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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV ADHYAYA, 3 BRAHMANA, 8. 163 Se "ll for, having fire alone for his light, man sits, moves about, does his work, and returns.’ 5. Ganaka Vaideha said: ‘When the sun has set O Yagziavalkya, and the moon has set, and the fire is gone out, what is then the light of man?’ Yag#avalkya replied: ‘Sound indeed is his light ; for, having sound alone for his light, man sits, moves about, does his work, and returns. Therefore, O King, when one cannot see even one’s own hand, yet when a sound is raised, one goes towards it.’ Ganaka Vaideha said : ‘So indeed it is, O Yagiiavalkya.’ 6. Ganaka Vaideha said: ‘When the sun has set, O Yagiziavalkya, and the moon has set, and the fire is gone out, and the sound hushed, what is then the light of man ?’ Yagiiavalkya said : ‘The Self indeed is his light ; for, having the Self alone as his light, man sits, moves about, does his work, and returns.’ 7. Ganaka Vaideha said : ‘Who is that Self?’ Yagwavalkya replied: ‘He who is within the heart, surrounded by the Prazas! (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds?, as if* thinking, as if moving. During sleep (in dream) he transcends this world and all the forms of death (all that falls under the sway of death, all that is perishable). 8. ‘On being born that person, assuming his body, 1 Samipyalakshawa saptami, Dvivedaganga. See Brzh. Up. IV, sus 2: ? In this world, while awake or dreaming; in the other world, while in deep sleep. $ The world thinks that he thinks, but in reality he does not, he only witnesses the acts of buddhi, or thought. M 2 164 BRIHADARANY AKA-UPANISHAD. eee
2becomes united with all evils; when he departs and dies, he leaves all evils behind. 9. ‘And there are two states for that person, the one here in this world, the other in the other world, and as a third! an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and the other in the other world. Now whatever his admission to the other world may be, having gained that admission, he sees both the evils and the blessings®. ‘And when he falls asleep, then after having taken away with him the material from the whole world, destroying* and building it up again, he sleeps (dreams) by his own light. In that state the person is self-illuminated. 10. ‘ There are no (real) chariots in that state, no horses, no roads, but he himself sends forth (creates) chariots, horses, and roads. There are no blessings there, no happiness, no joys, but he himself sends forth (creates) blessings, happiness, and joys. There
3’ There are really two sthanas or states only; the place where they meet, like the place where two villages meet, belongs to both, but it may be distinguished as a third. Dvivedaganga (p. 1141) uses a curious argument in support of the existence of another world. In early childhood, he says, our dreams consist of the impressions of a former world, later on they are filled with the impressions of our senses, and in old age they contain visions of a world to come. * By works, by knowledge, and by remembrance of former things; see Brzh. Up. IV, 4, 2. * Dividing and separating the material, i.e. the impressions received from this world. The commentator explains matra as a portion of the impressions which are taken away into sleep. ‘ Destroying’ he refers to the body, which in sleep becomes senseless, and ‘ building up’ to the imaginations of dreams.
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.
1IV ADHYAYA, 3 BRAHMANA, 8. 163 Se "ll for, having fire alone for his light, man sits, moves about, does his work, and returns.’ 5. Ganaka Vaideha said: ‘When the sun has set O Yagziavalkya, and the moon has set, and the fire is gone out, what is then the light of man?’ Yag#avalkya replied: ‘Sound indeed is his light ; for, having sound alone for his light, man sits, moves about, does his work, and returns. Therefore, O King, when one cannot see even one’s own hand, yet when a sound is raised, one goes towards it.’ Ganaka Vaideha said : ‘So indeed it is, O Yagiiavalkya.’ 6. Ganaka Vaideha said: ‘When the sun has set, O Yagiziavalkya, and the moon has set, and the fire is gone out, and the sound hushed, what is then the light of man ?’ Yagiiavalkya said : ‘The Self indeed is his light ; for, having the Self alone as his light, man sits, moves about, does his work, and returns.’ 7. Ganaka Vaideha said : ‘Who is that Self?’ Yagwavalkya replied: ‘He who is within the heart, surrounded by the Prazas! (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds?, as if* thinking, as if moving. During sleep (in dream) he transcends this world and all the forms of death (all that falls under the sway of death, all that is perishable). 8. ‘On being born that person, assuming his body, 1 Samipyalakshawa saptami, Dvivedaganga. See Brzh. Up. IV, sus 2: ? In this world, while awake or dreaming; in the other world, while in deep sleep. $ The world thinks that he thinks, but in reality he does not, he only witnesses the acts of buddhi, or thought. M 2 164 BRIHADARANY AKA-UPANISHAD. eee
2becomes united with all evils; when he departs and dies, he leaves all evils behind. 9. ‘And there are two states for that person, the one here in this world, the other in the other world, and as a third! an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and the other in the other world. Now whatever his admission to the other world may be, having gained that admission, he sees both the evils and the blessings®. ‘And when he falls asleep, then after having taken away with him the material from the whole world, destroying* and building it up again, he sleeps (dreams) by his own light. In that state the person is self-illuminated. 10. ‘ There are no (real) chariots in that state, no horses, no roads, but he himself sends forth (creates) chariots, horses, and roads. There are no blessings there, no happiness, no joys, but he himself sends forth (creates) blessings, happiness, and joys. There
3’ There are really two sthanas or states only; the place where they meet, like the place where two villages meet, belongs to both, but it may be distinguished as a third. Dvivedaganga (p. 1141) uses a curious argument in support of the existence of another world. In early childhood, he says, our dreams consist of the impressions of a former world, later on they are filled with the impressions of our senses, and in old age they contain visions of a world to come. * By works, by knowledge, and by remembrance of former things; see Brzh. Up. IV, 4, 2. * Dividing and separating the material, i.e. the impressions received from this world. The commentator explains matra as a portion of the impressions which are taken away into sleep. ‘ Destroying’ he refers to the body, which in sleep becomes senseless, and ‘ building up’ to the imaginations of dreams.
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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