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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV ADHYAYA, 3 BRAHMANA, 14. 165 I~" > aap are no tanks there, no lakes, no rivers, but he himself sends forth (creates) tanks, lakes, and rivers. He se a is the maker. it. ‘On this there are these verses : “Ate having subdued by sleep all that belongs to the body, he. not asleep himself, looks atten upon the sleeping (senses). Having assumed light. he goes again to his place, the dolden person}, The lonely bid. (1) ‘Guarding with the breath (prava, life) the ae nest, the inven moves away from the nest; that immortal one goes wherever he likes, the golden person, the lonely bird. (2) 13. ‘Going up and down in his dream, the god makes manifold shapes for himself, either rejoicing together with women, or laughing (with his friends), or seeing terrible sights. (3) 14. ‘ People may see his playground 2, but himself no one ever sees. Therefore they say, “ Let no one wake a man suddenly, for it is not easy to remedy, if he does not get back (rightly to his body).” ‘Here some people (object and) say: “ No, this (sleep) is the same as the place of waking, for what he sees while awake, that only he sees when asleep 3.” ? The Ma&dhyandinas read paurusha, as an adjective to ekahamsa, but Dvivedaganga explains paurusha as a synonym of purusha. which is the reading of the Kanvas. 2 Cf. Susruta III, 7, 1 ’ T have translated this according to the commentator, who says : ‘Therefore the Self is self-illuminated during sleep. But others say the state of waking is indeed the same for him as sleep; there is no other intermediate place, different from this and from the other world. ... And if sleep is the same as the state of waking, then is this Self not separate, not cause and effect, but mixed with them, and the Self therefore not self-illuminated. What he means
2Se eee No, here (in sleep) the person is self-illuminated (as we explained before).’ 7 Ganaka Vaideha said: ‘I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.’ 15. Yag#avalkya said: ‘That (person) having enjoyed himself in that state of bliss (samprasada, deep sleep), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started (the place of sleep), to dream’. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.’ Ganaka Vaideha said: ‘So it is indeed, Yagiais that others, in order to disprove the self-illumination, say that this sleep is the same as the state of waking, giving as their reason that we see in sleep or in dreams exactly what we see in waking. But this is wrong, because the senses have stopped, and only when the senses have stopped does one see dreams. Therefore there is no necessity for admitting another light in sleep, but only the light inherent in the Self. This has been proved by all that went before.’ Dr. Roer takes the same view in his translation, but Deussen (Vedanta, p. 205) takes an independent view, and translates: ‘ Therefore it is said: It (sleep) is to him a place of waking only, for what he sees waking, the same he sees in sleep. Thus this spirit serves there for his own light.’ Though the interpretations of Sankara and Dvivedaganga sound artificial, still Dr. Deussen’s version does not remove all difficulties. If the purusha saw in sleep no more than what he had seen before in waking, then the whole argument in favour of the independent action, or the independent light of the purusha, would go; anyhow it would be no argument on Yag#avalkya’s side. See also note to paragraph 9, before. * The Madhyandinas speak only of his return from svapndnta to buddhanta, from sleep to waking, instead of his going from samprasdda (deep sleep) to svapna (dream), from svapna to buddhanta, and from buddhanta again to svapnanta, as the KAazvas have it. In § 18 the Kazvas also mention svapndnta and buddhanta only, but the next paragraph refers to sushupti.
