Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Worthy to know Brahman, or, as the commentator, who reads brahmfrgha, thinks, to be honoured like Brahman. * Both roads lead to the moon, and diverge afterwards. [3] T 274 KAUSH{TAKI-UPANISHAD. to be born again’. Verily, the moon is the door of the Svarga world (the heavenly world). Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free*. But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent *, or as a tiger, or as a man, or as something else in different places‘. When he has thus returned to the earth, some one (a sage) asks: ‘Who art thou ?’ And he should answer : ‘ From the wise moon, who orders the seasons®, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they (the gods mentioned in the Pafi#4gnividy4®) gathered up in an active man, and through an active 1 I should like to read aparapakshe praganayati, instead of aparapaksheza, or aparapakshe na. The negative is out of the question, for praganayati, he sends into a new life, is exactly what the moon does to those who do not proceed on the Devapatha to the Brahmaloka. Therefore if the reading aparapaksheza must be retained, it should be rendered by ‘the moon with the dark half sends them into a new life.’ * This is supposed to be the hidden place, or rather the way to it, when the departed leave the moon, and pass on to lightning and to the world of Brahman. This is in fact the Devay4na, as opposed to the Pitrryaa, described in the KA4ndogya-upanishad. * Parasva, dandasfkavisesha. There is no authority for translating it by dog; cf. Indische Studien I, 396. ‘ This might even include naraka or hell. ° If ritavahk is here the genitive of ritu, its meaning would be the ordainer of the seasons; cf. Hibbert Lectures, p. 247. Vitakshaza is applied to the moon again, II, 9, and the throne of Brahman also is called vitakshav4, I, 3. * Kh. Up. V, 4-8. I ADHYAYA, 3. 275 man they brought me toa mother. Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by (years of) twelve or thirteen months, that I might either know it (the true Brahman) or not know it. Therefore, O ye seasons’, grant that I may attain immortality (knowledge of Brahman). By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.’ ‘Who art thou?’ the sage asks again. ‘Iam thou, he replies. Then he sets him free* (to proceed onward).
2By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.’ ‘Who art thou?’ the sage asks again. ‘Iam thou, he replies. Then he sets him free* (to proceed onward). 3. He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of VAyu (air), to the world of Varuaza, to the world of Indra, to the world of Pragdpati (Virag), to the world of Brahman (Hiramyagarbha). In that world there is the lake Ara, the moments called Yeshéiha‘, the river Vigara (age-less), the tree Ilya®, the city Salagya, the palace Aparagita (unconquerable), the door-keepers Indra 1 The commentator takes ritavahk as an accusative. I take it as a vocative, and as used in a sense analogous to the Zend ratu, an epithet of Ahura. Darmesteter, Ormazd, p. 12, n. 3. 3 If a person fears heaven (svarga) as much as hell, because neither gives final liberation, then he is fit to proceed to a knowledge of Brahman.. It would seem that after this, this person is in the same position as the other who, objecting to remain in the moon, was set free at once. * Consisting of ari’s, enemies, such as love, anger, &c. In the Kh. Up. VIT, 5, 3, it is called Ara. ‘ Explained to mean, killing the sacrifice, which consists in a desire for Brahman. 5 The same as the asvatthas somasavana in XA. Up. VIII, 5, 3. T2 276 KAUSH{TAKI-UPANISHAD. and Pragdpati, the hall of Brahman, called Vibhu ! (built by vibhu, egoism), the throne Vis#akshan& (buddhi, perception), the couch Amitaugas (endless splendour), and the beloved MAnast (mind) and her image K4kshusht (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambas (sruti, sacred scriptures), and Amb4yavis (buddhi, understanding), and the rivers Ambayds (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryanka-vidy4) approaches. Brahman says to him: ‘ Run towards him (servants) with such worship as is due to myself. He has reached the river Vigara (age-less), he will never age.’ 4. Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit ? in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman (neut.)? He comes to the lake Ara, and he crosses it by the mind, while those who come to it without knowing the truth *, are drowned. Hecomes to the moments called Yesh¢iha, they flee from him. 2 Vibhunémakam pramitam sabh4sthalam. 3 Some MSS. read phanahastaZ, and the commentator explains phama by 4bharama. * Though brahman is used here as a neuter, it refers to the conditioned Brahman.
