Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II ADHYAYA, I BRAHMANA, 6. IOI ee verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes supreme, the head of all beings, a king,’ 3. Gargya said: ‘The person that is in the moon (and in the mind), that I adore as Brahman.’ Agatasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.” Whoso adores him thus, Soma is poured out and poured forth for him day by day, and his food does not fail}. 4. Gargya said: ‘The person that is in the lightning (and in the heart), that I adore as Brahman.’ Agatasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the luminous.’ Whoso adores him thus, becomes luminous, and his offspring becomes luminous. 5. Gargya said: ‘The person that is in the ether (and in the ether of the heart), that I adore as Brahman. Agéatasatru said to him: ‘No, no! Do not speak to me on this. I adore him as what is full, and quiescent.’ Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world. 6. Gargya said: ‘The person that is in the wind (and in the breath), that I adore as Brahman.” Agatasatru said to him: ‘No, no! Do not speak to me on this. I adore him as Indra Vaikuz¢ha, as the unconquerable army (of the Maruts).’ Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies. 1 We miss the annasydtma, the Self of food, mentioned in the Kaush. Up., and evidently referred to in the last sentence of our paragraph. Suta and prasuta, poured out and poured forth, are explained as referring to the principal and the secondary sacrifices. 102 BRIHADARANYAKA-UPANISHAD.
27. Gargya said: ‘The person that is in the fire (and in the heart), that I adore as Brahman. Agatasatru said to him: ‘No,no! Do not speak to me on this. I adore him as powerful.’ Whoso adores him thus, becomes powerful, and his offspring becomes powerful. 8. Gargya said: ‘The person that is in the water (in seed, and in the heart), that I adore as Brahman.’ Ag&tasatru said to him: ‘No,no! Do not speak to me on this. I adore him as likeness. Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him}. 9. Gargya said: ‘The person that is in the mirror, that I adore as Brahman.’ Agédtasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the brilliant.’ Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them. 10. Gargya said: ‘The sound that follows a man while he moves, that I adore as Brahman.’ Ag§tasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as life.’ Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time. 11. Gargya said: ‘The person that is in space, that I adore as Brahman.’ Ag&Atasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the second who never leaves us.’ * Here the Kaush. Up. has the Self of the name, instead of pratirOpa, likeness. The commentator thinks that they both mean the same thing, because a name is the likeness of a thing. Another text of the Kaush. Up. gives here the Self of light. Pratiriipa in the sense of likeness comes in later in the Kaush. Up., § 11. II ADHYAYA, I BRAHMANA, I5. 103
3Whoso adores him thus, becomes possessed of a second, his party is not cut off trom him. 12. Gargya said: ‘ The person that consists of the shadow, that I adore as Brahman.’ Agétasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as death.’ Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time. 13. Gargya said: ‘The person that is in the body}, that I adore as Brahman.’ AgéAtasatru said to him: ‘No, no! Do not speak to me on this. I adore him verilyas embodied.’ Whoso adores him thus, becomes embodied, and his offspring becomes embodied 2. Then Gargya became silent. 14. Agatasatru said: ‘Thus far only?’ ‘Thus far only, he replied. AgdAtasatru said: ‘This does not suffice to know it (the true Brahman).’ Géargya replied: ‘Then let me come to you, as a pupil.’ 15. Agatasatru said: ‘Verily, it is unnatural that a Brahmaza should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly, thus saying he took him by the hand and rose. And the two together came to a person who was asleep. He called him by these names, ‘ Thou, great one, clad in white raiment, Soma, King*.’ He 1 «Tn the Atman, in Pragapati, in the Buddhi, and in the heart.’ Comm. ? It is difficult to know what is meant here by 4tman and 4tmanvin. In the Kaush. Up. Ag4tasatru refers to Pragapati, and the commentator here does the same, adding, however, buddhi and hrzd. Gough translates 4tmanvin by ‘having peace of mind.’ Deussen, p. 195, passes it over. ’ These names are given here as they occur in the Kaushitakiupanishad, not as in the Brzhadaramyaka-upanishad, where the 104 BRIHADARANYAKA-UPANISHAD. ———e
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.
