Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(i.e. the N.E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i.e. the N. W. and S. W.). The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (Mvztyu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes. 4. He desired!, ‘Let a second body be born of me,’ and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech? bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhaz! and that became speech °. 5. He thought, ‘If I kill him, I shall have but little food.’ He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the Azk, the Yagus, the SAman, the metres, the sacrifices, men, and animals. And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food ¢. ? He is the same as what was before called mrztyu, death, who, after becoming self-conscious, produced water, earth, fire, &c. He now wishes for a second body, which is the year, or the annual sacrifice, the year being dependent on the sun (Aditya). * The commentator understands the father, instead of Speech, the mother. : ® The interjectional theory. ‘ All these are merely fanciful etymologies of asvamedha and arka.
2I ADHYAYA, 2 BRAHMANA, 7. 77 a TO 6. He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power* went out of him. Verily glorious power means the senses (praza). Then when the senses had gone out, the body took to swelling (sva-yitum), and mind was in the body. 7. He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (asva), because it swelled (asvat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called Asva-medha. Verily he who knows him thus, knows the Asvamedha. Then, letting the horse free, he thought 2, and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pragdpati, (as dedicated) to all the deities. Verily the shining sun is the Asvamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the Asvamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities. * Or glory (senses) and power. Comm. 2? He considered himself as the horse. Roer. 78 BRIHADARANYAKA-UPANISHAD. Tuirp BRAHMANA 1}.
31. There were two kinds of descendants of Pragapati, the Devas and the Asuras*, Now the Devas were indeed the younger, the Asuras the elder ones *. The Devas, who were struggling in these worlds, said: ‘ Well, let us overcome the Asuras at the sacrifices (the Gyotish¢oma) by means of the udgitha.’ 2. They said to speech (V4&): ‘ Do thou sing out for us (the udgitha).’ ‘Yes,’ said speech, and sang (the udgitha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamanas); but that she pronounced well (in the other nine pavamanas), that was for herself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil. 3. Then they (the Devas) said to breath (scent) : ‘Do thou sing out for us.’ ‘Yes,’ said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew : ‘ Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and * Called the Udgitha-brahmaza. In the MAdhyandina-sakh, the Upanishad, which consists of six adhydyas, begins with this Brahmaza (cf. Weber’s edition, p. 1047; Commentary, p. 1109). * The Devas and Asuras are explained by the commentator as the senses, inclining either to sacred or to worldly objects, to good or evil. * According to the commentator, the Devas were the less numerous and less strong, t'e Asuras the more numerous and more powerful. I ADHYAYA, 3 BRAHMANA, 7. 79
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(i.e. the N.E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i.e. the N. W. and S. W.). The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (Mvztyu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes. 4. He desired!, ‘Let a second body be born of me,’ and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech? bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhaz! and that became speech °. 5. He thought, ‘If I kill him, I shall have but little food.’ He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the Azk, the Yagus, the SAman, the metres, the sacrifices, men, and animals. And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food ¢. ? He is the same as what was before called mrztyu, death, who, after becoming self-conscious, produced water, earth, fire, &c. He now wishes for a second body, which is the year, or the annual sacrifice, the year being dependent on the sun (Aditya). * The commentator understands the father, instead of Speech, the mother. : ® The interjectional theory. ‘ All these are merely fanciful etymologies of asvamedha and arka.
2I ADHYAYA, 2 BRAHMANA, 7. 77 a TO 6. He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power* went out of him. Verily glorious power means the senses (praza). Then when the senses had gone out, the body took to swelling (sva-yitum), and mind was in the body. 7. He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (asva), because it swelled (asvat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called Asva-medha. Verily he who knows him thus, knows the Asvamedha. Then, letting the horse free, he thought 2, and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pragdpati, (as dedicated) to all the deities. Verily the shining sun is the Asvamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the Asvamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities. * Or glory (senses) and power. Comm. 2? He considered himself as the horse. Roer. 78 BRIHADARANYAKA-UPANISHAD. Tuirp BRAHMANA 1}.
31. There were two kinds of descendants of Pragapati, the Devas and the Asuras*, Now the Devas were indeed the younger, the Asuras the elder ones *. The Devas, who were struggling in these worlds, said: ‘ Well, let us overcome the Asuras at the sacrifices (the Gyotish¢oma) by means of the udgitha.’ 2. They said to speech (V4&): ‘ Do thou sing out for us (the udgitha).’ ‘Yes,’ said speech, and sang (the udgitha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamanas); but that she pronounced well (in the other nine pavamanas), that was for herself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil. 3. Then they (the Devas) said to breath (scent) : ‘Do thou sing out for us.’ ‘Yes,’ said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew : ‘ Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and * Called the Udgitha-brahmaza. In the MAdhyandina-sakh, the Upanishad, which consists of six adhydyas, begins with this Brahmaza (cf. Weber’s edition, p. 1047; Commentary, p. 1109). * The Devas and Asuras are explained by the commentator as the senses, inclining either to sacred or to worldly objects, to good or evil. * According to the commentator, the Devas were the less numerous and less strong, t'e Asuras the more numerous and more powerful. I ADHYAYA, 3 BRAHMANA, 7. 79
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.
No commentary for this page.