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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. ‘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. FIFTEENTH KHAwpA 3, 1. ‘If a man is ill, his relatives assemble round him and ask: “Dost thou know me? Dost thou know me?” Now as long as his speech is not that we love in this world. We then withdraw ourselves from all worldly pleasures. We learn that we are not mere creatures of the world, the son of so and so, &c., but that we are that which is the True (Sat). The bands of our ignorance and blindness are removed, and, like the man of Gandhfra, we arrive at our own home, the Self, or the True. Then we are happy and blessed. 1 The last words are really—‘ for him there is only delay so long as I shall not be delivered ; then I shall be perfect.’ This requires some explanation. First of all, the change from the third to the first person, is best explained by assuming that at the point where all individuality vanishes, the father, as teacher, identifies himself with the person of whom he is speaking. The delay (the Aira or kshepa) of which he speaks is the time which passes between the attainment of true knowledge and death, or freedom from the effects of actions performed before the attainment of knowledge. The actions which led to our present embodiment must be altogether consumed, before the body can perish, and then only are we free. As to any actions performed after the attainment of knowledge, they do not count; otherwise there would be a new embodiment, and the attainment of even true knowledge would never lead to final deliverance. 3 The question supposed to be asked is: By what degrees a man, who has been properly instructed in the knowledge of Brahman, obtains the Sat, or returns to the True. To judge from the text both he who knows the True and he who does not, reach, when they die, the Sat, passing from speech to mind and breath and heat (fire). But whereas he who knows, remains in the Sat, they who do not 108 KHANDOGYA-UPANISHAD. merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devata), he knows them. 2. ‘But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not. ‘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. SIXTEENTH KHANDA}. 1. ‘My child, they bring a man hither whom they have taken by the hand, and they say: “ He has taken something, he has committed a theft.” (When
2‘ Be it so, my child,’ the father replied. SIXTEENTH KHANDA}. 1. ‘My child, they bring a man hither whom they have taken by the hand, and they say: “ He has taken something, he has committed a theft.” (When know, return again to a new form of existence. It is important to observe that the commentator denies that he who knows, passes at his death through the artery of the head to the sun, and then to the Sat. He holds that with him who knows there is no further cause for delay, and that as soon as he dies, he returns to the Sat. 1 The next question is: Why does he who knows, on obtaining the Sat, not return, while he who does not know, though obtaining the Sat in death, returns? An illustration is chosen which is intended to show how knowledge produces a material effect. The belief in the efficacy of ordeals must have existed at the time, and appealing to that belief, the teacher says that the man who knows himself guilty, is really burnt by the heated iron, while the man who knows himself innocent, is not. In the same manner the man who knows his Self to be the true Self, on approaching after death the true Self, is not repelled and sent back into a new existence, while he who does not know, is sent back into a new round of births and deaths. The man who tells a falsehood about himself, loses his true Self and is burnt; the man who has a false conception about his Self, loses likewise his true Self, and not knowing the true Self, even though approaching it in death, he has to suffer till he acquires some day the true knowledge. ~ VII PRAPATHAKA, I KHANDA, 2. 109 he denies, they say), “ Heat the hatchet for him.” If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet—he is burnt, and he is killed. 2. ‘But if he did not commit the theft, then he makes himself to be what he is. Then the trueminded, having covered his true Self by truth, grasps the heated hatchet—he is not burnt, and he _is delivered. ‘As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O Svetaketu, art it.’ He understood what he said, yea, he understood it. SEVENTH PRAPA7AAKA. First Kuawpa. 1. Narada approached Sanatkumdra and _ said, ‘Teach me, Sir!’ Sanatkuméra said to him: ‘Please to tell me what you know; afterward I shall tell you what is beyond.’