1II ADHYAYA, I BRAHMANA, 6. IOI ee verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes supreme, the head of all beings, a king,’ 3. Gargya said: ‘The person that is in the moon (and in the mind), that I adore as Brahman.’ Agatasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.” Whoso adores him thus, Soma is poured out and poured forth for him day by day, and his food does not fail}. 4. Gargya said: ‘The person that is in the lightning (and in the heart), that I adore as Brahman.’ Agatasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the luminous.’ Whoso adores him thus, becomes luminous, and his offspring becomes luminous. 5. Gargya said: ‘The person that is in the ether (and in the ether of the heart), that I adore as Brahman. Agéatasatru said to him: ‘No, no! Do not speak to me on this. I adore him as what is full, and quiescent.’ Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world. 6. Gargya said: ‘The person that is in the wind (and in the breath), that I adore as Brahman.” Agatasatru said to him: ‘No, no! Do not speak to me on this. I adore him as Indra Vaikuz¢ha, as the unconquerable army (of the Maruts).’ Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies. 1 We miss the annasydtma, the Self of food, mentioned in the Kaush. Up., and evidently referred to in the last sentence of our paragraph. Suta and prasuta, poured out and poured forth, are explained as referring to the principal and the secondary sacrifices. 102 BRIHADARANYAKA-UPANISHAD.
27. Gargya said: ‘The person that is in the fire (and in the heart), that I adore as Brahman. Agatasatru said to him: ‘No,no! Do not speak to me on this. I adore him as powerful.’ Whoso adores him thus, becomes powerful, and his offspring becomes powerful. 8. Gargya said: ‘The person that is in the water (in seed, and in the heart), that I adore as Brahman.’ Ag&tasatru said to him: ‘No,no! Do not speak to me on this. I adore him as likeness. Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him}. 9. Gargya said: ‘The person that is in the mirror, that I adore as Brahman.’ Agédtasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the brilliant.’ Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them. 10. Gargya said: ‘The sound that follows a man while he moves, that I adore as Brahman.’ Ag§tasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as life.’ Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time. 11. Gargya said: ‘The person that is in space, that I adore as Brahman.’ Ag&Atasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the second who never leaves us.’ * Here the Kaush. Up. has the Self of the name, instead of pratirOpa, likeness. The commentator thinks that they both mean the same thing, because a name is the likeness of a thing. Another text of the Kaush. Up. gives here the Self of light. Pratiriipa in the sense of likeness comes in later in the Kaush. Up., § 11. II ADHYAYA, I BRAHMANA, I5. 103
3Whoso adores him thus, becomes possessed of a second, his party is not cut off trom him. 12. Gargya said: ‘ The person that consists of the shadow, that I adore as Brahman.’ Agétasatru said to him: ‘No, no! Do not speak to me on this. I adore him verily as death.’ Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time. 13. Gargya said: ‘The person that is in the body}, that I adore as Brahman.’ AgéAtasatru said to him: ‘No, no! Do not speak to me on this. I adore him verilyas embodied.’ Whoso adores him thus, becomes embodied, and his offspring becomes embodied 2. Then Gargya became silent. 14. Agatasatru said: ‘Thus far only?’ ‘Thus far only, he replied. AgdAtasatru said: ‘This does not suffice to know it (the true Brahman).’ Géargya replied: ‘Then let me come to you, as a pupil.’ 15. Agatasatru said: ‘Verily, it is unnatural that a Brahmaza should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly, thus saying he took him by the hand and rose. And the two together came to a person who was asleep. He called him by these names, ‘ Thou, great one, clad in white raiment, Soma, King*.’ He 1 «Tn the Atman, in Pragapati, in the Buddhi, and in the heart.’ Comm. ? It is difficult to know what is meant here by 4tman and 4tmanvin. In the Kaush. Up. Ag4tasatru refers to Pragapati, and the commentator here does the same, adding, however, buddhi and hrzd. Gough translates 4tmanvin by ‘having peace of mind.’ Deussen, p. 195, passes it over. ’ These names are given here as they occur in the Kaushitakiupanishad, not as in the Brzhadaramyaka-upanishad, where the 104 BRIHADARANYAKA-UPANISHAD. ———e
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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