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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Abhyavadanya is explained as niggardly, or unwilling to give, and derived from vadanya, liberal, a-vadanya, illiberal, and abhi, towards. This, however, is an impossible form in Sanskrit. Vadanya means liberal, and stands for avadanya, this being derived from avadana, lit. what is cut off, then a morsel, a gift. In abhyavadinya the original a reappears, so that abhyavadanya means, not niggardly, but on the contrary, liberal, i.e. giving more than is required. Avaddnya has never been met with in the sense of niggardly, and though a rule of Pamini sanctions the formation of a-vadanya, it does not say in what sense. Abhyavada in the sense of cutting off in addition occurs in Satap. Br. II, 5, 2, 40; avadinam karoti, in the sense of making a present, occurs Maitr. Up. VI, 33. * The commentator takes the opposite view. In times of distress, he says, former sages, belonging to a higher caste, have
2VI ADHYAYA, 2 BRAHMANA, II. 207 eA Ny!” UE 8. The king said: ‘Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brahmaza‘', But I shall tell it to you, for who could refuse you when you speak thus ? 9. ‘The altar (fire), O Gautama, is that world (heaven)?; the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the sraddha libation (consisting of water’), From that oblation rises Soma, the king (the moon). 10. ‘The altar, O Gautama, is Parganya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. 11. ‘The altar, O Gautama, is this world*; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food. submitted to become pupils to teachers of a lower caste, not, however, in order to learn, but simply in order to live. Therefore Gautama also becomes a pupil in name only, for it would be against all law to act otherwise. See Gautama, Dharma-sfitras VII, 1, ed. Stenzler; translated by Biihler, p. 209. 1 Here, too, my translation is hypothetical, and differs widely from Sankara. 2 Cf. Khand. Up. V, 4. 8 Deussen translates: ‘In diesem Feuer opfern die Gétter den Glauben.’ 4 Here a distinction is made between ayam loka, this world, and prithivf, earth, while in the AAand. Up. ayam loka is the earth, asau loka the heaven. 208 BRIHADARANYAKA-UPANISHAD.
312. ‘The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed. 13. ‘The altar, O Gautama, is woman’. On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies, 14. ‘They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour. 15. ‘ Those who thus know this (even Grzhasthas); and those who in the forest worship faith and the True? (Brahman Hirazyagarbha), go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit? comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them. 1 Tasya upastha eva samil, lomani dhfiimo, yonir ar&ir, yad antaAkaroti te ’ngara, abhinanda visphuling4/. ® Sankara translates, ‘those who with faith worship the True,’ and this seems better. * *A person living in the Brahma-world, sent forth, i.e. created, by Brahman, by the mind, Sankara. ‘Der ist nicht wie ein Mensch,’ Deussen, p. 392. VI ADHYAYA, 3 BRAHMANA, I. 209
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 Abhyavadanya is explained as niggardly, or unwilling to give, and derived from vadanya, liberal, a-vadanya, illiberal, and abhi, towards. This, however, is an impossible form in Sanskrit. Vadanya means liberal, and stands for avadanya, this being derived from avadana, lit. what is cut off, then a morsel, a gift. In abhyavadinya the original a reappears, so that abhyavadanya means, not niggardly, but on the contrary, liberal, i.e. giving more than is required. Avaddnya has never been met with in the sense of niggardly, and though a rule of Pamini sanctions the formation of a-vadanya, it does not say in what sense. Abhyavada in the sense of cutting off in addition occurs in Satap. Br. II, 5, 2, 40; avadinam karoti, in the sense of making a present, occurs Maitr. Up. VI, 33. * The commentator takes the opposite view. In times of distress, he says, former sages, belonging to a higher caste, have
2VI ADHYAYA, 2 BRAHMANA, II. 207 eA Ny!” UE 8. The king said: ‘Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brahmaza‘', But I shall tell it to you, for who could refuse you when you speak thus ? 9. ‘The altar (fire), O Gautama, is that world (heaven)?; the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the sraddha libation (consisting of water’), From that oblation rises Soma, the king (the moon). 10. ‘The altar, O Gautama, is Parganya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. 11. ‘The altar, O Gautama, is this world*; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food. submitted to become pupils to teachers of a lower caste, not, however, in order to learn, but simply in order to live. Therefore Gautama also becomes a pupil in name only, for it would be against all law to act otherwise. See Gautama, Dharma-sfitras VII, 1, ed. Stenzler; translated by Biihler, p. 209. 1 Here, too, my translation is hypothetical, and differs widely from Sankara. 2 Cf. Khand. Up. V, 4. 8 Deussen translates: ‘In diesem Feuer opfern die Gétter den Glauben.’ 4 Here a distinction is made between ayam loka, this world, and prithivf, earth, while in the AAand. Up. ayam loka is the earth, asau loka the heaven. 208 BRIHADARANYAKA-UPANISHAD.
312. ‘The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed. 13. ‘The altar, O Gautama, is woman’. On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies, 14. ‘They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour. 15. ‘ Those who thus know this (even Grzhasthas); and those who in the forest worship faith and the True? (Brahman Hirazyagarbha), go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit? comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them. 1 Tasya upastha eva samil, lomani dhfiimo, yonir ar&ir, yad antaAkaroti te ’ngara, abhinanda visphuling4/. ® Sankara translates, ‘those who with faith worship the True,’ and this seems better. * *A person living in the Brahma-world, sent forth, i.e. created, by Brahman, by the mind, Sankara. ‘Der ist nicht wie ein Mensch,’ Deussen, p. 392. VI ADHYAYA, 3 BRAHMANA, I. 209
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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