Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1299 him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, &c.) have reference to pragiid (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But that (the self of pragiid, consciousness, and prawa, life) is not many, (but one.) For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the praza. And that praza (breath, the living and breathing power) indeed is the self of pragiia (the self-conscious self), blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For he (the self of praza and pragiid) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed'. And he is the guardian of the world, he is 1 The other text says, ‘whom he wishes to draw after him ; and whom he wishes to draw away from these worlds.’ RAmatirtha, in 300 KAUSHITAKI-UPANISHAD. the king of the world, he is the lord of the universe,— and he is my (Indra’s) self, thus let it be known, yea, thus let it be known! Fourty ApnyAya}, 1. There was formerly Gargya Baélaki?*, famous as aman of great reading; for it was said of him that he lived among the Ustnaras, among the Satvat- Matsyas, the Kuru-Paiifdlas, the Ka4st -Videhas *. Having gone to Agatasatru, (the king) of K4st, he said to him: ‘Shall I tell you Brahman?’ Agatasatru said to him: ‘We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, “ Ganaka (the king of Mithila) is our father (patron).”’ 2.4 BRIHAD-ARANYAKA- KAUSH?TAKI-BRAHMANA- UPANISHAD. UPANISHAD. i. Aditye purushad. i. Id. atish¢hak sarveshdm brzhat p&m#daravasa his commentary on the Mait. Up. 3, 2, quotes the text as translated above. 1 Praga, breath or life, has been explained in the preceding chapter. But this praza is not yet the highest point that has to be reached. Praza, life, even as united with pragii4, consciousness, is only a covering of something else, viz. the Self, and this Highest Self has now to be explained. * The same story is told in the Brzhad-dramyaka II, 1 seq., but with important variations.
2Praza, life, even as united with pragii4, consciousness, is only a covering of something else, viz. the Self, and this Highest Self has now to be explained. * The same story is told in the Brzhad-dramyaka II, 1 seq., but with important variations. ® | take iti to depend on samspashéa, and read satvanmatsyeshu, though the commentary seems to have read so ’vasan, or sa vasan, for savasan. See Introduction, p. Ixxvii. * The second paragraph forms a kind of table of contents for the discussion which is to follow. Ihave given instead a fuller table of contents, taken from the Bréhad-dramyaka II, as compared with the Kaushitaki-upanishad in its two texts. The variations of text A are given in small letters. In text B, the table of contents is given at the end of the discussion, in § 18, me me ill. iv. Vi. Vil. Viil. 1X IV ADHYAYA, 2. 301 bhditéanam mirdha ( pdnduravdsd) atishraga. thih — sarvesham . Kandre purushad. brzhat pazdaravasih somo raga. (N4syannam kshtyate, is the reward.) Vidyuti purushaZ. tegasvi. Ak4se purushad. pirzam apravarti. Vayau purushad. indro vaikuntho ’paragita send. Agnau purushaf. vishasahif. Apsu purushad. pratirdpat, Adarse purushas. rokishzuh. ix. Yantam paskak £hab- dah. asuh, iii. iiib iv. vi. Vii. Vili. . Stanayitnau bhdt4nam mirdhé. i. Aandramasi. somo raga, annasy4tm. Only annasydtmd. Id. tegasy atmé. sydima. satya- purusha. sabdasyatmé. Id. (5) parzam = apravarti brahma. apravritti. Id. (4) Id. Id. Id. Id. naémnasyatmé. tegasa dtmd. Id. pratiripa. viii, pratisrutkéya4m pu- ix. rushak. (9) dvittyo ’napagah. asuh. Yah sabdak purusham anveti. (10) sabde. Id. mrityuh. 302 KAUSH{TAKI-UPANISHAD. x. Dikshu purusha/. x. Deest. dvitiyo napagaf. xi, KAayamaya& puru- x. AA#Ay4purusha. (8°) shad. khdydydm. mretyuh. Id. dvittyo ’napagah. xii. Atmani purushad. xi, Sartrak purushad. atmanvl. (12) sarfre purushah. pragapatih. xii, Yak pragiia 4tmé, yenaitat § suptak svapnayé4 £arati. Yamo raga. (11) pursshah svapnayd karaté yamo rdgd. xiii. Dakshize ’kshan purushad. nadmna (véka) Atma, agner 4tm4, gyoti- sha 4tmé. xiv. Savye ’kshan purusha. satyasy4tma,vidyuta atm4, tegasa atma. 3. Balaki said; ‘ The person that is in the sun, on him I meditate (as Brahman).’ Agatasatru said to him: ‘No, no! do not challenge me (to a disputation) on this’. I meditate on him who is called great, clad in white raiment *, the supreme, the head of all beings. Whoso meditates ' The king means to say that he knows this already, and that he can mention not only the predicates of the person in the sun thus meditated on as Brahman, but also the rewards of such meditation. * This is properly a predicate of the moon, and used as such in the Brthad-4ranzyaka-upanishad, in the second paragraph of the dialogue. Iv ADHYAYA, 8. 303 on him thus, becomes supreme, and the head of all beings.’ 4. Baélaki said: ‘The person that is in the moon, on him I meditate.’
