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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1190 BRIHADARANYAKA-UPANISHAD. ene Sir’ He told them the same syllable Da. Then he said: ‘Did you understand?’ They said: ‘ We did understand. You told us, “ Datta,” Give.’ ‘Yes, he said, ‘ you have understood.’ 3. Then the Asuras said to him: ‘Tell us something, Sir. He told them the same syllable Da. Then he said: ‘Did you understand?’ They said: ‘We did understand. You told us, “ Dayadham,” Be merciful.’ ‘Yes, he said, ‘you have understood.’ The divine voice of thunder repeats the same, Da Da Da, that is, Be subdued, Give, Be merciful. Therefore let that triad be taught, Subduing, Giving, and Mercy. Tuirp BRAHMANA. 1. Pragapati is the heart, is this Brahman, is all this. The heart, hvzdaya, consists of three syllables. One syllable is hvz, and to him who knows this, his own people and others bring offerings?. One syllable is da, and to him who knows this, his own people and others bring gifts. One syllable is yam, and he who knows this, goes to heaven (svarga) as his world. FourtH BrAHMANA. 1. This (heart) indeed is even that, it was indeed the true? (Brahman). And whosoever knows this great glorious first-born as the true Brahman, he conquers these worlds, and conquered likewise may that (enemy) be*! yes, whosoever knows this great * Sankara explains that with regard to the heart, i.e. buddhi, the senses are ‘its own people,’ and the objects of the senses ‘the others.’ * The true, not the truth; the truly existing. The commentator explains it as it was explained in II, 3, 1, as sat and tya, containing both sides of the Brahman. * An elliptical expression, as explained by the commentator: ‘May that one (his enemy) be conquered, just as that one was V ADHYAYA, 5 BRAHMANA, 2. Ig! glorious first-born as the true Brahman; for Brahman is the true. FirtH BrAHMANA.
21. In the beginning this (world) was water. Water produced the true', and the true is Brahman. Brahman produced Pragépati?, Pragdpati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third’ yam. The first and last syllables are true, in the middle there is the untrue‘. This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this. 2. Now what is the true, that is the Aditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his prazas (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him. conquered by Brahman. If he conquers the world, how much more his enemy!’ It would be better, however, if we could take gita in the sense of vasikrzta or danta, because we could then go on with ya evam veda. ’ Here explained by the commentatoras Pfitratmaka Hiramyagarbha. ? Here explained as Virag. ’ Satyam is often pronounced satiam, as trisyllabic. Sankara, however, takes the second syllable as t only, and explains the i after it as an anubandha. The K4zva text gives the three syllables as sa, ti, am, which seems preferable; cf. Kind. Up. VIII, 3, 5; Taitt. Up. II, 6. ‘ This is explained by a mere play on the letters, sa and ya having nothing in common with mrityu, death, whereas t occurs in mrityu and anrita. Dvivedaganga takes sa and am as true, because they occur in satya and amrvta, and not in mrvtyu, while ti is untrue, because the t occurs in mrrtyu and anrtta. 192 BRIHADARANYAKA-UPANISHAD.
33. Now of the person in that (solar) orb Bhdd is the head, for the head is one, and that syllable is one; Bhuva/ the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two’. Its secret name is Ahar (day), and he who knows this, destroys (hanti) evil and leaves (gahati) it. 4. Of the person in the right eye Bhdd is the head, for the head is one, and that syllable is one; Bhuva/ the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (gahati) it. SixtH BRAHMANA. 1, That person, under the form of mind (manas), being light indeed *, is within the heart, small like a grain of rice or barley. He is the ruler of all, the lord of all—he rules all this, whatsoever exists. SEVENTH BRAHMAWA. 1. They say that lightning is Brahman, because lightning (vidyut) is called so from cutting off (vidanat)*. Whosoever knows this, that lightning is Brahman, him (that Brahman) cuts off from evil, for lightning indeed is Brahman. * Svar has to be pronounced suvar. * Bhadsatya must be taken as one word, as the commentator says, bha eva satyam sadbhavah svardpam yasya so ’yam bha/satyo bhasvarah. * From do, avakhamdane, to cut; the lightning cutting through the darkness of the clouds, as Brahman, when known, cuts through the darkness of ignorance. V ADHYAYA, IO BRAHMANA, I. 193 EIcHTtH BrRAuHMANA.
