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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Let him meditate on speech as a cow. Her four udders are the words Svah4, Vasha¢, Hanta, and Svadha*. The gods live on two of her udders, the Svaha and the Vasha¢, men on the Hanta, the fathers on the Svadh4. The bull of that cow is breath (prama), the calf the mind. NintH BrRAHMANA. 1. Agni Vaisvanara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one’s ears. When he is on the point of departing this life, he does not hear that noise. TENTH BRAHMANA. 1. When the person goes away from this world, he comes to the wind. Then the wind makes room for him, like the hole of a carriage wheel, and through it he mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of a Lambara*, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow, no snow*%. There he dwells eternal years. 1 There are two udders,. the Svaha and Vasha/, on which the gods feed, i.e. words with which oblations are given to the gods. With Hanta they are given to men, with Svadha to the fathers. ? A musical instrument. ® The commentator explains hima by bodily pain, but snow is much more characteristic. [15] 2 194 BRIHADARANYAKA-UPANISHAD. ELEVENTH BRAHMANA. 1. This is indeed the highest penance, if a man, laid up with sickness, suffers pain’. He who knows this, conquers the highest world. This is indeed the highest penance, if they carry a dead person into the forest 2» He who knows this, conquers the highest world. This is indeed the highest penance, if they place a dead person on the fire*. He who knows this, conquers the highest world.
2TweELFTH BRAHMANA. 1. Some say that food is Brahman, but this is not so, for food decays without life (praza). Others say that life (praza) is Brahman, but this is not so, for life dries up without food. Then these two deities (food and life), when they have become one, reach that highest state (i.e. are Brahman). Thereupon Pratrzda said to his father: ‘Shall I be able to do any good to one who knows this, or shall I be able to do him any harm‘?’ The father said to him, beckoning with his hand: ‘ Not so, O Pratzzda; for who could reach the highest state, if he has only got to the oneness of these two ?’ He then said to him: ‘V1; ? The meaning is that, while he is suffering pain from illness, he should think that he was performing penance. If he does that, he obtains the same reward for his sickness which he would have obtained for similar pain inflicted on himself for the sake of performing penance. * This is like the penance of leaving the village and living in the forest. * This is like the penance of entering into the fire. * That is, is he not so perfect in knowledge that nothing can harm him? V ADHYAYA, I3 BRAHMANA, 4. 195 verily, food is Vi, for all these beings rest (vish¢Ani) on food.’ He then said: ‘Ram; verily, life is Ram, for all these beings delight (ramante) in life. All beings rest on him, all beings delight in him who knows this.’ THIRTEENTH BRAHMANA.
31. Next follows the Uktha'. Verily, breath (praza) is Uktha, for breath raises up (utthdpayati) all this. From him who knows this, there is raised a wise son, knowing the Uktha; he obtains union and oneness with the Uktha. 2. Next follows the Yagus. Verily, breath is Yagus, for all these beings are joined in breath’. For him who knows this, all beings are joined to procure his excellence; he obtains union and one. ness with the Yagus. 3. Next follows the SAman. Verily, breath is the S4man, for all these beings meet in breath. For him who knows this, all beings meet to procure his excellence; he obtains union and oneness with the SAman. 4. Next follows the Kshatra. Verily, breath is the Kshatra, for breath is Kshatra, i.e. breath protects (trayate) him from being hurt (kshavzito/). He who knows this, obtains Kshatra (power), which requires no protection; he obtains union and oneness with Kshatra °. * Meditation on the hymn called uktha. On the uktha, as the principal part inthe Mah4vrata, see Kaush. Up. III, 3; Ait. Ar. II, 1, 2. The uktha, yagus, siman, &c. are here represented as forms under which prAna or life, and indirectly Brahman, is to be meditated on. 2 Without life or breath nothing can join anything else; therefore life is called yagus, as it were yugus. 8 Instead of Kshatram atram, another Sakhé, i.e. the M4dhyandina, reads Kshatramatram, which Dvivedaganga explains as, he QO 2 196 BRITTADARANYAKA-UPANISHAD. sii i) ha RS FOURTEENTH BRAHMANA.
