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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1said: ‘Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.’ Thereupon they all assumed his form, and therefore they are called after him ‘breaths’ (spirits). In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body. 22. Now with regard to the deities. Agni (fire) held, I shall burn; Aditya (the sun) held, I shall warm; Aandramas (the moon) held, I shall shine; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vayu, the wind among those deities. The other deities fade, not Vayu. VA4yu is the deity that never sets. 23. And here there is this Sloka : ‘He from whom the sun rises, and into whom it sets’ (he verily rises from the breath, and sets in the breath) ‘Him the Devas made the law, he only is to-day, and he to-morrow also’ (whatever these Devas determined then, that they perform to-day also’). Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with praza). Sec | sete Se) io fore tleeeeee * The p14#a-vrata and vayu-vrata. Comm. I ADHYAYA, 6 BRAHMANA, 3. 99 a SixtH BrAumana!.
21. Verily this is a triad, name, form, and work. Of these names, that which is called Speech is the Uktha (hymn, supposed to mean also origin), for from it all names arise. It is their SAman (song, supposed to mean also sameness), for it is the same as all names. It is their Brahman (prayer, supposed to mean also support), for it supports all names. 2. Next, of the forms, that which is called Eye is the Uktha (hymn), for from it all forms arise. It is their Saman (song), for it is the same as all forms. It is their Brahman (prayer), for it supports all forms. 3. Next, of the works, that which is called Body is the Uktha (hymn), for from it all works arise. It is their Saman (song), for it is the same as all works. It is their Brahman (prayer), for it supports all works. That being a triad is one, viz. this Self; and the Self, being one, is that triad. This is the immortal, covered by the true. Verily breath is the immortal, name and form are the true, and by them the immortal is covered. ? Madhyandina text, p. 1058. H 2 100 BRIHADARANYAKA-UPANISHAD. SECOND ADHYAYA1 First BRAHMANA 2. 1. There? was formerly the proud Gargya Balaki ¢, a man of great reading. He said to Agatasatru of Kasi, ‘Shall I tell you Brahman?’ Agéatasatru said: ‘We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, Ganaka (the king of Mithila) is our father (patron) °.’ 2. Gargya said: ‘The person that is in the sun, that I adore as Brahman.’ Agéatasatru said to him: ‘No, no! Do not speak to me on this. I adore him
31 Madhyandina text, p. 1058. ? Whatever has been taught to the end of the third (according to the counting of the Upanishad, the first) Adhydya, refers to avidya, ignorance. Now, however, vidya, the highest knowledge, is to be taught, and this is done, first of all, by a dialogue between Gargya Driptabalaki and king Agatasatru, the former, though a Brahmaaa, representing the imperfect, the latter, though a Kshatriya, the perfect knowledge of Brahman. While Gargya worships the Brahman as the sun, the moon, &c., as limited, as active and passive, Agatasatru knows the Brahman as the Self. * Compare with this the fourth Adhyaya of the Kaushitakiupanishad, Sacred Books of the East, vol. i, p. 300; Gough, Philosophy of the Upanishads, p. 144. * Son of Balak4, of the race of the Gargyas. ° Ganaka, known as a wise and liberal king. There is a play on his name, which means father, and is understood in the sense of patron, or of teacher of wisdom. .The meaning is obscure; and in the Kaush. Up. IV. 1, the construction is still more difficult. What is intended seems to be that Ag&tasatru is willing to offer any reward to a really wise man, because all the wise men are running after Ganaka and settling at his court. * The commentator expatiates on all these answers and brings them more into harmony with Vedanta doctrines. Thus he adds that the person in the sun is at the same time the person in the eye, who is both active and passive in the heart, &c.
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.
1said: ‘Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.’ Thereupon they all assumed his form, and therefore they are called after him ‘breaths’ (spirits). In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body. 22. Now with regard to the deities. Agni (fire) held, I shall burn; Aditya (the sun) held, I shall warm; Aandramas (the moon) held, I shall shine; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vayu, the wind among those deities. The other deities fade, not Vayu. VA4yu is the deity that never sets. 23. And here there is this Sloka : ‘He from whom the sun rises, and into whom it sets’ (he verily rises from the breath, and sets in the breath) ‘Him the Devas made the law, he only is to-day, and he to-morrow also’ (whatever these Devas determined then, that they perform to-day also’). Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with praza). Sec | sete Se) io fore tleeeeee * The p14#a-vrata and vayu-vrata. Comm. I ADHYAYA, 6 BRAHMANA, 3. 99 a SixtH BrAumana!.
21. Verily this is a triad, name, form, and work. Of these names, that which is called Speech is the Uktha (hymn, supposed to mean also origin), for from it all names arise. It is their SAman (song, supposed to mean also sameness), for it is the same as all names. It is their Brahman (prayer, supposed to mean also support), for it supports all names. 2. Next, of the forms, that which is called Eye is the Uktha (hymn), for from it all forms arise. It is their Saman (song), for it is the same as all forms. It is their Brahman (prayer), for it supports all forms. 3. Next, of the works, that which is called Body is the Uktha (hymn), for from it all works arise. It is their Saman (song), for it is the same as all works. It is their Brahman (prayer), for it supports all works. That being a triad is one, viz. this Self; and the Self, being one, is that triad. This is the immortal, covered by the true. Verily breath is the immortal, name and form are the true, and by them the immortal is covered. ? Madhyandina text, p. 1058. H 2 100 BRIHADARANYAKA-UPANISHAD. SECOND ADHYAYA1 First BRAHMANA 2. 1. There? was formerly the proud Gargya Balaki ¢, a man of great reading. He said to Agatasatru of Kasi, ‘Shall I tell you Brahman?’ Agéatasatru said: ‘We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, Ganaka (the king of Mithila) is our father (patron) °.’ 2. Gargya said: ‘The person that is in the sun, that I adore as Brahman.’ Agéatasatru said to him: ‘No, no! Do not speak to me on this. I adore him
31 Madhyandina text, p. 1058. ? Whatever has been taught to the end of the third (according to the counting of the Upanishad, the first) Adhydya, refers to avidya, ignorance. Now, however, vidya, the highest knowledge, is to be taught, and this is done, first of all, by a dialogue between Gargya Driptabalaki and king Agatasatru, the former, though a Brahmaaa, representing the imperfect, the latter, though a Kshatriya, the perfect knowledge of Brahman. While Gargya worships the Brahman as the sun, the moon, &c., as limited, as active and passive, Agatasatru knows the Brahman as the Self. * Compare with this the fourth Adhyaya of the Kaushitakiupanishad, Sacred Books of the East, vol. i, p. 300; Gough, Philosophy of the Upanishads, p. 144. * Son of Balak4, of the race of the Gargyas. ° Ganaka, known as a wise and liberal king. There is a play on his name, which means father, and is understood in the sense of patron, or of teacher of wisdom. .The meaning is obscure; and in the Kaush. Up. IV. 1, the construction is still more difficult. What is intended seems to be that Ag&tasatru is willing to offer any reward to a really wise man, because all the wise men are running after Ganaka and settling at his court. * The commentator expatiates on all these answers and brings them more into harmony with Vedanta doctrines. Thus he adds that the person in the sun is at the same time the person in the eye, who is both active and passive in the heart, &c.
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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