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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV ADHYAYA, 4 BRAHMANA, 4. 175 vital spirits (prazas) depart after it. He is conscious, and being conscious he follows! and departs. ‘Then both his knowledge and his work take hold of him, and his acquaintance with former things?,’ 3. ‘And as a caterpillar, after having reached the end of a blade of grass, and after having made another approach (to another blade), draws itself together towards it, thus does this Self, after having thrown off this body‘ and dispelled all ignorance, and after making another approach (to another body), draw himself together towards it. 4. ‘And as a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this Self, after having thrown off this body
21 This is an obscure passage, and the different text of the Madhyandinas shows that the obscurity was felt at an early time. The Madhyandinas read: Samg#dnam anvavakramati sa esha gitah savigf#aino bhavati. This would mean, ‘Consciousness departs after. He the knowing (Self) is self-conscious.’ The Kavvas read: Savig#iano bhavati, savig#dnam evanvavakramati. oer translates: ‘Itis endowed with knowledge, endowed with knowledge it departs: ° and he explains, with Sankara, that the knowledge here intended is such knowledge as one has in a dream, a knowledge of impressions referring to their respective objects, a knowledge which is the effect of actions, and not inherent in the self. Deussen translates : ‘Sie (die Seele) ist von Erkenntnissart, und was von Erkenntnissart ist, ziehet ihr nach. The Persian translator evidently thought that self-consciousness was implied, for he writes: ‘Cum quovis corpore addictionem sumat ... . in illo corpore aham est, id est, ego sum.’ ® This acquaintance with former things is necessary to explain the peculiar talents or deficiencies which we observe in children. The three words vidya, karman, and pfirvaprag#a often go together (see Sankara on Brzh. Up. IV, 3, 9). Deussen’s conjecture. aptirvaprag#, is not called for. 3 See Brzh. Up. IV, 3, 9, a passage which shows how difficult it would be always to translate the same Sanskrit words by the same words in English ; see also Brahmopanishad, p. 245. 4 See Brth. Up. 1V, 3, 9, and IV, 3, 13. 176 BRIHADARANYAKA-UPANISHAD.
3and dispelled all ignorance, make unto himself another, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pragdpati, or like Brahman, or like other beings. 5. ‘That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that?, according as he acts and according as he behaves, so will he be :— a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds. ‘And here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap. 6. ‘And here there is this verse: ‘‘ To whatever object a man’s own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action.” ‘So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere,—being Brahman, he goes to Brahman. 7. ‘On this there is this verse: “When all desires ee ee eee " The iti after adomaya is not clear to me, but it is quite clear that a new sentence begins with tadyadetat, which Regnaud, II, p- ror and p. 139, has not observed.
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, 4 BRAHMANA, 4. 175 vital spirits (prazas) depart after it. He is conscious, and being conscious he follows! and departs. ‘Then both his knowledge and his work take hold of him, and his acquaintance with former things?,’ 3. ‘And as a caterpillar, after having reached the end of a blade of grass, and after having made another approach (to another blade), draws itself together towards it, thus does this Self, after having thrown off this body‘ and dispelled all ignorance, and after making another approach (to another body), draw himself together towards it. 4. ‘And as a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this Self, after having thrown off this body
21 This is an obscure passage, and the different text of the Madhyandinas shows that the obscurity was felt at an early time. The Madhyandinas read: Samg#dnam anvavakramati sa esha gitah savigf#aino bhavati. This would mean, ‘Consciousness departs after. He the knowing (Self) is self-conscious.’ The Kavvas read: Savig#iano bhavati, savig#dnam evanvavakramati. oer translates: ‘Itis endowed with knowledge, endowed with knowledge it departs: ° and he explains, with Sankara, that the knowledge here intended is such knowledge as one has in a dream, a knowledge of impressions referring to their respective objects, a knowledge which is the effect of actions, and not inherent in the self. Deussen translates : ‘Sie (die Seele) ist von Erkenntnissart, und was von Erkenntnissart ist, ziehet ihr nach. The Persian translator evidently thought that self-consciousness was implied, for he writes: ‘Cum quovis corpore addictionem sumat ... . in illo corpore aham est, id est, ego sum.’ ® This acquaintance with former things is necessary to explain the peculiar talents or deficiencies which we observe in children. The three words vidya, karman, and pfirvaprag#a often go together (see Sankara on Brzh. Up. IV, 3, 9). Deussen’s conjecture. aptirvaprag#, is not called for. 3 See Brzh. Up. IV, 3, 9, a passage which shows how difficult it would be always to translate the same Sanskrit words by the same words in English ; see also Brahmopanishad, p. 245. 4 See Brth. Up. 1V, 3, 9, and IV, 3, 13. 176 BRIHADARANYAKA-UPANISHAD.
3and dispelled all ignorance, make unto himself another, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pragdpati, or like Brahman, or like other beings. 5. ‘That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that?, according as he acts and according as he behaves, so will he be :— a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds. ‘And here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap. 6. ‘And here there is this verse: ‘‘ To whatever object a man’s own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action.” ‘So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere,—being Brahman, he goes to Brahman. 7. ‘On this there is this verse: “When all desires ee ee eee " The iti after adomaya is not clear to me, but it is quite clear that a new sentence begins with tadyadetat, which Regnaud, II, p- ror and p. 139, has not observed.
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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