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.
11. Let him meditate on speech as a cow. Her four udders are the words Svah4, Vasha¢, Hanta, and Svadha*. The gods live on two of her udders, the Svaha and the Vasha¢, men on the Hanta, the fathers on the Svadh4. The bull of that cow is breath (prama), the calf the mind. NintH BrRAHMANA. 1. Agni Vaisvanara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one’s ears. When he is on the point of departing this life, he does not hear that noise. TENTH BRAHMANA. 1. When the person goes away from this world, he comes to the wind. Then the wind makes room for him, like the hole of a carriage wheel, and through it he mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of a Lambara*, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow, no snow*%. There he dwells eternal years. 1 There are two udders,. the Svaha and Vasha/, on which the gods feed, i.e. words with which oblations are given to the gods. With Hanta they are given to men, with Svadha to the fathers. ? A musical instrument. ® The commentator explains hima by bodily pain, but snow is much more characteristic. [15] 2 194 BRIHADARANYAKA-UPANISHAD. ELEVENTH BRAHMANA. 1. This is indeed the highest penance, if a man, laid up with sickness, suffers pain’. He who knows this, conquers the highest world. This is indeed the highest penance, if they carry a dead person into the forest 2» He who knows this, conquers the highest world. This is indeed the highest penance, if they place a dead person on the fire*. He who knows this, conquers the highest world.
2TweELFTH BRAHMANA. 1. Some say that food is Brahman, but this is not so, for food decays without life (praza). Others say that life (praza) is Brahman, but this is not so, for life dries up without food. Then these two deities (food and life), when they have become one, reach that highest state (i.e. are Brahman). Thereupon Pratrzda said to his father: ‘Shall I be able to do any good to one who knows this, or shall I be able to do him any harm‘?’ The father said to him, beckoning with his hand: ‘ Not so, O Pratzzda; for who could reach the highest state, if he has only got to the oneness of these two ?’ He then said to him: ‘V1; ? The meaning is that, while he is suffering pain from illness, he should think that he was performing penance. If he does that, he obtains the same reward for his sickness which he would have obtained for similar pain inflicted on himself for the sake of performing penance. * This is like the penance of leaving the village and living in the forest. * This is like the penance of entering into the fire. * That is, is he not so perfect in knowledge that nothing can harm him? V ADHYAYA, I3 BRAHMANA, 4. 195 verily, food is Vi, for all these beings rest (vish¢Ani) on food.’ He then said: ‘Ram; verily, life is Ram, for all these beings delight (ramante) in life. All beings rest on him, all beings delight in him who knows this.’ THIRTEENTH BRAHMANA.
31. Next follows the Uktha'. Verily, breath (praza) is Uktha, for breath raises up (utthdpayati) all this. From him who knows this, there is raised a wise son, knowing the Uktha; he obtains union and oneness with the Uktha. 2. Next follows the Yagus. Verily, breath is Yagus, for all these beings are joined in breath’. For him who knows this, all beings are joined to procure his excellence; he obtains union and one. ness with the Yagus. 3. Next follows the SAman. Verily, breath is the S4man, for all these beings meet in breath. For him who knows this, all beings meet to procure his excellence; he obtains union and oneness with the SAman. 4. Next follows the Kshatra. Verily, breath is the Kshatra, for breath is Kshatra, i.e. breath protects (trayate) him from being hurt (kshavzito/). He who knows this, obtains Kshatra (power), which requires no protection; he obtains union and oneness with Kshatra °. * Meditation on the hymn called uktha. On the uktha, as the principal part inthe Mah4vrata, see Kaush. Up. III, 3; Ait. Ar. II, 1, 2. The uktha, yagus, siman, &c. are here represented as forms under which prAna or life, and indirectly Brahman, is to be meditated on. 2 Without life or breath nothing can join anything else; therefore life is called yagus, as it were yugus. 8 Instead of Kshatram atram, another Sakhé, i.e. the M4dhyandina, reads Kshatramatram, which Dvivedaganga explains as, he QO 2 196 BRITTADARANYAKA-UPANISHAD. sii i) ha RS FOURTEENTH BRAHMANA.
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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