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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV ADHYAYA, 4 BRAHMANA, II. [27 | Re eA ie which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman,” ‘And as the slough of a snake lies on an ant-hill, dead and cast away, thus lies this body; but that disembodied immortal spirit (praza, life) is Brahman only, is only light.’ Ganaka Vaideha said : ‘ Sir, I give you a thousand.’ 8'. ‘On this there are these verses : ‘The small, old path stretching far away? has been found by me. On it sages who know Brahman move on to the Svarga-loka (heaven), and thence higher on, as entirely free’. g. ‘On that path they say that there is white, or blue, or yellow, or green, or red‘; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour. 10, ‘All who worship what is not knowledge (avidya) enter into blind darkness : those who delight in knowledge, enter, as it were, into greater darkness’. 11. ‘There are* indeed those unblessed worlds, 1 This may be independent matter, or may be placed again into the mouth of Yag#avalkya. ? Instead of vitatak, which perhaps seemed to be in contradiction with azu, there is a Madhyandina reading vitara, probably intended originally to mean leading across. The other adjective mamhsprish/a I cannot explain. Sankara explains it by mam sprish/ah, maya labdhad. ’ That this is the true meaning, is indicated by the various readings of the MAdhyandinas, tena dhiré apiyanti brahmavida utkramya svargam lokam ito vimukt4#. The road is not to lead to Svarga only, but beyond. 4 See the colours of the veins as given before, IV, 3, 20. ’ See Vag. Up. 9. Sankara in our place explains avidy4 by works, and vidy4 by the Veda, excepting the Upanishads. * See Vag. Up. 3; Kasha Up. I, 3. [15] N
2178 BRIHADARANYAKA-UPANISHAD. covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds. 12. ‘If a man understands the Self, saying, “ I am He,” what could he wish or desire that he should pine after the body’. 13. ‘Whoever has found and understood the Self that has entered into this patched-together hidingplace’, he indeed is the creator, for he is the maker of everything, his is the world, and he is the world itself. 14. ‘While we are here, we may know this; if not, I am ignorant‘, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed, 15. ‘If a man clearly beholds this Self as God, and as the lord of all that is and will be, then he is no more afraid. 16. ‘He behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time. 17. ‘He in whom the five beings® and the ether rest, him alone I believe to be the Self—I who ee e * That he should be willing to suffer once more the pains inherent in the body. The Médhyandinas read sariram anu samkaret, instead of sa#gvaret. * The body is meant, and is called deha from the root dih, to knead together. Roer gives samdehye gahane, which Sankara explains by samdehe. Poley has samdeghe, which is the right KA4nva reading. The Madhyandinas read samdehe. Gahane might be taken as an adjective also, referring to samdehe. * Sankara takes loka, world, for atm, self. * T have followed Sankara in translating avedif by ignorant, but the text seems corrupt. ®* The five ganas, i.e. the Gandharvas, Pitrzs, Devas, Asuras, and Rakshas; or the four castes with the Nishadas ; or breath, eye, ear, food, and mind. / IV ADHYAYA, 4 BRAHMANA, 22. 179
3know, believe him to be Brahman; I who am immortal, believe him to be immortal. 18. ‘They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman’. 19. ‘By the mind alone it is to be perceived’, there is in it no diversity. He who perceives therein any diversity, goes from death to death. 20. ‘This eternal being that can never be proved, is to be perceived in one way only; it is spotless, beyond the ether, the unborn Self, great and eternal. 21. ‘Let a wise Brahmaaa, after he has discovered him, practise wisdom*®. Let him not seek after many words, for that is mere weariness of the tongue. 22. ‘And he is that great unborn Self, who consists of knowledge, is surrounded by the Prazas, the ether within the heart‘. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the protector of all things. He is a bank® and a boundary, so that these worlds may not be confounded. Brahmazas seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes. ‘Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said, ' See Talavak. Up. I, 2. 2 See Ka/ha Up. IV, 10-11. 3 Let him practise abstinence, patience, &c., which are the means of knowledge. * See Brzh. Up. 1V, 3, 7- 5 See Khand. Up. VIII, 4. 180 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.