3SEVENTH PRAPA7AAKA. First Kuawpa. 1. Narada approached Sanatkumdra and _ said, ‘Teach me, Sir!’ Sanatkuméra said to him: ‘Please to tell me what you know; afterward I shall tell you what is beyond.’ 2. Narada said: ‘I know the Azg-veda, Sir, the Yagur-veda, the SAma-veda, as the fourth the Atharvana, as the fifth the Itihdsa-purawa (the Bh4rata) ; the Veda of the Vedas (grammar); the Pitrya (the tules for the sacrifices for the ancestors); the RAsi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vakovakya (logic); the Ekayana (ethics); the Devavidy4 (etymology) ; the Brahma-vidy4 (pronunciation, siksha, ceremonial, kalpa, prosody, #/andas); the Bhita-vidy4 (the science of demons); the Kshatra- T10 KHANDOGYA-UPANISHAD. vidya (the science of weapons) ; the Nakshatra-vidya (astronomy); the Sarpa and Devagana-vidya: (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts)?. All this I know, Sir. 3. ‘But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.’ Sanatkuméra said to him: ‘Whatever you have read, is only a name. 4. ‘A name is the Azg-veda, Yagur-veda, Samaveda, and as the fourth the Atharvama, as the fifth the ItihAsa-puraza, the Veda of the Vedas, the Pitrya, the R4si, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahmavidy4, the Bhdta-vidy4, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya. All these are a name only. Meditate on the name. 5. ‘He who meditates on the name as Brahman 2, 1 This passage, exhibiting the sacred literature as known at the time, should be compared with the Brzhadaranyaka, II, 4,10. The explanation of the old titles rests on the authority of Sankara, and he is not always consistent. See Colebrooke, Miscellaneous Essays, 1873, II, p. 10. 2 Why a man who knows the Veda should not know the Self, while in other places it is said that the Veda teaches the Self, is well illustrated by the commentary. If a royal procession approaches, he says, then, though we do not see the king, because he is hidden by flags, parasols, &c., yet we say, there is the king. And if we ask who is the king, then again, though we cannot see him and point him out, we can say, at least, that he is different from all that is seen. The Self is hidden in the Veda as a king is hidden in a royal procession, VII PRAPATHAKA, 2 KHANDA, 2. III is, as it were, lord and master as far as the name reaches—he who meditates on the name as Brahman.’ ‘ Sir, is there something better than a name?’ ‘Yes, there is something better than a name.’ § Sir, tell it me.’ Second KHAnpaA.
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.
13. ‘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. FIFTEENTH KHAwpA 3, 1. ‘If a man is ill, his relatives assemble round him and ask: “Dost thou know me? Dost thou know me?” Now as long as his speech is not that we love in this world. We then withdraw ourselves from all worldly pleasures. We learn that we are not mere creatures of the world, the son of so and so, &c., but that we are that which is the True (Sat). The bands of our ignorance and blindness are removed, and, like the man of Gandhfra, we arrive at our own home, the Self, or the True. Then we are happy and blessed. 1 The last words are really—‘ for him there is only delay so long as I shall not be delivered ; then I shall be perfect.’ This requires some explanation. First of all, the change from the third to the first person, is best explained by assuming that at the point where all individuality vanishes, the father, as teacher, identifies himself with the person of whom he is speaking. The delay (the Aira or kshepa) of which he speaks is the time which passes between the attainment of true knowledge and death, or freedom from the effects of actions performed before the attainment of knowledge. The actions which led to our present embodiment must be altogether consumed, before the body can perish, and then only are we free. As to any actions performed after the attainment of knowledge, they do not count; otherwise there would be a new embodiment, and the attainment of even true knowledge would never lead to final deliverance. 3 The question supposed to be asked is: By what degrees a man, who has been properly instructed in the knowledge of Brahman, obtains the Sat, or returns to the True. To judge from the text both he who knows the True and he who does not, reach, when they die, the Sat, passing from speech to mind and breath and heat (fire). But whereas he who knows, remains in the Sat, they who do not 108 KHANDOGYA-UPANISHAD. merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devata), he knows them. 2. ‘But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not. ‘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. SIXTEENTH KHANDA}. 1. ‘My child, they bring a man hither whom they have taken by the hand, and they say: “ He has taken something, he has committed a theft.” (When
