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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II ADHYAYA, 5 BRAHMANA, 19. hy, ee eS proclaimed to you the honey; both that of Tvash¢yz} and that which is to be your secret, O ye strong ones.’ 18. Verily Dadhyaé Atharvanza proclaimed this honey to the two Asvins, and a Rishi, seeing this, said : ‘He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).’ This very purusha is in all bodies the purisaya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him. 19. Verily Dadhya& Atharvama proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. VI, 47, 18): ‘He (the Lord) became like unto every form?, and this is meant to reveal the (true) form of him (the Atman). Indra (the Lord) appears multiform through the May4s (appearances), for his horses (senses) are yoked, hundreds and ten.’ This (Atman) is the horses, this (Atman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads). 1 Sankara explains Tvash/rzas the sun, and the sun as the head of the sacrifice which, having been cut off, was to be replaced by the pravargya rite. The knowledge of this rite forms the honey of Tvashir7. The other honey which is to be kept secret is the knowledge of the Self, as taught before in the Madhu-braéhmaza. 2 He assumed all forms, and such forms, as two-footed or fourfooted animals, remained permanent. Comm. 118 BRILLADARANYAKA-UPANISHAD. a. US eee SixtH BRAHMANA.
21. Now follows the stem’: Pautimashya from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kauzdinya, Kauzdinya from Sazdilya, 7. SAndilya from Kausika and Gautama, 8, Gautama 2. from Agnivesya, 9. Agnivesya from Sazdilya and Anabhimlata, 10. eeu and Anabhimlata from Anabhimlata, . Anabhimlata from Anabhimlata, 12; SS ikyabhi ties from Gautama, 3. Gautama from Saitava and Pradinayogya, 14. Saitava and Praéf#inayogya from Parasarya, 15. Parasarya from Bharadvaga, 16. Bharadvaga from Bhéradvaga and Gautama, 17. Gautama from Bharadvaga, Pe eS ea " The line of teachers and pupils by whom the Madhukazda (the fourth Brahmaza) was handed down. The Madhyandina-sakha begins with ourselves, then 1. Saurpavayya, 2. Gautama, 3. Vatsya, 4. Vatsyaand Parasarya, 5. Sankrvtya and Bharadvaga, 6. Audavahi and Sandilya, 7. Vaigavapa and Gautama, 8. Vaigavipayana and Vaish/apureya, gy. Sandilya and Rauhizdyana, ro. Saunaka, Atreya, and Raibhya, 11. Pautimashyayava and Kaundinyayana, 12. Kaumdinya, 13. Kauadinya, 14. Kauydinya and Agnivesya, 15. Saitava, 16. Parasarya, 17, Gatukarvya, 18. Bhairadvaga, 19. Bharadvaga, Asurdyana, and Gautama, 20. Bharadvaga, 21. Vaigavapayana. Then the same as the Kanvas to Gatukaruya, who learns from Bharadvaga, who learns from Bharadvaga, Asurdyaza, and Yaska. Then Traivami &c. as in the Kanva-vamsa. 18. 19. 20. II ADHYAYA, 6 BRAHMANA, 3. 119 Bharadvaga from Parasarya, Parasarya from Vaigavapayana, Vaigavapéyana from Kausikayani, 21", Kausikayani o>)
3. from Ghrztakausika, 225 23, 24. oe. 26. 27. 28. 29. 30. eae Ree 33- . Gautama from VAtsya, . Vatsya from SAzdilya, . Sandilya from Kaisorya Kapya, . Kaisorya Kapya from Kumarahirita, . Kuméaraharita from GAlava, . Galava from Vidarbhi-kauzdinya, . Vidarbhi-kauzdinya from Vatsanapat Ba- Ghvvtakausika from Pardsarydyana, Pardsarydyava from Pardsarya, Parasarya from Gatikarnya?, Gatikarnya from Asurayaza and YAska®, Asurayava and YAska from Traivazi, Traivazi from Aupagandhani, Aupagandhani from Asuri, Asuri from Bharadvaga, Bharadvaga from Atreya, Atreya from Mandi, Mazzi from Gautama, Gautama from Gautama, bhrava, . Vatsanapat Babhrava from Pathi Saubhara, . Pathi Saubhara from Aydsya Angirasa, . Aydsya Angirasa from Abhiti TvAshéra, . Abhati Tvash¢ra from Visvardpa Tvash¢ra, . VisvarOpa Tvash¢ra from Asvinau, ’ From here the Vamsa agrees with the Vamsa at the end of ING; ° Bharadvaga, in Madhyandina text. * Bharadvaga, Asurdyana, and Y4ska, in Madhyandina text. 120 46. 47: 48. 49. 50. ve <2, 53: 54- 55: 56. 57: 58. BRIHADARANYAKA-UPANISHAD. Asvinau from Dadhyaé Atharvaza, Dadhyaé Atharvama from Atharvan Daiva, Atharvan Daiva from Mvztyu Pradhvamsans, Mrztyu Pradhvamsana from Pradhvamsana, Pradhvamsana from Ekarshi, Ekarshi from VipraAitti!, Viprafitti from Vyashdi, Vyashéi from Sanaru, San4ru from Sanatana, Sanatana from Sanaga, Sanaga from Paramesh/Zin, Paramesh¢Xin from Brahman, Brahman is Svayambhu, self-existent. Adoration to Brahman?. ? Vipragitti, in Madhyandina text. ? Similar genealogies are found Brzh. Ar. Up. IV, 6, and VI, 5. III ADHYAYA, I BRAHMANA, 2. 121 2 2 Se ee THIRD ADHYAYA. First 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.