1IV ADHYAYA, 4 BRAHMANA, II. [27 | Re eA ie which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman,” ‘And as the slough of a snake lies on an ant-hill, dead and cast away, thus lies this body; but that disembodied immortal spirit (praza, life) is Brahman only, is only light.’ Ganaka Vaideha said : ‘ Sir, I give you a thousand.’ 8'. ‘On this there are these verses : ‘The small, old path stretching far away? has been found by me. On it sages who know Brahman move on to the Svarga-loka (heaven), and thence higher on, as entirely free’. g. ‘On that path they say that there is white, or blue, or yellow, or green, or red‘; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour. 10, ‘All who worship what is not knowledge (avidya) enter into blind darkness : those who delight in knowledge, enter, as it were, into greater darkness’. 11. ‘There are* indeed those unblessed worlds, 1 This may be independent matter, or may be placed again into the mouth of Yag#avalkya. ? Instead of vitatak, which perhaps seemed to be in contradiction with azu, there is a Madhyandina reading vitara, probably intended originally to mean leading across. The other adjective mamhsprish/a I cannot explain. Sankara explains it by mam sprish/ah, maya labdhad. ’ That this is the true meaning, is indicated by the various readings of the MAdhyandinas, tena dhiré apiyanti brahmavida utkramya svargam lokam ito vimukt4#. The road is not to lead to Svarga only, but beyond. 4 See the colours of the veins as given before, IV, 3, 20. ’ See Vag. Up. 9. Sankara in our place explains avidy4 by works, and vidy4 by the Veda, excepting the Upanishads. * See Vag. Up. 3; Kasha Up. I, 3. [15] N
2178 BRIHADARANYAKA-UPANISHAD. covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds. 12. ‘If a man understands the Self, saying, “ I am He,” what could he wish or desire that he should pine after the body’. 13. ‘Whoever has found and understood the Self that has entered into this patched-together hidingplace’, he indeed is the creator, for he is the maker of everything, his is the world, and he is the world itself. 14. ‘While we are here, we may know this; if not, I am ignorant‘, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed, 15. ‘If a man clearly beholds this Self as God, and as the lord of all that is and will be, then he is no more afraid. 16. ‘He behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time. 17. ‘He in whom the five beings® and the ether rest, him alone I believe to be the Self—I who ee e * That he should be willing to suffer once more the pains inherent in the body. The Médhyandinas read sariram anu samkaret, instead of sa#gvaret. * The body is meant, and is called deha from the root dih, to knead together. Roer gives samdehye gahane, which Sankara explains by samdehe. Poley has samdeghe, which is the right KA4nva reading. The Madhyandinas read samdehe. Gahane might be taken as an adjective also, referring to samdehe. * Sankara takes loka, world, for atm, self. * T have followed Sankara in translating avedif by ignorant, but the text seems corrupt. ®* The five ganas, i.e. the Gandharvas, Pitrzs, Devas, Asuras, and Rakshas; or the four castes with the Nishadas ; or breath, eye, ear, food, and mind. / IV ADHYAYA, 4 BRAHMANA, 22. 179
3know, believe him to be Brahman; I who am immortal, believe him to be immortal. 18. ‘They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman’. 19. ‘By the mind alone it is to be perceived’, there is in it no diversity. He who perceives therein any diversity, goes from death to death. 20. ‘This eternal being that can never be proved, is to be perceived in one way only; it is spotless, beyond the ether, the unborn Self, great and eternal. 21. ‘Let a wise Brahmaaa, after he has discovered him, practise wisdom*®. Let him not seek after many words, for that is mere weariness of the tongue. 22. ‘And he is that great unborn Self, who consists of knowledge, is surrounded by the Prazas, the ether within the heart‘. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the protector of all things. He is a bank® and a boundary, so that these worlds may not be confounded. Brahmazas seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes. ‘Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said, ' See Talavak. Up. I, 2. 2 See Ka/ha Up. IV, 10-11. 3 Let him practise abstinence, patience, &c., which are the means of knowledge. * See Brzh. Up. 1V, 3, 7- 5 See Khand. Up. VIII, 4. 180 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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