V PRAPATHAKA, 24 KHANDA, 4. gI
satisfaction he (the sacrificer or eater) himself is
satisfied with offspring, cattle, health, brightness,
and Vedic splendour.
1. ‘And he who Offers the. fifth oblation, should
offer it to Udana (out-breathing), saying Svaha.
Then Udana is satisfied, |
2. ‘If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satis- fied, whatever is under Vayu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.
TWENTY-FOURTH KHANDA.
1. ‘If, without knowing this, one offers an Agni-
hotra, it would be as ifa man were to remove the
live coals and pour his libation on dead ashes.
2. ‘But he who offers this Agnihotra with a full
knowledge of its true purport, he offers it (i.e. he
eats food)! in all worlds, in all beings, in all Selfs.
3. ‘As the soft fibres of the Ishika reed, when
thrown into the fire, are burnt, thus all his sins
are burnt whoever offers this Agnihotra with a full
knowledge of its true purport.
4. ‘Even if he gives what is left of his food toa
Kandala, it would be offered in his (the Kazdala’s)
Vaisvanara Self. And so it is said in this Sloka :-—
‘As hungry children here on earth sit (expect-
antly) round their mother, so do all beings sit round
the Agnihotra, yea, round the Agnihotra.’
eee eC leo
tI Ne AG, I
Q2 KHANDOGYA-UPANISHAD.
SIXTH PRAPAZAAKA.
First KHANDA.
1. HariZ, Om. There lived once Svetaketu
Arumeya (the grandson of Aruza), To him his
father (Uddalaka, the son of Aruza) said: ‘.Sveta-
ketu, go to school; for there is none belonging to
our race, darling, who, not having studied (the
Veda), is, as it were, a Braéhmama by birth only.’
2. Having begun his apprenticeship (with a
teacher) when he was twelve years of age1, Sveta-
ketu returned to his father, when he was twenty-
four, having then studied all the Vedas,—conceited,
considering himself well-read, and stern.
3. His father said to him: ‘Svetaketu, as you
are so conceited, considering yourself so well-read,
and so stern, my dear, have you ever asked for
that instruction by which we hear what cannot be
heard, by which we perceive what cannot be per-
ceived, by which we know what cannot be known ?’
4. ‘What is that instruction, Sir?’ he asked.
The father replied: ‘My dear, as by one clod of
clay all that is made of clay is known, the dif-
ference? being only a name, arising from speech,
but the truth being that all is clay;
5. ‘And as, my dear, by one nugget of gold®
? This was rather late, for the son of a Brahman might have begun his studies when he was seven years old. Apastamba-stitras I, 1,18. Twelve years was considered the right time for mastering — one of the Vedas.
* Vikara, difference, variety, change, by form and name, develop- ment, cL. Vi, 3, 4;
* The commentator takes lohamami here as suvarmapinda,
Vi Prapathaka,; 2 Khanda, 3. 93
all that is made of gold is known, the difference
being only a name, arising from speech, but the
truth being that all is gold?
6. ‘And as, my dear, by one pair of nail-scissors
all that is made of iron (karshv4yasam) is known,
the difference being only a name, arising from
speech, but the truth being that all is iron,—thus,
my dear, is that instruction.’
7. The son said: ‘Surely those venerable men
(my teachers) did not know that. For if they had
known it, why should they not have told it me?
Do you, Sir, therefore tell me that.’ ‘Be it so,
said the father.
SECOND KHaAwpaA },
1. ‘In the beginning, my dear, ‘there was that
only which is (ro év), one only, without a second.
Others say, in the beginning there was that only
which is not (ro u# dv), one only, without a second;
and from that which is not, that which is was
born.
2. ‘But how could it be thus, my dear?’ the
father continued. ‘How could that which is, be
born of that which is not? No, my dear, only that
which is, was in the beginning, one only, without a
second.
3. ‘It thought?, may I be many, may I grow forth. It sent forth fire %,
1 Cf. Taitt. Up. II, 6.
? Literally, it saw. This verb is explained as showing that the Sat is conscious, not unconscious (bewusst, nicht unbewusst).
* In other Upanishads the Sat produces first 4k4sa, ether, then vayu, air, and then only tegas, fire. Fire is a better rendering for tegas than light or heat. See Jacobi, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXIX, p.242. The difficulties, however, of
94 KHANDOGYA-UPANISHAD.
‘That fire! thought, may I be many, may I grow forth. It sent forth water *.
‘And therefore whenever anybody anywhere is
hot and perspires, water is produced on him from
fire alone.
4. ‘Water thought, may I be many, may I grow forth. It sent forth earth * (food).
‘Therefore whenever it rains anywhere, most
food is then produced. From water alone is eatable
food produced.
1. ‘Of all living things there are indeed three
origins only’, that which springs from an egg
(oviparous), that which springs from a living being
(viviparous), and that which springs from a germ.
2. ‘That Being® (i.e. that which had produced
fire, water, and earth) thought, let me now enter those
three beings® (fire, water, earth) with this living
accurately translating tegas are not removed by rendering it by fire, as may be seen immediately afterward in VI, 4, 1, where tegas is said to supply the red colour of agni, the burning fire, not the god of fire. See also VI, 8,6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads.
1 Really the Sat, in the form of fire. Fire is whatever burns, cooks, shines, and is red.
2 By water is meant all that is fluid, and bright in colour.
8 By anna, food, is here meant the earth, and all that is heavy, firm, dark in colour.
* Inthe Ait. Up. four are mentioned, azdaga, here andaga, garuga (i.e. gardyuga), here givaga, svedaga, and udbhigga, svedaga, born from heat, being additional. Cf. Atharva-veda I, 12, 1.