3* This is properly a predicate of the moon, and used as such in the Brthad-4ranzyaka-upanishad, in the second paragraph of the dialogue. Iv ADHYAYA, 8. 303 on him thus, becomes supreme, and the head of all beings.’ 4. Baélaki said: ‘The person that is in the moon, on him I meditate.’ Agatasatru said to him; ‘Do not challenge me on this. I meditate on him as Soma, the king, the self, (source) of all food. Whoso meditates on him thus, becomes the self, (source) of all food.’ 5. Balaki said: ‘The person that is in the lightning, on him I meditate.’ Ag§ftasatru said to him: ‘Do not challenge me on this. I meditate on him as the self in light. Whoso meditates on him thus, becomes the self in light.’ 6. Balaki said: ‘The person that is in the thunder, on him I meditate.’ Agftasatru said to him: ‘Do not challenge me on this. I meditate on him as the self of sound’. Whoso meditates on him thus, becomes the self of sound.’ 7. Balaki said: ‘ The person that is in the ether, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the full, quiescent Brahman, Whoso meditates on him thus, is filled with offspring and cattle. Neither he himself nor his offspring dies before the time.’ 8. Balaki said: ‘The person that is in the air, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as Indra Vaikuzdéha, as the unconquerable army. Whoso meditates on him thus, becomes victorious, unconquerable, conquering his enemies.’ 1 This is not mentioned in the Brzhad-4ranyaka, 304 KAUSH{TAKI-UPANISHAD. 9. Balaki said: ‘The person that is in the fire, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as powerful. Whoso meditates on him thus, becomes powerful among others?.’ 10. Balaéki said: ‘The person that is in the water, on him I meditate.’ AgAtasatru said tohim : ‘ Do not challenge me on this. I meditate on him as the self of the name. Whoso meditates on him thus, becomes the self of the name.’ So far with regard to deities (mythological) ; now with regard to the body (physiological). 11. Balaki said: ‘The person that is in the mirror, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the likeness. Whoso meditates on him thus, to him a son is born in his family who is his likeness, not one who is not his likeness,’ 12, Balaki said: ‘The person that is in the echo, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the second, who never goes away. Whoso meditates on him thus, he gets a second from his second (his wife), he becomes doubled 2. 13. Balaki said: ‘The sound that follows a man, on that I meditate. Agatasatru said to him: ‘Do not challenge me on 1 Instead of anyeshu, the second text, as printed by Professor Cowell, has anv esha. * This paragraph does not occur in the Brzhad-Aranyaka. IV ADHYAYA, 18. 305
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.
1299 him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, &c.) have reference to pragiid (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But that (the self of pragiid, consciousness, and prawa, life) is not many, (but one.) For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the praza. And that praza (breath, the living and breathing power) indeed is the self of pragiia (the self-conscious self), blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For he (the self of praza and pragiid) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed'. And he is the guardian of the world, he is 1 The other text says, ‘whom he wishes to draw after him ; and whom he wishes to draw away from these worlds.’ RAmatirtha, in 300 KAUSHITAKI-UPANISHAD. the king of the world, he is the lord of the universe,— and he is my (Indra’s) self, thus let it be known, yea, thus let it be known! Fourty ApnyAya}, 1. There was formerly Gargya Baélaki?*, famous as aman of great reading; for it was said of him that he lived among the Ustnaras, among the Satvat- Matsyas, the Kuru-Paiifdlas, the Ka4st -Videhas *. Having gone to Agatasatru, (the king) of K4st, he said to him: ‘Shall I tell you Brahman?’ Agatasatru said to him: ‘We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, “ Ganaka (the king of Mithila) is our father (patron).”’ 2.4 BRIHAD-ARANYAKA- KAUSH?TAKI-BRAHMANA- UPANISHAD. UPANISHAD. i. Aditye purushad. i. Id. atish¢hak sarveshdm brzhat p&m#daravasa his commentary on the Mait. Up. 3, 2, quotes the text as translated above. 1 Praga, breath or life, has been explained in the preceding chapter. But this praza is not yet the highest point that has to be reached. Praza, life, even as united with pragii4, consciousness, is only a covering of something else, viz. the Self, and this Highest Self has now to be explained. * The same story is told in the Brzhad-dramyaka II, 1 seq., but with important variations.
