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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Therefore I see no good in this.’ ‘So it is indeed, Maghavat,’ replied Pragdpati; ‘but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’ He lived with him another thirty-two years. Then Prag4pati said : and quite inadmissible in another passage where vithhdyayati occurs, whereas, if derived from vith (ofyoua:) in a causative sense, Sankara could hardly have chosen a better explanation than vidravayanti, they make run away. The root vikh, vikksayayati is recognised in PAzini III, 1, 28, and in the Dhatup4sha 28, 129, but it has hitherto been met with in this passage only, and in Brthadaramyaka Up. IV, 3, 20. Here also the author speaks of a man who imagines that people kill him or do him violence, or that an elephant chases him or that he falls into a pit. Here we have hastiva vikkhayayati, and Sankara, at least as printed by Dr. Roer, explains this by vidéhapayati, vidkhadayati, vidravayati ; dhavattty arthas. Much better is Dvivedaganga’s commentary, as published by Dr. Weber, Satap. Bréhm. p. 1145, Kadatid enam hastt vik&hAyayativa vidravayativa ; vitha gatau, gupidhdpavitdipazipanibhya Aya iti (P4#. III, 1, 28) svartha Ayapratyaya#. In the Dictionary of Boehtlingk and Roth the derivation from £44, to cut, is preferred ; see Nachtrage, s. v. £44. 140 KHANDOGYA-UPANISHAD, ELevenTH Kuawpa. 1. ‘When a man being asleep, reposing, and at perfect rest}, sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.’ Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this. 2. Taking fuel in his hand he went again as a pupil to Pragdpati. PragApati said to him: ‘Maghavat, as you went away satisfied in your heart, for what purpose did you come back ?’ He said: ‘Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.’ 3. ‘So it is indeed, Maghavat,’ replied Pragdpati ; ‘but I shall explain him (the true Self) further to you, and nothing more than this?. Live here other five years.’ He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pragdpati. Pragdpati said to him: TWELFTH KHawpa. 1. ‘Maghavat, this body is mortal and always held by death. It is the abode of that Self which is 1 See Kh. Up. VIII, 6, 3. * Sankara explains this as meaning the real Self, not anything different from the Self, VIII PRAPATHAKA, 12 KHANDA, 3. 141
2Pragdpati said to him: TWELFTH KHawpa. 1. ‘Maghavat, this body is mortal and always held by death. It is the abode of that Self which is 1 See Kh. Up. VIII, 6, 3. * Sankara explains this as meaning the real Self, not anything different from the Self, VIII PRAPATHAKA, 12 KHANDA, 3. 141 immortal and without body!. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself d:fferent from the body), then neither pleasure nor pain touches him %, . 2. ‘The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light, 3. ‘ Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self*). He (in that state) is the highest person (uttama pdrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born ¢, * According to some, the body is the result of the Self, the elements of the body, fire, water, and earth springing from the Self, and the Self afterwards entering them. ? Ordinary, worldly pleasure. Comm. ~ ’ The simile is not so striking as most of those old similes are. The wind is compared with the Self, on account of its being for a time lost in the ether (space), as the Self is in the body, and then rising again out of the ether and assuming its own form as wind. The chief stress is laid on the highest light, which in the one case is the sun of summer, in the other the light of knowledge. * These are pleasures which seem hardly compatible with the state of perfect peace which the Self is supposed to have attained. The passage may be interpolated, or put in on purpose to show that the Self enjoys such pleasures as an inward spectator only, without identifying himself with either pleasure or pain. He sees them, as he says afterwards, with his divine eye. The Self per- 142 EHANDOGYA-UPANISHAD. ‘Like as a horse attached to a cart, so is the spirit! (praza, pragfi4tman) attached to this body. 4. ‘Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.
3He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing. 5. ‘He who knows, let me think this, he is the Self, the mind is his divine eye* He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i.e. the mind, rejoices. ‘The Devas who are in the world of Brahman meditate on that Self (as taught by Pragdpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.’ Thus said Pragdpati, yea, thus said Prag4pati. ceives in all things his Self only, nothing else. In his commentary on the Taittirfya Upanishad (p. 45) Sankara refers this passage to Brahman as an effect, not to Brahman as a cause. 1 The spirit, the conscious self, is not identical with the body, but only joined to it, like a horse, or driving it, like a charioteer. In other passages the senses are the horses; buddhi, reason, the charioteer; manas, mind, the reins. The spirit is attached to the cart by the Aetana; cf. Anandagfanagiri. * Because it perceives not only what is present, but also what is past and future. VIII PRAPATHAKA, 14 KHANDA, I. 143 THIRTEENTH KuHaAnpDA}, 1. From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Rahu*. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it, FouRTEENTH KHANDA. 1. He who is called ether (4kdsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self. I come to the hall of Pragdpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men‘. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode®; may I never go to it. 1 This chapter is supposed to contain a hymn of triumph. * Réhu, in later times a monster, supposed to swallow the sun and moon at every solar or lunar eclipse. At first we only hear of the mouth or head of Rahu. In later times a body was assigned to him, but it had to be destroyed again by Vishzu, so that nothing remained of him but his head. Réhu seems derived from rah, to separate, to remove. From it raksh, to wish or strive to remove, to keep off, to protect, and in a different application rékshas, a tearing away, violence, raksh4s, a robber, an evil spirit. * Ak4sa, ether or space, is a name of Brahman, because, like ether, Brahman has no body and is infinitely small.
