Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It is in one sense the mukhya prAaa. * The commentary carries the simile still further. The felloe, he says, holds to the spokes, the spokes to the nave. So do the bhfitam4tr4s hold to the pragfiamatras, and these to the praza. 5 One who declares something that goes beyond all the declarations made before, beginning with the declaration that names are Brahman, and ending with the declaration that hope is Brahman ;— one who knows that pr4za, spirit, the conscious self, is Brahman. This declaration represents the highest point reached by ordinary people, but Narada wishes to go beyond. In the Mundaka, III, 1, 4, an ativadin is contrasted with one who really knows the highest truth. ee VII PRAPATHAKA, 18 KHANDA, I. 121 art an ativadin, he may say, I am an ativadin; he need not deny it.’ SIXTEENTH KuHawpa}. 1. ‘But in reality he is an ativadin who declares the Highest Being to be the True (Satya, ro évrus év).’ ‘Sir, may I become an ativd4din by the True ?’ ‘ But we must desire to know the True.’ ‘Sir, I desire to know the True.’ SEVENTEENTH KHAwDA. 1. ‘When one understands the True, then one declares the True. One who does not understand it, does not declare the True*. Only he who understands it, declares the True. This understanding, however, we must desire to understand,’ ‘Sir, I desire to understand it.’ EIGHTEENTH KHANDA. 1. ‘When one perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ 1 As Narada asks no further, whether there is anything better, higher, truer than préza, he is supposed to be satisfied with his belief that préza is the Highest Being. Sanatkuméra, however, wishes to lead him on to a still higher view; hence the paragraphs which follow from 16 to 26. * He would, for instance, call fire real, not knowing that fire is only a mixture of the three elements (cf. VI, 4), the rftpatraya, a mere variety (vikara), and name (naman). 122 EHANDOGYA-UPANISHAD. NINETEENTH KuHawpa. 1. ‘When one believes, then one perceives. One who does not believe, does not perceive. Only he who believes, perceives, This belief, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTIETH KHANDA. 1. ‘When one attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only he who attends, believes. This attention on a tutor, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TweEntTy-FIrRST KHANDA. 1. ‘When one performs all sacred duties, then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTY-SECOND KHANDA.
2One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTY-SECOND KHANDA. 1. ‘When one obtains bliss (in oneself), then one performs duties. One who does not obtain bliss, does not perform duties. Only he who obtains bliss, performs duties. This bliss, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ 1 The duties of a student, such as restraint of the senses, concentration of the mind, &c. “VII PRAPATHAKA, 25 KHANDA, I, 123 TWENTY-THIRD KHANDA. 1. ‘The Infinite (bhiman)? is bliss. There is no bliss in anything finite. Infinity only is bliss. This Infinity, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTY-FOURTH KHANDA. 1. ‘Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.’ ‘Sir, in what does the Infinite rest ?’ ‘In its own greatness—or not even in greatness?.’ 2. ‘In the world they call cows and _ horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,’ thus he spoke; ‘for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself.) TWENTY-FIFTH KHANDA. 1. ‘The Infinite indeed is below, above, behind, before, right and left—it is indeed all this. ‘Now follows the explanation of the Infinite as 1 Bhfiman is sometimes translated by grandeur, the superlative, the akme. It is the highest point that can be reached, the infinite and the true. * This phrase reminds one of the last verse in the No sad 4sid hymn, where, likewise, the expression of the highest certainty is followed by a misgiving that after all it may be otherwise. The commentator takes yadi va in the sense of, If you ask in the highest sense, then I say no; for the Infinite cannot rest in anything, not even in greatness. 124 KHANDOGYA-UPANISHAD. the I: I am below, I am above, I am behind, before, right and left—I am all this. 2. ‘Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left—Self is all this. ‘He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self—he becomes a Svardg, (an autocrat or self-ruler); he is lord and master in all the worlds. ‘But those who think differently from this, live in perishable worlds, and have other beings for their rulers. TWENTy-SIXTH KHANDA.