3Hecomes to the moments called Yesh¢iha, they flee from him. 2 Vibhunémakam pramitam sabh4sthalam. 3 Some MSS. read phanahastaZ, and the commentator explains phama by 4bharama. * Though brahman is used here as a neuter, it refers to the conditioned Brahman. * Samprativid is here explained as brahmavidy4s(nya, ignorant, while in other places (Ait. Ar. II, 3, 1) it stands for samyagabhigfia. If the latter is the true meaning, we might read here tam itvasamprativido. I ADHYAYA, 5. 277 He comes to the river Vigara, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And asa man, driving in a chariot, might look at the two wheels (without being touched by them), thus he will look at day and night, thus at good and evil deeds, and at all pairs (at all correlative things, such as light and darkness, heat and cold, &c.) Being freed from good and freed from evil he, the knower of Brahman (neut.), moves towards Brahman. 5. He approaches the tree Ilya, and the odour of Brahman reaches him. He approaches the city SAlagya, and the flavour of Brahman reaches him. He approaches the palace Apardagita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Pragdpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). He approaches the throne Vikakshama. The SA4man verses, Bvzhad and Rathantara, are the eastern feet of that throne!; the Saman verses, Syaita and Naudhasa, its western feet; the SAman verses, Vairdpa and Vairaga, its sides lengthways (south and north); the Saman verses, Sakvara and Raivata, its sides crossways (east and west). That throne is Pragii4, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitaugas. That is Praza (speech). The past and the future are its eastern feet; prosperity and earth its western feet ; the SAman verses, Byzhad and Rathantara, are the two sides lengthways of the couch (south and north); 1 Cf. Atharva-veda XV; Aufrecht, in Indische Studien I, p. 122. .278 KAUSHITAKI-UPANISHAD. the Saman verses, Bhadra and Yagfiayagiitya, are its cross-sides at the head and feet (east and west) ; the Azé and Sd4man are the long sheets? (east and west); the Yagus the cross-sheets (south and north); the moon-beam the cushion ; the Udgitha the (white) coverlet; prosperity the pillow*, On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. Then Brahman says to him: ‘Who art thou ?’ and he shall answer :
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.
11 Worthy to know Brahman, or, as the commentator, who reads brahmfrgha, thinks, to be honoured like Brahman. * Both roads lead to the moon, and diverge afterwards. [3] T 274 KAUSH{TAKI-UPANISHAD. to be born again’. Verily, the moon is the door of the Svarga world (the heavenly world). Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free*. But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent *, or as a tiger, or as a man, or as something else in different places‘. When he has thus returned to the earth, some one (a sage) asks: ‘Who art thou ?’ And he should answer : ‘ From the wise moon, who orders the seasons®, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they (the gods mentioned in the Pafi#4gnividy4®) gathered up in an active man, and through an active 1 I should like to read aparapakshe praganayati, instead of aparapaksheza, or aparapakshe na. The negative is out of the question, for praganayati, he sends into a new life, is exactly what the moon does to those who do not proceed on the Devapatha to the Brahmaloka. Therefore if the reading aparapaksheza must be retained, it should be rendered by ‘the moon with the dark half sends them into a new life.’ * This is supposed to be the hidden place, or rather the way to it, when the departed leave the moon, and pass on to lightning and to the world of Brahman. This is in fact the Devay4na, as opposed to the Pitrryaa, described in the KA4ndogya-upanishad. * Parasva, dandasfkavisesha. There is no authority for translating it by dog; cf. Indische Studien I, 396. ‘ This might even include naraka or hell. ° If ritavahk is here the genitive of ritu, its meaning would be the ordainer of the seasons; cf. Hibbert Lectures, p. 247. Vitakshaza is applied to the moon again, II, 9, and the throne of Brahman also is called vitakshav4, I, 3. * Kh. Up. V, 4-8. I ADHYAYA, 3. 275 man they brought me toa mother. Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by (years of) twelve or thirteen months, that I might either know it (the true Brahman) or not know it. Therefore, O ye seasons’, grant that I may attain immortality (knowledge of Brahman). By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.’ ‘Who art thou?’ the sage asks again. ‘Iam thou, he replies. Then he sets him free* (to proceed onward).
