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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘What does he gain by them ?’ ‘By those which, when offered, flame up, he gains the Deva (god) world, for the Deva world flames up, as it were. By those which, when offered, make an excessive noise, he gains the Pitzz (father) world, for the Pitzz world is excessively (noisy)!. By those which, when offered, sink down, he gains the Manushya (man) world, for the Manushya world is, as it were, down below.’ 9. ‘ Yag#avalkya, he said, ‘with how many deities does the Brahman priest on the right protect to-day this sacrifice ?’ ‘By one,’ replied Yagzavalkya. ‘And which is it ?’ ‘The mind alone; for the mind is endless, and the Visvedevas are endless, and he thereby gains the endless world.’ 10. ‘ Yagztiavalkya,’ he said, ‘how many Stotriya hymns will the Udgatvz priest employ to-day at this sacrifice ?’ ‘Three,’ replied YAg#avalkya. ‘And what are these three ?’ ‘ Those which are called Puronuvaky4, Yagyé, and, thirdly, Sasya.’ ‘And what are these with regard to the body (adhyatmam) ?’ ‘The Puronuvaky4 is Préza (up-breathing), the Yagya the Apana (down-breathing), the SasyA the Vyana (back-breathing).’ fire, flame up. The second, when thrown on the fire, make a loud hissing noise. The third, consisting of milk, Soma, &c., sink down into the earth. * On account of the cries of those who wish to be delivered out of it. Comm. III ADHYAYA, 2 BRAHMANA, 7. 125 ‘What does he gain by them?’ ‘He gains the earth by the PuronuvakyA, the sky by the Yagya, heaven by the SasyA’ After that Asvala held his peace. Sreconp BrAHMANWA}.
21. Then G4ratkdrava Artabhaga? asked. ‘ YAgziavalkya,’ he said, ‘how many Grahas are there, and how many Atigrahas 3?’ ‘Eight Grahas,’ he replied, ‘and eight Atigrahas.’ ‘And what are these eight Grahas and eight Atigrahas ?’ 2. ‘ Praza (breath) is one Graha, and that is seized by Apana (down-breathing) as the Atigraha‘, for one smells with the Apdna.’ 3. ‘Speech (v44) is one Graha, and that is seized by name (naman) as the Atigraha, for with speech one pronounces names.’ 4. ‘The tongue is one Graha, and that is seized by taste as the Atigraha, for with the tongue one perceives tastes.’ 5. ‘ The eye is one Graha, and that is seized by form as the Atigraha, for with the eye one sees forms.’ 6. ‘The ear is oneGraha, and that is seized bysound as the Atigraha, for with the ear one hears sounds,’ 7. ‘The mind is one Graha, and that is seized by 1 M&dhyandina text, p. 1069. * A descendant of Ritabhaga of the family of Garatkaru. ’ Graha is probably meant originally in its usual sacrificial sense, as a vessel for offering oblations. But its secondary meaning, in which it is here taken, is a taker, a grasper, i.e. an organ of sense, while atigraha is intended for that which is grasped, i.e. an object of sense. ‘ Here the 4 is long, £Adndasatvat.
3126 BRIHADARANYAKA-U PANISHAD. See Ee desire as the Atigraha, for with the mind one desires desires.’ 8. ‘The arms are one Graha, and these are seized by work as the Atigraha, for with the arms one works work.’ 9. ‘The skin is one Graha, and that is seized by touch as the Atigraha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.’ 10. ‘ Yagiiavalkya,’ he said, ‘ everything is the food of death. What then is the deity to whom death is food ?’ ‘Fire (agni) is death, and that is the food of water. Death is conquered again.’ 11. ‘ YAgg#avalkya,’ he said, ‘when such a person (a sage) dies, do the vital breaths (prazas) move out of him or not? ‘No, replied Yagv#avalkya; ‘they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.’ 12. ‘ YAg#avalkya,’ he said, ‘when such a man dies. what does not leave him ?’ ‘The name, he replied; ‘for the name is endless, the Visvedevas are endless, and by it he gains the endless world.’ 3. ‘ Yag#avalkya, he said, ‘when the speech of this dead person enters into the fire', breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the * The commentator explains purusha here by asamyagdarsin, one who does not know the whole truth. See also Deussen, Vedanta, p. 405, and p. 399, note. Ill ADHYAYA, 3 BRAHMANA, 2. 127
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.
