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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Pautimashya from Gaupavana, 5. Gaupavana from Kausika, 6. Kausika from Kauzainya, 7, Kauzdinya from Sazdilya, 8. Sandilya from Kausika and Gautama, 9. Gautama 2. from Agnivesya, 10. Agnivesya from Gargya, 11. Gargya from Gargya, 12. Gargya from Gautama, 13. Gautama from Saitava, 14. Saitava from Pardsaryayama, 15. Parasaryayavza from Gargyayaza, 16. Gargyayava from Uddalakayana, 17. Uddalak4yana from Gabalayana, 18. Gabalayana from Madhyandinayana, 19. Madhyandinayana from Saukarayaza, 20. Saukarayaza from KAashayama, 21. Kashayaza from Sayakayana, 22. Sayakayana from Kausikéyani’, 23. Kausikayani 3. from Ghrvztakausika, 24. Ghvztakausika from PardsaryAyaza, kanda was handed down. From 1-10 the Vamsa agrees with the Vamsa at the end of II, 6. The Madhyandina text begins with vayam, we, and proceeds to 1. Saurpamdyya, 2. Gautama, 3. Vatsya, 4. Parasarya, &c., as in the Madhukazda, p. 118, except in 10, where it gives Gaivantayana for Atreya. Then after 12. Kaundinyayana, it gives 13. 14. the two Kaumdinyas, 15. the Aurzavabhas, 16. Kaumdinya, 17. Kaundinya, 18. Kauvdinya and Agnivesya, 19. Saitava, 20. Parasarya, 21. Gatukarnya, 22. Bharadv4ga, 23. Bharadvaga, Asurayaza, and Gautama, 24. Bharadvaga, 25. Valakakausika, 26. Kashayama, 24. Saukarayana, 28. Traivazi, 29. Aupagandhani, 30. Sayakayana, 31. Kausikayani, &c., as in the Kazva text, from No. 22 to Brahman. * From here the Vamsa agrees again with that given at the end Oral, 6. IV ADHYAYA, 6 BRAHMANA, 3. 187 ea ete 25. 26. 27. 28. 29. 30. 37. So. 33- 34- 35: 36. 37: 38. 39- 40. AT. 42. 43. 44. 45. 46. 47- 48. 49. 50. 51. 52. 53: 54-
2Parasaryayama from ParAsarya, Paérdsarya from Gatukarnya, Gatukarzya from Asurayaza and YAska?, Asurdyaza from Travani, Travami from Aupagandhani, Aupagandhani from Asuri, Asuri from Bhaéradvaga, Bharadvaga from Atreya, Atreya from Mazzi, Mandi from Gautama, Gautama from Gautama, Gautama from VAtsya, Vatsya from Saxdilya, Sandilya from Kaisorya K4pya, Kaisorya Kapya from Kumérahirita, Kumiéraharita from Galava, Galava from Vidarbhi-kauzdinya, Vidarbhi-kauzainya from Vatsanapat Babhrava, Vatsanapat Babhrava from Pathi Saubhara, Pathi Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhati Tvash/ra, Abhiti Tvashéra from Visvardpa Tvashfra, Visvardpa Tvdsh¢ra from Asvinau, Asvinau from Dadhyaé A tharvaten Dadhyaé Atharvaza from Atharvan Da va, Atharvan Daiva from Mvztyu Pradhvamsana, Mrztyu Pradhvamsana from Pradhvamsana, Pradhvamsana from Ekarshi, Ekarshi from Vipraditti ?, Viprafitti from Vyashéi, 1 The MAdhyandina text has, 1. Bharadvaga, 2. Bharadvaga, Asurayana, and YAska. * Vipragitti, Madhyandina text. BRIHADARANYAKA-UPANISHAD. . Vyashdéi from Sanéru, . Sandru from Sanatana, . Sanatana from Sanaga, . Sanaga from Parameshéfin, . Paramesh¢fin from Brahman, 60. Brahman is Svayambhu, self-existent. Adoration to Brahman. V ADHYAYA, 2 BRAHMANA, 2. 189 ae ee FIFTH ADHYAYA. First BrAumana!.
31. That (the invisible Brahman) is full, this (the visible Brahman) is full*. This full (visible Brahman) proceeds from that full (invisible Brahman). On grasping the fulness of this full (visible Brahman) there is left that full (invisible Brahman) *. Om (is) ether, (is) Brahman‘. ‘There is the old ether (the invisible), and the (visible) ether of the atmosphere, thus said Kauravydyaziputra. This (the Om) is the Veda (the means of knowledge), thus the Brahmazas know. One knows through it all that has to be known. Second BRAHMANA. 1. The threefold descendants of Pragapati, gods, men, and Asuras (evil spirits), dwelt as Brahmaéérins (students) with their father Pragapati. Having finished their studentship the gods said: ‘Tell us (something), Sir.’ He told them the syllable Da. Then he said: ‘ Did you understand?’ They said: ‘We did understand. You told us “ Damyata,” Be subdued.’ ‘Yes,’ he said, ‘ you have understood.’ 2. Then the men said to him: ‘ Tell us something, 1 This is called a Khila, or supplementary chapter, treating of various auxiliary means of arriving at a knowledge of Brahman. ® Full and filling, infinite. 3 On perceiving the true nature of the visible world, there remains, i.e. there is perceived at once, as underlying it, or as being it, the invisible world or Brahman. This and the following paragraph are called Mantras. * This is explained by Sankara as meaning, Brahman is Kha, the ether, and called Om, i.e. Om and Kha are predicates of Brahman.
