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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 2. And if they should say to him: ‘Now with regard to that city of Brahman, and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood ?’ 3. Then he should say: ‘As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i. e. whatever has been or will be), all that is contained within it},’ 4. And if they should say to him: ‘If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces ?’ 5. Then he should say: ‘ By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brah- an effect, seems to ordinary minds like a thing which is not. Therefore while the true philosopher, after acquiring the knowledge of the Highest Sat, becomes identified with it suddenly, like lightning, the ordinary mortal must reach it by slow degrees, and as a preparation for that higher knowledge which is to follow, the eighth Prap4éhaka, particularly the first portion of it, has been added to the teaching contained in the earlier books. 1 The ether in the heart is really a name of Brahman. He is there, and therefore all that comes of him when he assumes bodily shapes, both what is and what is not, i.e. what is no longer or not yet; for the absolute nothing is not intended here. VIII PRAPATHAKA, 2 KHANDA, 2. 127 man) is the true Brahma-city (not the body’). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land, 6. ‘And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires *, for them there is freedom in all the worlds,
2Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires *, for them there is freedom in all the worlds, SEeconD KHANDA. 1. ‘Thus he who desires the world?’ of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy. 2. ‘And he who desires the world of the mothers, by his mere will the mothers come to receive him, 1 I translate this somewhat differently from the commentator, though the argument remains the same. * True desires are those which we ought to desire, and the fulfilment of which depends on ourselves, supposing that we have acquired the knowledge which enables us to fulfil them. ® World is the nearest approach to loka: it means life with the fathers, or enjoying the company of the fathers. 128 KHANDOGYA-UPANISHAD. and having obtained the world of the mothers, he is happy. 3. ‘And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy. 4. ‘And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy. 5. ‘And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy. 6. ‘And he who desires the world of perfumes and garlands (gandhamalya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy. 7. ‘And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy. 8. ‘And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy. 9. ‘And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy. ‘Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy. VIII PRAPATHAKA, 3 KHANDA, 4. 129 Tuirp KuHawpa. 1. ‘These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes.
3VIII PRAPATHAKA, 3 KHANDA, 4. 129 Tuirp KuHawpa. 1. ‘These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes. 2. ‘Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart). There are all our true desires, but hidden by what is false?. As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i.e. they do not discover the true Self in Brahman, dwelling in the heart). 3. ‘ That Self abides in the heart. And this is the etymological explanation. The heart is called hvzdayam, instead of hvzdy-ayam, i.e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the Brahman of the heart. 4. ‘Now that serene being? which, after having 1 All the desires mentioned before are fulfilled, if we find their fulfilment in our Self, in the city of Brahman within our heart. There we always can possess those whom we have loved, only we must not wish to see them with our eyes; that would be a false covering to a true desire. . 3 Cf. KA. Up. VIII, 12, 3. [3] K 130 : KHANDOGYA-UPANISHAD. risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,’ thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam, 5. This name Sattyam consists of three syllables, sat-tt-yam?. Sat signifies the immorfal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga). FourtH Kuawpa. 1. That Self is a bank?, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief ; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil. 2. Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all *. 3. And that world of Brahman belongs to those
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 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. 2. And if they should say to him: ‘Now with regard to that city of Brahman, and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood ?’ 3. Then he should say: ‘As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i. e. whatever has been or will be), all that is contained within it},’ 4. And if they should say to him: ‘If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces ?’ 5. Then he should say: ‘ By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brah- an effect, seems to ordinary minds like a thing which is not. Therefore while the true philosopher, after acquiring the knowledge of the Highest Sat, becomes identified with it suddenly, like lightning, the ordinary mortal must reach it by slow degrees, and as a preparation for that higher knowledge which is to follow, the eighth Prap4éhaka, particularly the first portion of it, has been added to the teaching contained in the earlier books. 1 The ether in the heart is really a name of Brahman. He is there, and therefore all that comes of him when he assumes bodily shapes, both what is and what is not, i.e. what is no longer or not yet; for the absolute nothing is not intended here. VIII PRAPATHAKA, 2 KHANDA, 2. 127 man) is the true Brahma-city (not the body’). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land, 6. ‘And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires *, for them there is freedom in all the worlds,
2Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires *, for them there is freedom in all the worlds, SEeconD KHANDA. 1. ‘Thus he who desires the world?’ of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy. 2. ‘And he who desires the world of the mothers, by his mere will the mothers come to receive him, 1 I translate this somewhat differently from the commentator, though the argument remains the same. * True desires are those which we ought to desire, and the fulfilment of which depends on ourselves, supposing that we have acquired the knowledge which enables us to fulfil them. ® World is the nearest approach to loka: it means life with the fathers, or enjoying the company of the fathers. 128 KHANDOGYA-UPANISHAD. and having obtained the world of the mothers, he is happy. 3. ‘And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy. 4. ‘And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy. 5. ‘And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy. 6. ‘And he who desires the world of perfumes and garlands (gandhamalya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy. 7. ‘And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy. 8. ‘And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy. 9. ‘And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy. ‘Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy. VIII PRAPATHAKA, 3 KHANDA, 4. 129 Tuirp KuHawpa. 1. ‘These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes.
3VIII PRAPATHAKA, 3 KHANDA, 4. 129 Tuirp KuHawpa. 1. ‘These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes. 2. ‘Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart). There are all our true desires, but hidden by what is false?. As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i.e. they do not discover the true Self in Brahman, dwelling in the heart). 3. ‘ That Self abides in the heart. And this is the etymological explanation. The heart is called hvzdayam, instead of hvzdy-ayam, i.e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the Brahman of the heart. 4. ‘Now that serene being? which, after having 1 All the desires mentioned before are fulfilled, if we find their fulfilment in our Self, in the city of Brahman within our heart. There we always can possess those whom we have loved, only we must not wish to see them with our eyes; that would be a false covering to a true desire. . 3 Cf. KA. Up. VIII, 12, 3. [3] K 130 : KHANDOGYA-UPANISHAD. risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,’ thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam, 5. This name Sattyam consists of three syllables, sat-tt-yam?. Sat signifies the immorfal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga). FourtH Kuawpa. 1. That Self is a bank?, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief ; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil. 2. Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all *. 3. And that world of Brahman belongs to those
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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