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 I see no good in this.’ ‘So it is indeed, Maghavat,’ replied Pragdpati; ‘but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’ He lived with him another thirty-two years. Then Prag4pati said : and quite inadmissible in another passage where vithhdyayati occurs, whereas, if derived from vith (ofyoua:) in a causative sense, Sankara could hardly have chosen a better explanation than vidravayanti, they make run away. The root vikh, vikksayayati is recognised in PAzini III, 1, 28, and in the Dhatup4sha 28, 129, but it has hitherto been met with in this passage only, and in Brthadaramyaka Up. IV, 3, 20. Here also the author speaks of a man who imagines that people kill him or do him violence, or that an elephant chases him or that he falls into a pit. Here we have hastiva vikkhayayati, and Sankara, at least as printed by Dr. Roer, explains this by vidéhapayati, vidkhadayati, vidravayati ; dhavattty arthas. Much better is Dvivedaganga’s commentary, as published by Dr. Weber, Satap. Bréhm. p. 1145, Kadatid enam hastt vik&hAyayativa vidravayativa ; vitha gatau, gupidhdpavitdipazipanibhya Aya iti (P4#. III, 1, 28) svartha Ayapratyaya#. In the Dictionary of Boehtlingk and Roth the derivation from £44, to cut, is preferred ; see Nachtrage, s. v. £44. 140 KHANDOGYA-UPANISHAD, ELevenTH Kuawpa. 1. ‘When a man being asleep, reposing, and at perfect rest}, sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.’ Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this. 2. Taking fuel in his hand he went again as a pupil to Pragdpati. PragApati said to him: ‘Maghavat, as you went away satisfied in your heart, for what purpose did you come back ?’ He said: ‘Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.’ 3. ‘So it is indeed, Maghavat,’ replied Pragdpati ; ‘but I shall explain him (the true Self) further to you, and nothing more than this?. Live here other five years.’ He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pragdpati. Pragdpati said to him: TWELFTH KHawpa. 1. ‘Maghavat, this body is mortal and always held by death. It is the abode of that Self which is 1 See Kh. Up. VIII, 6, 3. * Sankara explains this as meaning the real Self, not anything different from the Self, VIII PRAPATHAKA, 12 KHANDA, 3. 141
2Pragdpati said to him: TWELFTH KHawpa. 1. ‘Maghavat, this body is mortal and always held by death. It is the abode of that Self which is 1 See Kh. Up. VIII, 6, 3. * Sankara explains this as meaning the real Self, not anything different from the Self, VIII PRAPATHAKA, 12 KHANDA, 3. 141 immortal and without body!. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself d:fferent from the body), then neither pleasure nor pain touches him %, . 2. ‘The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light, 3. ‘ Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self*). He (in that state) is the highest person (uttama pdrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born ¢, * According to some, the body is the result of the Self, the elements of the body, fire, water, and earth springing from the Self, and the Self afterwards entering them. ? Ordinary, worldly pleasure. Comm. ~ ’ The simile is not so striking as most of those old similes are. The wind is compared with the Self, on account of its being for a time lost in the ether (space), as the Self is in the body, and then rising again out of the ether and assuming its own form as wind. The chief stress is laid on the highest light, which in the one case is the sun of summer, in the other the light of knowledge. * These are pleasures which seem hardly compatible with the state of perfect peace which the Self is supposed to have attained. The passage may be interpolated, or put in on purpose to show that the Self enjoys such pleasures as an inward spectator only, without identifying himself with either pleasure or pain. He sees them, as he says afterwards, with his divine eye. The Self per- 142 EHANDOGYA-UPANISHAD. ‘Like as a horse attached to a cart, so is the spirit! (praza, pragfi4tman) attached to this body. 4. ‘Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.
3He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing. 5. ‘He who knows, let me think this, he is the Self, the mind is his divine eye* He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i.e. the mind, rejoices. ‘The Devas who are in the world of Brahman meditate on that Self (as taught by Pragdpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.’ Thus said Pragdpati, yea, thus said Prag4pati. ceives in all things his Self only, nothing else. In his commentary on the Taittirfya Upanishad (p. 45) Sankara refers this passage to Brahman as an effect, not to Brahman as a cause. 1 The spirit, the conscious self, is not identical with the body, but only joined to it, like a horse, or driving it, like a charioteer. In other passages the senses are the horses; buddhi, reason, the charioteer; manas, mind, the reins. The spirit is attached to the cart by the Aetana; cf. Anandagfanagiri. * Because it perceives not only what is present, but also what is past and future. VIII PRAPATHAKA, 14 KHANDA, I. 143 THIRTEENTH KuHaAnpDA}, 1. From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Rahu*. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it, FouRTEENTH KHANDA. 1. He who is called ether (4kdsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self. I come to the hall of Pragdpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men‘. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode®; may I never go to it. 1 This chapter is supposed to contain a hymn of triumph. * Réhu, in later times a monster, supposed to swallow the sun and moon at every solar or lunar eclipse. At first we only hear of the mouth or head of Rahu. In later times a body was assigned to him, but it had to be destroyed again by Vishzu, so that nothing remained of him but his head. Réhu seems derived from rah, to separate, to remove. From it raksh, to wish or strive to remove, to keep off, to protect, and in a different application rékshas, a tearing away, violence, raksh4s, a robber, an evil spirit. * Ak4sa, ether or space, is a name of Brahman, because, like ether, Brahman has no body and is infinitely small.
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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