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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a rival. Verily a second is a rival, and he who knows this, has no rival. 13. Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon. These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world. 14. That Pragapati is the year, and he consists of sixteen digits. The nights! indeed are his fifteen digits, the fixed point? his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even ofa lizard, in honour (pigartham) of that deity. 15. Now verily that Pragapati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again). 16. Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son 1 Meant for nychthemera. 2 When he is just invisible at the new-moon. 96 BRIHADARANYAKA-UPANISHAD.
2only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge. 17. Next follows the handing over. When a man thinks he is going to depart, he says to his son: ‘Thou art Brahman (the Veda, so far as acquired by the father) ; thou art the sacrifice (so far as performed by the father); thou art the world.’ The son answers: ‘lam Brahman, I am the sacrifice, 1 am the world.’ Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &c.) ‘He (the son), being all this, preserved me from this world’, thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him. When a father who knows this, departs this world, then he enters into his son tovcther with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son 2. By help of his son the father stands firm in this world’. Then these divine immortal spirits (speech, mind, and breath) enter into him. * Roer seems to have read samnaya, ‘all this multitude.’ I read, etan ma Sarvam sann ayam ito ’bhunagad iti. * The Comm. derives putra from pu (pfir), to fill, and tra (tra), to deliver, a deliverer who fills the holes left by the father, a stopgap. Others derive it from put, a hell, and tra, to protect; cf. Manu IX, 138. * «The manushya-loka, not the pitrz-loka and deva-loka.’ Comm.
3I ADHYAYA, 5 BRAHMANA, 21. 97 —— er ee 18. From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be. 19. From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more. 20. From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hirazyagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &c.), so do all beings honour him who knows this. Whatever grief these creatures suffer, that is all one’ (and therefore disappears). Only what is good approaches him; verily, evil does not approach the Devas. 21. Next follows the consideration of the observances” (acts). Pragdpati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak; the eye held, I shall see; the ear held, I shall hear; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work) Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and 1 «Individuals suffer, because one causes grief to another. But in the universal soul, where all individuals are one, their sufferings are neutralised.’ Comm. 2 The updsana or meditative worship. [15] H 98 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.
1extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a rival. Verily a second is a rival, and he who knows this, has no rival. 13. Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon. These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world. 14. That Pragapati is the year, and he consists of sixteen digits. The nights! indeed are his fifteen digits, the fixed point? his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even ofa lizard, in honour (pigartham) of that deity. 15. Now verily that Pragapati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again). 16. Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son 1 Meant for nychthemera. 2 When he is just invisible at the new-moon. 96 BRIHADARANYAKA-UPANISHAD.
2only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge. 17. Next follows the handing over. When a man thinks he is going to depart, he says to his son: ‘Thou art Brahman (the Veda, so far as acquired by the father) ; thou art the sacrifice (so far as performed by the father); thou art the world.’ The son answers: ‘lam Brahman, I am the sacrifice, 1 am the world.’ Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &c.) ‘He (the son), being all this, preserved me from this world’, thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him. When a father who knows this, departs this world, then he enters into his son tovcther with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son 2. By help of his son the father stands firm in this world’. Then these divine immortal spirits (speech, mind, and breath) enter into him. * Roer seems to have read samnaya, ‘all this multitude.’ I read, etan ma Sarvam sann ayam ito ’bhunagad iti. * The Comm. derives putra from pu (pfir), to fill, and tra (tra), to deliver, a deliverer who fills the holes left by the father, a stopgap. Others derive it from put, a hell, and tra, to protect; cf. Manu IX, 138. * «The manushya-loka, not the pitrz-loka and deva-loka.’ Comm.
3I ADHYAYA, 5 BRAHMANA, 21. 97 —— er ee 18. From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be. 19. From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more. 20. From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hirazyagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &c.), so do all beings honour him who knows this. Whatever grief these creatures suffer, that is all one’ (and therefore disappears). Only what is good approaches him; verily, evil does not approach the Devas. 21. Next follows the consideration of the observances” (acts). Pragdpati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak; the eye held, I shall see; the ear held, I shall hear; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work) Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and 1 «Individuals suffer, because one causes grief to another. But in the universal soul, where all individuals are one, their sufferings are neutralised.’ Comm. 2 The updsana or meditative worship. [15] H 98 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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