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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Adoration to the Highest Self (Paramatman)! 1. Ganaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of (the Asvamedha). Brahmazas of the Kurus and the Pa#dalas had come thither, and Ganaka Vaideha wished to know, which of those Brahmamas was the best read. So he enclosed a thousand cows, and ten pAdas (of gold)? were fastened to each pair of horns. 2. And Ganaka spoke to them: ‘Ye venerable Brahmazas, he who among you is the wisest, let him drive away these cows.’ Then those Brahmazas durst not, but Yag#avalkya said to his pupil: ‘Drive them away, my dear.’ He replied: ‘O glory of the SAman 4, and drove them away. The Brahmazas became angry and said: ‘How could he call himself the wisest among us ?’ Now there was Asvala, the Hotvz priest of Ganaka Vaideha. He asked him: ‘Are you indeed the ? Madhyandina text, p. 1067. ? Palakaturbhagak padah suvarmasya. Comm. 8 One expects iti after udaga, but Simasravas is applied to Yagfavalkya, and not to the pupil. Ydg#avalkya, as the commentator observes, was properly a teacher of the Yagur-veda, but as the pupil calls him SAamasravas, he shows that Yag#avalkya knew all the four Vedas, because the SAmans are taken from the Rig-veda, and the Atharva-veda is contained in the other three Vedas. Regnaud, however, refers it to the pupil, and translates, ‘O toi qui apprends le SAma-veda.’ 122 BRIHADARANYAKA-UPANISHAD.
2wisest among us, O Yagaiavalkya?’ He replied: ‘I bow before the wisest (the best knower of Brahman), but I wish indeed to have these cows.’ Then Asvala, the Hotsz priest, undertook to question him. 3. ‘ Vagziavalkya, he said, ‘everything here (connected with the sacrifice) is reached by death, everything is overcome by death. By what means then is the sacrificer freed beyond the reach of death ?’ YAgfavalkya said: ‘By the Hotrz priest, who is Agni (fire), who is speech. For speech is the Hotrz of the sacrifice (or the sacrificer), and speech is Agni, and he is the Hotzz. This constitutes freedom, and perfect freedom (from death).’ 4. ‘YAghavalkya.’ he said, ‘everything here is reached by day and night, everything is overcome by day and night. By what means then is the sacrificer freed beyond the reach of day and night ?’ Yagaavalkya said: ‘ By the Adhvaryu priest, who is the eye, who is Aditya (the sun)". For the eye is the Adhvaryu of the sacrifice, and the eye is the sun, and he is the Adhvaryu. This constitutes freedom, and perfect freedom.’ 5. ‘Yag#avalkya, he said, ‘everything here is reached by the waxing and waning of the moon, everything is overcome by the waxing and waning of the moon. By what means then is the sacrificer freed beyond the reach of the waxing and waning of the moon ?’ Yagfavalkya said: ‘By the Udgats7 priest, who is Vayu (the wind), who is the breath. For the * One expects Adityena 4akshush4, instead of 4akshush4dityena, but see § 6. III ADHYAYA, I BRAHMANA, 8. 14
3breath is the Udgatr7 of the sacrifice, and the breath is the wind, and he is the Udgatvz. This constitutes freedom, and perfect freedom.’ 6. ‘ Yaghavalkya,’ he said, ‘ this sky is, as it were, without an ascent (staircase). By what approach does the sacrificer approach the Svarga world ?’ Yagz#iavalkya said: ‘ By the Brahman priest, who is the mind (manas), who is the moon. For the mind is the Brahman of the sacrifice, and the mind is the moon, and he is the Brahman. This constitutes freedom, and perfect freedom. These are the complete deliverances (from death).’ Next follow the achievements. 7. ‘YAghavalkya,’ he said, ‘how many Azé verses will the Hotvz priest employ to-day at this sacrifice ?’ ‘Three,’ replied Y4g#avalkya. ‘And what are these three ?’ ‘Those which are called Puronuvaky4, Yagy4, and, thirdly, Sasy4?.’ ‘What does he gain by them ?’ ‘ All whatsoever has breath.’ 8. ‘ YAgfiavalkya,’ he said, ‘how many oblations (ahuti) will the Adhvaryu priest employ to-day at this sacrifice ?’ ‘Three,’ replied YAgziavalkya. ‘And what are these three ?’ ‘ Those which, when offered, flame up; those which, when offered, make an excessive noise; and those which, when offered, sink down 1 The Puronuvaky4s are hymns employed before the actual sacrifice, the Yagy4s accompany the sacrifice, the Sasyfs are used for the Sastra. All three are called Stotriy4s. 2 These oblations are explained as consisting of wood and oil, of flesh, and of milk and Soma. The first, when thrown on the 124 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.