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.
1190 BRIHADARANYAKA-UPANISHAD. ene Sir’ He told them the same syllable Da. Then he said: ‘Did you understand?’ They said: ‘ We did understand. You told us, “ Datta,” Give.’ ‘Yes, he said, ‘ you have understood.’ 3. Then the Asuras said to him: ‘Tell us something, Sir. He told them the same syllable Da. Then he said: ‘Did you understand?’ They said: ‘We did understand. You told us, “ Dayadham,” Be merciful.’ ‘Yes, he said, ‘you have understood.’ The divine voice of thunder repeats the same, Da Da Da, that is, Be subdued, Give, Be merciful. Therefore let that triad be taught, Subduing, Giving, and Mercy. Tuirp BRAHMANA. 1. Pragapati is the heart, is this Brahman, is all this. The heart, hvzdaya, consists of three syllables. One syllable is hvz, and to him who knows this, his own people and others bring offerings?. One syllable is da, and to him who knows this, his own people and others bring gifts. One syllable is yam, and he who knows this, goes to heaven (svarga) as his world. FourtH BrAHMANA. 1. This (heart) indeed is even that, it was indeed the true? (Brahman). And whosoever knows this great glorious first-born as the true Brahman, he conquers these worlds, and conquered likewise may that (enemy) be*! yes, whosoever knows this great * Sankara explains that with regard to the heart, i.e. buddhi, the senses are ‘its own people,’ and the objects of the senses ‘the others.’ * The true, not the truth; the truly existing. The commentator explains it as it was explained in II, 3, 1, as sat and tya, containing both sides of the Brahman. * An elliptical expression, as explained by the commentator: ‘May that one (his enemy) be conquered, just as that one was V ADHYAYA, 5 BRAHMANA, 2. Ig! glorious first-born as the true Brahman; for Brahman is the true. FirtH BrAHMANA.
21. In the beginning this (world) was water. Water produced the true', and the true is Brahman. Brahman produced Pragépati?, Pragdpati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third’ yam. The first and last syllables are true, in the middle there is the untrue‘. This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this. 2. Now what is the true, that is the Aditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his prazas (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him. conquered by Brahman. If he conquers the world, how much more his enemy!’ It would be better, however, if we could take gita in the sense of vasikrzta or danta, because we could then go on with ya evam veda. ’ Here explained by the commentatoras Pfitratmaka Hiramyagarbha. ? Here explained as Virag. ’ Satyam is often pronounced satiam, as trisyllabic. Sankara, however, takes the second syllable as t only, and explains the i after it as an anubandha. The K4zva text gives the three syllables as sa, ti, am, which seems preferable; cf. Kind. Up. VIII, 3, 5; Taitt. Up. II, 6. ‘ This is explained by a mere play on the letters, sa and ya having nothing in common with mrityu, death, whereas t occurs in mrityu and anrita. Dvivedaganga takes sa and am as true, because they occur in satya and amrvta, and not in mrvtyu, while ti is untrue, because the t occurs in mrrtyu and anrtta. 192 BRIHADARANYAKA-UPANISHAD.
33. Now of the person in that (solar) orb Bhdd is the head, for the head is one, and that syllable is one; Bhuva/ the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two’. Its secret name is Ahar (day), and he who knows this, destroys (hanti) evil and leaves (gahati) it. 4. Of the person in the right eye Bhdd is the head, for the head is one, and that syllable is one; Bhuva/ the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (gahati) it. SixtH BRAHMANA. 1, That person, under the form of mind (manas), being light indeed *, is within the heart, small like a grain of rice or barley. He is the ruler of all, the lord of all—he rules all this, whatsoever exists. SEVENTH BRAHMAWA. 1. They say that lightning is Brahman, because lightning (vidyut) is called so from cutting off (vidanat)*. Whosoever knows this, that lightning is Brahman, him (that Brahman) cuts off from evil, for lightning indeed is Brahman. * Svar has to be pronounced suvar. * Bhadsatya must be taken as one word, as the commentator says, bha eva satyam sadbhavah svardpam yasya so ’yam bha/satyo bhasvarah. * From do, avakhamdane, to cut; the lightning cutting through the darkness of the clouds, as Brahman, when known, cuts through the darkness of ignorance. V ADHYAYA, IO BRAHMANA, I. 193 EIcHTtH BrRAuHMANA.
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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