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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1we who have this Self and this world (of Brahman)"? And they, having risen above the desire for sons, wealth, and new worlds, wander about as mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds. Both these are indeed desires only. He, the Self, is to be described by No, no2! He is incomprehensible, for he cannot be comprehended ; he is imperishable, for he cannot perish ; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good—he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him. 23. ‘This has been told by a verse (472): “ This eternal greatness of the Brahmavza does not grow larger by work, nor does it grow smaller. Let man try to find (know) its trace, for having found (known) it, he is not sullied by any evil deed.” ‘He therefore that knows it, after having become quiet, subdued, satisfied, patient, and collected*, sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) Brahmaza ; this is the Brahma-world, O King,’—thus spoke Yagziavalkya. Ganaka Vaideha said : ‘ Sir, I give you the Videhas, and also myself, to be together your slaves.’ 24. This‘ indeed is the great, the unborn Self, the ’ Cf. Brith. Up. III, 5,1. * See Brzh. Up. III, 9, 26 ; IV, 2, 4. * See Deussen, Vedanta, p. 85. * As described in the dialogue between Ganaka and Yag#avalkya. IV ADHYAYA, 5 BRAHMANA, 5. 181
2eer strong’, the giver of wealth. He who knows this obtains wealth. 25. This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman. FirtH BrAnmMana?. 1. Yagwiavalkya had two wives, Maitreyi and Katydyani. Of these Maitreyt was conversant with Brahman, but Katydyant possessed such knowledge only as women possess. And Yagiiavalkya, when he wished to get ready for another state of life (when he wished to give up the state of a householder, and retire into the forest), 2. Said, ‘Maitreyi, verily I am going away from this my house (into the forest). Forsooth, let me make a settlement between thee and that Katydyani.’ 3. Maitreyi said: ‘My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it, or no ?’ ‘No,’ replied YAg#avalkya, ‘like the life of rich people will be thy life. But there is no hope of immortality by wealth.’ 4. And Maitreyi said: ‘What should I do with that by which I do not become immortal? What my Lord knoweth? (of immortality), tell that clearly to me.’ 5. Yagitavalkya replied: ‘Thou who art truly dear to me, thou hast increased what is dear (to me in ? AnnAda is here explained as ‘ dwelling in all beings, and eating all food which they eat.’ ? See before, II, 4. * The Kanva text has vettha instead of veda. 182 BRIHADARANYAKA-UPANISHAD. voi AI TE i ro cil a TT
3thee)!. Therefore, if you like, Lady, I will explain it to thee, and mark well what I say.’ 6. And he said: ‘Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. ‘Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. ‘Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. ‘Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear. ‘Verily, cattle? are not dear, that you may love cattle; but that you may love the Self, therefore cattle are dear. ‘Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. ‘Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. ‘Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. ‘Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear. ' The Kanva text has avrzdhat, which Sankara explains by vardhitavati nirdharitavaty asi. The Madhyandinas read avritat, which the commentator explains by avartayat, vartitavaty asi. * Though this is added here, it is not included in the summing up in § 6. IV ADHYAYA, 5 BRAHMANA, 8. 183
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.
1we who have this Self and this world (of Brahman)"? And they, having risen above the desire for sons, wealth, and new worlds, wander about as mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds. Both these are indeed desires only. He, the Self, is to be described by No, no2! He is incomprehensible, for he cannot be comprehended ; he is imperishable, for he cannot perish ; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good—he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him. 23. ‘This has been told by a verse (472): “ This eternal greatness of the Brahmavza does not grow larger by work, nor does it grow smaller. Let man try to find (know) its trace, for having found (known) it, he is not sullied by any evil deed.” ‘He therefore that knows it, after having become quiet, subdued, satisfied, patient, and collected*, sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) Brahmaza ; this is the Brahma-world, O King,’—thus spoke Yagziavalkya. Ganaka Vaideha said : ‘ Sir, I give you the Videhas, and also myself, to be together your slaves.’ 24. This‘ indeed is the great, the unborn Self, the ’ Cf. Brith. Up. III, 5,1. * See Brzh. Up. III, 9, 26 ; IV, 2, 4. * See Deussen, Vedanta, p. 85. * As described in the dialogue between Ganaka and Yag#avalkya. IV ADHYAYA, 5 BRAHMANA, 5. 181
2eer strong’, the giver of wealth. He who knows this obtains wealth. 25. This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman. FirtH BrAnmMana?. 1. Yagwiavalkya had two wives, Maitreyi and Katydyani. Of these Maitreyt was conversant with Brahman, but Katydyant possessed such knowledge only as women possess. And Yagiiavalkya, when he wished to get ready for another state of life (when he wished to give up the state of a householder, and retire into the forest), 2. Said, ‘Maitreyi, verily I am going away from this my house (into the forest). Forsooth, let me make a settlement between thee and that Katydyani.’ 3. Maitreyi said: ‘My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it, or no ?’ ‘No,’ replied YAg#avalkya, ‘like the life of rich people will be thy life. But there is no hope of immortality by wealth.’ 4. And Maitreyi said: ‘What should I do with that by which I do not become immortal? What my Lord knoweth? (of immortality), tell that clearly to me.’ 5. Yagitavalkya replied: ‘Thou who art truly dear to me, thou hast increased what is dear (to me in ? AnnAda is here explained as ‘ dwelling in all beings, and eating all food which they eat.’ ? See before, II, 4. * The Kanva text has vettha instead of veda. 182 BRIHADARANYAKA-UPANISHAD. voi AI TE i ro cil a TT
3thee)!. Therefore, if you like, Lady, I will explain it to thee, and mark well what I say.’ 6. And he said: ‘Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. ‘Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. ‘Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. ‘Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear. ‘Verily, cattle? are not dear, that you may love cattle; but that you may love the Self, therefore cattle are dear. ‘Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. ‘Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. ‘Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. ‘Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear. ' The Kanva text has avrzdhat, which Sankara explains by vardhitavati nirdharitavaty asi. The Madhyandinas read avritat, which the commentator explains by avartayat, vartitavaty asi. * Though this is added here, it is not included in the summing up in § 6. IV ADHYAYA, 5 BRAHMANA, 8. 183
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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