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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. ‘I am food (object), I am food, Iam food! I am the eater of food (subject), I am the eater of food, I am the eater of food! I am the poet (who joins the two together), I am the poet, I am the poet! I am the first-born of the Right (vzta). Before the Devas I was in the centre of all that is immortal. He who gives me away, he alone preserves me: him who eats food, I eat as food. ‘I overcome the whole world, I, endowed with golden light!. He who knows this, (attains all this).’ This is the Upanishad °. 1 If we read suvarmagyotiz. ‘The commentator reads suvar a gyotif, i.e. the light is like the sun. 2 After the Anukramazf follows the same invocation as in the beginning of the third Vallf, ‘ May it protect us both,’ &c. : x 2. erty asi 2 * sit ys lo p fh a 2 oo * a a t waiote Benes gece: fet ene sisi a BRJHADARANYAKA- UPANISHAD. BRJHADARANYAKA.-. UPANISHAD. FIRST ADHYAYA. First BRAHMANA. 1. Verily? the dawn is the head of the horse which is fit for sacrifice, the sun its eye, the wind its breath, the mouth the Vaisvanara® fire, the year the body of the sacrificial horse. Heaven is the back, the sky the belly, the earth the chest *, the quarters the two sides, the intermediate quarters the ribs, the members the seasons, the joints the months and half-months, the feet days and nights, the bones the stars, the
21 It is the third Adhyaya of the Aranyaka, but the first of the Upanishad. ? This Brahmana is found in the Madhyandina text of the Satapatha, ed. Weber, X, 6, 4. Its object is there explained by the commentary to be the meditative worship of Virag, as represented metaphorically in the members of the horse. Sayaza dispenses with its explanation, because, as part of the Brzhadaramzyaka-upanishad, according to the Kamva-sakha, it had been enlarged on by the Varttikakara and explained. * Agni or fire, as pervading everything, as universally present in nature. * Pagasya is doubtful. The commentator suggests pAd-asya, the place of the feet, i.e. the hoof. The Greek Pégasos, or immo: mnyoi, throws no light on the word. The meaning of hoof would hardly be appropriate here, and I prefer chest on account of uras in I, 2, 3. Deussen (Vedanta, p. 8) translates, die Erde seiner Fiisse Schemel ; but we want some part of the horse. 74 BRIHADARANYAKA-UPANISHAD.
3flesh the clouds. The half-digested food is the sand, the rivers the bowels', the liver and the lungs? the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself%, then it lightens ; when it kicks, it thunders ; when it makes water, it rains; voice * is its voice. 2. Verily Day arose after the horse as the (golden) vessel 5, called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or greatnesses) arose to be on each side of the horse. As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace. SECOND BRAHMANA 8, 1. In the beginning there was nothing (to be per-
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.
16. ‘I am food (object), I am food, Iam food! I am the eater of food (subject), I am the eater of food, I am the eater of food! I am the poet (who joins the two together), I am the poet, I am the poet! I am the first-born of the Right (vzta). Before the Devas I was in the centre of all that is immortal. He who gives me away, he alone preserves me: him who eats food, I eat as food. ‘I overcome the whole world, I, endowed with golden light!. He who knows this, (attains all this).’ This is the Upanishad °. 1 If we read suvarmagyotiz. ‘The commentator reads suvar a gyotif, i.e. the light is like the sun. 2 After the Anukramazf follows the same invocation as in the beginning of the third Vallf, ‘ May it protect us both,’ &c. : x 2. erty asi 2 * sit ys lo p fh a 2 oo * a a t waiote Benes gece: fet ene sisi a BRJHADARANYAKA- UPANISHAD. BRJHADARANYAKA.-. UPANISHAD. FIRST ADHYAYA. First BRAHMANA. 1. Verily? the dawn is the head of the horse which is fit for sacrifice, the sun its eye, the wind its breath, the mouth the Vaisvanara® fire, the year the body of the sacrificial horse. Heaven is the back, the sky the belly, the earth the chest *, the quarters the two sides, the intermediate quarters the ribs, the members the seasons, the joints the months and half-months, the feet days and nights, the bones the stars, the
21 It is the third Adhyaya of the Aranyaka, but the first of the Upanishad. ? This Brahmana is found in the Madhyandina text of the Satapatha, ed. Weber, X, 6, 4. Its object is there explained by the commentary to be the meditative worship of Virag, as represented metaphorically in the members of the horse. Sayaza dispenses with its explanation, because, as part of the Brzhadaramzyaka-upanishad, according to the Kamva-sakha, it had been enlarged on by the Varttikakara and explained. * Agni or fire, as pervading everything, as universally present in nature. * Pagasya is doubtful. The commentator suggests pAd-asya, the place of the feet, i.e. the hoof. The Greek Pégasos, or immo: mnyoi, throws no light on the word. The meaning of hoof would hardly be appropriate here, and I prefer chest on account of uras in I, 2, 3. Deussen (Vedanta, p. 8) translates, die Erde seiner Fiisse Schemel ; but we want some part of the horse. 74 BRIHADARANYAKA-UPANISHAD.
3flesh the clouds. The half-digested food is the sand, the rivers the bowels', the liver and the lungs? the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself%, then it lightens ; when it kicks, it thunders ; when it makes water, it rains; voice * is its voice. 2. Verily Day arose after the horse as the (golden) vessel 5, called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or greatnesses) arose to be on each side of the horse. As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace. SECOND BRAHMANA 8, 1. In the beginning there was nothing (to be per-
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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