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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
182 BRIHADARANYAKA-UPANISHAD. ‘eee SS will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings. 19. He was called Aydsya Angirasa, for he is the sap (rasa) of the limbs (anga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs. 20. He (breath) is also Brzhaspati, for speech is Brzhati (Rig-veda), and he is her lord; therefore he is Brzhaspati. 21. He (breath) is also Brahmazaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmazaspati. He (breath) is also Saman (the Udgitha), for speech is SAman (Sdima-veda), and that is both speech (sa) and breath (ama)’. This is why SAman is called SAman. 22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Saéman. He who thus knows this SAman, obtains union and oneness with SAman. 23. He (breath) is Udgitha®. Breath verily is Ut, for by breath this universe is upheld (uttabdha) ; and speech is Githa, song. And because he is ut and githa, therefore he (breath) is Udgitha. * Cf. Khand. Up. V, 2, 6. * Not used here in the sense of song or hymn, but as an act of worship connected with the Sdman. Comm.
2I ADHYAYA, 3 BRAHMANA, 27. 83 24. And thus Brahmadatta aikitaneya (the grandson of A ikitana), while taking Soma (ragan), said: ‘May this Soma strike my head off, if Ayasya Angirasa sang another Udgitha than this. He sang it indeed as speech and breath.’ 25. He who knows what is the property of this Saman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sdman, obtains property. 26. He who knows what is the gold of that SAman, obtains gold. Now verily its gold is tone only. He who thus knows what is the gold of that S4man, obtains gold. 27. He who knows what is the support of that SAman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sdman. Some say the support is in food. Next follows the Abhydroha! (the ascension) of the Pavam4na verses. Verily the Prastotrz begins to sing the SAman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses) : ‘Lead me from the unreal to the real! Lead me oka Pee URIS LS) 1 The ascension is a ceremony by which the performer reaches the gods, or becomes a god. It consists in the recitation of three Yagus, and is here enjoined to take place when the Prastotr? priest begins to sing his hymn. G2 84 BRIHADARANYAKA-UPANISHAD.
3from darkness to light! Lead me from death to immortality !’ Now when he says, ‘Lead me from the unreal to the real,’ the unreal is verily death, the real immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’ When he says, ‘Lead me from darkness to light,’ darkness is verily death, light immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’ When he says, ‘Lead me from death to immortality,, there is nothing there, as it were, hidden (obscure, requiring explanation) }. 28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgatvz priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this SAman %, for him there is no fear of his not being admitted to the worlds °.
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.
182 BRIHADARANYAKA-UPANISHAD. ‘eee SS will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings. 19. He was called Aydsya Angirasa, for he is the sap (rasa) of the limbs (anga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs. 20. He (breath) is also Brzhaspati, for speech is Brzhati (Rig-veda), and he is her lord; therefore he is Brzhaspati. 21. He (breath) is also Brahmazaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmazaspati. He (breath) is also Saman (the Udgitha), for speech is SAman (Sdima-veda), and that is both speech (sa) and breath (ama)’. This is why SAman is called SAman. 22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Saéman. He who thus knows this SAman, obtains union and oneness with SAman. 23. He (breath) is Udgitha®. Breath verily is Ut, for by breath this universe is upheld (uttabdha) ; and speech is Githa, song. And because he is ut and githa, therefore he (breath) is Udgitha. * Cf. Khand. Up. V, 2, 6. * Not used here in the sense of song or hymn, but as an act of worship connected with the Sdman. Comm.
2I ADHYAYA, 3 BRAHMANA, 27. 83 24. And thus Brahmadatta aikitaneya (the grandson of A ikitana), while taking Soma (ragan), said: ‘May this Soma strike my head off, if Ayasya Angirasa sang another Udgitha than this. He sang it indeed as speech and breath.’ 25. He who knows what is the property of this Saman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sdman, obtains property. 26. He who knows what is the gold of that SAman, obtains gold. Now verily its gold is tone only. He who thus knows what is the gold of that S4man, obtains gold. 27. He who knows what is the support of that SAman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sdman. Some say the support is in food. Next follows the Abhydroha! (the ascension) of the Pavam4na verses. Verily the Prastotrz begins to sing the SAman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses) : ‘Lead me from the unreal to the real! Lead me oka Pee URIS LS) 1 The ascension is a ceremony by which the performer reaches the gods, or becomes a god. It consists in the recitation of three Yagus, and is here enjoined to take place when the Prastotr? priest begins to sing his hymn. G2 84 BRIHADARANYAKA-UPANISHAD.
3from darkness to light! Lead me from death to immortality !’ Now when he says, ‘Lead me from the unreal to the real,’ the unreal is verily death, the real immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’ When he says, ‘Lead me from darkness to light,’ darkness is verily death, light immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’ When he says, ‘Lead me from death to immortality,, there is nothing there, as it were, hidden (obscure, requiring explanation) }. 28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgatvz priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this SAman %, for him there is no fear of his not being admitted to the worlds °.
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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