Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is the highest blessing of men. Now a hundred of these human blessings make one blessing of the fathers who have conquered the world (of the fathers). A hundred blessings of the fathers who have conquered this world make one blessing in the Gandharvaworld. A hundred blessings in the Gandharva world make one blessing of the Devas by merit (work, sacrifice), who obtain their godhead by merit. A hundred blessings of the Devas by merit make one blessing of the Devas by birth, also (of) a Srotriya' who is without sin, and not overcome by desire. A hundred blessings of the Devas by birth make one blessing in the world of Pragdpati, also (of) a Srotriya who is without sin, and not overcome by desire. A hundred blessings in the world of Pragapati make one blessing in the world of Brahman, also (of) a Srotriya who is without sin, and not overcome by desire. And this is the highest blessing ?. ‘This is the Brahma-world, O king,’ thus spake Yagnavalkya. Ganaka Vaideha said : ‘I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.’ Then Yag#avalkya was afraid lest the King, having become full of understanding, should drive him from all his positions’, 34. And Yag#avalkya said: ‘That (person), having enjoyed himself in that state of sleeping (dream), * An accomplished student of the Veda. * See Taitt. Up. II, 8, p. 59; KAAnd. Up. VIII, 2, 1-10; Kaush. Up. I, 3-5; Regnaud, II, p. 33 seq. * Sankara explains that Yagfavalkya was not afraid that his own knowledge might prove imperfect, but that the king, having the right to ask him any question he liked, might get all his knowledge from him.
2IV ADHYAYA, 4 BRAHMANA, I. r73 AO TE 5. hn ee having moved about and seen both good and bad, hastens back again as he came, to the place from which he started, to the state of waking? 35. ‘ Now as a heavy-laden carriage moves along groaning, thus does this corporeal Self, mounted by the intelligent Self, move along groaning, when a man is thus going to expire?. 36. ‘And when (the body) grows weak through old age, or becomes weak through illness, at that time that person, after separating himself from his members, as an Amra (mango), or Udumbara (fig), or Pippala-fruit is separated from the stalk, hastens back again as he came, to the place from which he started, to (new) life. 37. ‘And as policemen, magistrates, equerries, and governors wait for a king who is coming back, with food and drink, saying, “ He comes back, he approaches,” thus do all the elements wait on him who knows this, saying, ‘‘ That Brahman comes, that Brahman approaches.” 38. ‘And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (pravas) gather round the Self at the time of death, when a man is thus going to expire.’ FourtH BrRAHMANA. 1. Yag#avalkya continued: ‘ Now when that Self, having sunk into weakness?, sinks, as it were, into * See § 17, before. * Sankara seems to take ufsAvasi as a noun. He writes: yatraitad bhavati; etad iti kriydviseshanam OrdhvékkAvast yatrordhvofkAvasitvam asya bhavatityarthad. * In the Kaush. Up. III, 3, we read yatraitat purusha 4rto
3174 BRIHADARANYAKA-UPANISHAD. 2 (RI unconsciousness, then gather those senses (prazas) around him, and he, taking with him those elements of light, descends into the heart. When that person in the eye! turns away, then he ceases to know any forms. 2. ‘“ He has become one,” they say, “he does not see®.” ‘‘He has become one,” they say, “he does not smell.” ‘“ He has become one,” they say, “he does not taste.” ‘He has become one,” they say, “he does not speak.” “He has become one,” they say, “he does not hear.” ‘“ He has become one,” they say, “he does not think.” ‘“ He has become one,” they say, “he does not touch.” “He has become one,” they say, “he does not know.” The point of his heart® becomes lighted up, and by that light the self departs, either through the eye‘, or through the skull>, or through other places of the body. And when he thus departs, life (the chief prazza) departs after him, and when life thus departs, all the other marishyan Abalyam etya sammohati. Here 4balyam should certainly be abalyam, as in the commentary; but should it not be abalyam, as here. See also Brzh. Up. III, 5, 1, note. ? Kakshusha purusha is explained as that portion of the sun which is in the eye, while it is active, but which, at the time of death, returns to the sun. * Ekibhavati is probably a familiar expression for dying, but it is here explained by Sankara, and probably was so intended, as meaning that the organs of:the body have become one with the Self (lingatman). The same thoughts are found in the Kaush. Up. III, 3, praza ekadha bhavati. * The point where the nadis or veins go out from the heart. * When his knowledge and deeds qualify him to proceed to the sun, Sankara. * When his knowledge and deeds qualify him to proceed to the Brahma-world.
