The Upanishads, Part II — SBE Vol. 15 — trans. F. Max Müller (1884)
The translator’s English as printed. The original-language text is not held; names are romanised as the translator printed them.
blood and the seed are deposited in the water, where is then that person ?’ Yagiiavalkya said: ‘Take my hand, my friend. We two alone shall know of this; let this question of ours not be (discussed) in public.’ Then these two went out and argued, and what they said was karman (work) what they praised was karman!, viz. that a man becomes good by good work, and bad by bad work. After that GAratkdrava Artabhaga held his peace.
TuHirRD BRAHMANA?.,
1. Then Bhugyu Lahydyani asked. ‘ Yagnavalkya, he said, ‘we wandered about as students’, and came to the house of Pata##ala Kapya. He had a daughter who was possessed by a Gandharva. We asked him, ‘Who art thou?’ and he (the Gandharva) replied: ‘I am Sudhanvan, the Angirasa. And when we asked him about the ends of the world, we said to him, ‘Where were the Paérikshitast? Where then were the P4rikshitas, I ask thee, Y4gnavalkya, where were the P4rikshitas ?’ 2. Yagnavalkya said: ‘ He said to thee, I suppose, that they went where those go who have performed a horse-sacrifice ?’ He said: ‘And where do they go who have performed a horse-sacrifice ?’
1 What is intended is that the samsira continues by means of karman, while karman by itself never leads to moksha. * Madhyandina text, p. 1070. ’ The commentator explains karakéh as adhyayanartham vratakaranak karakah, adhvaryavo va. See Professor R. G. Bhandarkar, in Indian Antiquary, 1883, p. 145. ‘ An old royal race, supposed to have vanished from the earth.
p. 128
YAgaiavalkya replied : ‘ Thirty-two journeys of the car of the sun is this world. The earth surrounds it on every side, twice as large, and the ocean surrounds this earth on every side, twice as large. Now there is between! them a space as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, handed them (through the space) to V4yu (the air), and Vayu (the air), holding them within himself, conveyed them to where they dwell who have performed a horse-sacrifice. Somewhat in this way did he praise Vayu indeed. Therefore Vayu (air) is everything by itself, and Vayu is all things together. He who knows this, conquers death. After that Bhugyu Lahydyani held his peace.
FourtuH BrAHMANA 2.
1. Then Ushasta Kakrayawa asked. ‘ YAgniavalkya,’ he said, ‘tell me the Brahman which is visible, not invisible’, the Self (Atman), who is within all.’ Yaguavalkya replied: ‘This, thy Self, who is within all.’ ‘Which Self, O YAgnavalkya, is within all 2’ Yagaavalkya replied: ‘He who breathes in the up-breathing, he is thy Self, and within all. He who breathes in the down-breathing, he is thy Self, and within all. He who breathes in the on-breathing, he is thy Self, and within all. He who breathes in
* The commentator explains that this small space or hole is between the two halves of the mundane egg. * Madhyandina text, p. 1071. It follows after what is here the fifth Brahmama, treating of Kahoda Kaushitakeya. * Deussen, Vedanta, p. 163, translates, ‘das immanente, nicht transcendente Brahman,’ which is right, but too modern.
III ADHYAYA, 5BRAHMAMNA, I. 129 SEIN. saa, SE the out-breathing, he is thy Self, and within all. This is thy Self, who is within all,’ 2. Ushasta KAkrayama said: ‘As one might say, this is a cow, this is a horse, thus has this been explained by thee. Tell me the Brahman which is visible, not invisible, the Self, who is within all.’ Yaguavalkya replied: ‘This, thy Self, who is within all.’ ‘Which Self, O YAgfavalkya, is within all ?’ Yagavalkya replied: ‘Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is thy Self, who is within all. Everything also is of evil.’ After that Ushasta KakrAyama held his peace.
FirtH BrAumMana}. 1. Then Kahola Kaushitakeya asked. ‘ Yagiiavalkya,’ he said, ‘tell me the Brahman which is visible, not invisible, the Self (Atman), who is within all.’ Yagnavalkya replied: ‘This, thy Self, who is within ali.’ ‘Which Self, O Yagzavalkya, is within all?’ Yagnavalkya replied : ‘He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brahmazas know that Self, and have risen above the desire for sons’, wealth, and (new) worlds’, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brahmamza, after he has done with learning, 7 Madhyandina text, p. 1071, standing before the fourth Brahmaaa.
? See Brth. Ar. Up. IV, 4, 22. 8 Life in the world of the Fathers, or in the world of the Gods.
