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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1III 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. 1. ‘Speech is better than a name. Speech makes us understand the Azg-veda, Yagur-veda, Sama-veda, and as the fourth the Atharvama, as the fifth the Itih4sa-purdza, the Veda of the Vedas, the Pitrya, the R4si, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidy4, the Kshatra-vidy4, the Nakshatra-vidy4, the Sarpa and Devagana-vidy4; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known}, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech. 2. ‘He who meditates on speech as Brahmaan, is, as it were, lord and master as far as speech reaches— he who meditates on speech as Brahman.’ ‘ Sir, is there something better than speech ?’ ‘Yes, there is something better than speech.’ ‘Sir, tell it me.’ 1 The commentator explains vyagiapayishyat by avigiidtam abhavishyat. Possibly hridayagiio stands for hridayagiiam. 112 KHANDOGYA-UPANISHAD. Tuirp KHanpa. 1. ‘Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them ; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self}, mind is the world, mind is Brahman. Meditate on the mind. 2. ‘He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches—he who meditates on the mind as Brahman.’ ‘Sir, is there something better than mind ?’ ‘Yes, there is something better than mind.’ ‘Sir, tell it me.’ Fourtu Kuawopa. 1. ‘Will? (sankalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. ‘All these therefore (beginning with mind and 1 The commentator explains this by saying that, without the instrument of the mind, the Self cannot act or enjoy.
2In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. ‘All these therefore (beginning with mind and 1 The commentator explains this by saying that, without the instrument of the mind, the Self cannot act or enjoy. * Sankalpa is elsewhere defined as a modification of manas. The commentator says that, like thinking, it is an activity of the inner organ. It is difficult to find any English term exactly corresponding to sankalpa. Rajendralal Mitra translates it by will, but it implies not only will, but at the same time conception, determination, and desire. VII PRAPATHAKA, 5 KHANDA, 1. 113 ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills?. This is will. Meditate on will. 3. ‘He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches—he who meditates on will as Brahman.’ ‘Sir, is there something better than will?’ ‘ Yes, there is something better than will.’ ‘ Sir, tell it-me.’ Firtuy Kuawopa. 1. ‘Consideration (4itta)? is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he 1 This paragraph is obscure. The text seems doubtful, for instance, in samak/patém, samakalpetém, and samakalpatém. Then the question is the exact meaning of samk/:ptyai, which must be taken as an instrumental case. What is intended is that, without rain, food is impossible &c. or inconceivable ; but the text says, ‘ By the will of rain food wills,’ &c. Will seems almost to be taken here in the sense in which modern philosophers use it, as a kind of creative will. By the will of rain food wills, would mean, that first rain wills and exists, and afterwards the vital airs will and exist, &c. * Kitta, thought, implies here consideration and reflection. [3] I 114 KHANDOGYA-UPANISHAD. sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.
3* Kitta, thought, implies here consideration and reflection. [3] I 114 KHANDOGYA-UPANISHAD. sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. ‘All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration. 3. ‘He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches—he who meditates on consideration as Brahman.’ ‘Sir, is there something better than consideration ?’ ‘Yes, there is something better than consideration.’ ‘Sir, tell it me.’ S1xtH Kuawpa. 1, ‘Reflection (dhyana)! is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain * Reflection is concentration of all our thoughts on one object, ekagraté. And as a man who reflects and meditates on the highest objects acquires thereby repose, becomes firm and immovable, so the earth is supposed to be in repose and immovable, as it were, by reflection and meditation. VII PRAPATHAKA, 7 KHANDA, 2. 115 greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection. 2. ‘He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches—he who meditates on reflection as Brahman.’ ‘Sir, is there something better than reflection ?’ ‘Yes, there is something better than reflection.’ ‘Sir, tell it me.’ SEVENTH KHANDA.
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.
1III 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. 1. ‘Speech is better than a name. Speech makes us understand the Azg-veda, Yagur-veda, Sama-veda, and as the fourth the Atharvama, as the fifth the Itih4sa-purdza, the Veda of the Vedas, the Pitrya, the R4si, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidy4, the Kshatra-vidy4, the Nakshatra-vidy4, the Sarpa and Devagana-vidy4; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known}, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech. 2. ‘He who meditates on speech as Brahmaan, is, as it were, lord and master as far as speech reaches— he who meditates on speech as Brahman.’ ‘ Sir, is there something better than speech ?’ ‘Yes, there is something better than speech.’ ‘Sir, tell it me.’ 1 The commentator explains vyagiapayishyat by avigiidtam abhavishyat. Possibly hridayagiio stands for hridayagiiam. 112 KHANDOGYA-UPANISHAD. Tuirp KHanpa. 1. ‘Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them ; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self}, mind is the world, mind is Brahman. Meditate on the mind. 2. ‘He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches—he who meditates on the mind as Brahman.’ ‘Sir, is there something better than mind ?’ ‘Yes, there is something better than mind.’ ‘Sir, tell it me.’ Fourtu Kuawopa. 1. ‘Will? (sankalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. ‘All these therefore (beginning with mind and 1 The commentator explains this by saying that, without the instrument of the mind, the Self cannot act or enjoy.
2In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. ‘All these therefore (beginning with mind and 1 The commentator explains this by saying that, without the instrument of the mind, the Self cannot act or enjoy. * Sankalpa is elsewhere defined as a modification of manas. The commentator says that, like thinking, it is an activity of the inner organ. It is difficult to find any English term exactly corresponding to sankalpa. Rajendralal Mitra translates it by will, but it implies not only will, but at the same time conception, determination, and desire. VII PRAPATHAKA, 5 KHANDA, 1. 113 ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills?. This is will. Meditate on will. 3. ‘He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches—he who meditates on will as Brahman.’ ‘Sir, is there something better than will?’ ‘ Yes, there is something better than will.’ ‘ Sir, tell it-me.’ Firtuy Kuawopa. 1. ‘Consideration (4itta)? is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he 1 This paragraph is obscure. The text seems doubtful, for instance, in samak/patém, samakalpetém, and samakalpatém. Then the question is the exact meaning of samk/:ptyai, which must be taken as an instrumental case. What is intended is that, without rain, food is impossible &c. or inconceivable ; but the text says, ‘ By the will of rain food wills,’ &c. Will seems almost to be taken here in the sense in which modern philosophers use it, as a kind of creative will. By the will of rain food wills, would mean, that first rain wills and exists, and afterwards the vital airs will and exist, &c. * Kitta, thought, implies here consideration and reflection. [3] I 114 KHANDOGYA-UPANISHAD. sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.
3* Kitta, thought, implies here consideration and reflection. [3] I 114 KHANDOGYA-UPANISHAD. sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 2. ‘All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration. 3. ‘He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches—he who meditates on consideration as Brahman.’ ‘Sir, is there something better than consideration ?’ ‘Yes, there is something better than consideration.’ ‘Sir, tell it me.’ S1xtH Kuawpa. 1, ‘Reflection (dhyana)! is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain * Reflection is concentration of all our thoughts on one object, ekagraté. And as a man who reflects and meditates on the highest objects acquires thereby repose, becomes firm and immovable, so the earth is supposed to be in repose and immovable, as it were, by reflection and meditation. VII PRAPATHAKA, 7 KHANDA, 2. 115 greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection. 2. ‘He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches—he who meditates on reflection as Brahman.’ ‘Sir, is there something better than reflection ?’ ‘Yes, there is something better than reflection.’ ‘Sir, tell it me.’ SEVENTH KHANDA.
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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