2By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.’ ‘Who art thou?’ the sage asks again. ‘Iam thou, he replies. Then he sets him free* (to proceed onward). 3. He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of VAyu (air), to the world of Varuaza, to the world of Indra, to the world of Pragdpati (Virag), to the world of Brahman (Hiramyagarbha). In that world there is the lake Ara, the moments called Yeshéiha‘, the river Vigara (age-less), the tree Ilya®, the city Salagya, the palace Aparagita (unconquerable), the door-keepers Indra 1 The commentator takes ritavahk as an accusative. I take it as a vocative, and as used in a sense analogous to the Zend ratu, an epithet of Ahura. Darmesteter, Ormazd, p. 12, n. 3. 3 If a person fears heaven (svarga) as much as hell, because neither gives final liberation, then he is fit to proceed to a knowledge of Brahman.. It would seem that after this, this person is in the same position as the other who, objecting to remain in the moon, was set free at once. * Consisting of ari’s, enemies, such as love, anger, &c. In the Kh. Up. VIT, 5, 3, it is called Ara. ‘ Explained to mean, killing the sacrifice, which consists in a desire for Brahman. 5 The same as the asvatthas somasavana in XA. Up. VIII, 5, 3. T2 276 KAUSH{TAKI-UPANISHAD. and Pragdpati, the hall of Brahman, called Vibhu ! (built by vibhu, egoism), the throne Vis#akshan& (buddhi, perception), the couch Amitaugas (endless splendour), and the beloved MAnast (mind) and her image K4kshusht (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambas (sruti, sacred scriptures), and Amb4yavis (buddhi, understanding), and the rivers Ambayds (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryanka-vidy4) approaches. Brahman says to him: ‘ Run towards him (servants) with such worship as is due to myself. He has reached the river Vigara (age-less), he will never age.’ 4. Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit ? in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman (neut.)? He comes to the lake Ara, and he crosses it by the mind, while those who come to it without knowing the truth *, are drowned. Hecomes to the moments called Yesh¢iha, they flee from him. 2 Vibhunémakam pramitam sabh4sthalam. 3 Some MSS. read phanahastaZ, and the commentator explains phama by 4bharama. * Though brahman is used here as a neuter, it refers to the conditioned Brahman.
3Hecomes to the moments called Yesh¢iha, they flee from him. 2 Vibhunémakam pramitam sabh4sthalam. 3 Some MSS. read phanahastaZ, and the commentator explains phama by 4bharama. * Though brahman is used here as a neuter, it refers to the conditioned Brahman. * Samprativid is here explained as brahmavidy4s(nya, ignorant, while in other places (Ait. Ar. II, 3, 1) it stands for samyagabhigfia. If the latter is the true meaning, we might read here tam itvasamprativido. I ADHYAYA, 5. 277 He comes to the river Vigara, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And asa man, driving in a chariot, might look at the two wheels (without being touched by them), thus he will look at day and night, thus at good and evil deeds, and at all pairs (at all correlative things, such as light and darkness, heat and cold, &c.) Being freed from good and freed from evil he, the knower of Brahman (neut.), moves towards Brahman. 5. He approaches the tree Ilya, and the odour of Brahman reaches him. He approaches the city SAlagya, and the flavour of Brahman reaches him. He approaches the palace Apardagita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Pragdpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). He approaches the throne Vikakshama. The SA4man verses, Bvzhad and Rathantara, are the eastern feet of that throne!; the Saman verses, Syaita and Naudhasa, its western feet; the SAman verses, Vairdpa and Vairaga, its sides lengthways (south and north); the Saman verses, Sakvara and Raivata, its sides crossways (east and west). That throne is Pragii4, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitaugas. That is Praza (speech). The past and the future are its eastern feet; prosperity and earth its western feet ; the SAman verses, Byzhad and Rathantara, are the two sides lengthways of the couch (south and north); 1 Cf. Atharva-veda XV; Aufrecht, in Indische Studien I, p. 122. .278 KAUSHITAKI-UPANISHAD. the Saman verses, Bhadra and Yagfiayagiitya, are its cross-sides at the head and feet (east and west) ; the Azé and Sd4man are the long sheets? (east and west); the Yagus the cross-sheets (south and north); the moon-beam the cushion ; the Udgitha the (white) coverlet; prosperity the pillow*, On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. Then Brahman says to him: ‘Who art thou ?’ and he shall answer :
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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