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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gargi, the ether is woven, like warp. and woof.’ 12. Then said Gargi: ‘ Venerable Brahmans, you may consider it a great thing, if you get off by bowing before him. No one, I believe, will defeat him in any argument concerning Brahman. After that Vagaknavi held her peace. Nintu BRAHMANA!. 1. Then Vidagdha Sakalya asked him?: ‘Howmany gods are there, O Yag#avalkya?’ He replied with this very Nivid*: ‘As many as are mentioned in the Nivid of the hymn of praise addressed to the Visvedevas, viz. three and three hundred, three and three thousand *.’ ‘Yes, he said, and asked again: ‘ How many gods are there really, O Yag#avalkya ?’ ‘ Thirty-three, he said. ' M4dhyandina text, p. 1076. * This disputation between Yag#iavalkya and Vidagdha Sakalya occurs in a simpler form in the Satapatha-brahmamza, XI, p. 873. He is here represented as the first who defies Yag#avalkya, and whom Y4g#iavalkya asks at once, whether the other Brahmans had made him the ulmukavakshayama, the cat’s paw, literally one who has to take a burning piece of wood out of the fire (ardhadagdhakash/ham ulmukam; tasya vahirnirasanam avakshayanam vinasah). The end, however, is different, for on asking the nature of the one god, the Prama, he is told by Yag#avalkya that he has asked for what he ought not to ask, and that therefore he will die and thieves will carry away his bones. ’ Nivid, old and short invocations of the gods; devatésankhyavakakani mantrapadani kanifid vaisvadeve sastre sasyante. Sankara and Dvivedaganga. * This would make 3306 devatas. 140 BRIHADARANYAKA-UPANISHAD.
2‘Yes,’ he said, and asked again: ° How many gods are there really, O Yag#avalkya ?’ ‘Six,’ he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O Yag#avalkya ?’ ‘Three, he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O YAag#avalkya ?’ ‘Two,’ he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O Yag#avalkya ?’ ‘One and a half (adhyardha),’ he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O YAgziavalkya ?’ ‘One,’ he said. ‘Yes. he said, and asked: ‘ Who are these three and three hundred, three and three thousand ?’ 2. Yagiiavalkya replied: ‘They are only the various powers of them, in reality there are only thirty-three gods 1.’ He asked: ‘Who are those thirty-three ?’ YAgfavalkya replied: ‘The eight Vasus, the eleven Rudras, the twelve Adityas. They make thirty-one, and Indra and Pragdpati make the thirty-three ?.’ 3. He asked; ‘Who are the Vasus.’ YAagavalkya replied: ‘Agni (fire), Pvrzthivi (earth), VAyu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), Kandramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world)* rests; and therefore they are called Vasus.’ 1 ©The glories of these are three and thirty.’ Gough, p. 172. * Trayastrimsau, i.e. trayastrimsatah pfiramau. * The etymological explanation of Vasu is not quite clear, and III ADHYAYA, 9 BRAHMANA, 8. I4I
34. He asked: ‘Who are the Rudras ?’ YAagiavalkya replied: ‘These ten vital breaths (prazas, the senses, i.e. the five g#4nendriyas, and the five karmendriyas), and Atman’, as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry they are called Rudras.’ s. He asked: ‘Who are the Adityas ?’ YAgfavalkya replied: ‘The twelve months of the year, and they are Adityas, because they move along (yanti), taking up everything? (adadanaZ). Because they move along, taking up everything, therefore they are called Adityas.’ 6. He asked: ‘And who is Indra, and who is Pragapati ?’ YAagfiavalkya replied : ‘Indra is thunder, Pragapati is the sacrifice.’ He asked: ‘And what is the thunder ?’ YAgiiavalkya replied: ‘The thunderbolt. He asked : ‘ And what is the sacrifice ?’ YAgitavalkya replied : ‘ The (sacrificial) animals.’ 7. He asked: ‘Who are the six?’ Yagiiavalkya replied : ‘Agni (fire), Przthivi (earth), Vayu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), they are the six, for they are all® this, the six.’ 8. He asked: ‘ Who are the three gods ?’ the commentator hardly explains our text. Perhaps vasu is meant for the world or the dwellers therein. The more usual explanation occurs in the Satap. Brah. p. 1077, ete hidam sarvam vasayante tadyad idam sarvam vasayante tasmad vasava iti; or on p. 874, where we read te yad idam sarvam &c. 1 Atman is here explained as manas, the common sensory. 2 The life of men, and the fruits of their work. ’ They are the thirty-three gods.
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.
