Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. ‘But they who conquer the worlds (future States) by means of sacrifice, charity, and austerity, vo to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases’. But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before. ‘Those, however, who know neither of these two paths, become worms, birds, and creeping things. TuirD BRAHMANA’®. 1. If a man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days ® (i.e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish Ted: 516s re oe ee 1 See note 4 on Khand. Up. V, 10, and Deussen, Vedanta, p. 393. Sankara guards against taking Apydyasvapakshtyasva as a Mantra. A similar construction is giyasva mrzyasva, see KAAnd. Up. V, 10, 8. 2 MA4dhyandina text, p. 1103; cf. Khand. Up. V, 2, 4-8; Kaush. Up. II, 3: 3 Yasmin pumye ’nuk(ile *hni karma kikirshati tatak prak puny4- ham evarabhya dvadasaham upasadvratt. [15] P 210 BRIHADARANYAKA-UPANISHAD.
2made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the housealtar, Avasathya), sprinkles it, lays the fire, spreads grass round it according to rule’, prepares the clarified butter (Agya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha? (the herbs, fruits, milk, honey, &c.), he sacrifices (he pours 4gya into the fire), saying®: ‘O GAtavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion; may they, being pleased, please me with all desires. Svaha! ‘That cross deity who lies down‘, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee. Svaha! 2. He then says, Svah4 to the First, Svaha to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Breath, Svaha to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svah4 to Speech, Svaha to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Eye, Svah4 to Success, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Sv4h4 to the Ear, Svaha to the 1 As the whole act is considered smfrta, not srauta, the order to be observed (Aavrzt) is that of the sthalipaka. * Dravadravye prakshipta mathitéh saktavah is the explanation of Mantha, given in Gaimin. N. M. V. p. 406. * These verses are not explained by Sankara, and they are absent in the AAand. Up. V, 2, 6, 4. * The Madhyandinas read nipadyase. VI ADHYAYA, 3 BRAHMANA, 3. 211
3Home, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Mind, Svah4 to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svahato Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar). 3. He then says, Svaha to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar), He then says, Bhi% (earth), Svah4, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuvak (sky), Svah4, pours ghee into the: fire, and throws what remains into the Mantha (mortar). He then says, Svak (heaven), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhar, Bhuvad, Svad, Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Kshatra (the knighthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Sv4ha to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar). P 2 212 BRIHADARANYAKA-UPANISHAD.
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.
116. ‘But they who conquer the worlds (future States) by means of sacrifice, charity, and austerity, vo to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases’. But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before. ‘Those, however, who know neither of these two paths, become worms, birds, and creeping things. TuirD BRAHMANA’®. 1. If a man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days ® (i.e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish Ted: 516s re oe ee 1 See note 4 on Khand. Up. V, 10, and Deussen, Vedanta, p. 393. Sankara guards against taking Apydyasvapakshtyasva as a Mantra. A similar construction is giyasva mrzyasva, see KAAnd. Up. V, 10, 8. 2 MA4dhyandina text, p. 1103; cf. Khand. Up. V, 2, 4-8; Kaush. Up. II, 3: 3 Yasmin pumye ’nuk(ile *hni karma kikirshati tatak prak puny4- ham evarabhya dvadasaham upasadvratt. [15] P 210 BRIHADARANYAKA-UPANISHAD.
2made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the housealtar, Avasathya), sprinkles it, lays the fire, spreads grass round it according to rule’, prepares the clarified butter (Agya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha? (the herbs, fruits, milk, honey, &c.), he sacrifices (he pours 4gya into the fire), saying®: ‘O GAtavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion; may they, being pleased, please me with all desires. Svaha! ‘That cross deity who lies down‘, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee. Svaha! 2. He then says, Svah4 to the First, Svaha to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Breath, Svaha to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svah4 to Speech, Svaha to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Eye, Svah4 to Success, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Sv4h4 to the Ear, Svaha to the 1 As the whole act is considered smfrta, not srauta, the order to be observed (Aavrzt) is that of the sthalipaka. * Dravadravye prakshipta mathitéh saktavah is the explanation of Mantha, given in Gaimin. N. M. V. p. 406. * These verses are not explained by Sankara, and they are absent in the AAand. Up. V, 2, 6, 4. * The Madhyandinas read nipadyase. VI ADHYAYA, 3 BRAHMANA, 3. 211
3Home, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Mind, Svah4 to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svahato Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar). 3. He then says, Svaha to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar), He then says, Bhi% (earth), Svah4, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuvak (sky), Svah4, pours ghee into the: fire, and throws what remains into the Mantha (mortar). He then says, Svak (heaven), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhar, Bhuvad, Svad, Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Kshatra (the knighthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Sv4ha to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar). P 2 212 BRIHADARANYAKA-UPANISHAD.
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.
No commentary for this page.