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.
142 BRIHADARANYAKA-UPANISHAD. TN eeuteie r Yagiiavalkya replied: ‘ These three worlds, for in them all these gods exist.’ He asked : ‘Who are the two gods ?’ YAgiavalkya replied: ‘Food and breath.’ He asked : ‘Who is the one god and a half?’ Yagiiavalkya replied: ‘ He that blows.’ 9. Here they say: ‘ How is it that he who blows like one only, should be called one and a half (adhyardha) ?? And the answer is: ‘ Because, when the wind was blowing, everything grew (adhyardhnot).: He asked: ‘Who is the one god ?’ Yagitavalkya replied: ‘ Breath (prdza), and he is Brahman (the Satratman), and they call him That
(tyad).’ 10. Sakalya said’: ‘Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire’, whose mind is light,—the prina LT
1 | prefer to attribute this to Sikalya, who is still the questioner, and not Yaginavalkya; but I am not quite satisfied that I am right in this, or in the subsequent distribution of the parts, assigned to each speaker. If Sakalya is the questioner, then the sentence, veda va aham tam purusham sarvasyAtmanahk pardyazam yam attha, must belong to Yagniavalkya, because he refers to the words of another speaker. Lastly, the sentence vadaiva has to be taken as addressed to Sakalya. The commentator remarks that, he being the questioner, one expects przkkha instead of vada. But YAagnavalkya may also be supposed to turn round on Sadkalya and ask him a question in turn, more difficult than the question addressed by Saikalya to Yagfavalkya, and in that case the last sentence must be taken as an answer, though an imperfect one, of Sakalya’s. The commentator seems to think that after Yagfavalkya told Sakalya to ask this question, Sadkalya was frightened and asked it, and that then Yagnavalkya answered in turn. ? The Madhyandina text varies considerably. It has the first time, ashur lokad for agnir loka. I keep to the same construction throughout, taking mano gyotif, not as a compound, but like agnir loko yasya, as a sentence, i.e. mano gyotir yasya.
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ciple of every (living) self, he indeed is a teacher, O Yagiavalkya.’ Yagziavalkya said: ‘1 know that person, the principle of every self, of whom thou speakest. This corporeal (material, earthy) person, “he is he.” But tell me!, Sakalya, who is his devata? (deity) ?’ Sakalya replied: ‘ The Immortal?.’ 11. Sakalya said: ‘Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light,— the principle of every self, he indeed is a teacher, O Yagiiavalkya.’ Yagiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. This love-made (loving) person, “he is he.” But tell me, Sakalya, who is his devata ?' Sakalya replied: ‘The women ¢.’ 12. Sakalya said : ‘Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light,—the principle of every self, he indeed is a teacher, O YAagiiavalkya.’ Yagiiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. That person in the sun, “he is he.” But tell me, ‘Sakalya, who is his devata ?’ Sakalya replied: ‘The True®.’ 13. Sakalya said : ‘Whosoever knows that person wane Wes 6 Oc ee eee ee 1 Ask me. Comm. 2 That from which he is produced, that is his devaté. Comm, > According to the commentator, the essence of food, which produces blood, from which the germ receives life and becomes an embryo and a living being. 4 Because they excite the fire of love. Comm. 5 The commentator explains satya, the true, by the eye, because the sun owes its origin to the eye.
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142 BRIHADARANYAKA-UPANISHAD. TN eeuteie r Yagiiavalkya replied: ‘ These three worlds, for in them all these gods exist.’ He asked : ‘Who are the two gods ?’ YAgiavalkya replied: ‘Food and breath.’ He asked : ‘Who is the one god and a half?’ Yagiiavalkya replied: ‘ He that blows.’ 9. Here they say: ‘ How is it that he who blows like one only, should be called one and a half (adhyardha) ?? And the answer is: ‘ Because, when the wind was blowing, everything grew (adhyardhnot).: He asked: ‘Who is the one god ?’ Yagitavalkya replied: ‘ Breath (prdza), and he is Brahman (the Satratman), and they call him That
(tyad).’ 10. Sakalya said’: ‘Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire’, whose mind is light,—the prina LT
1 | prefer to attribute this to Sikalya, who is still the questioner, and not Yaginavalkya; but I am not quite satisfied that I am right in this, or in the subsequent distribution of the parts, assigned to each speaker. If Sakalya is the questioner, then the sentence, veda va aham tam purusham sarvasyAtmanahk pardyazam yam attha, must belong to Yagniavalkya, because he refers to the words of another speaker. Lastly, the sentence vadaiva has to be taken as addressed to Sakalya. The commentator remarks that, he being the questioner, one expects przkkha instead of vada. But YAagnavalkya may also be supposed to turn round on Sadkalya and ask him a question in turn, more difficult than the question addressed by Saikalya to Yagfavalkya, and in that case the last sentence must be taken as an answer, though an imperfect one, of Sakalya’s. The commentator seems to think that after Yagfavalkya told Sakalya to ask this question, Sadkalya was frightened and asked it, and that then Yagnavalkya answered in turn. ? The Madhyandina text varies considerably. It has the first time, ashur lokad for agnir loka. I keep to the same construction throughout, taking mano gyotif, not as a compound, but like agnir loko yasya, as a sentence, i.e. mano gyotir yasya.
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ciple of every (living) self, he indeed is a teacher, O Yagiavalkya.’ Yagziavalkya said: ‘1 know that person, the principle of every self, of whom you speak. This corporeal (material, earthy) person, “he is he.” But tell me!, Sakalya, who is his devata? (deity) ?’ Sakalya replied: ‘ The Immortal?.’ 11. Sakalya said: ‘Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light,— the principle of every self, he indeed is a teacher, O Yagiiavalkya.’ Yagiavalkya replied: ‘I know that person, the principle of every self, of whom you speak. This love-made (loving) person, “he is he.” But tell me, Sakalya, who is his devata ?' Sakalya replied: ‘The women ¢.’ 12. Sakalya said : ‘Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light,—the principle of every self, he indeed is a teacher, O YAagiiavalkya.’ Yagiiavalkya replied: ‘I know that person, the principle of every self, of whom you speak. That person in the sun, “he is he.” But tell me, ‘Sakalya, who is his devata ?’ Sakalya replied: ‘The True®.’ 13. Sakalya said : ‘Whosoever knows that person wane Wes 6 Oc ee eee ee 1 Ask me. Comm. 2 That from which he is produced, that is his devaté. Comm, > According to the commentator, the essence of food, which produces blood, from which the germ receives life and becomes an embryo and a living being. 4 Because they excite the fire of love. Comm. 5 The commentator explains satya, the true, by the eye, because the sun owes its origin to the eye.
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