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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1UA ee whose dwelling is ether, whose sight is the ear, whose mind is light,—the principle of every self, he indeed is a teacher, O Yag#avalkya.’ YAagiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person who hears? and answers, “he is he put tell me, Sakalya, who is his devata ?’ Sakalya replied: ‘Space.’ 14. Sakalya said: ‘Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light,—the principle of every self, he indeed is a teacher, O Yagiavalkya.’ YAgfiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The shadowy? person, “he is he.” But tell me, Sakalya, who is his devata ?’ Sakalya replied: ‘ Death.’ 15. Sakalya said: ‘Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light,—the principle of every self, he indeed is a teacher, O YAgzavalkya.’ Yagiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, “he is he.” But tell me, Sakalya, who is his devata ?' Sakalya replied: ‘Vital breath’ (asu). 16. Sakalya said: ‘Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light,—the principle of every self, he indeed is a teacher, O YAgziavalkya.’ 1 Read srautra instead of srotra; see Brih. Ar. Up. IT, 5, 6. * Shadow, kaya, is explained here by ag#ana, ignorance, not by gaana, knowledge.
2III ADHYAYA, 9 BRAHMANA, 19. 145 ee a Yagwavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person in the water, “he is he.” But tell me, Sakalya, who is his devatd ?’ Sakalya replied: ‘ Varuza.’ 17. Sakalya said: ‘Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light,—the principle of every self, he indeed is a teacher, O YAgéiavalkya.’ Yag#avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The filial person, “he is he.” But tell me, Sakalya, who is his devataé ?’ Sakalya replied: ‘ PragApati.’ 18. Yag#avalkya said: ‘. Sakalya, did those Brahmazas (who themselves shrank from the contest) make thee the victim! ?’ Sakalya said: ‘ Yag#avalkya, because thou hast decried the Brahmazas of the Kuru-Pa#Aadlas, what ” Brahman dost thou know ?’ 19. Yag#avalkya said: ‘I know the quarters with their deities and their abodes.’ 1 Angaravakshayama is explained as a vessel in which coals are extinguished, and Anandagiri adds that Ya4g#iavalkya, in saying that Sakalya was made an angdravakshayama by his fellow Brahmans, meant that he was given up by them as a victim, in fact that he was being burnt or consumed by Yagviavalkya. I should prefer to take angdravakshayama in the sense of ulmukavakshayama, an instrument with which one takes burning coals from the fire to extinguish them, a pair of tongs. Read sandamsa instead of sandesa. Kshi with ava means to remove, to take away. We should call an ang4ravakshayama a cat’s paw. The Brahmamas used Sakalya as a Cat’s paw. 2 It seems better to take kim as the interrogative pronoun than as an interrogative particle. (15] L 146 BRIHADARANYAKA-UPANISHAD.
3Sakalya said: ‘If thou knowest the quarters with their deities and their abodes, 20. ‘ Which is thy deity in the Eastern quarter ag Yagfiavalkya said: ‘ Aditya (the sun). Sakalya said: ‘In what does that Aditya abide ?’ Yagviavalkya said: ‘In the eye.’ Sakalya said: ‘In what does the eye abide? Yagfiavalkya said: ‘In the colours, for with the eye he sees the colours.’ Sakalya said: ‘ And in what then do the colours abide ?’ Yagitavalkya said: ‘In the heart', for we know colours by the heart, for colours abide in the heart *.’ Sakalya said: ‘So it is indeed, O Yagiavalkya. 21. Sakalya said: ‘Which is thy deity in the Southern quarter ?’ YAgviavalkya said: ‘ Yama.’ Sakalya said: ‘In what does that Yama abide ?’ YAgiiavalkya said: ‘In the sacrifice.’ Sakalya said: ‘In what does the sacrifice abide ?’ Yagitavalkya said: ‘In the Dakshiva (the gifts to be given to the priests).’ Sakalya said : ‘In what does the Dakshiza abide?’ Yagfavalkya said: ‘In Sraddha (faith), for if a man believes, then he gives Dakshiva, and Dakshina truly abides in faith.’ Sakalya said: ‘And in what then does faith abide?’ YAgzavalkya said: ‘In the heart, for by the heart faith knows, and therefore faith abides in the heart.’ Sakalya said: ‘So it is indeed, O Yagiavalkya.’ ? Heart stands here for buddhi and manas together. Comm. * In the text, published by Dr. Roer in the Bibliotheca Indica, a sentence is left out, viz. hrzdaya ity uvaka, hrzdayena hi rapavi ganati, hrzdaye hy eva rdpami pratish/Aitani bhavantity.
