syllables (vyahrzti), the nature of which is next described. All this is supposed to take place in the forest.
1 While the other priests perform the sacrifice, the Brahman priest has to remain silent, following the whole sacrifice in his mind, and watching that no mistake be committed. If a mistake is committed, he has to correct it, and for that purpose certain corrective penances (prAyaskitta) are enjoined. The performance of the Brahman priest resembles the meditations of the sages in the forest, and therefore this chapter is here inserted.
70 KHANDOGYA-UPANISHAD.
1. PragApati brooded over the worlds, and from
them thus brooded on he squeezed out the essences,
Agni (fire) from the earth, Vayu (air) from the sky,
Aditya (the sun) from heaven.’
2. He brooded over these three deities, and
from them thus brooded on he squeezed out the
essences, the Azk verses from Agni, the Yagus
verses from Vayu, the Saman verses from Aditya.
3. He brooded over the threefold knowledge
(the three Vedas), and from it thus brooded on he
‘squeezed out the essences, the sacred interjection
Bhis from the Azé verses, the sacred interjection
Bhuvas from the Yagus verses, the sacred inter-
jection Svar from the Saman verses.
4. If the sacrifice is injured from the Azg-veda
side, let him offer a libation in the Garhapatya fire,
saying, Bhi, Svaha! Thus does he bind together
and heal, by means of the essence and the power
of the Azé verses themselves, whatever break the
Aik sacrifice may have suffered.
5. If the sacrifice is injured from the Yagur-veda
side, let him offer a libation in the Dakshiza fire,
saying, Bhuvad, Svaha! Thus does he bind together
and heal, by means of the essence and the power
of the Yagus verses themselves, whatever break the
Yagus sacrifice may have suffered.
6. If the sacrifice is injured by the SAma-veda
side, let him offer a libation in the Ahavantya fire,
saying, Svak, Svaha! Thus does he bind together
and heal, by means of the essence and the power
of the SAman verses themselves, whatever break the
Saman sacrifice may have suffered.
Iv Prapathaka, I7 Khanda, 9. 71
7. As one binds (softens) gold by means of
lavava' (borax), and silver by means of gold, and
tin by means of silver, and lead by means of tin,
and iron (loha) by means of lead, and wood by
means of iron, or also by means of leather,
8. Thus does one bind together and heal any:
break in the sacrifice by means of (the Vyahvztis or
sacrificial interjections which are) the essence and
strength of the three worlds, of the deities, and of
the threefold knowledge. That sacrifice is healed ?
in which there is a Brahman priest who knows this.
g. That sacrifice is inclined towards the north
(in the right way) in which there is a Brahman priest
who knows this. And with regard to such a Brah-
man priest there is the following Gatha*: ‘Where-
ever it falls back, thither the man * goes,’—viz. the
Brahman only, as one of the Aztvig priests. ‘He saves
the Kurus as a mare’ (viz. a Brahman priest who
1 Lavava, a kind of salt, explained by kshara and /anka or fankana. It is evidently borax, which is still imported from the East Indies under the name of tincal, and used as a flux in chemi- cal processes. :
2 Bheshagakreta, explained by bheshagena’iva kritahk samskritah, and also by 4ikitsakena susikshitena ‘esha yagiio bhavati,’ which looks as if the commentator had taken it as a genitive of bheshagakrit.
’ This Gatha (or, according to Sankara, Anugatha) is probably a GAyatri, though Anandagiri says that it is not in the GAyatrt or any other definite metre. It may have been originally ‘yato yata 4vartate, tattad gaksAati mAnavahk, kurtin asvabhirakshati.’ This might be taken from an old epic ballad, ‘ Wherever the army fell back, thither the man went; the mare (mares being preferred to stallions in war) saves the Kurus.’ That verse was applied to the Brahman priest succouring the sacrifice, whenever it seemed to waver, and protecting the Kurus, i. e. the performers of the sacrifice.
- M&nava, explained from mauna, or manana, but possibly ori- ginally, a descendant of Manu.
"2 KHANDOGYA-UPANISHAD.
knows this, saves the sacrifice, the sacrificer, and all
the other priests). Therefore let a man make him
who knows this his Brahman priest, not one who
does not know it; who does not know it.
Fifth Prapa7ahaka}1
First Kuawpa.
1. He who knows the oldest and the best be-
comes himself the oldest and the best. Breath
indeed is the oldest and the best.
2. He who knows the richest, becomes himself the richest. Speech indeed is the richest.
3. He who knows the firm rest, becomes himself
firm in this world and in the next. The eye indeed
is the firm rest.
4. He who knows success, his wishes succeed,
both his divine and human wishes. The ear indeed
is success.
5. He who knows the home, becomes a home of his people. The mind indeed is the home.
6. The five senses quarrelled together 2, who was the best, saying, I am better, I am better.
1 The chief object is to show the different ways on which people proceed after death. One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now.
* The same fable, the prazasamvada or pramayidy4, is told in the Brzhadaranyaka VI, 1, 1-14, the Aitareya Ar. Il, 4, the Kaush. Up. III, 3, and the Prasna Up. II, 3. The last is the simplest version of all, but it does not follow therefore that it is the oldest. It would be difficult to find two fables apparently more alike, yet in reality differing from each other more characteristically than this fable and the fable told to the plebeians by Menenius Agrippa.
V PRAPATHAKA, I KHANDA, II. .
7. They went to their father Pragdpati and said:
‘Sir, who is the best of us?’ He replied: ‘ He by
whose departure the body seems worse than worst,
he is the best of you.’
8. The tongue (speech) departed, and having
been absent for a year, it came round and said:
‘How have you been able to live without me ?’
They replied: ‘Like mute people, not speaking, but
breathing with the breath, seeing with the eye,
hearing with the ear, thinking with the mind. Thus
we lived.’ Then speech went back.
