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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1III ADHYAYA, 9 BRAHMANA, 24. 147 a 22. Sakalya said: ‘Which is thy deity in the Western quarter ?’ Yagviavalkya said: ‘ Varuza.’ Sakalya said: ‘In what does that Varuva abide?’ Yagiiavalkya said: ‘In the water.’ Sakalya said: ‘In what does the water abide ?’ Yagiavalkya said: ‘In the seed.’ Sakalya said: ‘And in what does the seed abide ?’ Yagviavalkya said: ‘In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart ; for the seed abides in the heart.’ Sakalya said: ‘So it is indeed, O Yagiavalkya.’ 23. Sakalya said: ‘Which is thy deity in the Northern quarter ?’ Yagiavalkya said: ‘Soma. Sakalya said: ‘In what does that Soma abide?’ Yagiiavalkya said: ‘In the Diksha!’ Sakalya said : ‘In what does the Diksha abide ?’ Yagziavalkya said: ‘In the True; and therefore they say to one who has performed the Diksha, Speak what is true, for in the True indeed the Diksha abides.’ Sakalya said: ‘ And in what does the True abide ?’ Yagiiavalkya said: ‘In the heart, for with the heart do we know what is true, and in the heart indeed the True abides.’ Sakalya said: ‘So it is indeed, O Yagiiavalkya.’ 24. Sakalya said: ‘Which is thy deity in the zenith ?’ 1 Diksha is the initiatory rite for the Soma sacrifice. Having sacrificed with Soma which has to be bought, the sacrificer becomes endowed with wisdom, and wanders to the North, which is the quarter of Soma. L 2
2148 BRIHADARANYAKA-UPANISHAD. VO) ee ee Yagiavalkya said: ‘ Agni.’ Sakalya said: ‘In what does that Agni abide ?’ YAgiavalkya said: ‘In speech.’ Sakalya said: ‘And in what does speech abide ?’ Yagiiavalkya said: ‘In the heart.’ Sakalya said: ‘And in what does the heart abide?’ 25. Yagilavalkya said: ‘O Ahallika', when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.’ 26. SAakalya said: ‘And in what dost thou (thy body) and the Self (thy heart) abide ?’ YAgaavalkya said: ‘In the Prava (breath).’ Sakalya said: ‘In what does the Praza abide ?' Yagfiavalkya said: ‘In the Apana (downbreathing) ®.’ Sakalya said: ‘In what does the Apana abide ?’ YAgiiavalkya said: ‘Inthe Vyana (back-breathing)*.’ Sakalya said: ‘In what does the Vy4na abide ?’ Yagaavalkya said: ‘In the Udana (the out-breathing) *.’ Sakalya said: ‘In what does the Udana abide ?’ Yagvavalkya said: ‘In the Samana*, That Self ' A term of reproach, it may be a ghost or preta, becxuse ahani liyate :. disappears by day. ? Because the praza would run away, if it were not held back by the ap4na. * Because the apana would run dowr, and the praa up, if they were not held back by the vyana. * Because all three, the prina, apdna, and vyana, would run away in all directions, if they were not fastened to the udana. ° The Samana can hardly be meant here for one of the five pranas, generally mentioned before the udana, but, as explained by Dvivedaganga, stands for the Sdtratman. This Sidtratman abides in the Antaryamin, and this in the Brahman (Kfidastha), which is
3III ADHYAYA, 9 BRAHMANA, 28. 149 a ee (atman) is to be described by No, no'! He is incomprehensible, for he cannot be (is not) comprehended ; he is imperishable, for he cannot perish ; he is unattached, for he does not attach himself ; unfettered, he does not suffer, he does not fail.’ ‘These are the eight abodes (the earth, &c.), the eight worlds (fire, &c.), the eight gods (the immortal food, &c.), the eight persons (the corporeal, &c.). He who after dividing and uniting these persons’, went beyond (the Samdna), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.’ Sakalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else. 27. Then YAag#avalkya said: ‘Reverend Brdhmazas, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you. But those Brahmavzas durst not (say anything). 28. Then YAagzavalkya questioned them with these Slokas : 1. ‘Asa mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark. 2. ‘From his skin flows forth blood, sap from the skin (of the tree); and thus from the wounded therefore described next. Could Samana be here the same as in 1B ite Hie A 1 See before, II, 3, 6; also lV, 2, 4; IV, 4, 22; IV, 5, 15. ? Dividing them according to the different abodes, worlds, and persons, and uniting them at last in the heart. [50 BRIHADARANYAKA-UPANISHAD.
