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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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. Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: ‘His thought has departed, he hears not, he sees not, he speaks not, he thinks not.’ Then he becomes one with that praza alone. Then speech goes to him (who is absorbed in praza) with all names, the eye with all 1 Uktha, hymn, is artificially derived from ut-thapayati, to raise up, and hence uktha, hymn, is to be meditated on as prasa, breath, which likewise raises up the body. See Ait. Ar. II, 1, 1g. * He is absorbed in prfza. Or should it be pranah as nominative ? 296 KAUSHITAKI-UPANISHAD. forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these}. 4. Speech gives up to him (who is absorbed in praza) all names, so that by speech he obtains all names. The nose gives up to him all odours, so that by scent he obtains all odours. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives up to him all sounds, so that by the ear he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in praza. And what is prawa is pragiia (selfconsciousness), what is pragii4 (self-consciousness) is praza. For together do these two live in the body, and together do they depart. Now we shall explain how all things become one in that pragiid (self-consciousness). 5. Speech is one portion taken out ® of pragiia (self-conscious knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is its object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands ? According to another reading we might translate, ‘Speech takes away all names from that body; and pr4za, in which speech is absorbed, thus obtains all names.’ * Tread ud@/kam or udddham, instead of adQdham, explained by the commentator as adfiduhat. Professor Cowell translates, ‘ Speech verily milked one portion thereof,’ which may have been the original purport of the writer. MII ADHYAYA, 7. 297
2Professor Cowell translates, ‘ Speech verily milked one portion thereof,’ which may have been the original purport of the writer. MII ADHYAYA, 7. 297 are one portion taken out of it, their action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside. 6. Having by pragiia (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by pragiid takcn possession of the nose, he obtains all odours. Having by pragfié taken possession of the eye, he obtains all forms. Having by pragiia taken possession of the ear, he obtains all sounds. Having by pragiia taken possession of the tongue, he obtains all tastes of food. Having by pragfia taken possession of the two hands, he obtains all actions. Having by pragiia taken possession of the body, he obtains pleasure and pain. Having by pragfia taken possession of the organ, he obtains happiness, joy, and offspring. Having by pragii4 taken possession of the two feet, he obtains all movements. Having by pragii4 taken possession of mind, he obtains all thoughts. 7. For without pragiia (self-consciousness) speech does not make known (to the self) any word'. ‘My 1 Professor Cowell has translated a passage from the commentary which is interesting as showing that its author and the author of the Upanishad too had a clear conception of the correlative nature of knowledge. ‘The organ of sense,’ he says, ‘cannot exist without pragfi4 (self-consciousness), nor the objects of sense be obtained without the organ, therefore—on the principle, that when one thing cannot exist without another, that thing is said to be identical with the other—as the cloth, for instance, being 298 KAUSHITAKI-UPANISHAD.
3mind was absent,’ he says, ‘I did not perceive that word. Without pragiid the nose does not make known any odour. ‘My mind was absent,’ he says, ‘I did not perceive that odour.’ Without pragiia the eye does not make known any form. ‘My mind was absent,’ he says, ‘I did not perceive that form.’ Without pragiid the ear does not make known any sound. ‘My mind was absent,’ he says, ‘I did not perceive that sound.’ Without pragfia the tongue does not make known any taste. ‘My mind was absent, he says, “I did not perceive that taste.’ Without pragiia the two hands do not make known any act. ‘Our mind was absent,’ they say, ‘we did not perceive any act. Without pragfia the body does not make known pleasure or pain. ‘My mind was absent, he says, ‘I did not perceive that pleasure or pain.’ Without pragiia the organ does not make known happiness, joy, or offspring. ‘My mind was absent,’ he says, ‘I did not perceive that happiness, joy, or offspring.’ Without pragiia the two feet do not make known any movement. ‘Our mind was absent,’ they say, ‘we did not perceive that movement.’ Without pragii4 no thought succeeds, nothing can be known that is to be known. 8. Let no man try to find out what speech is, let him know the speaker. Let no man try to find out what odour is, let him know him who smells. Let no man try to find out what form is, let him know the seer. Let no man try to find out what sound is, let never perceived without the threads, is identical with them, or the (false perception of) silver being never found without the mother of pearl is identical with it, so the objects of sense being never found without the organs are identical with them, and the organs being never found without pragfid (self-consciousness) are identical with it, mI ADHYAYA, 8. 299
