Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1130 BRIHADARANYAKA-UPANISHAD. OS wenn ae re wish to stand by real strength'; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brahmaza. By whatever means he has become a Brahmama, he is such indeed?, Everything else is of evil. After that Kahola Kaushitakeya held his peace. Sixth BrAumana’. 1. Then Gargt Vadaknavi asked. ‘ Yagzavalkya,’ she said, ‘everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?’ ‘In air, O Gargt, he replied. ‘In what then is air woven, like warp and woof ?’ ‘In the worlds of the sky, O Gargi,’ he replied. ‘In what then are the worlds of the sky woven, like warp and woof ?’ ‘In the worlds of the Gandharvas, O Gargt,’ he replied. * Knowledge of the Self, which enables us to dispense with all other knowledge. * Mr. Gough proposes as an alternative rendering: ‘Let a Brahmana renounce learning and become as a child; and after renouncing learning and a childlike mind, let him become a quietist; and when he has made an end of quietism and nonquietism, he shall become a Brahmama, a Brahmana_ indeed.’ Deussen takes a similar view, but I doubt whether ‘the knowledge of babes’ is not a Christian rather than an Indian idea, in spite of Sankara’s remarks on Ved. Sfitra, III, 4, 50, which are strangely at variance with his commentary here. Possibly the text may be corrupt, for tish/haset too is a very peculiar form. We might conjecture balyena, as we have abalyam, in IV, 4,1. In Kaush. Up. III, 3, abalyam stands for 4balyam, possibly for Ab’lyam. The construction of kena sydd yena syat tenedrsa eva, however, is well known. * Madhyandina text, p. 1072.
2III ADHYAYA, 6 BRAHMANA, I. 131 ‘In what then are the worlds of the Gandharvas woven, like warp and woof?’ ‘In the worlds of Aditya (sun), O Gargt,’ he replied. ‘In what then are the worlds of Aditya (sun) woven, like warp and woof?’ ‘In the worlds of andra (moon), O GArgt,’ he replied. ‘In what then are the worlds of Kandra (moon) woven, like warp and woof?’ ‘In the worlds of the Nakshatras (stars), O Gargt, he replied. ‘In what then are the worlds of the Nakshatras (stars) woven, like warp and woof ?’ ‘In the worlds of the Devas (gods), O Gargt,’ he replied. ‘In what then are the worlds of the Devas (gods) woven, like warp and woof ?’ ‘In the worlds of Indra, O GArgt,’ he replied. ‘In what then are the worlds of Indra woven, like warp and woof ?’ ‘In the worlds of Pragapati, O G4rgt,’ he replied. ‘In what then are the worlds of Pragapati woven, like warp and woof ?’ ‘In the worlds of Brahman, O GArgt,’ he replied. ‘In what then are the worlds of Brahman woven, like warp and woof ?’ Yagfavalkya said: ‘O Gargi, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much!. Do not ask too much, O Gargi.’ After that Gargt Vaéaknavt held her peace. 1 According to the commentator questions about Brahman are to be answered from the Scriptures only, and not to be settled by argument. K 2 132 BRIHADARANYAKA-UPANISHAD. SEVENTH BRAHMANA}.
31. Then Uddalaka Aruni? asked. ‘ YAgziavalkya,’ he said, ‘we dwelt among the Madras in the houses of Pata##ala KAapya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him: “Who art thou?” He answered: “I am Kabandha Atharvama.” And he said to Pata#éala K 4pya and to (us) students: “Dost thou know, K4apya, that thread by which this world and the other world, and all beings are strung together ?” And Pata#éala KA4pya replied: “I do not know it, Sir.” He said again to Pata#kala Kapya and to (us) students: “Dost thou know, K4pya, that puller (ruler) within (antaryamin), who within pulls (rules) this world and the other world and all beings?” And Pata#fhala Kapya replied: ‘I do not know it, Sir.” He said again to Pata#kala Kapya and to (us) students: “He, O K4pya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhatas (creatures), he knows the Self, he knows everything.” Thus did he (the Gandharva) say to them, and I knowit. If thou, O Yagfavalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.’ Yagé#avalkya said: ‘O Gautama, I believe I know that thread and the puller within.’ a IE sii Phy) Ds A ' Madhyandina text, p. 1072. ? Afterwards addressed as Gautama ; see before, p. 1, note.