[15] K
blood and the seed are deposited in the water, where is then that person ?’ Yagiiavalkya said: ‘Take my hand, my friend. We two alone shall know of this; let this question of ours not be (discussed) in public.’ Then these two went out and argued, and what they said was karman (work) what they praised was karman!, viz. that a man becomes good by good work, and bad by bad work. After that GAratkdrava Artabhaga held his peace.
TuHirRD BRAHMANA?.,
1. Then Bhugyu Lahydyani asked. ‘ Yag#avalkya, he said, ‘we wandered about as students’, and came to the house of Pata##ala Kapya. He had a daughter who was possessed by a Gandharva. We asked him, ‘Who art you?’ and he (the Gandharva) replied: ‘I am Sudhanvan, the Angirasa. And when we asked him about the ends of the world, we said to him, ‘Where were the Paérikshitast? Where then were the P4rikshitas, I ask you, Y4g#avalkya, where were the P4rikshitas ?’ 2. Yag#avalkya said: ‘ He said to you, I suppose, that they went where those go who have performed a horse-sacrifice ?’ He said: ‘And where do they go who have performed a horse-sacrifice ?’
1 What is intended is that the samsira continues by means of karman, while karman by itself never leads to moksha. * Madhyandina text, p. 1070. ’ The commentator explains karakéh as adhyayanartham vratakaranak karakah, adhvaryavo va. See Professor R. G. Bhandarkar, in Indian Antiquary, 1883, p. 145. ‘ An old royal race, supposed to have vanished from the earth.
p. 128
YAgaiavalkya replied : ‘ Thirty-two journeys of the car of the sun is this world. The earth surrounds it on every side, twice as large, and the ocean surrounds this earth on every side, twice as large. Now there is between! them a space as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, handed them (through the space) to V4yu (the air), and Vayu (the air), holding them within himself, conveyed them to where they dwell who have performed a horse-sacrifice. Somewhat in this way did he praise Vayu indeed. Therefore Vayu (air) is everything by itself, and Vayu is all things together. He who knows this, conquers death. After that Bhugyu Lahydyani held his peace.
FourtuH BrAHMANA 2.
1. Then Ushasta Kakrayawa asked. ‘ YAg#iavalkya,’ he said, ‘tell me the Brahman which is visible, not invisible’, the Self (Atman), who is within all.’ Yaguavalkya replied: ‘This, your Self, who is within all.’ ‘Which Self, O YAg#avalkya, is within all 2’ Yagaavalkya replied: ‘He who breathes in the up-breathing, he is your Self, and within all. He who breathes in the down-breathing, he is your Self, and within all. He who breathes in the on-breathing, he is your Self, and within all. He who breathes in
* The commentator explains that this small space or hole is between the two halves of the mundane egg. * Madhyandina text, p. 1071. It follows after what is here the fifth Brahmama, treating of Kahoda Kaushitakeya. * Deussen, Vedanta, p. 163, translates, ‘das immanente, nicht transcendente Brahman,’ which is right, but too modern.
III ADHYAYA, 5 BRAHMAMNA, I. 129 SEIN. saa, SE the out-breathing, he is your Self, and within all. This is your Self, who is within all,’ 2. Ushasta KAkrayama said: ‘As one might say, this is a cow, this is a horse, thus has this been explained by you. Tell me the Brahman which is visible, not invisible, the Self, who is within all.’ Yaguavalkya replied: ‘This, your Self, who is within all.’ ‘Which Self, O YAgfavalkya, is within all ?’ Yagavalkya replied: ‘You could not see the (true) seer of sight, you could not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is your Self, who is within all. Everything also is of evil.’ After that Ushasta KakrAyama held his peace.
FirtH BrAumMana}. 1. Then Kahola Kaushitakeya asked. ‘ Yagiiavalkya,’ he said, ‘tell me the Brahman which is visible, not invisible, the Self (Atman), who is within all.’ Yag#avalkya replied: ‘This, your Self, who is within ali.’ ‘Which Self, O Yagzavalkya, is within all?’ Yag#avalkya replied : ‘He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brahmazas know that Self, and have risen above the desire for sons’, wealth, and (new) worlds’, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brahmamza, after he has done with learning, 7 Madhyandina text, p. 1071, standing before the fourth Brahmaaa.
? See Brth. Ar. Up. IV, 4, 22. 8 Life in the world of the Fathers, or in the world of the Gods.
[15] K
No commentary for this page under the selected tracks.
There is commentary on page 2.