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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1136 BRIHADARANYAKA-UPANISHAD. ES skin is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal.’ 22. ‘He who dwells in knowledge’, and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal.’ 23. ‘He who dwells in the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal; unseen, but seeing; unheard, but hearing ; unperceived, but perceiving ; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil. After that Uddalaka Aruzi held his peace. E1GHTH BRAHMANA?. 1. Then Vagaknavi? said : ‘Venerable Brahmazas, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman.’ YAagaavalkya said: ‘Ask, O Gargi.’ 2. She said: ‘O Y4ga#avalkya, as the son of a warrior from the K4sis or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to 1 Self, i.e. the individual Self, according to the Madhyandina school; see Deussen, p. 161. * Madhyandina text, p. 1075. * Gargt, not the wife of Yagfavalkya.
2III ADHYAYA, 8 BRAHMANA, 8. 137 Ce fight thee with two questions. Answer me these questions,’ Yagavalkya said: ‘Ask, O Gargi.’ 3. She said: ‘O Yagéavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth’, past, present,and future, tell me in what is it woven, like warp and woof ?’ 4. Yaghavalkya said: ‘ That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (4k4sa).’ 5. She said: ‘I bow to thee, O Yag#iavalkya, who hast solved me that question. Get thee ready for the second.’ Yaghavalkya said?: ‘ Ask, O Gargt.’ 6. She said: ‘O Yagviavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof ?’ 7. Yagnavalkya said: ‘That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether.’ Gargi said: ‘In what then is the ether woven, like warp and woof ?’ 2. He said: ‘O G§Argt, the Brahmazas call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without 1 Deussen, p. 143, translates, ‘ between heaven and earth,’ but that would be the antariksha. * This repetition does not occur in the Madhyandina text. 138 BRIHADARANYAKA-UPANISHAD.
3attachment!, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.’ 9. ‘By the command of that Akshara (the imperishable), O GArgi, sun and moon stand apart’. By the command of that Akshara, O Gargt, heaven and earth stand apart. By the command of that Akshara, O GArgi, what are called moments (nimesha), hours (muhfrta), days and nights, halfmonths, months, seasons, years, all stand apart. By the command of that Akshara, O GArgt, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gargi, men praise those who give, the gods follow the sacrificer, the fathers the Darvt-offering.’ 10. ‘Whosoever, O Gargi, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargi, without knowing this Akshara, departs this world, he is miserable (like a slave)*. But he, O Gargi, who departs this world, knowing this Akshara, he is a Brahmaza.’ 11. ‘That Brahman, O Géargt, ‘is unseen, but seeing ; unheard, but hearing; unperceived, but perceiving ; unknown, but knowing. There is nothing * Not adhering to anything, like lac or gum. ? Each follows its own course. * ‘He stores up the effects from work, like a miser his riches,’ Roer. ‘He is helpless,’ Gough. If ADHYAYA, 9 BRAHMANA, I. 139
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.
1136 BRIHADARANYAKA-UPANISHAD. ES skin is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal.’ 22. ‘He who dwells in knowledge’, and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal.’ 23. ‘He who dwells in the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal; unseen, but seeing; unheard, but hearing ; unperceived, but perceiving ; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil. After that Uddalaka Aruzi held his peace. E1GHTH BRAHMANA?. 1. Then Vagaknavi? said : ‘Venerable Brahmazas, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman.’ YAagaavalkya said: ‘Ask, O Gargi.’ 2. She said: ‘O Y4ga#avalkya, as the son of a warrior from the K4sis or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to 1 Self, i.e. the individual Self, according to the Madhyandina school; see Deussen, p. 161. * Madhyandina text, p. 1075. * Gargt, not the wife of Yagfavalkya.
2III ADHYAYA, 8 BRAHMANA, 8. 137 Ce fight thee with two questions. Answer me these questions,’ Yagavalkya said: ‘Ask, O Gargi.’ 3. She said: ‘O Yagéavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth’, past, present,and future, tell me in what is it woven, like warp and woof ?’ 4. Yaghavalkya said: ‘ That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (4k4sa).’ 5. She said: ‘I bow to thee, O Yag#iavalkya, who hast solved me that question. Get thee ready for the second.’ Yaghavalkya said?: ‘ Ask, O Gargt.’ 6. She said: ‘O Yagviavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof ?’ 7. Yagnavalkya said: ‘That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether.’ Gargi said: ‘In what then is the ether woven, like warp and woof ?’ 2. He said: ‘O G§Argt, the Brahmazas call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without 1 Deussen, p. 143, translates, ‘ between heaven and earth,’ but that would be the antariksha. * This repetition does not occur in the Madhyandina text. 138 BRIHADARANYAKA-UPANISHAD.
3attachment!, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.’ 9. ‘By the command of that Akshara (the imperishable), O GArgi, sun and moon stand apart’. By the command of that Akshara, O Gargt, heaven and earth stand apart. By the command of that Akshara, O GArgi, what are called moments (nimesha), hours (muhfrta), days and nights, halfmonths, months, seasons, years, all stand apart. By the command of that Akshara, O GArgt, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gargi, men praise those who give, the gods follow the sacrificer, the fathers the Darvt-offering.’ 10. ‘Whosoever, O Gargi, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargi, without knowing this Akshara, departs this world, he is miserable (like a slave)*. But he, O Gargi, who departs this world, knowing this Akshara, he is a Brahmaza.’ 11. ‘That Brahman, O Géargt, ‘is unseen, but seeing ; unheard, but hearing; unperceived, but perceiving ; unknown, but knowing. There is nothing * Not adhering to anything, like lac or gum. ? Each follows its own course. * ‘He stores up the effects from work, like a miser his riches,’ Roer. ‘He is helpless,’ Gough. If ADHYAYA, 9 BRAHMANA, I. 139
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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