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.
1is the highest blessing of men. Now a hundred of these human blessings make one blessing of the fathers who have conquered the world (of the fathers). A hundred blessings of the fathers who have conquered this world make one blessing in the Gandharvaworld. A hundred blessings in the Gandharva world make one blessing of the Devas by merit (work, sacrifice), who obtain their godhead by merit. A hundred blessings of the Devas by merit make one blessing of the Devas by birth, also (of) a Srotriya' who is without sin, and not overcome by desire. A hundred blessings of the Devas by birth make one blessing in the world of Pragdpati, also (of) a Srotriya who is without sin, and not overcome by desire. A hundred blessings in the world of Pragapati make one blessing in the world of Brahman, also (of) a Srotriya who is without sin, and not overcome by desire. And this is the highest blessing ?. ‘This is the Brahma-world, O king,’ thus spake Yagnavalkya. Ganaka Vaideha said : ‘I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.’ Then Yag#avalkya was afraid lest the King, having become full of understanding, should drive him from all his positions’, 34. And Yag#avalkya said: ‘That (person), having enjoyed himself in that state of sleeping (dream), * An accomplished student of the Veda. * See Taitt. Up. II, 8, p. 59; KAAnd. Up. VIII, 2, 1-10; Kaush. Up. I, 3-5; Regnaud, II, p. 33 seq. * Sankara explains that Yagfavalkya was not afraid that his own knowledge might prove imperfect, but that the king, having the right to ask him any question he liked, might get all his knowledge from him.
2IV ADHYAYA, 4 BRAHMANA, I. r73 AO TE 5. hn ee having moved about and seen both good and bad, hastens back again as he came, to the place from which he started, to the state of waking? 35. ‘ Now as a heavy-laden carriage moves along groaning, thus does this corporeal Self, mounted by the intelligent Self, move along groaning, when a man is thus going to expire?. 36. ‘And when (the body) grows weak through old age, or becomes weak through illness, at that time that person, after separating himself from his members, as an Amra (mango), or Udumbara (fig), or Pippala-fruit is separated from the stalk, hastens back again as he came, to the place from which he started, to (new) life. 37. ‘And as policemen, magistrates, equerries, and governors wait for a king who is coming back, with food and drink, saying, “ He comes back, he approaches,” thus do all the elements wait on him who knows this, saying, ‘‘ That Brahman comes, that Brahman approaches.” 38. ‘And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (pravas) gather round the Self at the time of death, when a man is thus going to expire.’ FourtH BrRAHMANA. 1. Yag#avalkya continued: ‘ Now when that Self, having sunk into weakness?, sinks, as it were, into * See § 17, before. * Sankara seems to take ufsAvasi as a noun. He writes: yatraitad bhavati; etad iti kriydviseshanam OrdhvékkAvast yatrordhvofkAvasitvam asya bhavatityarthad. * In the Kaush. Up. III, 3, we read yatraitat purusha 4rto
3174 BRIHADARANYAKA-UPANISHAD. 2 (RI unconsciousness, then gather those senses (prazas) around him, and he, taking with him those elements of light, descends into the heart. When that person in the eye! turns away, then he ceases to know any forms. 2. ‘“ He has become one,” they say, “he does not see®.” ‘‘He has become one,” they say, “he does not smell.” ‘“ He has become one,” they say, “he does not taste.” ‘He has become one,” they say, “he does not speak.” “He has become one,” they say, “he does not hear.” ‘“ He has become one,” they say, “he does not think.” ‘“ He has become one,” they say, “he does not touch.” “He has become one,” they say, “he does not know.” The point of his heart® becomes lighted up, and by that light the self departs, either through the eye‘, or through the skull>, or through other places of the body. And when he thus departs, life (the chief prazza) departs after him, and when life thus departs, all the other marishyan Abalyam etya sammohati. Here 4balyam should certainly be abalyam, as in the commentary; but should it not be abalyam, as here. See also Brzh. Up. III, 5, 1, note. ? Kakshusha purusha is explained as that portion of the sun which is in the eye, while it is active, but which, at the time of death, returns to the sun. * Ekibhavati is probably a familiar expression for dying, but it is here explained by Sankara, and probably was so intended, as meaning that the organs of:the body have become one with the Self (lingatman). The same thoughts are found in the Kaush. Up. III, 3, praza ekadha bhavati. * The point where the nadis or veins go out from the heart. * When his knowledge and deeds qualify him to proceed to the sun, Sankara. * When his knowledge and deeds qualify him to proceed to the Brahma-world.
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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