Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.’ 6. ‘ But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.’ 7. ‘Hewho has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births.’ 8. ‘ But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.’ 9. ‘But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishzu.’ 10. ‘Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect.’ 11. ‘ Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing— this is the goal, the highest road.’ 12. ‘ That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.’ 13. ‘A wise man should keep down speech and mind!; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.’ 14. ‘Rise, awake! having obtained your boons?, . /oe a eihniinalalaRiae Re co 92 SES 1 Sankura interprets, he should keep down speech in the mind. 2 Comm., excellent teachers. 14 KATHA-UPANISHAD.
2understand them! The sharp edge of a razor is difficult to pass over; thus the wise say the path (to the Self) is hard,’ 15. ‘He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.’ 16. ‘A wise man who has repeated or heard the ancient story of Nagiketas told by Death, is magnified in the world of Brahman.’ 17. ‘And he who repeats this greatest mystery in an assembly of Brahmans, or full of devotion at the time of the Srdddha sacrifice, obtains thereby infinite rewards,’ II ADHYAYA, 4 VALLI, 6. 15 SECOND ADHYAYA. FourtH Vattt. 1. Death said: ‘The Self-existent pierced the openings (of the senses) so that they turn forward: therefore man looks forward, not backward into himself. Some wise man, however, with his eyes closed and wishing for immortality, saw the Self behind.’ 2. ‘Children follow after outward pleasures, and fall into the snare of wide-spread death. Wise men only, knowing the nature of what is immortal, do not look for anything stable here among things unstable.’ 3. ‘That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides. This is that (which thou hast asked for).’ 4. ‘The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.’ 5. ‘He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.’ 6. ‘ He who (knows) him? who was born first from
31 The first manifestation of Brahman, commonly called Hiramyagarbha, which springs from the tapas of Brahman. Afterwards only water and the rest of the elements become manifested. The text of these verses is abrupt, possibly corrupt. The two accusatives, tish¢hantam and tish/Aantim, seem to me to require veda to be supplied from verse 4. 16 KATHA-UPANISHAD. the brooding heat! (for he was born before the water), who, entering into the heart, abides therein, and was perceived from the elements. This is that.’ 7. ‘(He who knows) Aditi also, who is one with all deities, who arises with Praza (breath or Hirazyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.’ 8. ‘There is Agni (fire), the all-seeing, hidden in the two fire-sticks, well-guarded like a child (in the womb) by the mother, day after day to be adored by men when they awake and bring oblations. This is that.’ 9. ‘And that whence the sun rises, and whither it goes to set, there all the Devas are contained, and no one goes beyond. This is that *.’ 10. ‘ What is here (visible in the world), the same is there (invisible in Brahman) ; and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.’ 11. ‘Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.’ 12. ‘ The person (purusha), of the size of a thumb, stands in the middle of the Self (body ?), as lord of the past and the future, and henceforward fears no more. This is that.’ 13. ‘That person, of the size of a thumb, is like a light without smoke, lord of the past and the future, he is the same to-day and to-morrow. This is that.’
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.
1(the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.’ 6. ‘ But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.’ 7. ‘Hewho has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births.’ 8. ‘ But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.’ 9. ‘But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishzu.’ 10. ‘Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect.’ 11. ‘ Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing— this is the goal, the highest road.’ 12. ‘ That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.’ 13. ‘A wise man should keep down speech and mind!; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.’ 14. ‘Rise, awake! having obtained your boons?, . /oe a eihniinalalaRiae Re co 92 SES 1 Sankura interprets, he should keep down speech in the mind. 2 Comm., excellent teachers. 14 KATHA-UPANISHAD.
2understand them! The sharp edge of a razor is difficult to pass over; thus the wise say the path (to the Self) is hard,’ 15. ‘He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.’ 16. ‘A wise man who has repeated or heard the ancient story of Nagiketas told by Death, is magnified in the world of Brahman.’ 17. ‘And he who repeats this greatest mystery in an assembly of Brahmans, or full of devotion at the time of the Srdddha sacrifice, obtains thereby infinite rewards,’ II ADHYAYA, 4 VALLI, 6. 15 SECOND ADHYAYA. FourtH Vattt. 1. Death said: ‘The Self-existent pierced the openings (of the senses) so that they turn forward: therefore man looks forward, not backward into himself. Some wise man, however, with his eyes closed and wishing for immortality, saw the Self behind.’ 2. ‘Children follow after outward pleasures, and fall into the snare of wide-spread death. Wise men only, knowing the nature of what is immortal, do not look for anything stable here among things unstable.’ 3. ‘That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides. This is that (which thou hast asked for).’ 4. ‘The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.’ 5. ‘He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.’ 6. ‘ He who (knows) him? who was born first from
31 The first manifestation of Brahman, commonly called Hiramyagarbha, which springs from the tapas of Brahman. Afterwards only water and the rest of the elements become manifested. The text of these verses is abrupt, possibly corrupt. The two accusatives, tish¢hantam and tish/Aantim, seem to me to require veda to be supplied from verse 4. 16 KATHA-UPANISHAD. the brooding heat! (for he was born before the water), who, entering into the heart, abides therein, and was perceived from the elements. This is that.’ 7. ‘(He who knows) Aditi also, who is one with all deities, who arises with Praza (breath or Hirazyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.’ 8. ‘There is Agni (fire), the all-seeing, hidden in the two fire-sticks, well-guarded like a child (in the womb) by the mother, day after day to be adored by men when they awake and bring oblations. This is that.’ 9. ‘And that whence the sun rises, and whither it goes to set, there all the Devas are contained, and no one goes beyond. This is that *.’ 10. ‘ What is here (visible in the world), the same is there (invisible in Brahman) ; and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.’ 11. ‘Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.’ 12. ‘ The person (purusha), of the size of a thumb, stands in the middle of the Self (body ?), as lord of the past and the future, and henceforward fears no more. This is that.’ 13. ‘That person, of the size of a thumb, is like a light without smoke, lord of the past and the future, he is the same to-day and to-morrow. This is that.’
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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