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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And having reached this he, who knows this, becomes immortal with that immortality which those gods enjoy. 15. Next follows the father’s tradition to the son, and thus they explain it’. The father, when going to depart, calls his son, after having strewn the house with fresh grass, and having laid the sacrificial fire, and having placed near it a pot of water with a jug (full of rice), himself covered with a new cloth, and dressed in white. He places himself above his son, touching his organs with his own organs, or he may deliver the tradition to him while he sits before him. Then he delivers it tohim. The father says: ‘Let me place my speech in thee.’ The son says: ‘I take thy speech in me.’ The father says: ‘ Let me place my scent (prama) in thee.’ The son says: ‘I take thy scent in me.’ The father says: ‘Let me place my eye in thee.’ The son says: ‘I take thy eye in me.’ The father says: ‘Let me place my ear in thee.” The son says: ‘I take thy ear in me.’ The father says: ‘Let me place my tastes of food in thee.’ The son says: ‘I take thy tastes of food in me. The father says: ‘Let me place my actions 1 Cf. Brihad-dranyaka I, 5,17. U2 292 KAUSHITAKI-UPANISHAD. in thee.” The son says: ‘I take thy actions in me.’ The father says: ‘Let me place my pleasure and pain in thee.’ The son says: ‘I take thy pleasure and pain in me.’ The father says: ‘ Let me place happiness, joy, and offspring in thee.’ The son says: ‘I take thy happiness, joy, and offspring in me.’ The father says: ‘Let me place my walking in thee.’ The son says: ‘I take thy walking in me'.’ The father says: ‘Let me place my mind in thee. The son says: ‘I take thy mind in me.’ The father says: ‘ Let me place my knowledge (pragii) in thee. The son says: ‘I take thy knowledge in me.’ But if the father is very ill, he may say shortly: ‘ Let me place my spirits (prazas) in thee,’ and the son: ‘I take thy spirits in me.’ Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: ‘ May fame, glory of countenance, and honour always follow thee.’ Then the other looks back over his left shoulder, covering himself with his hand or the hem of his garment, saying: ‘Obtain the heavenly worlds (svarga) and all desires.’ If the father recovers, let him be under the authority of his son, or let him wander about (as an ascetic). But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2,
2But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2, 1 Another sakh4 adds here dhiyaf, the thoughts (active), vigfiatavyam, their object, and kam&4, desires. . ? Ihave taken samfpayati in the sense of performing the last duties towards a dead person, though I confess I know of no parallel passage in which sam4payati occurs in that sense. Professor Cowell translates: ‘If he dies, then let them cause the son duly to receive the tradition, as the tradition is to be given.’ The text itself varies, for the reading presupposed by the commentator is enam (putram) sam4payati, instead of enam samApayeyuh. III ADHYAYA, I. 293 Tuirp ApuyAya}l, 1. Pratardana, forsooth, the son of Divoddsa (king of K4st), came by means of fighting and strength to the beloved abode of Indra. Indra said to him: ‘ Pratardana, let me give you a boon to choose.’ And Pratardana answered: ‘Do you yourself choose that boon for me which you deem most beneficial for a man.’ Indra said to him: ‘No one who chooses, chooses for another; choose thyself.’ Then Pratardana replied: ‘Then that boon to choose is no boon for me.’ Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: ‘ Know me only; that is what I deem most beneficial for man, that he should know me. _I slew the three-headed son of Tvashévz; I delivered the Arunmukhas, the devotees, to the wolves (s4lavvzka) ; breaking many treaties, I killed the people of Prahlada in heaven, the people of Puloma in the sky, the people of K4lakafiga on earth®, And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of 1 The object now is to explain the true Brahma-vidy4, while the first and second chapters are only introductory, treating of the worship of the couch (paryankop4san4) and of the worship of prina. * This refers to heroic deeds performed by Indra, as represented in the hymns of the Rig-veda. See Rig-veda V, 34, 4, and Sayana’s commentary; Ait. Brahm. VII, 28. Weber, Indische Studien I, 410-418, has tried to discover an original physical meaning in the heroic deeds ascribed to Indra. A curious remark is made by the commentator, who says that the skulls of the Arunmukhas were turned into the thorns of the desert (karfra) which remain to this day,—a very common phase in popular tradition. 294 KAUSH{TAKI-UPANISHAD. his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom! does not depart from his face.’
