Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Then Brahman says to him: ‘Who art thou ?’ and he shall answer : 6. ‘I am (like) a season, and the child of the seasons, sprung from the womb of endless space, from the light (from the luminous Brahman). The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self*. Thou art the Self. What thou art, that am I,’ Brahman says to him: ‘Who am I?’ He shall answer : ‘ That which is, the true’ (Sat-tyam). Brahman asks: ‘ What is the true?’ He says to him: ‘What is different from the gods and from the senses (praza) that is Sat, but the gods and the 1 Sheets or coverings seem more applicable here than mere threads forming the woof and warp; cf. Aufrecht, Indische Studien I, p. 131. * I read udgftha upasrfA, srir upabarhazam. The Atharva text has udgitho ’pasrayas. * This passage is corrupt, and the various readings and various interpretations of the commentators do not help us much. One view, which I have followed, as far as possible, is that it had to be explained how the same being could be the child of the seasons, or living from year to year, and, at the same time, born of the light. The answer is, Because light is the seed or cause of the year, and the year the cause of everything else. I take no responsibility for this view, and I see no way of discovering the original reading and the original meaning of these sentences. I ADHYAYA, 7. 279 senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.’ 7. This is also declared by a verse: ‘ This great Rishi, whose belly is the Yagus, the head the SAman, the form the Azz, is to be known as being imperishable, as being Brahman.’ Brahman says to him: ‘How dost thou obtain my male names?’ He should answer: ‘ By breath (praxah).’ Brahman asks: ‘ How my female names?’ He should answer : ‘ By speech (v4é).’ Brahman asks: ‘How my neuter names?’ He should answer : ‘ By mind (manas),’ ‘How smells?’ ‘By the nose.’ ‘How forms ?’ ‘By the eye.’ ‘How sounds?’ ‘By the ear.’ ‘ How flavours of food?’ ‘By the tongue.’ ‘How actions?’ ‘By the hands.’ ‘ How pleasures and pain?’ ‘By the body.’ ‘How joy, delight, and offspring ?’ ‘ By the organ.’ ‘ How journeyings ?’ ‘ By the feet.’ ‘How thoughts, and what is to be known and desired ?’ ‘ By knowledge (pragii4) alone.’ Brahman says to him: ‘ Water indeed is this my world!, the whole Brahman world, and it is thine.’ Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this?*. 1 It sprang from water and the other elements. Comm. Professor Weber proposes to translate 4pak by Erlangungen, acquisitions, with reference to apnoshi, ‘how dost thou acquire my names?’ in what precedes. * Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch. 280 KAUSH{TAKI-UPANISHAD. SEeconp ADHYAYA.
2* Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch. 280 KAUSH{TAKI-UPANISHAD. SEeconp ADHYAYA. 1. Prasa (breath)! is Brahman, thus says Kaushitaki. Of this praza, which is Brahman, the mind (manas) is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of praza, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant. Now to that praza, which is Brahman, all these deities (mind, speech, eye, ear) bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘ Beg not!’ Asa man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’ 2. Prdvza (breath) is Brahman, thus says Paingya. And in that préza, which is Brahman, the eye 1 In the first chapter it was said, ‘He approaches the couch Amitaugas, that is préza, breath, spirit, life. Therefore having explained in the first adhydya the knowledge of the couch (of Brahman), the next subject to be explained is the knowledge of praza, the living spirit, taken for a time as Brahman, or the last cause of everything,’ II ADHYAYA, 3. 281 stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the ear, and the spirit stands firm behind the mind}. To that praza, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’ 3. Now follows the attainment of the highest treasure (scil. praza, spirit”). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground °, strewn the sacred grass, and sprinkled water. Let him say: ‘The deity called Speech is