3‘But those who think differently from this, live in perishable worlds, and have other beings for their rulers. TWENTy-SIXTH KHANDA. 1. ‘To him who sees, perceives, and understands this', the spirit (praza) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance ?, food, power, understanding, reflection, consideration, will, mind, speech, names, sacred hymns, and sacrifices—aye, all this springs from the Self. 2. ‘There is this verse, ‘“ He who: sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. ‘« He is one (before creation), he becomes three 1 Before the acquirement of true knowledge, all that has been mentioned before, spirit, hope, memory, &c., on to names, was supposed to spring from the Sat, as something different from oneself.. Now he is to know that the Sat is the Self. * In the preceding paragraphs appearance and disappearance (birth and death) are not mentioned. This shows how easy it was in these treatises either to omit or to add anything that seemed important. were, oe VIII PRAPATHAKA, I KHANDA, I. 125 (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty ?.” ‘When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened. ‘The venerable Sanatkum4ra showed to Narada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him,’ EIGHTH PRAPA7AHAKA. First Kuanpa?, 1. HariZ, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of 1 This too is meant as a verse. The commentary says that the various numbers are intended to show the endless variety of form on the Self after creation. Cf. Mait. Up. V, 2. * The eighth Prap4shaka seems to form a kind of appendix to the Upanishad. The highest point that can be reached by speculation had been reached in the seventh Prap&shaka, the identity of our self and of everything else with the Highest Self. This speculative effort, however, is too much for ordinary people. They cannot conceive the Sat or Brahman as out of space and time, as free from all qualities, and in order to help them, they are taught to adore the Brahman, as it appears in space and time, an object endowed with certain qualities, living in nature and in the human heart. The Highest Brahman, besides which there is nothing, and which can neither be reached as an object, nor be considered as 126 KHANDOGYA-UPANISHAD. the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.
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.
1It is in one sense the mukhya prAaa. * The commentary carries the simile still further. The felloe, he says, holds to the spokes, the spokes to the nave. So do the bhfitam4tr4s hold to the pragfiamatras, and these to the praza. 5 One who declares something that goes beyond all the declarations made before, beginning with the declaration that names are Brahman, and ending with the declaration that hope is Brahman ;— one who knows that pr4za, spirit, the conscious self, is Brahman. This declaration represents the highest point reached by ordinary people, but Narada wishes to go beyond. In the Mundaka, III, 1, 4, an ativadin is contrasted with one who really knows the highest truth. ee VII PRAPATHAKA, 18 KHANDA, I. 121 art an ativadin, he may say, I am an ativadin; he need not deny it.’ SIXTEENTH KuHawpa}. 1. ‘But in reality he is an ativadin who declares the Highest Being to be the True (Satya, ro évrus év).’ ‘Sir, may I become an ativd4din by the True ?’ ‘ But we must desire to know the True.’ ‘Sir, I desire to know the True.’ SEVENTEENTH KHAwDA. 1. ‘When one understands the True, then one declares the True. One who does not understand it, does not declare the True*. Only he who understands it, declares the True. This understanding, however, we must desire to understand,’ ‘Sir, I desire to understand it.’ EIGHTEENTH KHANDA. 1. ‘When one perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ 1 As Narada asks no further, whether there is anything better, higher, truer than préza, he is supposed to be satisfied with his belief that préza is the Highest Being. Sanatkuméra, however, wishes to lead him on to a still higher view; hence the paragraphs which follow from 16 to 26. * He would, for instance, call fire real, not knowing that fire is only a mixture of the three elements (cf. VI, 4), the rftpatraya, a mere variety (vikara), and name (naman). 122 EHANDOGYA-UPANISHAD. NINETEENTH KuHawpa. 1. ‘When one believes, then one perceives. One who does not believe, does not perceive. Only he who believes, perceives, This belief, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTIETH KHANDA. 1. ‘When one attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only he who attends, believes. This attention on a tutor, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TweEntTy-FIrRST KHANDA. 1. ‘When one performs all sacred duties, then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTY-SECOND KHANDA.
