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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’ Because Gayatri represents life, and the pupil receives life when he learns the Gayatri. * See before, § 2. * Upasthana is the act of approaching the gods, mpocxvvnats, Angehen, with a view of obtaining a request. Here the application is of two kinds, abhifdrika, imprecatory against another, and abhyudayika, auspicious for oneself. The former has two formulas, the latter one. An upasthana is here represented as effective, if connected with the Gayatri. * Consisting of the three worlds, the threefold knowledge, the threefold vital breaths, and the fourth foot, as described before. * I have translated this paragraph very freely, and differently from Sankara. The question is, whether dvishy&t with iti can be used in the sense of abhifara, or imprecation. If not, I do not see how the words should be construed. The expression yasma upa- V ADHYAYA, I5 BRAHMANA, 2. 199 one and says, ‘ May he not obtain this,’ or ‘ May this wish not be accomplished to him,’ then that wish is not accomplished to him against whom he thus prays, or if he says, ‘ May I obtain this.’ 8. And thus Ganaka Vaideha spoke on this point to Budila Asvatarasvi!: ‘How is it that thou who spokest thus as knowing the Gayatri, hast become an elephant and carriest me ?’? He answered: ‘ Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth ; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.’ FIFTEENTH BRAHMANA.
21. ? The face of the True (the Brahman) is covered with a golden disk *. Open that, O Ptishan *, that we may see the nature of the True®. 2. O Pashan, only seer, Yama (judge), Sarya (sun), son of PragApati®, spread thy rays and gather them! tish/Aate is rightly explained by Dvivedaganga, yadartham evam upatish/fate. | Asvatarasydsvasyapatyam, Sankara. 2 These verses, which are omitted here in the Madhyandina text, are found at the end of the Vagasaneyi-upanishad 15-18. They are supposed to be a prayer addressed to Aditya by a dying person. 3 Mahfdhara on verse 17: ‘The face of the true (purusha in the sun) is covered by a golden disk.’ Sankara explains here mukha, face, by mukhyam svarfipam, the principal form or nature. ‘ PQishan is here explained as a name of Savitr?, the sun; likewise all the names in the next verse. 5 Cf. Maitr. Up. VI, 35. * Of fsvara or Hiranyagarbha. 200 BRIHADARANY AKA-UPANISHAD. The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun). 3. Breath to air and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds?! 4. Agni, lead us on to wealth (beatitude) by a good path *, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.)
31 The Vagasaneyi-samhita reads: Om, krato smara, k/zbe smara, kritam smara. Uva/a holds that Agni, fire, who has been worshipped in youth and manhood, is here invoked in the form of mind, or that kratu is meant for sacrifice. ‘Agni, remember me! Think of the world! Remember my deeds!’ Kébe is explained by Mahidhara as a dative of k/*p, k/zp meaning loka, world, what is made to be enjoyed (kalpyate bhogdya). * Not by the Southern path, the dark, from which there is a fresh return to life. VI ADHYAYA, I BRAHMANA, eo 201 i SIXTH ADHYAYA. First BRAHMANA}. 1. HariZ, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so. 2. He who knows the richest 2, becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so. 3. He who knows the firm rest, becomes himself firm on even and uneven ground. ‘The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground. 4. He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him. 5. He who knows the home, becomes a home of his own people, a home of all men. The mind
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.
1’ Because Gayatri represents life, and the pupil receives life when he learns the Gayatri. * See before, § 2. * Upasthana is the act of approaching the gods, mpocxvvnats, Angehen, with a view of obtaining a request. Here the application is of two kinds, abhifdrika, imprecatory against another, and abhyudayika, auspicious for oneself. The former has two formulas, the latter one. An upasthana is here represented as effective, if connected with the Gayatri. * Consisting of the three worlds, the threefold knowledge, the threefold vital breaths, and the fourth foot, as described before. * I have translated this paragraph very freely, and differently from Sankara. The question is, whether dvishy&t with iti can be used in the sense of abhifara, or imprecation. If not, I do not see how the words should be construed. The expression yasma upa- V ADHYAYA, I5 BRAHMANA, 2. 199 one and says, ‘ May he not obtain this,’ or ‘ May this wish not be accomplished to him,’ then that wish is not accomplished to him against whom he thus prays, or if he says, ‘ May I obtain this.’ 8. And thus Ganaka Vaideha spoke on this point to Budila Asvatarasvi!: ‘How is it that thou who spokest thus as knowing the Gayatri, hast become an elephant and carriest me ?’? He answered: ‘ Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth ; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.’ FIFTEENTH BRAHMANA.
21. ? The face of the True (the Brahman) is covered with a golden disk *. Open that, O Ptishan *, that we may see the nature of the True®. 2. O Pashan, only seer, Yama (judge), Sarya (sun), son of PragApati®, spread thy rays and gather them! tish/Aate is rightly explained by Dvivedaganga, yadartham evam upatish/fate. | Asvatarasydsvasyapatyam, Sankara. 2 These verses, which are omitted here in the Madhyandina text, are found at the end of the Vagasaneyi-upanishad 15-18. They are supposed to be a prayer addressed to Aditya by a dying person. 3 Mahfdhara on verse 17: ‘The face of the true (purusha in the sun) is covered by a golden disk.’ Sankara explains here mukha, face, by mukhyam svarfipam, the principal form or nature. ‘ PQishan is here explained as a name of Savitr?, the sun; likewise all the names in the next verse. 5 Cf. Maitr. Up. VI, 35. * Of fsvara or Hiranyagarbha. 200 BRIHADARANY AKA-UPANISHAD. The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun). 3. Breath to air and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds?! 4. Agni, lead us on to wealth (beatitude) by a good path *, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.)
31 The Vagasaneyi-samhita reads: Om, krato smara, k/zbe smara, kritam smara. Uva/a holds that Agni, fire, who has been worshipped in youth and manhood, is here invoked in the form of mind, or that kratu is meant for sacrifice. ‘Agni, remember me! Think of the world! Remember my deeds!’ Kébe is explained by Mahidhara as a dative of k/*p, k/zp meaning loka, world, what is made to be enjoyed (kalpyate bhogdya). * Not by the Southern path, the dark, from which there is a fresh return to life. VI ADHYAYA, I BRAHMANA, eo 201 i SIXTH ADHYAYA. First BRAHMANA}. 1. HariZ, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so. 2. He who knows the richest 2, becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so. 3. He who knows the firm rest, becomes himself firm on even and uneven ground. ‘The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground. 4. He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him. 5. He who knows the home, becomes a home of his own people, a home of all men. The mind
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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