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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. 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 this. I meditate on him as life. Whoso meditates on him thus, neither he himself nor his offspring will faint before the time.’ 14. Balaki said: ‘The person that is in the shadow, on him I meditate.’ Ag§Atasatru said to him: ‘Do not challenge me on this. I meditate on him as death. Whoso meditates on him thus, neither he himself nor his offspring will die before the time.’ 15. Balaki said: ‘The person that is embodied, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as Lord of creatures. Whoso meditates on him thus, is multiplied in offspring and cattle.’ 16. Balaki said: ‘The Self which is conscious (pragiia), and by whom he who sleeps here, walks about in sleep, on him I meditate.’ Ag&tasatru said to him: ‘Do not challenge me on this. I meditate on him as Yama the king. Whoso meditates on him thus, everything is subdued for his excellencies.’ 17. Balaki said: ‘The person that is in the right eye, on him I meditate.’ AgAtasatru said to him: ‘Do not challenge me on this. I meditate on him as the self of the name, as the self of fire, as the self of splendour. Whoso meditates on him thus, he becomes the self of these.’ 18, Baélaki said: ‘The person that is in the left eye, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the self of the true, as the self of lightning, as the self of light. Whoso [3] x 306 KAUSH{TAKI-UPANISHAD. meditates on him thus, he becomes the self of these.’ 19. After this Balaki became silent. Agdtasatru said to him: ‘Thus far only (do you know), O Balaki?’ ‘Thus far only,’ replied Balaki. Then Agatasatru said to him: ‘Vainly did you challenge me, saying: ‘Shall I tell you Brahman ? O Balaki, he who is the maker of those persons (whom you mentioned), he of whom all this is the work, he alone is to be known,’ Thereupon Bal&ki came, carrying fuel in his hand, saying: ‘May I come to you asa pupil?’ Agétasatru said to him: ‘I deem it improper that a Kshatriya should initiate a Bréhmaza. Come, I shall make you know clearly.’ Then taking him by the hand, he went forth. And the two together came to a person who was asleep. And Ag&tasatru called him, saying: ‘Thou great one, clad in white raiment, Soma, King!’ But he remained lying. Then he pushed him with a ‘stick, and he rose at once. Then said Agatasatru to him: ‘ Balaki, where did this person here sleep? Where was he? Whence came he thus back?’ Balaki did not know. ,
2Then he pushed him with a ‘stick, and he rose at once. Then said Agatasatru to him: ‘ Balaki, where did this person here sleep? Where was he? Whence came he thus back?’ Balaki did not know. , 20. And Agatasatru said to him: ‘ Where this person here slept, where he was, whence he thus came back, is this: The arteries of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand full of a thin fluid of various colours, white, black, yellow, red. In these the person is when sleeping he sees no dream. 1 See § 3 init. IV ADHYAYA, 20. 307 Then he becomes one with that pravza alone. Then speech goes to him 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, from the gods the worlds. And as a razor might be fitted in a razor-case, or as fire in the fire-place (the aravi on the altar), even thus this conscious self enters the self of the body (considers the body as himself) to the very hairs and nails. And the other selfs (such as speech, &c.) follow that self, as his people follow the master of the house. And as the master feeds with his people, nay, as his people feed on the master, thus does this conscious self feed with the other selfs, as a master with his people, and the other selfs follow him, as his people follow the master. So long as Indra did not understand that self, the Asuras conquered him. When he understood it, he conquered the Asuras and obtained the pre-eminence among all gods, sovereignty, supremacy. And thus also he who knows this obtains pre-eminence among all beings, sovereignty, supremacy,—yea, he who knows this. Digitized by Goog le VAGASANEYI-SAWHITA- UPANISHAD, SOMETIMES CALLED TSAVASYA or {fSA- UPANISHAD. Digitized by Google e// VAGASANEYI-SAMHITA- UPANISHAD. 1. ALL this, whatsoever moves on earth, is to be hidden in the Lord (the Self). When thou hast surrendered all this, then thou mayest enjoy. Do not covet the wealth of any man! 2. Though a man may wish to live a hundred years, performing works, it will be thus with him ; but not in any other way: work will thus not cling to a man. ; 3. There are the worlds of the Asuras! covered with blind darkness. Those who have destroyed their self (who perform works, without having arrived at a knowledge of the true Self), go after death to those worlds. 4. That one (the Self), though never stirring, is swifter than thought. The Devas (senses) never reached it, it walked? before them. Though standing still, it overtakes the others who are running. Méatarisvan (the wind, the moving spirit) bestows powers ® on it.