1Adoration to the Highest Self (Paramatman)! 1. Ganaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of (the Asvamedha). Brahmazas of the Kurus and the Pa#dalas had come thither, and Ganaka Vaideha wished to know, which of those Brahmamas was the best read. So he enclosed a thousand cows, and ten pAdas (of gold)? were fastened to each pair of horns. 2. And Ganaka spoke to them: ‘Ye venerable Brahmazas, he who among you is the wisest, let him drive away these cows.’ Then those Brahmazas durst not, but Yag#avalkya said to his pupil: ‘Drive them away, my dear.’ He replied: ‘O glory of the SAman 4, and drove them away. The Brahmazas became angry and said: ‘How could he call himself the wisest among us ?’ Now there was Asvala, the Hotvz priest of Ganaka Vaideha. He asked him: ‘Are you indeed the ? Madhyandina text, p. 1067. ? Palakaturbhagak padah suvarmasya. Comm. 8 One expects iti after udaga, but Simasravas is applied to Yagfavalkya, and not to the pupil. Ydg#avalkya, as the commentator observes, was properly a teacher of the Yagur-veda, but as the pupil calls him SAamasravas, he shows that Yag#avalkya knew all the four Vedas, because the SAmans are taken from the Rig-veda, and the Atharva-veda is contained in the other three Vedas. Regnaud, however, refers it to the pupil, and translates, ‘O toi qui apprends le SAma-veda.’ 122 BRIHADARANYAKA-UPANISHAD.
2wisest among us, O Yagaiavalkya?’ He replied: ‘I bow before the wisest (the best knower of Brahman), but I wish indeed to have these cows.’ Then Asvala, the Hotsz priest, undertook to question him. 3. ‘ Vagziavalkya, he said, ‘everything here (connected with the sacrifice) is reached by death, everything is overcome by death. By what means then is the sacrificer freed beyond the reach of death ?’ YAgfavalkya said: ‘By the Hotrz priest, who is Agni (fire), who is speech. For speech is the Hotrz of the sacrifice (or the sacrificer), and speech is Agni, and he is the Hotzz. This constitutes freedom, and perfect freedom (from death).’ 4. ‘YAghavalkya.’ he said, ‘everything here is reached by day and night, everything is overcome by day and night. By what means then is the sacrificer freed beyond the reach of day and night ?’ Yagaavalkya said: ‘ By the Adhvaryu priest, who is the eye, who is Aditya (the sun)". For the eye is the Adhvaryu of the sacrifice, and the eye is the sun, and he is the Adhvaryu. This constitutes freedom, and perfect freedom.’ 5. ‘Yag#avalkya, he said, ‘everything here is reached by the waxing and waning of the moon, everything is overcome by the waxing and waning of the moon. By what means then is the sacrificer freed beyond the reach of the waxing and waning of the moon ?’ Yagfavalkya said: ‘By the Udgats7 priest, who is Vayu (the wind), who is the breath. For the * One expects Adityena 4akshush4, instead of 4akshush4dityena, but see § 6. III ADHYAYA, I BRAHMANA, 8. 14
3breath is the Udgatr7 of the sacrifice, and the breath is the wind, and he is the Udgatvz. This constitutes freedom, and perfect freedom.’ 6. ‘ Yaghavalkya,’ he said, ‘ this sky is, as it were, without an ascent (staircase). By what approach does the sacrificer approach the Svarga world ?’ Yagz#iavalkya said: ‘ By the Brahman priest, who is the mind (manas), who is the moon. For the mind is the Brahman of the sacrifice, and the mind is the moon, and he is the Brahman. This constitutes freedom, and perfect freedom. These are the complete deliverances (from death).’ Next follow the achievements. 7. ‘YAghavalkya,’ he said, ‘how many Azé verses will the Hotvz priest employ to-day at this sacrifice ?’ ‘Three,’ replied Y4g#avalkya. ‘And what are these three ?’ ‘Those which are called Puronuvaky4, Yagy4, and, thirdly, Sasy4?.’ ‘What does he gain by them ?’ ‘ All whatsoever has breath.’ 8. ‘ YAgfiavalkya,’ he said, ‘how many oblations (ahuti) will the Adhvaryu priest employ to-day at this sacrifice ?’ ‘Three,’ replied YAgziavalkya. ‘And what are these three ?’ ‘ Those which, when offered, flame up; those which, when offered, make an excessive noise; and those which, when offered, sink down 1 The Puronuvaky4s are hymns employed before the actual sacrifice, the Yagy4s accompany the sacrifice, the Sasyfs are used for the Sastra. All three are called Stotriy4s. 2 These oblations are explained as consisting of wood and oil, of flesh, and of milk and Soma. The first, when thrown on the 124 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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