. ‘ This (body) indeed withers and dies when the living Self has left it; the living Self dies not. ‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son, ‘ Be it so, my child,’ the father replied. 1 The commentator remarks that according to the Veda, trees are conscious, while Buddhists and followers of Kanada hold them to be unconscious. They live, because one sees how their sap runs and how it dries up, just as one sees the sap in a living body, which, as we saw, was produced by food and water. Therefore the simile holds good. The life, or, more correctly, the liver, the living Self, pervades the tree, as it pervades man, when it has entered the organism which produces breath, mind, and speech. If any accident happens to a branch, the living Self draws himself away from that branch, and then the branch withers. The sap which caused the living Self to remain, goes, and the living Self goes away with it. The same applies to the whole tree. The tree dies when the living Self leaves it, but the living Self does not die ; it only leaves an abode which it had before occupied. Some other illustrations, to show that the living Self remains, are added by the commentator: First, with regard to the living Self being the same when it awakes from deep sleep (sushupti), he remarks that we remember quite well that we have left something unfinished before we fell asleep. And then with regard to the living Self being the same when it awakes from death to a new life, he shows that creatures, as soon as they are born take: the breast, and exhibit terror, which can only be explained, as he supposes, by their possessing a recollection of a former state of existence. 104 KHANDOGYA-UPANISHAD. TweLFTH Kuawpal, 1. ‘Fetch me from thence a fruit of the Nyagrodha tree.’ ‘Here is one, Sir,’ ‘ Break it.’ ‘It is broken, Sir.’ ‘What do you see there ?’ ‘These seeds, almost infinitesimal.’ ‘Break one of them,’ ‘It is broken, Sir.
2104 KHANDOGYA-UPANISHAD. TweLFTH Kuawpal, 1. ‘Fetch me from thence a fruit of the Nyagrodha tree.’ ‘Here is one, Sir,’ ‘ Break it.’ ‘It is broken, Sir.’ ‘What do you see there ?’ ‘These seeds, almost infinitesimal.’ ‘Break one of them,’ ‘It is broken, Sir. ‘What do you see there?’ ‘Not anything, Sir.’ 2. The father said: ‘ My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists. 3. ‘ Believe it, my son. That which is the 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. THIRTEENTH KuHanpAa?. 1. ‘Place this salt in water, and then wait on me in the morning.’ The son did as he was commanded. The father said to him: ‘Bring me the salt, which you placed in the water last night.’ 1 The question which the son is supposed to have asked is: How can this universe which has the form and name of earth &c. be produced from the Sat which is subtile, and has neither form nor name? * The question here is supposed to have been: If the Sat is the root of all that exists, why is it not perceived? VI PRAPATHAKA, 14 KHANDA, I. 105 The son having looked for it, found it not, for, of course, it was melted. ‘ 2. The father said: ‘Taste it from the surface of the water. How is it?’ The son replied: ‘It is salt.’ ‘Taste it from the middle. How is it ?’ The son replied: ‘It is salt.’ ‘Taste it from the bottom. How is it?’ The son replied: ‘It is salt.’ The father said: ‘ Throw it away! and then wait on me.’ He did so; but salt exists for ever. Then the father said: ‘ Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is. 3. ‘That which is the 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. FouRTEENTH KHawpa 2, 1. ‘As one might lead a person with his eyes covered away from the Gandharas’, and leave him 1 Read abhiprasya, which is evidently intended by the commentary: abhiprayasya parityagya. See B. R. Sanskrit Dictionary, s. v. 2 The question here asked is: The salt, though no longer perceptible by means of sight or touch, could be discovered by taste. Then how can the Sat be discovered, although it is imperceptible by all the senses? 5 The Gandharas, but rarely mentioned in the Rig-veda and the Ait. Braéhmaaa, have left their name in Kdv8apo: and Candahar. The fact of their name being evidently quite familiar to the author of the Upanishad might be used to prove either its antiquity or its Northern origin. a” ' “1 n en 106 KHANDOGYA-UPANISHAD.