34. That one (the Self), though never stirring, is swifter than thought. The Devas (senses) never reached it, it walked? before them. Though standing still, it overtakes the others who are running. Méatarisvan (the wind, the moving spirit) bestows powers ® on it. 1 Asury},V4g. Samhit& ; asirya, Upan. Asury’ in the Upanishads in the sense of belonging to the Asuras, i.e. gods, is exceptional. I should prefer asfry4, sunless, as we find as(ryé t4masi in the Rig-veda, V, 32, 6. 2 Pfirvam arsat, Vag. Samh.; pfirvam arshat, Upan. Mahfdhara suggests also arsat as a contraction of a-risat, not perishing. 5 Apas is explained by karmézi, acts, in which case it would be ° meant for 4pas, opus. But the V4g. Samhita accentuates apas, i.e. 312 VAGASANEYI-SAMHITA-UPANISHAD. 5. It stirs and it stirs not; it is far, and likewise near!, It is inside of all this, and it is outside of all this. - . 6. And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it?. 7. When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity? 8. He® (the Self) encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched by evil; a seer, wise, omnipresent, self-existent, he disposed all things rightly for eternal years. 9. All who worship what is not real knowledge (good works), enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness. 10. One thing, they say, is obtained from real knowledge; another, they say, from what is not knowledge. Thus we have heard from the wise who taught us this‘. 11. He who knows at the same time both knowledge and not-knowledge, overcomes death through not-knowledge, and obtains immortality through knowledge. 12. All who worship what is not the true cause, aquas, and Anandagiri explains that water stands for acts, because most sacrificial acts are performed with water. 1 Tad v antike, Vag. Samh.; tadvad antike, Upan. 3 Vikikitsati, Vag. Samh.; vigugupsate, Upan. ® Sankara takes the subject to be the Self, and explains the neuter adjectives as masculines. Mahfdhara takes the subject to be the man who has acquired a knowledge of the Self, and who reaches the bright, incorporeal Brahman, &c. Mahfdhara, however, likewise allows the former explanation. * Cf. Talavak. Up. I, 4; vidy4y4A, avidyay4h, Vag. Samh.; vidyay4, avidyaya, Upan. VAGASANEYI-SAMHITA-UPANISHAD. 343 enter into blind darkness: those who delight in the true cause, enter, as it were, into greater darkness. 13. One thing, they say, is obtained from (knowledge of ) the cause; another, they say, from (knowledge of ) what is not the cause. Thus we have heard from the wise who taught us this. 14. He who knows at the same time both the cause and the destruction (the perishable body), overcomes death by destruction (the perishable body), and obtains immortality through (knowledge of) the true cause.
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.
113. 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 this. I meditate on him as life. Whoso meditates on him thus, neither he himself nor his offspring will faint before the time.’ 14. Balaki said: ‘The person that is in the shadow, on him I meditate.’ Ag§Atasatru said to him: ‘Do not challenge me on this. I meditate on him as death. Whoso meditates on him thus, neither he himself nor his offspring will die before the time.’ 15. Balaki said: ‘The person that is embodied, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as Lord of creatures. Whoso meditates on him thus, is multiplied in offspring and cattle.’ 16. Balaki said: ‘The Self which is conscious (pragiia), and by whom he who sleeps here, walks about in sleep, on him I meditate.’ Ag&tasatru said to him: ‘Do not challenge me on this. I meditate on him as Yama the king. Whoso meditates on him thus, everything is subdued for his excellencies.’ 17. Balaki said: ‘The person that is in the right eye, on him I meditate.’ AgAtasatru said to him: ‘Do not challenge me on this. I meditate on him as the self of the name, as the self of fire, as the self of splendour. Whoso meditates on him thus, he becomes the self of these.’ 18, Baélaki said: ‘The person that is in the left eye, on him I meditate.’ Agatasatru said to him: ‘Do not challenge me on this. I meditate on him as the self of the true, as the self of lightning, as the self of light. Whoso [3] x 306 KAUSH{TAKI-UPANISHAD. meditates on him thus, he becomes the self of these.’ 19. After this Balaki became silent. Agdtasatru said to him: ‘Thus far only (do you know), O Balaki?’ ‘Thus far only,’ replied Balaki. Then Agatasatru said to him: ‘Vainly did you challenge me, saying: ‘Shall I tell you Brahman ? O Balaki, he who is the maker of those persons (whom you mentioned), he of whom all this is the work, he alone is to be known,’ Thereupon Bal&ki came, carrying fuel in his hand, saying: ‘May I come to you asa pupil?’ Agétasatru said to him: ‘I deem it improper that a Kshatriya should initiate a Bréhmaza. Come, I shall make you know clearly.’ Then taking him by the hand, he went forth. And the two together came to a person who was asleep. And Ag&tasatru called him, saying: ‘Thou great one, clad in white raiment, Soma, King!’ But he remained lying. Then he pushed him with a ‘stick, and he rose at once. Then said Agatasatru to him: ‘ Balaki, where did this person here sleep? Where was he? Whence came he thus back?’ Balaki did not know. ,