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.
1130 BRIHADARANYAKA-UPANISHAD. OS wenn ae re wish to stand by real strength'; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brahmaza. By whatever means he has become a Brahmama, he is such indeed?, Everything else is of evil. After that Kahola Kaushitakeya held his peace. Sixth BrAumana’. 1. Then Gargt Vadaknavi asked. ‘ Yagzavalkya,’ she said, ‘everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?’ ‘In air, O Gargt, he replied. ‘In what then is air woven, like warp and woof ?’ ‘In the worlds of the sky, O Gargi,’ he replied. ‘In what then are the worlds of the sky woven, like warp and woof ?’ ‘In the worlds of the Gandharvas, O Gargt,’ he replied. * Knowledge of the Self, which enables us to dispense with all other knowledge. * Mr. Gough proposes as an alternative rendering: ‘Let a Brahmana renounce learning and become as a child; and after renouncing learning and a childlike mind, let him become a quietist; and when he has made an end of quietism and nonquietism, he shall become a Brahmama, a Brahmana_ indeed.’ Deussen takes a similar view, but I doubt whether ‘the knowledge of babes’ is not a Christian rather than an Indian idea, in spite of Sankara’s remarks on Ved. Sfitra, III, 4, 50, which are strangely at variance with his commentary here. Possibly the text may be corrupt, for tish/haset too is a very peculiar form. We might conjecture balyena, as we have abalyam, in IV, 4,1. In Kaush. Up. III, 3, abalyam stands for 4balyam, possibly for Ab’lyam. The construction of kena sydd yena syat tenedrsa eva, however, is well known. * Madhyandina text, p. 1072.
2III ADHYAYA, 6 BRAHMANA, I. 131 ‘In what then are the worlds of the Gandharvas woven, like warp and woof?’ ‘In the worlds of Aditya (sun), O Gargt,’ he replied. ‘In what then are the worlds of Aditya (sun) woven, like warp and woof?’ ‘In the worlds of andra (moon), O GArgt,’ he replied. ‘In what then are the worlds of Kandra (moon) woven, like warp and woof?’ ‘In the worlds of the Nakshatras (stars), O Gargt, he replied. ‘In what then are the worlds of the Nakshatras (stars) woven, like warp and woof ?’ ‘In the worlds of the Devas (gods), O Gargt,’ he replied. ‘In what then are the worlds of the Devas (gods) woven, like warp and woof ?’ ‘In the worlds of Indra, O GArgt,’ he replied. ‘In what then are the worlds of Indra woven, like warp and woof ?’ ‘In the worlds of Pragapati, O G4rgt,’ he replied. ‘In what then are the worlds of Pragapati woven, like warp and woof ?’ ‘In the worlds of Brahman, O GArgt,’ he replied. ‘In what then are the worlds of Brahman woven, like warp and woof ?’ Yagfavalkya said: ‘O Gargi, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much!. Do not ask too much, O Gargi.’ After that Gargt Vaéaknavt held her peace. 1 According to the commentator questions about Brahman are to be answered from the Scriptures only, and not to be settled by argument. K 2 132 BRIHADARANYAKA-UPANISHAD. SEVENTH BRAHMANA}.
31. Then Uddalaka Aruni? asked. ‘ YAgziavalkya,’ he said, ‘we dwelt among the Madras in the houses of Pata##ala KAapya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him: “Who art thou?” He answered: “I am Kabandha Atharvama.” And he said to Pata#éala K 4pya and to (us) students: “Dost thou know, K4apya, that thread by which this world and the other world, and all beings are strung together ?” And Pata#éala KA4pya replied: “I do not know it, Sir.” He said again to Pata#kala Kapya and to (us) students: “Dost thou know, K4pya, that puller (ruler) within (antaryamin), who within pulls (rules) this world and the other world and all beings?” And Pata#fhala Kapya replied: ‘I do not know it, Sir.” He said again to Pata#kala Kapya and to (us) students: “He, O K4pya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhatas (creatures), he knows the Self, he knows everything.” Thus did he (the Gandharva) say to them, and I knowit. If thou, O Yagfavalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.’ Yagé#avalkya said: ‘O Gautama, I believe I know that thread and the puller within.’ a IE sii Phy) Ds A ' Madhyandina text, p. 1072. ? Afterwards addressed as Gautama ; see before, p. 1, note.
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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