3Braéhmaaa, have left their name in Kdv8apo: and Candahar. The fact of their name being evidently quite familiar to the author of the Upanishad might be used to prove either its antiquity or its Northern origin. a” ' “1 n en 106 KHANDOGYA-UPANISHAD. then in a place where there are no human beings ; and as that person would turn towards the east, or the north, or the west, and shout, “I have been brought here with my eyes covered, I have been left here with my eyes covered,” 2. ‘And as thereupon some one might loose his bandage and say to him, “Go in that direction, it is Gandhara, go in that direction;” and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhara,—in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge'. For him * Tedious as the commentator is in general, he is sometimes almost eloquent in bringing out all that is implied or supposed to be implied in the sacred text. He explains the last simile as follows: A man was carried away by robbers from his own country. After his eyes had been covered, he was taken to a forest full of terrors and dangers arising from tigers, robbers, &c. Not knowing where he was, and suffering from hunger and thirst, he began to cry, wishing to be delivered from his bonds. Then a man took pity on him and removed his bonds, and when he had returned to his home, he was happy. Next follows the application. Our real home is the True (Sat), the Self of the world. The forest into which we are driven is the body, made of the three elements, fire, water, earth, consisting of blood, flesh, bones, &c., and liable to cold, heat, and many other evils. The bands with which our eyes are covered are our desires for many things, real or unreal, such as wife, children, cattle, &c., while the robbers by whom we are driven into the forest are our good and evil deeds. Then we cry and say: ‘I am the son of so and so, these are my relatives, I am happy, I am miserable, I am foolish, I am wise, I am just, I am born, I am dead, I am old, I am wretched, my son is dead, my fortune is gone, J am undone, how shall I live, where shall I go, who will save me?’ These and hundreds and thousands of other evils are the bands which blind us. Then, owing to some supererogatory good works we may have done, we suddenly meet a man who knows the Self of Brahman, whose own bonds have been broken, who takes pity on us and shows us the way to see the evil which attaches to all VI PRAPATHAKA, I5 KHANDA, I. 107 there is only delay so long as he is not delivered (from the body); then he will be perfect !. 3. ‘That which is the 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.
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.
11 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 next question is: Waves, foam, and bubbles arise from the water, and when they merge again in the water, they are gone. How is it that living beings, when in sleep or death they are merged again in the Sat, are not destroyed? VI PRAPATHAKA, II KHANDA, 3. 103 Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing ; 2. ‘ But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers’. In exactly the same manner, my son, know this.’ Thus he spoke: 3. ‘ This (body) indeed withers and dies when the living Self has left it; the living Self dies not. ‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.’ ‘Please, Sir, inform me still more,’ said the son, ‘ Be it so, my child,’ the father replied. 1 The commentator remarks that according to the Veda, trees are conscious, while Buddhists and followers of Kanada hold them to be unconscious. They live, because one sees how their sap runs and how it dries up, just as one sees the sap in a living body, which, as we saw, was produced by food and water. Therefore the simile holds good. The life, or, more correctly, the liver, the living Self, pervades the tree, as it pervades man, when it has entered the organism which produces breath, mind, and speech. If any accident happens to a branch, the living Self draws himself away from that branch, and then the branch withers. The sap which caused the living Self to remain, goes, and the living Self goes away with it. The same applies to the whole tree. The tree dies when the living Self leaves it, but the living Self does not die ; it only leaves an abode which it had before occupied. Some other illustrations, to show that the living Self remains, are added by the commentator: First, with regard to the living Self being the same when it awakes from deep sleep (sushupti), he remarks that we remember quite well that we have left something unfinished before we fell asleep. And then with regard to the living Self being the same when it awakes from death to a new life, he shows that creatures, as soon as they are born take: the breast, and exhibit terror, which can only be explained, as he supposes, by their possessing a recollection of a former state of existence. 104 KHANDOGYA-UPANISHAD. TweLFTH Kuawpal, 1. ‘Fetch me from thence a fruit of the Nyagrodha tree.’ ‘Here is one, Sir,’ ‘ Break it.’ ‘It is broken, Sir.’ ‘What do you see there ?’ ‘These seeds, almost infinitesimal.’ ‘Break one of them,’ ‘It is broken, Sir.