1II ADHYAYA, 5 BRAHMANA, 19. hy, ee eS proclaimed to you the honey; both that of Tvash¢yz} and that which is to be your secret, O ye strong ones.’ 18. Verily Dadhyaé Atharvanza proclaimed this honey to the two Asvins, and a Rishi, seeing this, said : ‘He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).’ This very purusha is in all bodies the purisaya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him. 19. Verily Dadhya& Atharvama proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. VI, 47, 18): ‘He (the Lord) became like unto every form?, and this is meant to reveal the (true) form of him (the Atman). Indra (the Lord) appears multiform through the May4s (appearances), for his horses (senses) are yoked, hundreds and ten.’ This (Atman) is the horses, this (Atman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads). 1 Sankara explains Tvash/rzas the sun, and the sun as the head of the sacrifice which, having been cut off, was to be replaced by the pravargya rite. The knowledge of this rite forms the honey of Tvashir7. The other honey which is to be kept secret is the knowledge of the Self, as taught before in the Madhu-braéhmaza. 2 He assumed all forms, and such forms, as two-footed or fourfooted animals, remained permanent. Comm. 118 BRILLADARANYAKA-UPANISHAD. a. US eee SixtH BRAHMANA.
21. Now follows the stem’: Pautimashya from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kauzdinya, Kauzdinya from Sazdilya, 7. SAndilya from Kausika and Gautama, 8, Gautama 2. from Agnivesya, 9. Agnivesya from Sazdilya and Anabhimlata, 10. eeu and Anabhimlata from Anabhimlata, . Anabhimlata from Anabhimlata, 12; SS ikyabhi ties from Gautama, 3. Gautama from Saitava and Pradinayogya, 14. Saitava and Praéf#inayogya from Parasarya, 15. Parasarya from Bharadvaga, 16. Bharadvaga from Bhéradvaga and Gautama, 17. Gautama from Bharadvaga, Pe eS ea " The line of teachers and pupils by whom the Madhukazda (the fourth Brahmaza) was handed down. The Madhyandina-sakha begins with ourselves, then 1. Saurpavayya, 2. Gautama, 3. Vatsya, 4. Vatsyaand Parasarya, 5. Sankrvtya and Bharadvaga, 6. Audavahi and Sandilya, 7. Vaigavapa and Gautama, 8. Vaigavipayana and Vaish/apureya, gy. Sandilya and Rauhizdyana, ro. Saunaka, Atreya, and Raibhya, 11. Pautimashyayava and Kaundinyayana, 12. Kaumdinya, 13. Kauadinya, 14. Kauydinya and Agnivesya, 15. Saitava, 16. Parasarya, 17, Gatukarvya, 18. Bhairadvaga, 19. Bharadvaga, Asurdyana, and Gautama, 20. Bharadvaga, 21. Vaigavapayana. Then the same as the Kanvas to Gatukaruya, who learns from Bharadvaga, who learns from Bharadvaga, Asurdyaza, and Yaska. Then Traivami &c. as in the Kanva-vamsa. 18. 19. 20. II ADHYAYA, 6 BRAHMANA, 3. 119 Bharadvaga from Parasarya, Parasarya from Vaigavapayana, Vaigavapéyana from Kausikayani, 21", Kausikayani o>)
3. from Ghrztakausika, 225 23, 24. oe. 26. 27. 28. 29. 30. eae Ree 33- . Gautama from VAtsya, . Vatsya from SAzdilya, . Sandilya from Kaisorya Kapya, . Kaisorya Kapya from Kumarahirita, . Kuméaraharita from GAlava, . Galava from Vidarbhi-kauzdinya, . Vidarbhi-kauzdinya from Vatsanapat Ba- Ghvvtakausika from Pardsarydyana, Pardsarydyava from Pardsarya, Parasarya from Gatikarnya?, Gatikarnya from Asurayaza and YAska®, Asurayava and YAska from Traivazi, Traivazi from Aupagandhani, Aupagandhani from Asuri, Asuri from Bharadvaga, Bharadvaga from Atreya, Atreya from Mandi, Mazzi from Gautama, Gautama from Gautama, bhrava, . Vatsanapat Babhrava from Pathi Saubhara, . Pathi Saubhara from Aydsya Angirasa, . Aydsya Angirasa from Abhiti TvAshéra, . Abhati Tvash¢ra from Visvardpa Tvash¢ra, . VisvarOpa Tvash¢ra from Asvinau, ’ From here the Vamsa agrees with the Vamsa at the end of ING; ° Bharadvaga, in Madhyandina text. * Bharadvaga, Asurdyana, and Y4ska, in Madhyandina text. 120 46. 47: 48. 49. 50. ve <2, 53: 54- 55: 56. 57: 58. BRIHADARANYAKA-UPANISHAD. Asvinau from Dadhyaé Atharvaza, Dadhyaé Atharvama from Atharvan Daiva, Atharvan Daiva from Mvztyu Pradhvamsans, Mrztyu Pradhvamsana from Pradhvamsana, Pradhvamsana from Ekarshi, Ekarshi from VipraAitti!, Viprafitti from Vyashdi, Vyashéi from Sanaru, San4ru from Sanatana, Sanatana from Sanaga, Sanaga from Paramesh/Zin, Paramesh¢Xin from Brahman, Brahman is Svayambhu, self-existent. Adoration to Brahman?. ? Vipragitti, in Madhyandina text. ? Similar genealogies are found Brzh. Ar. Up. IV, 6, and VI, 5. III ADHYAYA, I BRAHMANA, 2. 121 2 2 Se ee THIRD ADHYAYA. First 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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