3Let him say: ‘The deity called Speech is 1 I translate vakparastét, Aakshu/parast&t, mana/parastét as compounds, and read srotraparastét. The commentator requires this. He says that speech is uncertain, and has to be checked by the eye. The eye is uncertain, taking mother of pearl for silver, and must be checked by the ear. The ear is uncertain, and must be checked by the mind, for unless the mind is attentive, the ear hears not. The mind, lastly, depends on the spirit, for without spirit there is no mind. The commentator is right in reading rundhe or runddhe instead of rundhate. * The vital spirits are called the highest treasure, because a man surrenders everything to preserve his vital spirits or his life, 3 Cf. Brih. Ar. VI, 3, 1. 282 KAUSHITAKI-UPANISHAD. the attainer, may it attain this for me from him (who possesses and can bestow what I wish for). Svaha to it!’ ‘The deity called préza (breath) is the attainer, may it attain this for me from him. Sv4ha to it!’ ‘The deity called the eye is the attainer, may it attain this for me from him. Sv4hé to it!’ ‘The deity called the ear is the attainer, may it attain this for me from him. Svd4ha to it!’ ‘The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svd&hé to it.’ ‘The deity called pragiié (knowledge) is the attainer of it, may it attain this for me from him. Svaha to it!’ Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish. 4. Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear! to any man or woman, or to any men or women, then at one of the (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying: ‘I offer thy speech in myself, I (this one here *), Svaha.’ ‘I offer thy ear in myself, I (this one here), Svaha.’” ‘I offer thy 1 As dear as praaa or life. * The commentator explains these mysterious utterances by: ‘I offer, I throw, in the fire, which is lit by the fuel of thy indifference or dislike, in myself, being the object of thy love, speech, the organ of speech, of thee, who art going to love me. This one, i.e. I myself, or my love, may prosper. Sv4h4, my speech, may grant approval to the oblation of me, the lover.’ 11 ADHYAYa, 6. 283 mind in myself, I (this one here), Svah4.’ ‘I offer thy pragiia (knowledge) in myself, I (this one here), Svaha.’ Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, (so that the wind may carry his words to the person by whom he desires to be loved). Surely he becomes dear, and they think of him.
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.
1Then Brahman says to him: ‘Who art thou ?’ and he shall answer : 6. ‘I am (like) a season, and the child of the seasons, sprung from the womb of endless space, from the light (from the luminous Brahman). The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self*. Thou art the Self. What thou art, that am I,’ Brahman says to him: ‘Who am I?’ He shall answer : ‘ That which is, the true’ (Sat-tyam). Brahman asks: ‘ What is the true?’ He says to him: ‘What is different from the gods and from the senses (praza) that is Sat, but the gods and the 1 Sheets or coverings seem more applicable here than mere threads forming the woof and warp; cf. Aufrecht, Indische Studien I, p. 131. * I read udgftha upasrfA, srir upabarhazam. The Atharva text has udgitho ’pasrayas. * This passage is corrupt, and the various readings and various interpretations of the commentators do not help us much. One view, which I have followed, as far as possible, is that it had to be explained how the same being could be the child of the seasons, or living from year to year, and, at the same time, born of the light. The answer is, Because light is the seed or cause of the year, and the year the cause of everything else. I take no responsibility for this view, and I see no way of discovering the original reading and the original meaning of these sentences. I ADHYAYA, 7. 279 senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.’ 7. This is also declared by a verse: ‘ This great Rishi, whose belly is the Yagus, the head the SAman, the form the Azz, is to be known as being imperishable, as being Brahman.’ Brahman says to him: ‘How dost thou obtain my male names?’ He should answer: ‘ By breath (praxah).’ Brahman asks: ‘ How my female names?’ He should answer : ‘ By speech (v4é).’ Brahman asks: ‘How my neuter names?’ He should answer : ‘ By mind (manas),’ ‘How smells?’ ‘By the nose.’ ‘How forms ?’ ‘By the eye.’ ‘How sounds?’ ‘By the ear.’ ‘ How flavours of food?’ ‘By the tongue.’ ‘How actions?’ ‘By the hands.’ ‘ How pleasures and pain?’ ‘By the body.’ ‘How joy, delight, and offspring ?’ ‘ By the organ.’ ‘ How journeyings ?’ ‘ By the feet.’ ‘How thoughts, and what is to be known and desired ?’ ‘ By knowledge (pragii4) alone.’ Brahman says to him: ‘ Water indeed is this my world!, the whole Brahman world, and it is thine.’ Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this?*. 1 It sprang from water and the other elements. Comm. Professor Weber proposes to translate 4pak by Erlangungen, acquisitions, with reference to apnoshi, ‘how dost thou acquire my names?’ in what precedes. * Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch. 280 KAUSH{TAKI-UPANISHAD. SEeconp ADHYAYA.
2* Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch. 280 KAUSH{TAKI-UPANISHAD. SEeconp ADHYAYA. 1. Prasa (breath)! is Brahman, thus says Kaushitaki. Of this praza, which is Brahman, the mind (manas) is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of praza, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant. Now to that praza, which is Brahman, all these deities (mind, speech, eye, ear) bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘ Beg not!’ Asa man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’ 2. Prdvza (breath) is Brahman, thus says Paingya. And in that préza, which is Brahman, the eye 1 In the first chapter it was said, ‘He approaches the couch Amitaugas, that is préza, breath, spirit, life. Therefore having explained in the first adhydya the knowledge of the couch (of Brahman), the next subject to be explained is the knowledge of praza, the living spirit, taken for a time as Brahman, or the last cause of everything,’ II ADHYAYA, 3. 281 stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the ear, and the spirit stands firm behind the mind}. To that praza, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’ 3. Now follows the attainment of the highest treasure (scil. praza, spirit”). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground °, strewn the sacred grass, and sprinkled water. Let him say: ‘The deity called Speech is
3Let him say: ‘The deity called Speech is 1 I translate vakparastét, Aakshu/parast&t, mana/parastét as compounds, and read srotraparastét. The commentator requires this. He says that speech is uncertain, and has to be checked by the eye. The eye is uncertain, taking mother of pearl for silver, and must be checked by the ear. The ear is uncertain, and must be checked by the mind, for unless the mind is attentive, the ear hears not. The mind, lastly, depends on the spirit, for without spirit there is no mind. The commentator is right in reading rundhe or runddhe instead of rundhate. * The vital spirits are called the highest treasure, because a man surrenders everything to preserve his vital spirits or his life, 3 Cf. Brih. Ar. VI, 3, 1. 282 KAUSHITAKI-UPANISHAD. the attainer, may it attain this for me from him (who possesses and can bestow what I wish for). Svaha to it!’ ‘The deity called préza (breath) is the attainer, may it attain this for me from him. Sv4ha to it!’ ‘The deity called the eye is the attainer, may it attain this for me from him. Sv4hé to it!’ ‘The deity called the ear is the attainer, may it attain this for me from him. Svd4ha to it!’ ‘The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svd&hé to it.’ ‘The deity called pragiié (knowledge) is the attainer of it, may it attain this for me from him. Svaha to it!’ Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish. 4. Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear! to any man or woman, or to any men or women, then at one of the (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying: ‘I offer thy speech in myself, I (this one here *), Svaha.’ ‘I offer thy ear in myself, I (this one here), Svaha.’” ‘I offer thy 1 As dear as praaa or life. * The commentator explains these mysterious utterances by: ‘I offer, I throw, in the fire, which is lit by the fuel of thy indifference or dislike, in myself, being the object of thy love, speech, the organ of speech, of thee, who art going to love me. This one, i.e. I myself, or my love, may prosper. Sv4h4, my speech, may grant approval to the oblation of me, the lover.’ 11 ADHYAYa, 6. 283 mind in myself, I (this one here), Svah4.’ ‘I offer thy pragiia (knowledge) in myself, I (this one here), Svaha.’ Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, (so that the wind may carry his words to the person by whom he desires to be loved). Surely he becomes dear, and they think of him.
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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