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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Therefore 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 1 We ought probably to read Sattyam, and then Sat-tf-yam. The f in tt would then be the dual of an anubandha }. Instead of yaddhi, I conjecture yatti. See Ait. Aranyaka II, 5, 5. * Setu, generally translated by bridge, was originally a bank of earth (mrididimaya), thrown up to serve as a pathway (pons) through water or a swamp. Such banks exist still in many places, and they serve at the same time as boundaries (mary4d4) between fields belonging to different: properties. Cf. Mait. Up. VII, 7; Kash. Up. III, 2; Talay. Up. comm. p. 59; Mund. Up. II, 2, 5. 5 Kh. Up. Ill, 11, 3. VIII PRAPATHAKA, 5 KHANDA, 3. 131 only who find it by abstinence—for them there is freedom in all the worlds. Firtu Kuawpa. 1. What people call sacrifice (yagfia), that is really abstinence (brahmaéarya). For he who knows, obtains that (world of Brahman, which others obtain hy sacrifice), by means of abstinence. What people call sacrifice (ish¢a), that is really abstinence, for by abstinence, having searched (ishtv4), he obtains the Self. 2. What people call sacrifice (sattrayama), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trava) of the Self. What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute). 3. What people call fasting (andsak4yana), that is really abstinence, for that Self does not perish (na nasyati), which we find out by abstinence. What people call a hermit’s life (arazyAyana), that is really abstinence. Ara?! and /Vya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airammadtya, and the Asvattha tree, showering down Soma, and the city of Brahman (Hirazyagarbha) Aparagit4*, and the golden Prabhuvimita (the hall built by Prabhu, Brahman). Now that world of Brahman belongs to those who find the lakes Ara and /Vya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds °, 1 In the Kaush. Br. Up. I, 3, the lake is called Ara, at least according to the commentator. * In the Kaush. Br. Up. Aparfgita is not pfiZ, but 4yatanam. * The fifth khanda is chiefly meant to recommend brahmaéarya K 2 132 ’ KHANDOGYA-UPANISHAD. SixtH KHANDA. 1. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red
2* In the Kaush. Br. Up. Aparfgita is not pfiZ, but 4yatanam. * The fifth khanda is chiefly meant to recommend brahmaéarya K 2 132 ’ KHANDOGYA-UPANISHAD. SixtH KHANDA. 1. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red or abstinence from all worldly enjoyments, enjoined on the brahmafarin, the student, as a means of obtaining a knowledge of Brahman. But instead of showing that such abstinence is indispensable for a proper concentration of our intellectual faculties, we are told that abstinence is the same as certain sacrifices; and this is shown, not by arguments, but by a number of very far-fetched plays on words. These it is impossible to render in any translation, nay, they hardly deserve being translated. Thus abstinence is said to be identical with sacrifice, yagiia, because yo gfiata, ‘he who knows,’ has a certain similarity with yagiia. Ish/a, another kind of sacrifice, is compared with eshaz4, search; sattrayana with Sat, the True, the Brahman, and tr4yama, protection ; mauna, silence, with manana, meditating (which may be right); andsakdyana, fasting, with nas, to perish, and arazyAgana, a hermit’s life, with ara, nya, and ayana, going to the two lakes Ara and JVya, which are believed to exist in the legendary world of Brahman. Nothing can be more absurd. Having once struck the note of Brahmanic legends, such as we find it, for instance, in the Kaushftaki-brahmava-upanishad, the author goes on. Besides the lakes Ara and JVya (in the Kaushitaki-brahmana-upanishad we have only one lake, called Ara), he mentions the Airammadiya lake, and explains it as aira (ira annam, tanmaya airo mandas, tena pfirzam airam) and madfya, delightful. The Asvattha tree, which pours down Soma, is not tortured into anything else, except that Soma is explained as the immortal, or nectar. Aparagita becomes the city of Brahman, because it can be conquered by no one except those who have practised abstinence. And the hall which elsewhere is called Vibhu-pramita becomes Prabhuvimitam, or Prabhu-vinirmita, made by Prabhu, i.e. Brahman. All the fulfilled desires, as enumerated in khandas 2-5, whether the finding again of our fathers and mothers, or entering the - Brahmaloka with its lakes and palaces, must be taken, not as material (sthfila), but as mental only (m4nasa). On that account, however, they are by no means considered as false or unreal, as little as dreams are. Dreams are false and unreal, relatively only, i.e. relatively to what we see, when we awake; but not in themselves, Whatever we see in waking, also, has been shown to be VIII PRAPATHAKA, 6 KHANDA, 5. 133 substance, and so is the sun brown, white, blue, yellow, and red. 2. Asa very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun.