9. The eye (sight) departed, and having been
absent for a year, it came round and said: ‘How
have you been able to live without me?’ They
replied : ‘ Like blind people, not seeing, but breath-
ing with the breath, speaking with the tongue,
hearing with the ear, thinking with the mind. Thus
we lived.’ Then the eye went back.
10. The ear (hearing) departed, and having been
absent for a year, it came round and said: ‘ How
have you been able to live without me?’ They
replied: ‘ Like deaf people, not hearing, but breath-
ing with the breath, speaking with the tongue,
thinking with the mind. Thus we lived. Then
the ear went back.
r1. The mind departed, and having been absent
for a year, it came round and said: ‘How have
you been able to live without me?’ They replied:
‘Like children whose mind is not yet formed, but
breathing with the breath, speaking with the tongue,
seeing with the eye, hearing with the ear. Thus we
lived.’ Then the mind went back.
12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start,
74 KHANDOGYA-UPANISHAD.
might tear up the pegs to which he is tethered’.
They came to him and said: ‘Sir, be thou (our lord);
thou art the best among us. Do not depart from us!’
13. Then the tongue said to him: ‘If I am the
richest, thou art the richest.’ The eye said to him:
‘If I am the firm rest, thou art the firm rest 2.’
14. The ear said to him: ‘If I am success, thou
art success.’ The mind said to him: ‘If I am the
home, thou art the home.’
15. And people do not call them, the tongues,
the eyes, the ears, the minds, but the breaths
(praza, the senses). or breath are all these.
1. Breath said: ‘What shall be my food?’
They answered: ‘Whatever there is, even unto
dogs and birds.’ Therefore this is food for Ana
(the breather). His name is clearly Ana*. To
him who knows this there is nothing that is not
(proper) food.
2. He said: ‘What shall be my dress?’ They
answered: ‘Water.’ Therefore wise people, when
they are going to eat food, surround their food be-
fore and after with water +,” He (praza) thus gains
a dress, and is no longer naked °.
1 Padvisa, fetter, médn, pedica, a word now well known, but
which Burnouf (Commentaire sur le Yagna, Notes, CLXXIV)
tried in vain to decipher.
* Burnouf rightly preferred pratish/Aasi to pratish‘Ao’si, though the commentary on the corresponding passage of the Brzhad4ra- nyaka seems to favour tatpratish/ho ’si.
* Ana, breather, more general than pra-ana=prama, forth- breather, and the other more specified names of breath.
* They rinse the mouth before and after every meal.
’ We expect, ‘He who knows this’ instead of pramza, but as
V Prapathaka, 2 Khanda, 8. 75
3. Satyakdma G4Abdla, after hé had communi-
cated this to Gosruti Vaiyaghrapadya, said to him:
‘If you were to tell this to a dry stick, branches
would grow, and leaves spring from it.’
4. If! a man wishes to reach greatness, let him
perform the Diksha? (preparatory rite) on the day of
the new moon, and then, on the night of the full
moon, let him stir a mash of all kinds of herbs
with curds and honey, and let him pour ghee on the
fire (Avasathya laukika), saying, ‘Svah4 to the oldest
and the best.’ After that let him throw all that
remains (of the ghee)* into the mash.
5. In the same manner let him pour ghee on
the fire, saying, ‘Svaha to the richest.’ After that
let him throw all that remains together into the
mash.
In the same manner let him pour ghee on the fire,
saying, ‘Svaha to the firm rest.’ After that let him
throw all that remains together into the mash.
In the same manner let him pour ghee on the
fire, saying; ‘Svaha to success.’ After that let him
throw all that remains together into the mash.
6. Then going forward and placing the mash
praza may apply to every individual praza, the usual finishing sentence was possibly dropt on purpose.
1 The oblation here described is called mantha, a mortar, or what is pounded in a mortar, i.e. barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406.
* Not the real diksh4, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of dikshd with those who live in the forest and devote themselves to upasana, meditative worship.
* What is here called samp4tam avanayati is the same as
samsravam avanayati in the Brzh. Ar. VI, 3, 2. The commentator
says: Sruvavalepanam 4gyam mantham samsravayati.
76 KHANDOGYA-UPANISHAD.
in his hands, he recites: ‘Thou (Praza) art Ama’
by name, for all this together exists in thee. He
is the oldest and best, the king, the sovereign.
May he make me the oldest, the best, the king,
the sovereign. May I be all this.’
7. Then he eats with the following /zé verse at
every foot : ‘We choose that food’—here he swal-
lows—‘ Of the divine Savitrz (praza)’—here he
swallows—‘ The best and all-supporting food —here
he swallows— We meditate on the speed of Bhaga
(Savitsz, praza)’—here he drinks all.
8. Having cleansed the vessel, whether it be a
kamsa or a kamasa, he sits down behind the fire on
a skin or on the bare ground, without speaking or
making any other effort. If in his dream he sees a
woman, let him know this to be a sign that his
sacrifice has succeeded.
9. On this there is a Sloka: ‘If during saecri-
fices which are to fulfil certain wishes he sees in
his dreams a woman, let him know success from
this vision in a dream, yea, from this vision in
a dream.’
Tuirp KHawpa *.
1. Svetaketu Aruzeya went to an assembly * of
the Pan#dlas. Pravadhavza Gaivali* said to him:
‘Boy, has your father instructed you?’ ‘ Yes, Sir,’
he replied.
2. ‘Do you know to what place men go from here?’ ‘No, Sir,’ he replied.
1 Cf, Brth. Ar. I, 1, 2,22.
* This story is more fully told in the Brzhadaramyaka VI, 2, Satapatha-brahmana XIV, 8, 16.
Samiti, or parishad, as in the Brzh. Ar.