1that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gargi, the ether is woven, like warp. and woof.’ 12. Then said Gargi: ‘ Venerable Brahmans, you may consider it a great thing, if you get off by bowing before him. No one, I believe, will defeat him in any argument concerning Brahman. After that Vagaknavi held her peace. Nintu BRAHMANA!. 1. Then Vidagdha Sakalya asked him?: ‘Howmany gods are there, O Yag#avalkya?’ He replied with this very Nivid*: ‘As many as are mentioned in the Nivid of the hymn of praise addressed to the Visvedevas, viz. three and three hundred, three and three thousand *.’ ‘Yes, he said, and asked again: ‘ How many gods are there really, O Yag#avalkya ?’ ‘ Thirty-three, he said. ' M4dhyandina text, p. 1076. * This disputation between Yag#iavalkya and Vidagdha Sakalya occurs in a simpler form in the Satapatha-brahmamza, XI, p. 873. He is here represented as the first who defies Yag#avalkya, and whom Y4g#iavalkya asks at once, whether the other Brahmans had made him the ulmukavakshayama, the cat’s paw, literally one who has to take a burning piece of wood out of the fire (ardhadagdhakash/ham ulmukam; tasya vahirnirasanam avakshayanam vinasah). The end, however, is different, for on asking the nature of the one god, the Prama, he is told by Yag#avalkya that he has asked for what he ought not to ask, and that therefore he will die and thieves will carry away his bones. ’ Nivid, old and short invocations of the gods; devatésankhyavakakani mantrapadani kanifid vaisvadeve sastre sasyante. Sankara and Dvivedaganga. * This would make 3306 devatas. 140 BRIHADARANYAKA-UPANISHAD.
2‘Yes,’ he said, and asked again: ° How many gods are there really, O Yag#avalkya ?’ ‘Six,’ he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O Yag#avalkya ?’ ‘Three, he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O YAag#avalkya ?’ ‘Two,’ he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O Yag#avalkya ?’ ‘One and a half (adhyardha),’ he said. ‘Yes,’ he said, and asked again: ‘ How many gods are there really, O YAgziavalkya ?’ ‘One,’ he said. ‘Yes. he said, and asked: ‘ Who are these three and three hundred, three and three thousand ?’ 2. Yagiiavalkya replied: ‘They are only the various powers of them, in reality there are only thirty-three gods 1.’ He asked: ‘Who are those thirty-three ?’ YAgfavalkya replied: ‘The eight Vasus, the eleven Rudras, the twelve Adityas. They make thirty-one, and Indra and Pragdpati make the thirty-three ?.’ 3. He asked; ‘Who are the Vasus.’ YAagavalkya replied: ‘Agni (fire), Pvrzthivi (earth), VAyu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), Kandramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world)* rests; and therefore they are called Vasus.’ 1 ©The glories of these are three and thirty.’ Gough, p. 172. * Trayastrimsau, i.e. trayastrimsatah pfiramau. * The etymological explanation of Vasu is not quite clear, and III ADHYAYA, 9 BRAHMANA, 8. I4I
34. He asked: ‘Who are the Rudras ?’ YAagiavalkya replied: ‘These ten vital breaths (prazas, the senses, i.e. the five g#4nendriyas, and the five karmendriyas), and Atman’, as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry they are called Rudras.’ s. He asked: ‘Who are the Adityas ?’ YAgfavalkya replied: ‘The twelve months of the year, and they are Adityas, because they move along (yanti), taking up everything? (adadanaZ). Because they move along, taking up everything, therefore they are called Adityas.’ 6. He asked: ‘And who is Indra, and who is Pragapati ?’ YAagfiavalkya replied : ‘Indra is thunder, Pragapati is the sacrifice.’ He asked: ‘And what is the thunder ?’ YAgiiavalkya replied: ‘The thunderbolt. He asked : ‘ And what is the sacrifice ?’ YAgitavalkya replied : ‘ The (sacrificial) animals.’ 7. He asked: ‘Who are the six?’ Yagiiavalkya replied : ‘Agni (fire), Przthivi (earth), Vayu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), they are the six, for they are all® this, the six.’ 8. He asked: ‘ Who are the three gods ?’ the commentator hardly explains our text. Perhaps vasu is meant for the world or the dwellers therein. The more usual explanation occurs in the Satap. Brah. p. 1077, ete hidam sarvam vasayante tadyad idam sarvam vasayante tasmad vasava iti; or on p. 874, where we read te yad idam sarvam &c. 1 Atman is here explained as manas, the common sensory. 2 The life of men, and the fruits of their work. ’ They are the thirty-three gods.
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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