2104 KHANDOGYA-UPANISHAD. TweLFTH Kuawpal, 1. ‘Fetch me from thence a fruit of the Nyagrodha tree.’ ‘Here is one, Sir,’ ‘ Break it.’ ‘It is broken, Sir.’ ‘What do you see there ?’ ‘These seeds, almost infinitesimal.’ ‘Break one of them,’ ‘It is broken, Sir. ‘What do you see there?’ ‘Not anything, Sir.’ 2. The father said: ‘ My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists. 3. ‘ Believe it, my son. That which is the 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. THIRTEENTH KuHanpAa?. 1. ‘Place this salt in water, and then wait on me in the morning.’ The son did as he was commanded. The father said to him: ‘Bring me the salt, which you placed in the water last night.’ 1 The question which the son is supposed to have asked is: How can this universe which has the form and name of earth &c. be produced from the Sat which is subtile, and has neither form nor name? * The question here is supposed to have been: If the Sat is the root of all that exists, why is it not perceived? VI PRAPATHAKA, 14 KHANDA, I. 105 The son having looked for it, found it not, for, of course, it was melted. ‘ 2. The father said: ‘Taste it from the surface of the water. How is it?’ The son replied: ‘It is salt.’ ‘Taste it from the middle. How is it ?’ The son replied: ‘It is salt.’ ‘Taste it from the bottom. How is it?’ The son replied: ‘It is salt.’ The father said: ‘ Throw it away! and then wait on me.’ He did so; but salt exists for ever. Then the father said: ‘ Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is. 3. ‘That which is the 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. FouRTEENTH KHawpa 2, 1. ‘As one might lead a person with his eyes covered away from the Gandharas’, and leave him 1 Read abhiprasya, which is evidently intended by the commentary: abhiprayasya parityagya. See B. R. Sanskrit Dictionary, s. v. 2 The question here asked is: The salt, though no longer perceptible by means of sight or touch, could be discovered by taste. Then how can the Sat be discovered, although it is imperceptible by all the senses? 5 The Gandharas, but rarely mentioned in the Rig-veda and the Ait. Braéhmaaa, have left their name in Kdv8apo: and Candahar. The fact of their name being evidently quite familiar to the author of the Upanishad might be used to prove either its antiquity or its Northern origin. a” ' “1 n en 106 KHANDOGYA-UPANISHAD.
3Braéhmaaa, have left their name in Kdv8apo: and Candahar. The fact of their name being evidently quite familiar to the author of the Upanishad might be used to prove either its antiquity or its Northern origin. a” ' “1 n en 106 KHANDOGYA-UPANISHAD. then in a place where there are no human beings ; and as that person would turn towards the east, or the north, or the west, and shout, “I have been brought here with my eyes covered, I have been left here with my eyes covered,” 2. ‘And as thereupon some one might loose his bandage and say to him, “Go in that direction, it is Gandhara, go in that direction;” and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhara,—in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge'. For him * Tedious as the commentator is in general, he is sometimes almost eloquent in bringing out all that is implied or supposed to be implied in the sacred text. He explains the last simile as follows: A man was carried away by robbers from his own country. After his eyes had been covered, he was taken to a forest full of terrors and dangers arising from tigers, robbers, &c. Not knowing where he was, and suffering from hunger and thirst, he began to cry, wishing to be delivered from his bonds. Then a man took pity on him and removed his bonds, and when he had returned to his home, he was happy. Next follows the application. Our real home is the True (Sat), the Self of the world. The forest into which we are driven is the body, made of the three elements, fire, water, earth, consisting of blood, flesh, bones, &c., and liable to cold, heat, and many other evils. The bands with which our eyes are covered are our desires for many things, real or unreal, such as wife, children, cattle, &c., while the robbers by whom we are driven into the forest are our good and evil deeds. Then we cry and say: ‘I am the son of so and so, these are my relatives, I am happy, I am miserable, I am foolish, I am wise, I am just, I am born, I am dead, I am old, I am wretched, my son is dead, my fortune is gone, J am undone, how shall I live, where shall I go, who will save me?’ These and hundreds and thousands of other evils are the bands which blind us. Then, owing to some supererogatory good works we may have done, we suddenly meet a man who knows the Self of Brahman, whose own bonds have been broken, who takes pity on us and shows us the way to see the evil which attaches to all VI PRAPATHAKA, I5 KHANDA, I. 107 there is only delay so long as he is not delivered (from the body); then he will be perfect !. 3. ‘That which is the 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.
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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