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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I ADHYAYA, 4 BRAHMANA, 14. 89 ANAT only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,—Indra, Varuza, Soma, Rudra, Parganya, Yama, Mrtyu, fsana. Therefore there is nothing beyond the Kshatra, and therefore at the Ragasdya sacrifice the Brahmaza sits down below the Kshatriya. Heconfers that gloryon the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he -has injured one better than himself. 12. He’ was not strong enough. He created the Vis (people), the classes of Devas which in their different orders are called Vasus, Rudras, Adityas, Visve Devas, Maruts. 13. He was not strong enough. He created the Sfidra colour (caste), as Pdshan (as nourisher). This earth verily is Pdshan (the nourisher); for the earth nourishes all this whatsoever. 14. He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra?, therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he déclares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same. 1 Observe the change from tad, it, to sa, he. * More powerful than the Kshatra or warrior caste. Comm. go BRIHA DARANYAK A-UPANISHAD. meee
215. There are then this Brahman, Kshatra, Vis, and Sidra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brahmama, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as Sidra through the (divine) Sidra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brahmamza, for in these two forms did Brahman exist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will perish for him in the end. Let a man worship the Self only as his true state. If aman worships the Self only as his true state, his work does not perish, for whatever he desires that he gets from that Self. 16. Now verily this Self (of the ignorant man) is the world! of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &c., he is the world of the Azshis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers ; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, 1 Is enjoyed by them all. Comm. I ADHYAYA, 5 BRAHMANA, I. gI
3thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned. 17. In the beginning this was Self alone, one only. He desired, ‘Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.’ Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, ‘ Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices. And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband) ; speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (Atman) is his work, for with the body he works. This is the fivefold? sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this. FirtH BrRAHMAWA 2. 1. ‘When the father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (1) ‘Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2) ee Se 1 Fivefold, as consisting of mind, speech, breath, eye, and ear. See Taitt. Up. I, 7, 1. 2 Madhyandina text, p. 1054. Q2 BRIHADARANYAKA-UPANISHAD.
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.
1I ADHYAYA, 4 BRAHMANA, 14. 89 ANAT only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,—Indra, Varuza, Soma, Rudra, Parganya, Yama, Mrtyu, fsana. Therefore there is nothing beyond the Kshatra, and therefore at the Ragasdya sacrifice the Brahmaza sits down below the Kshatriya. Heconfers that gloryon the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he -has injured one better than himself. 12. He’ was not strong enough. He created the Vis (people), the classes of Devas which in their different orders are called Vasus, Rudras, Adityas, Visve Devas, Maruts. 13. He was not strong enough. He created the Sfidra colour (caste), as Pdshan (as nourisher). This earth verily is Pdshan (the nourisher); for the earth nourishes all this whatsoever. 14. He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra?, therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he déclares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same. 1 Observe the change from tad, it, to sa, he. * More powerful than the Kshatra or warrior caste. Comm. go BRIHA DARANYAK A-UPANISHAD. meee
215. There are then this Brahman, Kshatra, Vis, and Sidra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brahmama, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as Sidra through the (divine) Sidra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brahmamza, for in these two forms did Brahman exist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will perish for him in the end. Let a man worship the Self only as his true state. If aman worships the Self only as his true state, his work does not perish, for whatever he desires that he gets from that Self. 16. Now verily this Self (of the ignorant man) is the world! of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &c., he is the world of the Azshis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers ; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, 1 Is enjoyed by them all. Comm. I ADHYAYA, 5 BRAHMANA, I. gI
3thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned. 17. In the beginning this was Self alone, one only. He desired, ‘Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.’ Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, ‘ Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices. And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband) ; speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (Atman) is his work, for with the body he works. This is the fivefold? sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this. FirtH BrRAHMAWA 2. 1. ‘When the father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (1) ‘Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2) ee Se 1 Fivefold, as consisting of mind, speech, breath, eye, and ear. See Taitt. Up. I, 7, 1. 2 Madhyandina text, p. 1054. Q2 BRIHADARANYAKA-UPANISHAD.
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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