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.
1III ADHYAYA, 9 BRAHMANA, 24. 147 a 22. Sakalya said: ‘Which is thy deity in the Western quarter ?’ Yagviavalkya said: ‘ Varuza.’ Sakalya said: ‘In what does that Varuva abide?’ Yagiiavalkya said: ‘In the water.’ Sakalya said: ‘In what does the water abide ?’ Yagiavalkya said: ‘In the seed.’ Sakalya said: ‘And in what does the seed abide ?’ Yagviavalkya said: ‘In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart ; for the seed abides in the heart.’ Sakalya said: ‘So it is indeed, O Yagiavalkya.’ 23. Sakalya said: ‘Which is thy deity in the Northern quarter ?’ Yagiavalkya said: ‘Soma. Sakalya said: ‘In what does that Soma abide?’ Yagiiavalkya said: ‘In the Diksha!’ Sakalya said : ‘In what does the Diksha abide ?’ Yagziavalkya said: ‘In the True; and therefore they say to one who has performed the Diksha, Speak what is true, for in the True indeed the Diksha abides.’ Sakalya said: ‘ And in what does the True abide ?’ Yagiiavalkya said: ‘In the heart, for with the heart do we know what is true, and in the heart indeed the True abides.’ Sakalya said: ‘So it is indeed, O Yagiiavalkya.’ 24. Sakalya said: ‘Which is thy deity in the zenith ?’ 1 Diksha is the initiatory rite for the Soma sacrifice. Having sacrificed with Soma which has to be bought, the sacrificer becomes endowed with wisdom, and wanders to the North, which is the quarter of Soma. L 2
2148 BRIHADARANYAKA-UPANISHAD. VO) ee ee Yagiavalkya said: ‘ Agni.’ Sakalya said: ‘In what does that Agni abide ?’ YAgiavalkya said: ‘In speech.’ Sakalya said: ‘And in what does speech abide ?’ Yagiiavalkya said: ‘In the heart.’ Sakalya said: ‘And in what does the heart abide?’ 25. Yagilavalkya said: ‘O Ahallika', when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.’ 26. SAakalya said: ‘And in what dost thou (thy body) and the Self (thy heart) abide ?’ YAgaavalkya said: ‘In the Prava (breath).’ Sakalya said: ‘In what does the Praza abide ?' Yagfiavalkya said: ‘In the Apana (downbreathing) ®.’ Sakalya said: ‘In what does the Apana abide ?’ YAgiiavalkya said: ‘Inthe Vyana (back-breathing)*.’ Sakalya said: ‘In what does the Vy4na abide ?’ Yagaavalkya said: ‘In the Udana (the out-breathing) *.’ Sakalya said: ‘In what does the Udana abide ?’ Yagvavalkya said: ‘In the Samana*, That Self ' A term of reproach, it may be a ghost or preta, becxuse ahani liyate :. disappears by day. ? Because the praza would run away, if it were not held back by the ap4na. * Because the apana would run dowr, and the praa up, if they were not held back by the vyana. * Because all three, the prina, apdna, and vyana, would run away in all directions, if they were not fastened to the udana. ° The Samana can hardly be meant here for one of the five pranas, generally mentioned before the udana, but, as explained by Dvivedaganga, stands for the Sdtratman. This Sidtratman abides in the Antaryamin, and this in the Brahman (Kfidastha), which is
3III ADHYAYA, 9 BRAHMANA, 28. 149 a ee (atman) is to be described by No, no'! He is incomprehensible, for he cannot be (is not) comprehended ; he is imperishable, for he cannot perish ; he is unattached, for he does not attach himself ; unfettered, he does not suffer, he does not fail.’ ‘These are the eight abodes (the earth, &c.), the eight worlds (fire, &c.), the eight gods (the immortal food, &c.), the eight persons (the corporeal, &c.). He who after dividing and uniting these persons’, went beyond (the Samdna), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.’ Sakalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else. 27. Then YAag#avalkya said: ‘Reverend Brdhmazas, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you. But those Brahmavzas durst not (say anything). 28. Then YAagzavalkya questioned them with these Slokas : 1. ‘Asa mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark. 2. ‘From his skin flows forth blood, sap from the skin (of the tree); and thus from the wounded therefore described next. Could Samana be here the same as in 1B ite Hie A 1 See before, II, 3, 6; also lV, 2, 4; IV, 4, 22; IV, 5, 15. ? Dividing them according to the different abodes, worlds, and persons, and uniting them at last in the heart. [50 BRIHADARANYAKA-UPANISHAD.
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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