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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I12 BRIHADARANYAKA-UPANISHAD. paeaceeteine > — + ve ene out again, but wherever we taste (the water) it is salt,—thus verily, O Maitreyi, does this great Being, endless, unlimited, consisting of nothing but knowledge’, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyt.’ Thus spoke Yagiavalkya. 13. Then Maitreyt said: ‘Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge 2 But Yag#avalkya replied: ‘O Maitreyi, I say nothing that is bewildering. This is enough, O beloved, for wisdom °. ‘For when there is as it were duality, then one sees the other, one smells the other, one hears the other’, one salutes the other®, one perceives the other ®, one knows the other ; but when the Self only is all this, how should he smell another’, how should he see® another”, how should he hear’? another, how should he salute" another, how should he perceive another!2, how should he know another? How should he know Him by whom he knows all this ? * Asa mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge. B. * “Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.’ B. * Verily, beloved, that Self is imperishable, and of an indestructible nature. B. * B. inserts, one tastes the other. * B. inserts, one hears the other. ° B. inserts, one touches the other. T See, B. ° Smell, B. * B. inserts taste. © Salute, B. ™ Hear, B. ” B. inserts, how should he touch another? II ADHYAYA, 5 BRAHMANA, 2. Oe) ce RE How, O beloved, should he know (himself), the Knower'! ?’ Firty BrAHMANA 2.
21. This earth is the honey * (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 2. This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
3* Instead of the last line, B. adds (IV, 5, 15): ‘That Self is to be described by No, no! He is incomprehensible, for he cannot be comprehended ; he is imperishable, for he cannot perish; he is unattached, for he does not ‘attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitrey?, thou hast been instructed. Thus far goes immortality.” Having said so, Yag#avalkya went away (into the forest). 15. See also KAand. Up. VII, 24, 1. * M4dhyandina text, p. 1064. $ Madhu, honey, seems to be taken here as an instance of something which is both cause and effect, or rather of things which are mutually dependent on each other, or cannot exist without one other. As the bees make the honey, and the honey makes or supports the bees, bees and honey are both cause and effect, or at all events are mutually dependent on one other. In the same way the earth and all living beings are looked upon as mutually dependent, living beings presupposing the earth, and the earth presupposing living beings. This at all events seems to be the general idea of what is called the Madhuvidy4, the science of honey, which Dadhyag& communicated to the Asvins. [15] I 114 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.
1I12 BRIHADARANYAKA-UPANISHAD. paeaceeteine > — + ve ene out again, but wherever we taste (the water) it is salt,—thus verily, O Maitreyi, does this great Being, endless, unlimited, consisting of nothing but knowledge’, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyt.’ Thus spoke Yagiavalkya. 13. Then Maitreyt said: ‘Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge 2 But Yag#avalkya replied: ‘O Maitreyi, I say nothing that is bewildering. This is enough, O beloved, for wisdom °. ‘For when there is as it were duality, then one sees the other, one smells the other, one hears the other’, one salutes the other®, one perceives the other ®, one knows the other ; but when the Self only is all this, how should he smell another’, how should he see® another”, how should he hear’? another, how should he salute" another, how should he perceive another!2, how should he know another? How should he know Him by whom he knows all this ? * Asa mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge. B. * “Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.’ B. * Verily, beloved, that Self is imperishable, and of an indestructible nature. B. * B. inserts, one tastes the other. * B. inserts, one hears the other. ° B. inserts, one touches the other. T See, B. ° Smell, B. * B. inserts taste. © Salute, B. ™ Hear, B. ” B. inserts, how should he touch another? II ADHYAYA, 5 BRAHMANA, 2. Oe) ce RE How, O beloved, should he know (himself), the Knower'! ?’ Firty BrAHMANA 2.
21. This earth is the honey * (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 2. This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
3* Instead of the last line, B. adds (IV, 5, 15): ‘That Self is to be described by No, no! He is incomprehensible, for he cannot be comprehended ; he is imperishable, for he cannot perish; he is unattached, for he does not ‘attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitrey?, thou hast been instructed. Thus far goes immortality.” Having said so, Yag#avalkya went away (into the forest). 15. See also KAand. Up. VII, 24, 1. * M4dhyandina text, p. 1064. $ Madhu, honey, seems to be taken here as an instance of something which is both cause and effect, or rather of things which are mutually dependent on each other, or cannot exist without one other. As the bees make the honey, and the honey makes or supports the bees, bees and honey are both cause and effect, or at all events are mutually dependent on one other. In the same way the earth and all living beings are looked upon as mutually dependent, living beings presupposing the earth, and the earth presupposing living beings. This at all events seems to be the general idea of what is called the Madhuvidy4, the science of honey, which Dadhyag& communicated to the Asvins. [15] I 114 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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