® The text has devata, deity ; here used in a very general sense. The Sat, though it has produced fire, water, and earth, has not yet obtained its wish of becoming many.
Vi Prapathaka, 4 Khanda, 4. 95
Self (giva 4tma4)!, and let me then reveal (develop) names and forms.
3. ‘Then that Being having said, Let me make
each of these three tripartite (so that fire, water,
and earth should each have itself for its principal
ingredient, besides an admixture of the other two)
entered into those three beings (devata) with this
living self only, and revealed names and forms.
4. ‘He made each of these tripartite; and how
these three beings become each of them tripartite,
that learn from me now, my friend!
FourtTH KHANDA.
1. ‘The red colour of burning fire (agni) is the
colour of fire, the white colour of fire is the colour
of water, the black colour of fire the colour of earth.
Thus vanishes what we call fire, as a mere variety,
being a name, arising from speech. What is true
(satya) are the three colours (or forms).
2. ‘The red colour of the sun (Aditya) is the
colour of fire, the white of water, the black of earth.
Thus vanishes what we call the sun, as a mere
variety, being a name, arising from speech. What
is true are the three colours.
3. ‘The red colour of the moon is the colour
of fire, the white of water, the black of earth. Thus
vanishes what we call the moon, as a mere variety,
being a name, arising from speech. What is true
are the three colours.
4. ‘The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus
1 This living self is only a shadow, as it were, of the Highest Self; and as the sun, reflected in the water, does not suffer from the movement of the water, the. real Self does not suffer pleasure or pain on earth, but the living self only.
96 KHANDOGYA-UPANISHAD,.
vanishes what we call the lightning, as a mere variety,
being a name, arising from speech. What is true
are the three colours.
5. ‘Great householders and great theologians of
olden times who knew this, have declared the same,
saying, “ No one can henceforth mention to us any-
thing which we have not heard, perceived, or known’.”
Out of these (three colours or forms) they knew all.
6. ‘Whatever they thought looked red, they knew
was the colour of fire. Whatever they thought
looked white, they knew was the colour of water.
Whatever they thought looked black, they knew
was the colour of earth.
7. ‘Whatever they thought was altogether un-
known, they knew was some combination of those
three beings (devata).
‘Now learn from me, my friend, how those three
beings, when they reach man, become each of them
tripartite.
FirtH KHawpa.
1. ‘The earth (food) when eaten becomes three-
fold; its grossest portion becomes feces, its middle
portion flesh, its subtilest portion mind.
2. ‘Water when drunk becomes threefold; its
grossest portion becomes water, its middle portion
blood, its subtilest portion breath.
3. ‘Fire (i.e. in oil, butter, &c.) when eaten be-
comes threefold; its grossest portion becomes bone,
its middle portion marrow, its subtilest portion
speech ”,
1 This reminds one of the Aristotelian da yap radra kat ex rovrav Tadha yuopiferat, GX’ ov radra bia rev broxetperov.
* Food, water, and fire are each to be taken as tripartite; hence animals which live on one of the three elements only, still share in some measure the qualities of the other elements also.
Vi Prapathaka, 7 Khanda, 3. 97
4. ‘Por truly, my child, mind comes of earth, breath of water, speech of fire.’ ‘Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied.
SixtH KHAwWDA.
1. ‘That which is the subtile portion of curds, when churned, rises upwards, and becomes butter.
2. ‘In the same manner, my child, the subtile
portion of earth (food), when eaten, rises upwards,
and becomes mind.
3. ‘That which is the subtile portion of water, when drunk, rises upwards, and becomes breath.
4. ‘ That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech.
5. ‘For mind, my child, comes of earth, breath of water, speech of fire.’
‘Please, Sir, inform me still more,’ said the son.
‘Be it so, my child,’ the father replied.
1. ‘Man (purusha), my son, consists of sixteen
parts. Abstain from food for fifteen days, but
drink as much water as you like, for breath comes
from water, and will not be cut off, if you drink
water.’
2. Svetaketu abstained from food for fifteen days. —
Then he came to his father and said: ‘ What shall I
say? The father said: ‘Repeat the R74, Yagus,
and S4man verses.’ He replied: ‘They do not occur
to me, Sir.’
3. The father said to him: ‘ As of a great lighted
fire one coal only of the size of a firefly may be left,
which would not burn much more than this (i.e. very
98 KHANDOGYA-UPANISHAD.
little), thus, my dear son, one part only of the sixteen
parts (of you) is left, and therefore with that one part
you do not remember the Vedas. Go and eat!
4.‘ Then wilt thou understand me.’ Then Sve-
taketu ate, and afterwards approached his father.
And whatever his father asked him, he knew it all
by heart. Then his father said to him:
5. ‘As of a great lighted fire one coal of the
size of a firefly, if left, may be made to blaze up
again by putting grass upon it, and will thus burn
more than this,
6. ‘ Thus, my dear son, there was one part of the
sixteen parts left to you, and that, lighted up with
food, burnt up, and by it you remember now
the Vedas.’ After that, he understood what his
father meant when he said: ‘Mind, my son, comes
from food, breath from water, speech from fire. He
understood what he said, yea, he understood it’.
ErcutH KHANDA.
1. Uddalaka Aruni said to his son Svetaketu:
‘Learn from me the true nature of sleep (svapra).
When a man sleeps here, then, my dear son, he
becomes united with the True’, he is gone to his
1 The repetition shows that theeteaching of the Trivrztkarana, the tripartite nature of things, is ended.