3294 KAUSH{TAKI-UPANISHAD. his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom! does not depart from his face.’ 2. Indra said: ‘I am pravza, meditate on me as the conscious self (pragiiatman), as life, as immortality. Life is préza, praza is life. Immortality is praza, praza is immortality. As long as praza dwells in this body, so long surely there is life. By praza he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.’ (Pratardana said): ‘Some maintain here, that the prazas become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the ear, think a thought with the mind. After having become one, the praas perceive all these together, one by one. While speech speaks, all prazas speak after it. While the eye sees, all prazas see after it. While the ear hears, all prazas hear after it. While the mind thinks, all prazas think after it. While the praza breathes, all prazas breathe after it.’ ‘Thus it is indeed,’ said Indra, ‘but nevertheless there is a pre-eminence among the pramas *. 3. Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see ’ Professor Cowell compares Taittirtya-Samhita III, 1,1, nasya * nitam na haro vyeti. * Prans, in the plural, is supposed to stand for the five senses as modifications of breath. It would be better if we could read prazasya nidsreyasam. See before, II, 14. III ADHYAYA, 3. 295 blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But praza alone is the conscious self (pragiiatman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha!. What is praza, that is pragfid (self-consciousness); what is pragiia (self-consciousness), that is praa, for together they (pragiia and praza) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that praza alone*. Then speech goes to him (when he is absorbed in praza) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the prazas (speech, &c.) proceed, each towards its place; from the prazas the gods (Agni, &c.), from the gods the worlds.
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.
1And having reached this he, who knows this, becomes immortal with that immortality which those gods enjoy. 15. Next follows the father’s tradition to the son, and thus they explain it’. The father, when going to depart, calls his son, after having strewn the house with fresh grass, and having laid the sacrificial fire, and having placed near it a pot of water with a jug (full of rice), himself covered with a new cloth, and dressed in white. He places himself above his son, touching his organs with his own organs, or he may deliver the tradition to him while he sits before him. Then he delivers it tohim. The father says: ‘Let me place my speech in thee.’ The son says: ‘I take thy speech in me.’ The father says: ‘ Let me place my scent (prama) in thee.’ The son says: ‘I take thy scent in me.’ The father says: ‘Let me place my eye in thee.’ The son says: ‘I take thy eye in me.’ The father says: ‘Let me place my ear in thee.” The son says: ‘I take thy ear in me.’ The father says: ‘Let me place my tastes of food in thee.’ The son says: ‘I take thy tastes of food in me. The father says: ‘Let me place my actions 1 Cf. Brihad-dranyaka I, 5,17. U2 292 KAUSHITAKI-UPANISHAD. in thee.” The son says: ‘I take thy actions in me.’ The father says: ‘Let me place my pleasure and pain in thee.’ The son says: ‘I take thy pleasure and pain in me.’ The father says: ‘ Let me place happiness, joy, and offspring in thee.’ The son says: ‘I take thy happiness, joy, and offspring in me.’ The father says: ‘Let me place my walking in thee.’ The son says: ‘I take thy walking in me'.’ The father says: ‘Let me place my mind in thee. The son says: ‘I take thy mind in me.’ The father says: ‘ Let me place my knowledge (pragii) in thee. The son says: ‘I take thy knowledge in me.’ But if the father is very ill, he may say shortly: ‘ Let me place my spirits (prazas) in thee,’ and the son: ‘I take thy spirits in me.’ Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: ‘ May fame, glory of countenance, and honour always follow thee.’ Then the other looks back over his left shoulder, covering himself with his hand or the hem of his garment, saying: ‘Obtain the heavenly worlds (svarga) and all desires.’ If the father recovers, let him be under the authority of his son, or let him wander about (as an ascetic). But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2,