32. Asa very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun. 3. And when a man is asleep, reposing, and at perfect rest, so that he sees no dream’, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun). 4. And when a man falls ill, then those who sit round him, say, ‘Do you know me? Do you know me?’ As long as he has not departed from this body, he knows them. 5. But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om ? (and thus securing an entrance into the Brahma- false ; because it consists of forms and names only; yet these forms and names have a true element in them, viz. the Sat. Before we know that Sat, all the objects we see in waking seem true; as dreams seem true in dreaming. But when once we awake from our waking by true knowledge, we see that nothing is true but the Sat. When we imagine we see a serpent, and then discover that it is a rope, the serpent disappears as false, but what was true in it, the rope, remains true. 1 Svapna in Sanskrit is both somnus and somnium. Hence one might translate also, ‘so that he is not aware that he is asleep,’ which in some respects would seem even more appropriate in our passage; cf. VIII, 11, 1. 2 According to the explanation given of the Om in the Upanishads, and more particularly in the Dahara-vidy4 contained in this Prapashaka. 134 KHANDOGYA-UPANISHAD. loka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse’: ‘ There are a hundred and one arteries of the heart ; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal ; the others serve for departing in different directions, yea, in different directions%’ SEVENTH Kuawpa’. 1. PragApati said: ‘The Self which is 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, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.’ 2. The Devas (gods) and Asuras (demons) both heard these words, and said: ‘ Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.’ Thus saying Indra went from the Devas, Virofana from the Asuras, and both, without having communicated with each other, approached Pragdpati, 1 Prasna Up. II, 1.
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.
1Therefore 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 1 We ought probably to read Sattyam, and then Sat-tf-yam. The f in tt would then be the dual of an anubandha }. Instead of yaddhi, I conjecture yatti. See Ait. Aranyaka II, 5, 5. * Setu, generally translated by bridge, was originally a bank of earth (mrididimaya), thrown up to serve as a pathway (pons) through water or a swamp. Such banks exist still in many places, and they serve at the same time as boundaries (mary4d4) between fields belonging to different: properties. Cf. Mait. Up. VII, 7; Kash. Up. III, 2; Talay. Up. comm. p. 59; Mund. Up. II, 2, 5. 5 Kh. Up. Ill, 11, 3. VIII PRAPATHAKA, 5 KHANDA, 3. 131 only who find it by abstinence—for them there is freedom in all the worlds. Firtu Kuawpa. 1. What people call sacrifice (yagfia), that is really abstinence (brahmaéarya). For he who knows, obtains that (world of Brahman, which others obtain hy sacrifice), by means of abstinence. What people call sacrifice (ish¢a), that is really abstinence, for by abstinence, having searched (ishtv4), he obtains the Self. 2. What people call sacrifice (sattrayama), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trava) of the Self. What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute). 3. What people call fasting (andsak4yana), that is really abstinence, for that Self does not perish (na nasyati), which we find out by abstinence. What people call a hermit’s life (arazyAyana), that is really abstinence. Ara?! and /Vya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airammadtya, and the Asvattha tree, showering down Soma, and the city of Brahman (Hirazyagarbha) Aparagit4*, and the golden Prabhuvimita (the hall built by Prabhu, Brahman). Now that world of Brahman belongs to those who find the lakes Ara and /Vya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds °, 1 In the Kaush. Br. Up. I, 3, the lake is called Ara, at least according to the commentator. * In the Kaush. Br. Up. Aparfgita is not pfiZ, but 4yatanam. * The fifth khanda is chiefly meant to recommend brahmaéarya K 2 132 ’ KHANDOGYA-UPANISHAD. SixtH KHANDA. 1. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red
