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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true) ”. 2. Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the sun that shines, for he is the essence of sat (the definite). 3. But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of tyad (the indefinite). So far with regard to the Devas. 4. Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the Eye, for it is the essence of sat (the definite). 5. But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the right eye, for he is the essence of tyad (the indefinite). 6. And what is a appearance of that person? Like a saffron-coloured raiment, like white wool, 1 M&dhyandina text, p. 1062. Sat is explained, by detinite, tya or tyad by indefinite.
2108 BRIHADARANYAKA-UPANISHAD. i MD Sn EES SO: like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning. Next follows the teaching (of Brahman) by No, no! for there is nothing else higher than this (if one says): ‘It is not so. Then comes the name ‘the True of the True,’ the senses being the True, and he (the Brahman) the True of them. FourtH BRAHMANWA?. 1. Now when Y4gaavalkya was going to enter upon another state, he said: ‘ Maitreyt®, verily I am going away from this my house (into the forest*). Forsooth, let me make a settlement between thee and that KatyAyani (my other wife).’ 2. Maitreyt said: ‘My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it®?’
3? See III, 9, 26; IV, 2, 4; IV, 4, 22; IV, 5, 15- * Madhyandina text, p. 1062. To the end of the third Brahmana of the second Adhyaya, all that has been taught does not yet impart the highest knowledge, the identity of the personal and the true Self, the Brahman. In the fourth Brahmama, in which the knowledge of the true Brahman is to be set forth, the Samny4sa, the retiring from the world, is enjoined, when all desires cease, and no duties are to be performed (Samnydsa, parivragya). The story is told again with slight variations in the Brzhadéramyaka-upanishad IV, 5. The more important variations, occurring in IV, 5, are added here, marked with B. There are besides the various readings of the Madhyandinasakha ofthe Satapatha-brahmana. Seealso Deussen, Vedanta, p. 185. * In Brth. Up. IV, 5, the story begins: Yag#avalkya had two wives, Maitreyf and Katyfyani. Of these Maitreyf was conversant with Brahman, but K4tyd4yani possessed such knowledge only as women possess. ‘Instead of udydsyan, B. gives pravragishyan, the more technical term. ® Should I be immortal by it, or no? B.
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.
11. There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true) ”. 2. Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the sun that shines, for he is the essence of sat (the definite). 3. But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of tyad (the indefinite). So far with regard to the Devas. 4. Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the Eye, for it is the essence of sat (the definite). 5. But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the right eye, for he is the essence of tyad (the indefinite). 6. And what is a appearance of that person? Like a saffron-coloured raiment, like white wool, 1 M&dhyandina text, p. 1062. Sat is explained, by detinite, tya or tyad by indefinite.
2108 BRIHADARANYAKA-UPANISHAD. i MD Sn EES SO: like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning. Next follows the teaching (of Brahman) by No, no! for there is nothing else higher than this (if one says): ‘It is not so. Then comes the name ‘the True of the True,’ the senses being the True, and he (the Brahman) the True of them. FourtH BRAHMANWA?. 1. Now when Y4gaavalkya was going to enter upon another state, he said: ‘ Maitreyt®, verily I am going away from this my house (into the forest*). Forsooth, let me make a settlement between thee and that KatyAyani (my other wife).’ 2. Maitreyt said: ‘My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it®?’
3? See III, 9, 26; IV, 2, 4; IV, 4, 22; IV, 5, 15- * Madhyandina text, p. 1062. To the end of the third Brahmana of the second Adhyaya, all that has been taught does not yet impart the highest knowledge, the identity of the personal and the true Self, the Brahman. In the fourth Brahmama, in which the knowledge of the true Brahman is to be set forth, the Samny4sa, the retiring from the world, is enjoined, when all desires cease, and no duties are to be performed (Samnydsa, parivragya). The story is told again with slight variations in the Brzhadéramyaka-upanishad IV, 5. The more important variations, occurring in IV, 5, are added here, marked with B. There are besides the various readings of the Madhyandinasakha ofthe Satapatha-brahmana. Seealso Deussen, Vedanta, p. 185. * In Brth. Up. IV, 5, the story begins: Yag#avalkya had two wives, Maitreyf and Katyfyani. Of these Maitreyf was conversant with Brahman, but K4tyd4yani possessed such knowledge only as women possess. ‘Instead of udydsyan, B. gives pravragishyan, the more technical term. ® Should I be immortal by it, or no? B.
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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