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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1did not rise. Then rubbing him with his hand, he woke him, and he arose. 16. AgAtasatru said: ‘When this man was thus asleep, where was then the person (purusha), the intelligent ? and from whence did he thus come back ?’ Gargya did not know this ? 17. AgAtasatru said: ‘When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (pravas) absorbed within himself all intelligence, lies in the ether, which is in the heart!. When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti)*. Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in. 18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brahmava; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prazas) and move about, according to his pleasure, within his own body (while dreaming). 19: Next, when he is in profound sleep, and knows first name was atish/Aak sarvesham bhfitandm mfirdha raga. This throws an important light on the composition of the Upanishads. 1 The ether in the heart is meant for the real Self. He has come to himself, to his Self, i.e. to the true Brahman. * Svapiti, he sleeps, is explained as sva, his own Self, and apiti for apyeti, he goes towards, so that ‘he sleeps’ must be interpreted as meaning ‘he comes to his Self.’ In another passage it is explained by svam apfto bhavati. See Sankara’s Commentary on the Brzh. Ar. Up. vol. i, p. 372. II ADHYAYA, 2 BRAHMANA, 2. 105 _—_—_——.
2nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body’. Through them he moves forth and rests in the surrounding body. Andasa young man, ora great king, or a great Brahmaza, having reached the summit of happiness, might rest, so does he then rest. 20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self. The Upanishad (the true name and doctrine) of that Self is ‘the True of the True.’ Verily the senses are the true, and he is the true of the true. SECOND BRAHMANWA®. 1. Verily he who knows the babe?’ with his place?, his chamber ®, his post °, and his rope’, he keeps off the seven relatives * who hate him. Verily by the young is meant the inner life, by his place this (body) ®, by his chamber this (head), by his post the vital breath, by his rope the food. 2. Then the seven imperishable ones '° approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water ? Not the pericardium only, but the whole body.’ Comm. ? Madhyandina text, p. 1061. ’ The lingatman, or subtle body which has entered this body in five ways. Comm. * The body. 5 The head. ° The vital breath. 7 Food, which binds the subtle to the coarse body. ® The seven organs of the head through which man perceives and becomes attached to the world. ® The commentator remarks that while saying this, the body and the head are pointed out by touching them with the hand (pazipeshapratibodhanena). 10 See before, I, 5, 1, 2. They are called imperishable, because they produce imperishableness by supplying food for the prawa, here called the babe. 106 BRIHADARANYAKA-UPANISHAD.
3in the eye, and by it Parganya clings to him. There is the pupil, and by it Aditya (sun) clings to him. There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish. 3: On this there is this Sloka : ‘There! is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven zshis, the tongue as the eighth communicates with Brahman.’ What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven zshis sit on its lip, the Azshis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman. 4. These two (the two ears) are the Azshis Gautama and Bharadvaga; the right Gautama, the left Bharadvaga. These two (the eyes) are the Azshis Visvamitra and Gamadagni; the right VisvAmitra, the left Gamadagni. These two (the nostrils) are the Azshis Vasish¢ha and Kasyapa; the right Vasish¢ha, the left Kasyapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food. * Cf. Atharva-veda-samh, X, 8, 9. II ADHYAYA, 3 BRAHMANA, 6. 107 Tuirp BrRAHMANA}.
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.
1did not rise. Then rubbing him with his hand, he woke him, and he arose. 16. AgAtasatru said: ‘When this man was thus asleep, where was then the person (purusha), the intelligent ? and from whence did he thus come back ?’ Gargya did not know this ? 17. AgAtasatru said: ‘When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (pravas) absorbed within himself all intelligence, lies in the ether, which is in the heart!. When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti)*. Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in. 18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brahmava; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prazas) and move about, according to his pleasure, within his own body (while dreaming). 19: Next, when he is in profound sleep, and knows first name was atish/Aak sarvesham bhfitandm mfirdha raga. This throws an important light on the composition of the Upanishads. 1 The ether in the heart is meant for the real Self. He has come to himself, to his Self, i.e. to the true Brahman. * Svapiti, he sleeps, is explained as sva, his own Self, and apiti for apyeti, he goes towards, so that ‘he sleeps’ must be interpreted as meaning ‘he comes to his Self.’ In another passage it is explained by svam apfto bhavati. See Sankara’s Commentary on the Brzh. Ar. Up. vol. i, p. 372. II ADHYAYA, 2 BRAHMANA, 2. 105 _—_—_——.
2nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body’. Through them he moves forth and rests in the surrounding body. Andasa young man, ora great king, or a great Brahmaza, having reached the summit of happiness, might rest, so does he then rest. 20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self. The Upanishad (the true name and doctrine) of that Self is ‘the True of the True.’ Verily the senses are the true, and he is the true of the true. SECOND BRAHMANWA®. 1. Verily he who knows the babe?’ with his place?, his chamber ®, his post °, and his rope’, he keeps off the seven relatives * who hate him. Verily by the young is meant the inner life, by his place this (body) ®, by his chamber this (head), by his post the vital breath, by his rope the food. 2. Then the seven imperishable ones '° approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water ? Not the pericardium only, but the whole body.’ Comm. ? Madhyandina text, p. 1061. ’ The lingatman, or subtle body which has entered this body in five ways. Comm. * The body. 5 The head. ° The vital breath. 7 Food, which binds the subtle to the coarse body. ® The seven organs of the head through which man perceives and becomes attached to the world. ® The commentator remarks that while saying this, the body and the head are pointed out by touching them with the hand (pazipeshapratibodhanena). 10 See before, I, 5, 1, 2. They are called imperishable, because they produce imperishableness by supplying food for the prawa, here called the babe. 106 BRIHADARANYAKA-UPANISHAD.
3in the eye, and by it Parganya clings to him. There is the pupil, and by it Aditya (sun) clings to him. There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish. 3: On this there is this Sloka : ‘There! is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven zshis, the tongue as the eighth communicates with Brahman.’ What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven zshis sit on its lip, the Azshis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman. 4. These two (the two ears) are the Azshis Gautama and Bharadvaga; the right Gautama, the left Bharadvaga. These two (the eyes) are the Azshis Visvamitra and Gamadagni; the right VisvAmitra, the left Gamadagni. These two (the nostrils) are the Azshis Vasish¢ha and Kasyapa; the right Vasish¢ha, the left Kasyapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food. * Cf. Atharva-veda-samh, X, 8, 9. II ADHYAYA, 3 BRAHMANA, 6. 107 Tuirp BrRAHMANA}.
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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