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 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. Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: ‘His thought has departed, he hears not, he sees not, he speaks not, he thinks not.’ Then he becomes one with that praza alone. Then speech goes to him (who is absorbed in praza) with all names, the eye with all 1 Uktha, hymn, is artificially derived from ut-thapayati, to raise up, and hence uktha, hymn, is to be meditated on as prasa, breath, which likewise raises up the body. See Ait. Ar. II, 1, 1g. * He is absorbed in prfza. Or should it be pranah as nominative ? 296 KAUSHITAKI-UPANISHAD. forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these}. 4. Speech gives up to him (who is absorbed in praza) all names, so that by speech he obtains all names. The nose gives up to him all odours, so that by scent he obtains all odours. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives up to him all sounds, so that by the ear he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in praza. And what is prawa is pragiia (selfconsciousness), what is pragii4 (self-consciousness) is praza. For together do these two live in the body, and together do they depart. Now we shall explain how all things become one in that pragiid (self-consciousness). 5. Speech is one portion taken out ® of pragiia (self-conscious knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is its object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands ? According to another reading we might translate, ‘Speech takes away all names from that body; and pr4za, in which speech is absorbed, thus obtains all names.’ * Tread ud@/kam or udddham, instead of adQdham, explained by the commentator as adfiduhat. Professor Cowell translates, ‘ Speech verily milked one portion thereof,’ which may have been the original purport of the writer. MII ADHYAYA, 7. 297
2Professor Cowell translates, ‘ Speech verily milked one portion thereof,’ which may have been the original purport of the writer. MII ADHYAYA, 7. 297 are one portion taken out of it, their action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside. 6. Having by pragiia (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by pragiid takcn possession of the nose, he obtains all odours. Having by pragfié taken possession of the eye, he obtains all forms. Having by pragiia taken possession of the ear, he obtains all sounds. Having by pragiia taken possession of the tongue, he obtains all tastes of food. Having by pragfia taken possession of the two hands, he obtains all actions. Having by pragiia taken possession of the body, he obtains pleasure and pain. Having by pragfia taken possession of the organ, he obtains happiness, joy, and offspring. Having by pragii4 taken possession of the two feet, he obtains all movements. Having by pragii4 taken possession of mind, he obtains all thoughts. 7. For without pragiia (self-consciousness) speech does not make known (to the self) any word'. ‘My 1 Professor Cowell has translated a passage from the commentary which is interesting as showing that its author and the author of the Upanishad too had a clear conception of the correlative nature of knowledge. ‘The organ of sense,’ he says, ‘cannot exist without pragfi4 (self-consciousness), nor the objects of sense be obtained without the organ, therefore—on the principle, that when one thing cannot exist without another, that thing is said to be identical with the other—as the cloth, for instance, being 298 KAUSHITAKI-UPANISHAD.
3mind was absent,’ he says, ‘I did not perceive that word. Without pragiid the nose does not make known any odour. ‘My mind was absent,’ he says, ‘I did not perceive that odour.’ Without pragiia the eye does not make known any form. ‘My mind was absent,’ he says, ‘I did not perceive that form.’ Without pragiid the ear does not make known any sound. ‘My mind was absent,’ he says, ‘I did not perceive that sound.’ Without pragfia the tongue does not make known any taste. ‘My mind was absent, he says, “I did not perceive that taste.’ Without pragiia the two hands do not make known any act. ‘Our mind was absent,’ they say, ‘we did not perceive any act. Without pragfia the body does not make known pleasure or pain. ‘My mind was absent, he says, ‘I did not perceive that pleasure or pain.’ Without pragiia the organ does not make known happiness, joy, or offspring. ‘My mind was absent,’ he says, ‘I did not perceive that happiness, joy, or offspring.’ Without pragiia the two feet do not make known any movement. ‘Our mind was absent,’ they say, ‘we did not perceive that movement.’ Without pragii4 no thought succeeds, nothing can be known that is to be known. 8. Let no man try to find out what speech is, let him know the speaker. Let no man try to find out what odour is, let him know him who smells. Let no man try to find out what form is, let him know the seer. Let no man try to find out what sound is, let never perceived without the threads, is identical with them, or the (false perception of) silver being never found without the mother of pearl is identical with it, so the objects of sense being never found without the organs are identical with them, and the organs being never found without pragfid (self-consciousness) are identical with it, mI ADHYAYA, 8. 299
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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