2* In the Kaush. Br. Up. Aparfgita is not pfiZ, but 4yatanam. * The fifth khanda is chiefly meant to recommend brahmaéarya K 2 132 ’ KHANDOGYA-UPANISHAD. SixtH KHANDA. 1. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red or abstinence from all worldly enjoyments, enjoined on the brahmafarin, the student, as a means of obtaining a knowledge of Brahman. But instead of showing that such abstinence is indispensable for a proper concentration of our intellectual faculties, we are told that abstinence is the same as certain sacrifices; and this is shown, not by arguments, but by a number of very far-fetched plays on words. These it is impossible to render in any translation, nay, they hardly deserve being translated. Thus abstinence is said to be identical with sacrifice, yagiia, because yo gfiata, ‘he who knows,’ has a certain similarity with yagiia. Ish/a, another kind of sacrifice, is compared with eshaz4, search; sattrayana with Sat, the True, the Brahman, and tr4yama, protection ; mauna, silence, with manana, meditating (which may be right); andsakdyana, fasting, with nas, to perish, and arazyAgana, a hermit’s life, with ara, nya, and ayana, going to the two lakes Ara and JVya, which are believed to exist in the legendary world of Brahman. Nothing can be more absurd. Having once struck the note of Brahmanic legends, such as we find it, for instance, in the Kaushftaki-brahmava-upanishad, the author goes on. Besides the lakes Ara and JVya (in the Kaushitaki-brahmana-upanishad we have only one lake, called Ara), he mentions the Airammadiya lake, and explains it as aira (ira annam, tanmaya airo mandas, tena pfirzam airam) and madfya, delightful. The Asvattha tree, which pours down Soma, is not tortured into anything else, except that Soma is explained as the immortal, or nectar. Aparagita becomes the city of Brahman, because it can be conquered by no one except those who have practised abstinence. And the hall which elsewhere is called Vibhu-pramita becomes Prabhuvimitam, or Prabhu-vinirmita, made by Prabhu, i.e. Brahman. All the fulfilled desires, as enumerated in khandas 2-5, whether the finding again of our fathers and mothers, or entering the - Brahmaloka with its lakes and palaces, must be taken, not as material (sthfila), but as mental only (m4nasa). On that account, however, they are by no means considered as false or unreal, as little as dreams are. Dreams are false and unreal, relatively only, i.e. relatively to what we see, when we awake; but not in themselves, Whatever we see in waking, also, has been shown to be VIII PRAPATHAKA, 6 KHANDA, 5. 133 substance, and so is the sun brown, white, blue, yellow, and red. 2. Asa very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun.
32. Asa very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun. 3. And when a man is asleep, reposing, and at perfect rest, so that he sees no dream’, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun). 4. And when a man falls ill, then those who sit round him, say, ‘Do you know me? Do you know me?’ As long as he has not departed from this body, he knows them. 5. But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om ? (and thus securing an entrance into the Brahma- false ; because it consists of forms and names only; yet these forms and names have a true element in them, viz. the Sat. Before we know that Sat, all the objects we see in waking seem true; as dreams seem true in dreaming. But when once we awake from our waking by true knowledge, we see that nothing is true but the Sat. When we imagine we see a serpent, and then discover that it is a rope, the serpent disappears as false, but what was true in it, the rope, remains true. 1 Svapna in Sanskrit is both somnus and somnium. Hence one might translate also, ‘so that he is not aware that he is asleep,’ which in some respects would seem even more appropriate in our passage; cf. VIII, 11, 1. 2 According to the explanation given of the Om in the Upanishads, and more particularly in the Dahara-vidy4 contained in this Prapashaka. 134 KHANDOGYA-UPANISHAD. loka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse’: ‘ There are a hundred and one arteries of the heart ; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal ; the others serve for departing in different directions, yea, in different directions%’ SEVENTH Kuawpa’. 1. PragApati said: ‘The Self which is 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, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.’ 2. The Devas (gods) and Asuras (demons) both heard these words, and said: ‘ Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.’ Thus saying Indra went from the Devas, Virofana from the Asuras, and both, without having communicated with each other, approached Pragdpati, 1 Prasna Up. II, 1.
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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