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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. The words Bhdmi (earth), Antariksha (sky), and Dyu ! (heaven) form eight syllables. One foot of the Gayatri consists of eight syllables. This (one foot) of it is that (i.e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend. 2. The Rikas, the Yagimshi, and the SamAni form eight syllables. One foot (the second) of the Gayatri consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the Rzg-veda, Yagur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends. 3. The Prada (the up-breathing), the Apana (the down-breathing), and the Vyana (the back-breathing) form eight syllables. One foot (the third) of the GAyatri consists of eight syllables. This (one foot) of it is that (i.e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gayatri, or speech) this indeed is the fourth (turiya), the bright (darsata) foot, shining high above the skies ?. What is here called turtya (the fourth) is meant for faturtha (the fourth); what is called darsatam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called paroragas (he who shines high above the obtains the nature of the Kshatra, or he obtains the Kshatra which protects (Kshatram tram). ? Dyu, nom. Dyaus, must be pronounced Diyaus. * Paroragas, masc., should be taken as one word, like paroksha, viz. he who is beyond all ragas, all visible skies.
2V ADHYAYA, 14 BRAHMANA, 5. 197 an lets skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gayatri, shines thus himself also with happiness and glory. 4. That Gayatri (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, | saw. And the True again rests on force (balam), and force is life (praza), and that (the True) rests on life’. Therefore they say, force is stronger than the True. Thus does that Gayatri rest with respect to the self (as life). That GAyatri protects (tatre) the vital breaths (gayas); the gayas are the prAzas (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gayatri. And that Savitrt verse which the teacher teaches’, that is it (the life, the praza, and indirectly the Gayatri) ; and whomsoever he teaches, he protects his vital breaths. 5. Some teach that Savitri as an Anush/ubh* verse, saying that speech is Anush/éubh, and that we teach 1 Sankara understood the True (satyam) by tad, not the balam, the force. 2 The teacher teaches his pupil, who is brought to him when eight years old, the Savitri verse, making him repeat each word, and each half verse, till he knows the whole, and by teaching him that Savitri, he is supposed to teach him really the praza, the life, as the self of the world. 8 The verse would be, Rig-veda V, 82, 1: Tat savitur vv7nimahe vayam devasya bhoganam Sresh/ham sarvadhatamam turam bhagasya dhimahi.
3198 BRIHADARANYAKA-UPANISHAD. a that speech. Let no one do this, but let him teach the Gayatri as Savitri'. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gayatri. 6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gayatri. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gayatri. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gayatri. But ‘that fourth bright foot, shining high above the skies?’, cannot be obtained by anybody—whence then could one receive such a fee? 7. The adoration? of that (Gayatrt) : ‘O Gayatri, thou hast one foot, two feet, three feet, four feet‘. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.’ If® one (who knows this) hates some
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. The words Bhdmi (earth), Antariksha (sky), and Dyu ! (heaven) form eight syllables. One foot of the Gayatri consists of eight syllables. This (one foot) of it is that (i.e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend. 2. The Rikas, the Yagimshi, and the SamAni form eight syllables. One foot (the second) of the Gayatri consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the Rzg-veda, Yagur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends. 3. The Prada (the up-breathing), the Apana (the down-breathing), and the Vyana (the back-breathing) form eight syllables. One foot (the third) of the GAyatri consists of eight syllables. This (one foot) of it is that (i.e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gayatri, or speech) this indeed is the fourth (turiya), the bright (darsata) foot, shining high above the skies ?. What is here called turtya (the fourth) is meant for faturtha (the fourth); what is called darsatam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called paroragas (he who shines high above the obtains the nature of the Kshatra, or he obtains the Kshatra which protects (Kshatram tram). ? Dyu, nom. Dyaus, must be pronounced Diyaus. * Paroragas, masc., should be taken as one word, like paroksha, viz. he who is beyond all ragas, all visible skies.
2V ADHYAYA, 14 BRAHMANA, 5. 197 an lets skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gayatri, shines thus himself also with happiness and glory. 4. That Gayatri (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, | saw. And the True again rests on force (balam), and force is life (praza), and that (the True) rests on life’. Therefore they say, force is stronger than the True. Thus does that Gayatri rest with respect to the self (as life). That GAyatri protects (tatre) the vital breaths (gayas); the gayas are the prAzas (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gayatri. And that Savitrt verse which the teacher teaches’, that is it (the life, the praza, and indirectly the Gayatri) ; and whomsoever he teaches, he protects his vital breaths. 5. Some teach that Savitri as an Anush/ubh* verse, saying that speech is Anush/éubh, and that we teach 1 Sankara understood the True (satyam) by tad, not the balam, the force. 2 The teacher teaches his pupil, who is brought to him when eight years old, the Savitri verse, making him repeat each word, and each half verse, till he knows the whole, and by teaching him that Savitri, he is supposed to teach him really the praza, the life, as the self of the world. 8 The verse would be, Rig-veda V, 82, 1: Tat savitur vv7nimahe vayam devasya bhoganam Sresh/ham sarvadhatamam turam bhagasya dhimahi.
3198 BRIHADARANYAKA-UPANISHAD. a that speech. Let no one do this, but let him teach the Gayatri as Savitri'. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gayatri. 6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gayatri. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gayatri. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gayatri. But ‘that fourth bright foot, shining high above the skies?’, cannot be obtained by anybody—whence then could one receive such a fee? 7. The adoration? of that (Gayatrt) : ‘O Gayatri, thou hast one foot, two feet, three feet, four feet‘. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.’ If® one (who knows this) hates some
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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