2‘ Be it so, my child,’ the father replied. SIXTEENTH KHANDA}. 1. ‘My child, they bring a man hither whom they have taken by the hand, and they say: “ He has taken something, he has committed a theft.” (When know, return again to a new form of existence. It is important to observe that the commentator denies that he who knows, passes at his death through the artery of the head to the sun, and then to the Sat. He holds that with him who knows there is no further cause for delay, and that as soon as he dies, he returns to the Sat. 1 The next question is: Why does he who knows, on obtaining the Sat, not return, while he who does not know, though obtaining the Sat in death, returns? An illustration is chosen which is intended to show how knowledge produces a material effect. The belief in the efficacy of ordeals must have existed at the time, and appealing to that belief, the teacher says that the man who knows himself guilty, is really burnt by the heated iron, while the man who knows himself innocent, is not. In the same manner the man who knows his Self to be the true Self, on approaching after death the true Self, is not repelled and sent back into a new existence, while he who does not know, is sent back into a new round of births and deaths. The man who tells a falsehood about himself, loses his true Self and is burnt; the man who has a false conception about his Self, loses likewise his true Self, and not knowing the true Self, even though approaching it in death, he has to suffer till he acquires some day the true knowledge. ~ VII PRAPATHAKA, I KHANDA, 2. 109 he denies, they say), “ Heat the hatchet for him.” If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet—he is burnt, and he is killed. 2. ‘But if he did not commit the theft, then he makes himself to be what he is. Then the trueminded, having covered his true Self by truth, grasps the heated hatchet—he is not burnt, and he _is delivered. ‘As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O Svetaketu, art it.’ He understood what he said, yea, he understood it. SEVENTH PRAPA7AAKA. First Kuawpa. 1. Narada approached Sanatkumdra and _ said, ‘Teach me, Sir!’ Sanatkuméra said to him: ‘Please to tell me what you know; afterward I shall tell you what is beyond.’
3SEVENTH PRAPA7AAKA. First Kuawpa. 1. Narada approached Sanatkumdra and _ said, ‘Teach me, Sir!’ Sanatkuméra said to him: ‘Please to tell me what you know; afterward I shall tell you what is beyond.’ 2. Narada said: ‘I know the Azg-veda, Sir, the Yagur-veda, the SAma-veda, as the fourth the Atharvana, as the fifth the Itihdsa-purawa (the Bh4rata) ; the Veda of the Vedas (grammar); the Pitrya (the tules for the sacrifices for the ancestors); the RAsi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vakovakya (logic); the Ekayana (ethics); the Devavidy4 (etymology) ; the Brahma-vidy4 (pronunciation, siksha, ceremonial, kalpa, prosody, #/andas); the Bhita-vidy4 (the science of demons); the Kshatra- T10 KHANDOGYA-UPANISHAD. vidya (the science of weapons) ; the Nakshatra-vidya (astronomy); the Sarpa and Devagana-vidya: (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts)?. All this I know, Sir. 3. ‘But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.’ Sanatkuméra said to him: ‘Whatever you have read, is only a name. 4. ‘A name is the Azg-veda, Yagur-veda, Samaveda, and as the fourth the Atharvama, as the fifth the ItihAsa-puraza, the Veda of the Vedas, the Pitrya, the R4si, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahmavidy4, the Bhdta-vidy4, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya. All these are a name only. Meditate on the name. 5. ‘He who meditates on the name as Brahman 2, 1 This passage, exhibiting the sacred literature as known at the time, should be compared with the Brzhadaranyaka, II, 4,10. The explanation of the old titles rests on the authority of Sankara, and he is not always consistent. See Colebrooke, Miscellaneous Essays, 1873, II, p. 10. 2 Why a man who knows the Veda should not know the Self, while in other places it is said that the Veda teaches the Self, is well illustrated by the commentary. If a royal procession approaches, he says, then, though we do not see the king, because he is hidden by flags, parasols, &c., yet we say, there is the king. And if we ask who is the king, then again, though we cannot see him and point him out, we can say, at least, that he is different from all that is seen. The Self is hidden in the Veda as a king is hidden in a royal procession, VII PRAPATHAKA, 2 KHANDA, 2. III is, as it were, lord and master as far as the name reaches—he who meditates on the name as Brahman.’ ‘ Sir, is there something better than a name?’ ‘Yes, there is something better than a name.’ § Sir, tell it me.’ Second KHAnpaA.
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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