2Then he pushed him with a ‘stick, and he rose at once. Then said Agatasatru to him: ‘ Balaki, where did this person here sleep? Where was he? Whence came he thus back?’ Balaki did not know. , 20. And Agatasatru said to him: ‘ Where this person here slept, where he was, whence he thus came back, is this: The arteries of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand full of a thin fluid of various colours, white, black, yellow, red. In these the person is when sleeping he sees no dream. 1 See § 3 init. IV ADHYAYA, 20. 307 Then he becomes one with that pravza alone. Then speech goes to him 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, from the gods the worlds. And as a razor might be fitted in a razor-case, or as fire in the fire-place (the aravi on the altar), even thus this conscious self enters the self of the body (considers the body as himself) to the very hairs and nails. And the other selfs (such as speech, &c.) follow that self, as his people follow the master of the house. And as the master feeds with his people, nay, as his people feed on the master, thus does this conscious self feed with the other selfs, as a master with his people, and the other selfs follow him, as his people follow the master. So long as Indra did not understand that self, the Asuras conquered him. When he understood it, he conquered the Asuras and obtained the pre-eminence among all gods, sovereignty, supremacy. And thus also he who knows this obtains pre-eminence among all beings, sovereignty, supremacy,—yea, he who knows this. Digitized by Goog le VAGASANEYI-SAWHITA- UPANISHAD, SOMETIMES CALLED TSAVASYA or {fSA- UPANISHAD. Digitized by Google e// VAGASANEYI-SAMHITA- UPANISHAD. 1. ALL this, whatsoever moves on earth, is to be hidden in the Lord (the Self). When thou hast surrendered all this, then thou mayest enjoy. Do not covet the wealth of any man! 2. Though a man may wish to live a hundred years, performing works, it will be thus with him ; but not in any other way: work will thus not cling to a man. ; 3. There are the worlds of the Asuras! covered with blind darkness. Those who have destroyed their self (who perform works, without having arrived at a knowledge of the true Self), go after death to those worlds. 4. That one (the Self), though never stirring, is swifter than thought. The Devas (senses) never reached it, it walked? before them. Though standing still, it overtakes the others who are running. Méatarisvan (the wind, the moving spirit) bestows powers ® on it.
34. That one (the Self), though never stirring, is swifter than thought. The Devas (senses) never reached it, it walked? before them. Though standing still, it overtakes the others who are running. Méatarisvan (the wind, the moving spirit) bestows powers ® on it. 1 Asury},V4g. Samhit& ; asirya, Upan. Asury’ in the Upanishads in the sense of belonging to the Asuras, i.e. gods, is exceptional. I should prefer asfry4, sunless, as we find as(ryé t4masi in the Rig-veda, V, 32, 6. 2 Pfirvam arsat, Vag. Samh.; pfirvam arshat, Upan. Mahfdhara suggests also arsat as a contraction of a-risat, not perishing. 5 Apas is explained by karmézi, acts, in which case it would be ° meant for 4pas, opus. But the V4g. Samhita accentuates apas, i.e. 312 VAGASANEYI-SAMHITA-UPANISHAD. 5. It stirs and it stirs not; it is far, and likewise near!, It is inside of all this, and it is outside of all this. - . 6. And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it?. 7. When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity? 8. He® (the Self) encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched by evil; a seer, wise, omnipresent, self-existent, he disposed all things rightly for eternal years. 9. All who worship what is not real knowledge (good works), enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness. 10. One thing, they say, is obtained from real knowledge; another, they say, from what is not knowledge. Thus we have heard from the wise who taught us this‘. 11. He who knows at the same time both knowledge and not-knowledge, overcomes death through not-knowledge, and obtains immortality through knowledge. 12. All who worship what is not the true cause, aquas, and Anandagiri explains that water stands for acts, because most sacrificial acts are performed with water. 1 Tad v antike, Vag. Samh.; tadvad antike, Upan. 3 Vikikitsati, Vag. Samh.; vigugupsate, Upan. ® Sankara takes the subject to be the Self, and explains the neuter adjectives as masculines. Mahfdhara takes the subject to be the man who has acquired a knowledge of the Self, and who reaches the bright, incorporeal Brahman, &c. Mahfdhara, however, likewise allows the former explanation. * Cf. Talavak. Up. I, 4; vidy4y4A, avidyay4h, Vag. Samh.; vidyay4, avidyaya, Upan. VAGASANEYI-SAMHITA-UPANISHAD. 343 enter into blind darkness: those who delight in the true cause, enter, as it were, into greater darkness. 13. One thing, they say, is obtained from (knowledge of ) the cause; another, they say, from (knowledge of ) what is not the cause. Thus we have heard from the wise who taught us this. 14. He who knows at the same time both the cause and the destruction (the perishable body), overcomes death by destruction (the perishable body), and obtains immortality through (knowledge of) the true cause.
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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