3IV ADHYAYA, 3 BRAHMANA, 20. 167 valkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.’ 16. Yagzavalkya said: ‘ That (person) having enjoyed himself in that sleep (dream), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to be awake. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.’ Ganaka Vaideha said: ‘So it is indeed, Yagzavalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.’ 17. YAgiavalkya said: ‘ That (person) having enjoyed himself in that state of waking, having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to the state of sleeping (dream). 18. ‘In fact, as a large fish moves along the two banks of a river, the right and the left, so does that person move along these two states, the state of sleeping and the state of waking. 19. ‘And as a falcon, or any other (swift) bird, after he has roamed about here in the air, becomes tired, and folding his wings is carried to his nest, so does that person hasten to that state where, when asleep, he desires no more desires, and dreams no more dreams. 20. ‘There are in his body the veins called Hita, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green, and red’. Now 1 Dvivedaganga explains that if phlegm predominates, qualified by wind and bile, the juice in the veins is white; if wind predominates, qualified by phlegm and bile, it is blue ; if bile predominates, qualified by wind and phlegm, it is yellow, if wind and phlegm 168 BRIHADARANY AKA-UPANISHAD. ene
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, 14. 165 I~" > aap are no tanks there, no lakes, no rivers, but he himself sends forth (creates) tanks, lakes, and rivers. He se a is the maker. it. ‘On this there are these verses : “Ate having subdued by sleep all that belongs to the body, he. not asleep himself, looks atten upon the sleeping (senses). Having assumed light. he goes again to his place, the dolden person}, The lonely bid. (1) ‘Guarding with the breath (prava, life) the ae nest, the inven moves away from the nest; that immortal one goes wherever he likes, the golden person, the lonely bird. (2) 13. ‘Going up and down in his dream, the god makes manifold shapes for himself, either rejoicing together with women, or laughing (with his friends), or seeing terrible sights. (3) 14. ‘ People may see his playground 2, but himself no one ever sees. Therefore they say, “ Let no one wake a man suddenly, for it is not easy to remedy, if he does not get back (rightly to his body).” ‘Here some people (object and) say: “ No, this (sleep) is the same as the place of waking, for what he sees while awake, that only he sees when asleep 3.” ? The Ma&dhyandinas read paurusha, as an adjective to ekahamsa, but Dvivedaganga explains paurusha as a synonym of purusha. which is the reading of the Kanvas. 2 Cf. Susruta III, 7, 1 ’ T have translated this according to the commentator, who says : ‘Therefore the Self is self-illuminated during sleep. But others say the state of waking is indeed the same for him as sleep; there is no other intermediate place, different from this and from the other world. ... And if sleep is the same as the state of waking, then is this Self not separate, not cause and effect, but mixed with them, and the Self therefore not self-illuminated. What he means
2Se eee No, here (in sleep) the person is self-illuminated (as we explained before).’ 7 Ganaka Vaideha said: ‘I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.’ 15. Yag#avalkya said: ‘That (person) having enjoyed himself in that state of bliss (samprasada, deep sleep), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started (the place of sleep), to dream’. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.’ Ganaka Vaideha said: ‘So it is indeed, Yagiais that others, in order to disprove the self-illumination, say that this sleep is the same as the state of waking, giving as their reason that we see in sleep or in dreams exactly what we see in waking. But this is wrong, because the senses have stopped, and only when the senses have stopped does one see dreams. Therefore there is no necessity for admitting another light in sleep, but only the light inherent in the Self. This has been proved by all that went before.’ Dr. Roer takes the same view in his translation, but Deussen (Vedanta, p. 205) takes an independent view, and translates: ‘ Therefore it is said: It (sleep) is to him a place of waking only, for what he sees waking, the same he sees in sleep. Thus this spirit serves there for his own light.’ Though the interpretations of Sankara and Dvivedaganga sound artificial, still Dr. Deussen’s version does not remove all difficulties. If the purusha saw in sleep no more than what he had seen before in waking, then the whole argument in favour of the independent action, or the independent light of the purusha, would go; anyhow it would be no argument on Yag#avalkya’s side. See also note to paragraph 9, before. * The Madhyandinas speak only of his return from svapndnta to buddhanta, from sleep to waking, instead of his going from samprasdda (deep sleep) to svapna (dream), from svapna to buddhanta, and from buddhanta again to svapnanta, as the KAazvas have it. In § 18 the Kazvas also mention svapndnta and buddhanta only, but the next paragraph refers to sushupti.
3IV ADHYAYA, 3 BRAHMANA, 20. 167 valkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.’ 16. Yagzavalkya said: ‘ That (person) having enjoyed himself in that sleep (dream), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to be awake. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.’ Ganaka Vaideha said: ‘So it is indeed, Yagzavalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.’ 17. YAgiavalkya said: ‘ That (person) having enjoyed himself in that state of waking, having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to the state of sleeping (dream). 18. ‘In fact, as a large fish moves along the two banks of a river, the right and the left, so does that person move along these two states, the state of sleeping and the state of waking. 19. ‘And as a falcon, or any other (swift) bird, after he has roamed about here in the air, becomes tired, and folding his wings is carried to his nest, so does that person hasten to that state where, when asleep, he desires no more desires, and dreams no more dreams. 20. ‘There are in his body the veins called Hita, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green, and red’. Now 1 Dvivedaganga explains that if phlegm predominates, qualified by wind and bile, the juice in the veins is white; if wind predominates, qualified by phlegm and bile, it is blue ; if bile predominates, qualified by wind and phlegm, it is yellow, if wind and phlegm 168 BRIHADARANY AKA-UPANISHAD. ene
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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