Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* See Deussen, Vedanta, p. 86. ? He knows that he is the Praza, which Prana is the SAman. That Praza cannot be defeated by the Asuras, i.e. by the senses which are addicted to evil; it is pure, and the five senses finding refuge in him, recover there their original nature, fire, &c. The Prana is the Self of all things, also of speech (R7g-yaguh-simodgitha), and of the Saman that has to be sung and well sung. The Prana pervades all creatures, and he who identifies himself with that Praza, obtains the rewards mentioned in the Brahmaza. Comm. * In connection with lokagit, lokyaté is here explained, and may probably have been intended, as worthiness to be admitted to the highest world. Originally lokyata and alokyat& meant right and wrong. See also I, 5,17. I ADHYAYA, 4 BRAHMANA, 3. 85 Fourty Brdumana!.
21. In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, ‘ This is I;’ therefore he became I by name. ‘Therefore even now, if a man is asked, he first says, ‘This is I, and then pronounces the other name which he may have. And because before (pfrva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him. 2. He feared, and therefore any one who is lonely fears. He thought, ‘ As there is nothing but myself, why should I fear?’ Thence his fear passed away. For what should he have feared? Verily fear arises from a second only. 3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patni). Therefore Yagiiavalkya said: ‘ We two? are thus (each of us) like half a shell*.’ Therefore the void which was 1 Called Purushavidhabrahmaza (Madhyandina-sakha, p. 1050). See Muir, Original Sanskrit Texts, vol. i, p. 24. 2 The Comm. explains svak by 4tmana, of himself. But see Boehtlingk, Sanskrit Chrestomathie, p. 357. 8 Roer translates: ‘Therefore was this only one half of himself, as a split pea is of a whole. Brzgala is a half of anything. Muir (Orig. Sansk. Texts, vol. i, p. 25) translates : ‘ Yag#avalkya has said that this one’s self is like the half of a split pea.’ I have translated the sentence according to Professor Boehtlingk’s conjecture (Chrestomathie, 2nd ed. p. 357), though the singular after the dual (svaf) is irregular. 86 BRIHADARANYAKA-UPANISHAD.
3there, is filled by the wife. He embraced her, and men were born. 4. She thought, ‘How can he embrace me, after having produced me from himself? I shall hide myself.’ She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe!, the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants. 5. He knew, ‘I indeed am this creation, for I created all this.’ Hence he became the creation, and he who knows this lives in this his creation. 6. Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire?. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair. And when they say, ‘Sacrifice to this or sacrifice to that god, each god is but his manifestation, for he is all gods. Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brah- + The reading avir itaro, i.e. itara u, is not found in the Kazva text. See Boehtlingk, Chrestomathie, p. 357. * He blew with the mouth while he rubbed with the hands.
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* See Deussen, Vedanta, p. 86. ? He knows that he is the Praza, which Prana is the SAman. That Praza cannot be defeated by the Asuras, i.e. by the senses which are addicted to evil; it is pure, and the five senses finding refuge in him, recover there their original nature, fire, &c. The Prana is the Self of all things, also of speech (R7g-yaguh-simodgitha), and of the Saman that has to be sung and well sung. The Prana pervades all creatures, and he who identifies himself with that Praza, obtains the rewards mentioned in the Brahmaza. Comm. * In connection with lokagit, lokyaté is here explained, and may probably have been intended, as worthiness to be admitted to the highest world. Originally lokyata and alokyat& meant right and wrong. See also I, 5,17. I ADHYAYA, 4 BRAHMANA, 3. 85 Fourty Brdumana!.
21. In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, ‘ This is I;’ therefore he became I by name. ‘Therefore even now, if a man is asked, he first says, ‘This is I, and then pronounces the other name which he may have. And because before (pfrva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him. 2. He feared, and therefore any one who is lonely fears. He thought, ‘ As there is nothing but myself, why should I fear?’ Thence his fear passed away. For what should he have feared? Verily fear arises from a second only. 3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patni). Therefore Yagiiavalkya said: ‘ We two? are thus (each of us) like half a shell*.’ Therefore the void which was 1 Called Purushavidhabrahmaza (Madhyandina-sakha, p. 1050). See Muir, Original Sanskrit Texts, vol. i, p. 24. 2 The Comm. explains svak by 4tmana, of himself. But see Boehtlingk, Sanskrit Chrestomathie, p. 357. 8 Roer translates: ‘Therefore was this only one half of himself, as a split pea is of a whole. Brzgala is a half of anything. Muir (Orig. Sansk. Texts, vol. i, p. 25) translates : ‘ Yag#avalkya has said that this one’s self is like the half of a split pea.’ I have translated the sentence according to Professor Boehtlingk’s conjecture (Chrestomathie, 2nd ed. p. 357), though the singular after the dual (svaf) is irregular. 86 BRIHADARANYAKA-UPANISHAD.
3there, is filled by the wife. He embraced her, and men were born. 4. She thought, ‘How can he embrace me, after having produced me from himself? I shall hide myself.’ She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe!, the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants. 5. He knew, ‘I indeed am this creation, for I created all this.’ Hence he became the creation, and he who knows this lives in this his creation. 6. Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire?. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair. And when they say, ‘Sacrifice to this or sacrifice to that god, each god is but his manifestation, for he is all gods. Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brah- + The reading avir itaro, i.e. itara u, is not found in the Kazva text. See Boehtlingk, Chrestomathie, p. 357. * He blew with the mouth while he rubbed with the hands.
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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