2Praza, life, even as united with pragii4, consciousness, is only a covering of something else, viz. the Self, and this Highest Self has now to be explained. * The same story is told in the Brzhad-dramyaka II, 1 seq., but with important variations. ® | take iti to depend on samspashéa, and read satvanmatsyeshu, though the commentary seems to have read so ’vasan, or sa vasan, for savasan. See Introduction, p. Ixxvii. * The second paragraph forms a kind of table of contents for the discussion which is to follow. Ihave given instead a fuller table of contents, taken from the Bréhad-dramyaka II, as compared with the Kaushitaki-upanishad in its two texts. The variations of text A are given in small letters. In text B, the table of contents is given at the end of the discussion, in § 18, me me ill. iv. Vi. Vil. Viil. 1X IV ADHYAYA, 2. 301 bhditéanam mirdha ( pdnduravdsd) atishraga. thih — sarvesham . Kandre purushad. brzhat pazdaravasih somo raga. (N4syannam kshtyate, is the reward.) Vidyuti purushaZ. tegasvi. Ak4se purushad. pirzam apravarti. Vayau purushad. indro vaikuntho ’paragita send. Agnau purushaf. vishasahif. Apsu purushad. pratirdpat, Adarse purushas. rokishzuh. ix. Yantam paskak £hab- dah. asuh, iii. iiib iv. vi. Vii. Vili. . Stanayitnau bhdt4nam mirdhé. i. Aandramasi. somo raga, annasy4tm. Only annasydtmd. Id. tegasy atmé. sydima. satya- purusha. sabdasyatmé. Id. (5) parzam = apravarti brahma. apravritti. Id. (4) Id. Id. Id. Id. naémnasyatmé. tegasa dtmd. Id. pratiripa. viii, pratisrutkéya4m pu- ix. rushak. (9) dvittyo ’napagah. asuh. Yah sabdak purusham anveti. (10) sabde. Id. mrityuh. 302 KAUSH{TAKI-UPANISHAD. x. Dikshu purusha/. x. Deest. dvitiyo napagaf. xi, KAayamaya& puru- x. AA#Ay4purusha. (8°) shad. khdydydm. mretyuh. Id. dvittyo ’napagah. xii. Atmani purushad. xi, Sartrak purushad. atmanvl. (12) sarfre purushah. pragapatih. xii, Yak pragiia 4tmé, yenaitat § suptak svapnayé4 £arati. Yamo raga. (11) pursshah svapnayd karaté yamo rdgd. xiii. Dakshize ’kshan purushad. nadmna (véka) Atma, agner 4tm4, gyoti- sha 4tmé. xiv. Savye ’kshan purusha. satyasy4tma,vidyuta atm4, tegasa atma. 3. Balaki said; ‘ The person that is in the sun, on him I meditate (as Brahman).’ Agatasatru said to him: ‘No, no! do not challenge me (to a disputation) on this’. I meditate on him who is called great, clad in white raiment *, the supreme, the head of all beings. Whoso meditates ' The king means to say that he knows this already, and that he can mention not only the predicates of the person in the sun thus meditated on as Brahman, but also the rewards of such meditation. * This is properly a predicate of the moon, and used as such in the Brthad-4ranzyaka-upanishad, in the second paragraph of the dialogue. Iv ADHYAYA, 8. 303 on him thus, becomes supreme, and the head of all beings.’ 4. Baélaki said: ‘The person that is in the moon, on him I meditate.’
3* This is properly a predicate of the moon, and used as such in the Brthad-4ranzyaka-upanishad, in the second paragraph of the dialogue. Iv ADHYAYA, 8. 303 on him thus, becomes supreme, and the head of all beings.’ 4. Baélaki said: ‘The person that is in the moon, on him I meditate.’ Agatasatru said to him; ‘Do not challenge me on this. I meditate on him as Soma, the king, the self, (source) of all food. Whoso meditates on him thus, becomes the self, (source) of all food.’ 5. Balaki said: ‘The person that is in the lightning, on him I meditate.’ Ag§ftasatru said to him: ‘Do not challenge me on this. I meditate on him as the self in light. Whoso meditates on him thus, becomes the self in light.’ 6. Balaki said: ‘The person that is in the thunder, on him I meditate.’ Agftasatru said to him: ‘Do not challenge me on this. I meditate on him as the self of sound’. Whoso meditates on him thus, becomes the self of sound.’ 7. Balaki said: ‘ The person that is in the ether, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the full, quiescent Brahman, Whoso meditates on him thus, is filled with offspring and cattle. Neither he himself nor his offspring dies before the time.’ 8. Balaki said: ‘The person that is in the air, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as Indra Vaikuzdéha, as the unconquerable army. Whoso meditates on him thus, becomes victorious, unconquerable, conquering his enemies.’ 1 This is not mentioned in the Brzhad-4ranyaka, 304 KAUSH{TAKI-UPANISHAD. 9. Balaki said: ‘The person that is in the fire, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as powerful. Whoso meditates on him thus, becomes powerful among others?.’ 10. Balaéki said: ‘The person that is in the water, on him I meditate.’ AgAtasatru said tohim : ‘ Do not challenge me on this. I meditate on him as the self of the name. Whoso meditates on him thus, becomes the self of the name.’ So far with regard to deities (mythological) ; now with regard to the body (physiological). 11. Balaki said: ‘The person that is in the mirror, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the likeness. Whoso meditates on him thus, to him a son is born in his family who is his likeness, not one who is not his likeness,’ 12, Balaki said: ‘The person that is in the echo, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the second, who never goes away. Whoso meditates on him thus, he gets a second from his second (his wife), he becomes doubled 2. 13. Balaki said: ‘The sound that follows a man, on that I meditate. Agatasatru said to him: ‘Do not challenge me on 1 Instead of anyeshu, the second text, as printed by Professor Cowell, has anv esha. * This paragraph does not occur in the Brzhad-Aranyaka. IV ADHYAYA, 18. 305
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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