2One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTY-SECOND KHANDA. 1. ‘When one obtains bliss (in oneself), then one performs duties. One who does not obtain bliss, does not perform duties. Only he who obtains bliss, performs duties. This bliss, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ 1 The duties of a student, such as restraint of the senses, concentration of the mind, &c. “VII PRAPATHAKA, 25 KHANDA, I, 123 TWENTY-THIRD KHANDA. 1. ‘The Infinite (bhiman)? is bliss. There is no bliss in anything finite. Infinity only is bliss. This Infinity, however, we must desire to understand.’ ‘Sir, I desire to understand it.’ TWENTY-FOURTH KHANDA. 1. ‘Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.’ ‘Sir, in what does the Infinite rest ?’ ‘In its own greatness—or not even in greatness?.’ 2. ‘In the world they call cows and _ horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,’ thus he spoke; ‘for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself.) TWENTY-FIFTH KHANDA. 1. ‘The Infinite indeed is below, above, behind, before, right and left—it is indeed all this. ‘Now follows the explanation of the Infinite as 1 Bhfiman is sometimes translated by grandeur, the superlative, the akme. It is the highest point that can be reached, the infinite and the true. * This phrase reminds one of the last verse in the No sad 4sid hymn, where, likewise, the expression of the highest certainty is followed by a misgiving that after all it may be otherwise. The commentator takes yadi va in the sense of, If you ask in the highest sense, then I say no; for the Infinite cannot rest in anything, not even in greatness. 124 KHANDOGYA-UPANISHAD. the I: I am below, I am above, I am behind, before, right and left—I am all this. 2. ‘Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left—Self is all this. ‘He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self—he becomes a Svardg, (an autocrat or self-ruler); he is lord and master in all the worlds. ‘But those who think differently from this, live in perishable worlds, and have other beings for their rulers. TWENTy-SIXTH KHANDA.
3‘But those who think differently from this, live in perishable worlds, and have other beings for their rulers. TWENTy-SIXTH KHANDA. 1. ‘To him who sees, perceives, and understands this', the spirit (praza) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance ?, food, power, understanding, reflection, consideration, will, mind, speech, names, sacred hymns, and sacrifices—aye, all this springs from the Self. 2. ‘There is this verse, ‘“ He who: sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. ‘« He is one (before creation), he becomes three 1 Before the acquirement of true knowledge, all that has been mentioned before, spirit, hope, memory, &c., on to names, was supposed to spring from the Sat, as something different from oneself.. Now he is to know that the Sat is the Self. * In the preceding paragraphs appearance and disappearance (birth and death) are not mentioned. This shows how easy it was in these treatises either to omit or to add anything that seemed important. were, oe VIII PRAPATHAKA, I KHANDA, I. 125 (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty ?.” ‘When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened. ‘The venerable Sanatkum4ra showed to Narada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him,’ EIGHTH PRAPA7AHAKA. First Kuanpa?, 1. HariZ, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of 1 This too is meant as a verse. The commentary says that the various numbers are intended to show the endless variety of form on the Self after creation. Cf. Mait. Up. V, 2. * The eighth Prap4shaka seems to form a kind of appendix to the Upanishad. The highest point that can be reached by speculation had been reached in the seventh Prap&shaka, the identity of our self and of everything else with the Highest Self. This speculative effort, however, is too much for ordinary people. They cannot conceive the Sat or Brahman as out of space and time, as free from all qualities, and in order to help them, they are taught to adore the Brahman, as it appears in space and time, an object endowed with certain qualities, living in nature and in the human heart. The Highest Brahman, besides which there is nothing, and which can neither be reached as an object, nor be considered as 126 KHANDOGYA-UPANISHAD. the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.
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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