2But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2, 1 Another sakh4 adds here dhiyaf, the thoughts (active), vigfiatavyam, their object, and kam&4, desires. . ? Ihave taken samfpayati in the sense of performing the last duties towards a dead person, though I confess I know of no parallel passage in which sam4payati occurs in that sense. Professor Cowell translates: ‘If he dies, then let them cause the son duly to receive the tradition, as the tradition is to be given.’ The text itself varies, for the reading presupposed by the commentator is enam (putram) sam4payati, instead of enam samApayeyuh. III ADHYAYA, I. 293 Tuirp ApuyAya}l, 1. Pratardana, forsooth, the son of Divoddsa (king of K4st), came by means of fighting and strength to the beloved abode of Indra. Indra said to him: ‘ Pratardana, let me give you a boon to choose.’ And Pratardana answered: ‘Do you yourself choose that boon for me which you deem most beneficial for a man.’ Indra said to him: ‘No one who chooses, chooses for another; choose thyself.’ Then Pratardana replied: ‘Then that boon to choose is no boon for me.’ Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: ‘ Know me only; that is what I deem most beneficial for man, that he should know me. _I slew the three-headed son of Tvashévz; I delivered the Arunmukhas, the devotees, to the wolves (s4lavvzka) ; breaking many treaties, I killed the people of Prahlada in heaven, the people of Puloma in the sky, the people of K4lakafiga on earth®, And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of 1 The object now is to explain the true Brahma-vidy4, while the first and second chapters are only introductory, treating of the worship of the couch (paryankop4san4) and of the worship of prina. * This refers to heroic deeds performed by Indra, as represented in the hymns of the Rig-veda. See Rig-veda V, 34, 4, and Sayana’s commentary; Ait. Brahm. VII, 28. Weber, Indische Studien I, 410-418, has tried to discover an original physical meaning in the heroic deeds ascribed to Indra. A curious remark is made by the commentator, who says that the skulls of the Arunmukhas were turned into the thorns of the desert (karfra) which remain to this day,—a very common phase in popular tradition. 294 KAUSH{TAKI-UPANISHAD. his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom! does not depart from his face.’
3294 KAUSH{TAKI-UPANISHAD. his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom! does not depart from his face.’ 2. Indra said: ‘I am pravza, meditate on me as the conscious self (pragiiatman), as life, as immortality. Life is préza, praza is life. Immortality is praza, praza is immortality. As long as praza dwells in this body, so long surely there is life. By praza he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.’ (Pratardana said): ‘Some maintain here, that the prazas become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the ear, think a thought with the mind. After having become one, the praas perceive all these together, one by one. While speech speaks, all prazas speak after it. While the eye sees, all prazas see after it. While the ear hears, all prazas hear after it. While the mind thinks, all prazas think after it. While the praza breathes, all prazas breathe after it.’ ‘Thus it is indeed,’ said Indra, ‘but nevertheless there is a pre-eminence among the pramas *. 3. Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see ’ Professor Cowell compares Taittirtya-Samhita III, 1,1, nasya * nitam na haro vyeti. * Prans, in the plural, is supposed to stand for the five senses as modifications of breath. It would be better if we could read prazasya nidsreyasam. See before, II, 14. III ADHYAYA, 3. 295 blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But praza alone is the conscious self (pragiiatman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha!. What is praza, that is pragfid (self-consciousness); what is pragiia (self-consciousness), that is praa, for together they (pragiia and praza) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that praza alone*. Then speech goes to him (when he is absorbed in praza) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the prazas (speech, &c.) proceed, each towards its place; from the prazas the gods (Agni, &c.), from the gods the worlds.
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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