1‘What does he gain by them ?’ ‘By those which, when offered, flame up, he gains the Deva (god) world, for the Deva world flames up, as it were. By those which, when offered, make an excessive noise, he gains the Pitzz (father) world, for the Pitzz world is excessively (noisy)!. By those which, when offered, sink down, he gains the Manushya (man) world, for the Manushya world is, as it were, down below.’ 9. ‘ Yag#avalkya, he said, ‘with how many deities does the Brahman priest on the right protect to-day this sacrifice ?’ ‘By one,’ replied Yagzavalkya. ‘And which is it ?’ ‘The mind alone; for the mind is endless, and the Visvedevas are endless, and he thereby gains the endless world.’ 10. ‘ Yagztiavalkya,’ he said, ‘how many Stotriya hymns will the Udgatvz priest employ to-day at this sacrifice ?’ ‘Three,’ replied YAg#avalkya. ‘And what are these three ?’ ‘ Those which are called Puronuvaky4, Yagyé, and, thirdly, Sasya.’ ‘And what are these with regard to the body (adhyatmam) ?’ ‘The Puronuvaky4 is Préza (up-breathing), the Yagya the Apana (down-breathing), the SasyA the Vyana (back-breathing).’ fire, flame up. The second, when thrown on the fire, make a loud hissing noise. The third, consisting of milk, Soma, &c., sink down into the earth. * On account of the cries of those who wish to be delivered out of it. Comm. III ADHYAYA, 2 BRAHMANA, 7. 125 ‘What does he gain by them?’ ‘He gains the earth by the PuronuvakyA, the sky by the Yagya, heaven by the SasyA’ After that Asvala held his peace. Sreconp BrAHMANWA}.
21. Then G4ratkdrava Artabhaga? asked. ‘ YAgziavalkya,’ he said, ‘how many Grahas are there, and how many Atigrahas 3?’ ‘Eight Grahas,’ he replied, ‘and eight Atigrahas.’ ‘And what are these eight Grahas and eight Atigrahas ?’ 2. ‘ Praza (breath) is one Graha, and that is seized by Apana (down-breathing) as the Atigraha‘, for one smells with the Apdna.’ 3. ‘Speech (v44) is one Graha, and that is seized by name (naman) as the Atigraha, for with speech one pronounces names.’ 4. ‘The tongue is one Graha, and that is seized by taste as the Atigraha, for with the tongue one perceives tastes.’ 5. ‘ The eye is one Graha, and that is seized by form as the Atigraha, for with the eye one sees forms.’ 6. ‘The ear is oneGraha, and that is seized bysound as the Atigraha, for with the ear one hears sounds,’ 7. ‘The mind is one Graha, and that is seized by 1 M&dhyandina text, p. 1069. * A descendant of Ritabhaga of the family of Garatkaru. ’ Graha is probably meant originally in its usual sacrificial sense, as a vessel for offering oblations. But its secondary meaning, in which it is here taken, is a taker, a grasper, i.e. an organ of sense, while atigraha is intended for that which is grasped, i.e. an object of sense. ‘ Here the 4 is long, £Adndasatvat.
3126 BRIHADARANYAKA-U PANISHAD. See Ee desire as the Atigraha, for with the mind one desires desires.’ 8. ‘The arms are one Graha, and these are seized by work as the Atigraha, for with the arms one works work.’ 9. ‘The skin is one Graha, and that is seized by touch as the Atigraha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.’ 10. ‘ Yagiiavalkya,’ he said, ‘ everything is the food of death. What then is the deity to whom death is food ?’ ‘Fire (agni) is death, and that is the food of water. Death is conquered again.’ 11. ‘ YAgg#avalkya,’ he said, ‘when such a person (a sage) dies, do the vital breaths (prazas) move out of him or not? ‘No, replied Yagv#avalkya; ‘they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.’ 12. ‘ YAg#avalkya,’ he said, ‘when such a man dies. what does not leave him ?’ ‘The name, he replied; ‘for the name is endless, the Visvedevas are endless, and by it he gains the endless world.’ 3. ‘ Yag#avalkya, he said, ‘when the speech of this dead person enters into the fire', breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the * The commentator explains purusha here by asamyagdarsin, one who does not know the whole truth. See also Deussen, Vedanta, p. 405, and p. 399, note. Ill ADHYAYA, 3 BRAHMANA, 2. 127
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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