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.
14. Pautimashya from Gaupavana, 5. Gaupavana from Kausika, 6. Kausika from Kauzainya, 7, Kauzdinya from Sazdilya, 8. Sandilya from Kausika and Gautama, 9. Gautama 2. from Agnivesya, 10. Agnivesya from Gargya, 11. Gargya from Gargya, 12. Gargya from Gautama, 13. Gautama from Saitava, 14. Saitava from Pardsaryayama, 15. Parasaryayavza from Gargyayaza, 16. Gargyayava from Uddalakayana, 17. Uddalak4yana from Gabalayana, 18. Gabalayana from Madhyandinayana, 19. Madhyandinayana from Saukarayaza, 20. Saukarayaza from KAashayama, 21. Kashayaza from Sayakayana, 22. Sayakayana from Kausikéyani’, 23. Kausikayani 3. from Ghrvztakausika, 24. Ghvztakausika from PardsaryAyaza, kanda was handed down. From 1-10 the Vamsa agrees with the Vamsa at the end of II, 6. The Madhyandina text begins with vayam, we, and proceeds to 1. Saurpamdyya, 2. Gautama, 3. Vatsya, 4. Parasarya, &c., as in the Madhukazda, p. 118, except in 10, where it gives Gaivantayana for Atreya. Then after 12. Kaundinyayana, it gives 13. 14. the two Kaumdinyas, 15. the Aurzavabhas, 16. Kaumdinya, 17. Kaundinya, 18. Kauvdinya and Agnivesya, 19. Saitava, 20. Parasarya, 21. Gatukarnya, 22. Bharadv4ga, 23. Bharadvaga, Asurayaza, and Gautama, 24. Bharadvaga, 25. Valakakausika, 26. Kashayama, 24. Saukarayana, 28. Traivazi, 29. Aupagandhani, 30. Sayakayana, 31. Kausikayani, &c., as in the Kazva text, from No. 22 to Brahman. * From here the Vamsa agrees again with that given at the end Oral, 6. IV ADHYAYA, 6 BRAHMANA, 3. 187 ea ete 25. 26. 27. 28. 29. 30. 37. So. 33- 34- 35: 36. 37: 38. 39- 40. AT. 42. 43. 44. 45. 46. 47- 48. 49. 50. 51. 52. 53: 54-
2Parasaryayama from ParAsarya, Paérdsarya from Gatukarnya, Gatukarzya from Asurayaza and YAska?, Asurdyaza from Travani, Travami from Aupagandhani, Aupagandhani from Asuri, Asuri from Bhaéradvaga, Bharadvaga from Atreya, Atreya from Mazzi, Mandi from Gautama, Gautama from Gautama, Gautama from VAtsya, Vatsya from Saxdilya, Sandilya from Kaisorya K4pya, Kaisorya Kapya from Kumérahirita, Kumiéraharita from Galava, Galava from Vidarbhi-kauzdinya, Vidarbhi-kauzainya from Vatsanapat Babhrava, Vatsanapat Babhrava from Pathi Saubhara, Pathi Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhati Tvash/ra, Abhiti Tvashéra from Visvardpa Tvashfra, Visvardpa Tvdsh¢ra from Asvinau, Asvinau from Dadhyaé A tharvaten Dadhyaé Atharvaza from Atharvan Da va, Atharvan Daiva from Mvztyu Pradhvamsana, Mrztyu Pradhvamsana from Pradhvamsana, Pradhvamsana from Ekarshi, Ekarshi from Vipraditti ?, Viprafitti from Vyashéi, 1 The MAdhyandina text has, 1. Bharadvaga, 2. Bharadvaga, Asurayana, and YAska. * Vipragitti, Madhyandina text. BRIHADARANYAKA-UPANISHAD. . Vyashdéi from Sanéru, . Sandru from Sanatana, . Sanatana from Sanaga, . Sanaga from Parameshéfin, . Paramesh¢fin from Brahman, 60. Brahman is Svayambhu, self-existent. Adoration to Brahman. V ADHYAYA, 2 BRAHMANA, 2. 189 ae ee FIFTH ADHYAYA. First BrAumana!.
31. That (the invisible Brahman) is full, this (the visible Brahman) is full*. This full (visible Brahman) proceeds from that full (invisible Brahman). On grasping the fulness of this full (visible Brahman) there is left that full (invisible Brahman) *. Om (is) ether, (is) Brahman‘. ‘There is the old ether (the invisible), and the (visible) ether of the atmosphere, thus said Kauravydyaziputra. This (the Om) is the Veda (the means of knowledge), thus the Brahmazas know. One knows through it all that has to be known. Second BRAHMANA. 1. The threefold descendants of Pragapati, gods, men, and Asuras (evil spirits), dwelt as Brahmaéérins (students) with their father Pragapati. Having finished their studentship the gods said: ‘Tell us (something), Sir.’ He told them the syllable Da. Then he said: ‘ Did you understand?’ They said: ‘We did understand. You told us “ Damyata,” Be subdued.’ ‘Yes,’ he said, ‘ you have understood.’ 2. Then the men said to him: ‘ Tell us something, 1 This is called a Khila, or supplementary chapter, treating of various auxiliary means of arriving at a knowledge of Brahman. ® Full and filling, infinite. 3 On perceiving the true nature of the visible world, there remains, i.e. there is perceived at once, as underlying it, or as being it, the invisible world or Brahman. This and the following paragraph are called Mantras. * This is explained by Sankara as meaning, Brahman is Kha, the ether, and called Om, i.e. Om and Kha are predicates of Brahman.
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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