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.
1UA ee whose dwelling is ether, whose sight is the ear, whose mind is light,—the principle of every self, he indeed is a teacher, O Yag#avalkya.’ YAagiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person who hears? and answers, “he is he put tell me, Sakalya, who is his devata ?’ Sakalya replied: ‘Space.’ 14. Sakalya said: ‘Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light,—the principle of every self, he indeed is a teacher, O Yagiavalkya.’ YAgfiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The shadowy? person, “he is he.” But tell me, Sakalya, who is his devata ?’ Sakalya replied: ‘ Death.’ 15. Sakalya said: ‘Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light,—the principle of every self, he indeed is a teacher, O YAgzavalkya.’ Yagiavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, “he is he.” But tell me, Sakalya, who is his devata ?' Sakalya replied: ‘Vital breath’ (asu). 16. Sakalya said: ‘Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light,—the principle of every self, he indeed is a teacher, O YAgziavalkya.’ 1 Read srautra instead of srotra; see Brih. Ar. Up. IT, 5, 6. * Shadow, kaya, is explained here by ag#ana, ignorance, not by gaana, knowledge.
2III ADHYAYA, 9 BRAHMANA, 19. 145 ee a Yagwavalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person in the water, “he is he.” But tell me, Sakalya, who is his devatd ?’ Sakalya replied: ‘ Varuza.’ 17. Sakalya said: ‘Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light,—the principle of every self, he indeed is a teacher, O YAgéiavalkya.’ Yag#avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The filial person, “he is he.” But tell me, Sakalya, who is his devataé ?’ Sakalya replied: ‘ PragApati.’ 18. Yag#avalkya said: ‘. Sakalya, did those Brahmazas (who themselves shrank from the contest) make thee the victim! ?’ Sakalya said: ‘ Yag#avalkya, because thou hast decried the Brahmazas of the Kuru-Pa#Aadlas, what ” Brahman dost thou know ?’ 19. Yag#avalkya said: ‘I know the quarters with their deities and their abodes.’ 1 Angaravakshayama is explained as a vessel in which coals are extinguished, and Anandagiri adds that Ya4g#iavalkya, in saying that Sakalya was made an angdravakshayama by his fellow Brahmans, meant that he was given up by them as a victim, in fact that he was being burnt or consumed by Yagviavalkya. I should prefer to take angdravakshayama in the sense of ulmukavakshayama, an instrument with which one takes burning coals from the fire to extinguish them, a pair of tongs. Read sandamsa instead of sandesa. Kshi with ava means to remove, to take away. We should call an ang4ravakshayama a cat’s paw. The Brahmamas used Sakalya as a Cat’s paw. 2 It seems better to take kim as the interrogative pronoun than as an interrogative particle. (15] L 146 BRIHADARANYAKA-UPANISHAD.
3Sakalya said: ‘If thou knowest the quarters with their deities and their abodes, 20. ‘ Which is thy deity in the Eastern quarter ag Yagfiavalkya said: ‘ Aditya (the sun). Sakalya said: ‘In what does that Aditya abide ?’ Yagviavalkya said: ‘In the eye.’ Sakalya said: ‘In what does the eye abide? Yagfiavalkya said: ‘In the colours, for with the eye he sees the colours.’ Sakalya said: ‘ And in what then do the colours abide ?’ Yagitavalkya said: ‘In the heart', for we know colours by the heart, for colours abide in the heart *.’ Sakalya said: ‘So it is indeed, O Yagiavalkya. 21. Sakalya said: ‘Which is thy deity in the Southern quarter ?’ YAgviavalkya said: ‘ Yama.’ Sakalya said: ‘In what does that Yama abide ?’ YAgiiavalkya said: ‘In the sacrifice.’ Sakalya said: ‘In what does the sacrifice abide ?’ Yagitavalkya said: ‘In the Dakshiva (the gifts to be given to the priests).’ Sakalya said : ‘In what does the Dakshiza abide?’ Yagfavalkya said: ‘In Sraddha (faith), for if a man believes, then he gives Dakshiva, and Dakshina truly abides in faith.’ Sakalya said: ‘And in what then does faith abide?’ YAgzavalkya said: ‘In the heart, for by the heart faith knows, and therefore faith abides in the heart.’ Sakalya said: ‘So it is indeed, O Yagiavalkya.’ ? Heart stands here for buddhi and manas together. Comm. * In the text, published by Dr. Roer in the Bibliotheca Indica, a sentence is left out, viz. hrzdaya ity uvaka, hrzdayena hi rapavi ganati, hrzdaye hy eva rdpami pratish/Aitani bhavantity.
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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