Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter! (agya). FourtH BrAuMAna®. 1. The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man. 2. And Pragdpati thought, let me make an abode for him, and he created a woman (.Satardpa). Tam? srzsh¢vadha upasta, tasmat striyam adha upasita. Sa etam pra#am gravazam Atmana eva samudaparayat, tenainadm abhyasrvzcat.
2says that in some places Priyangu (panic seed or millet) is called Kangu; that Khalva, pulse, is also called Nishpiva and Valla, and Khalakula, vetches, commonly Kulattha. Dvivedagahga adds that Anu is called in Guzerat Moriya, Priyangu Kangu, Khalva, as nishpava, Valla, and Khalakula Kulattha. 1 According to the rules laid down in the proper Grtrhya-sfitras. 2 This Brahmama is inserted here because there is supposed to be some similarity between the preparation of the Srfmantha and the Putramantha, or because a person who has performed the Srimantha is fit to perform the Putramantha. Thus Sankara says: Pramadarsinah srimanthim karma krviavatah putramanthe *"dhikara#, Yada putramantham Aikirshati tada srimantham kritva ritukalam patnyah (brahmafaryema) pratikshata iu. $ J have given those portions of the text which did not admit of translation into English, in Sanskrit. It was not easy, however, to determine always the text of the Kawva-sakha. Poley’s text is not always correct, and Roer seems simply to repeat it. Sankara’s commentary, which is meant for the Kava text, becomes very short towards the end of the Upanishad. It is quite sufficient for the purpose of a translation, but by no means alway's for restoring a correct text. MS. Wilson 369, which has been assigned to the Kaava-sakha, and which our Catalogue attributes to the same school, gives the MAdhyandina text, and so does MS. Mill 108. I have therefore collated two MSS. of the India Office, which Dr. Rost had the kindness to select for me, MS. 375 and MS. 1973, which I call A. and B. 216 BRIHADARANYAKA-UPANISHAD. ——
33. Tasya vedir upastho, lomani barhis, 4armadhishavaze, samiddho! madhyatas, tau mushkau. Sa yavan ha vai vagapeyena yagamanasya loko bhavati tavan asya loko bhavati ya evam vidvan adhopahasam daraty 4 sa* strivam sukrztam vrinkte tha ya idam avidvan adhopahaésam faraty asya striyak sukrztam vreiigate. . 4. Etad dha sma vai tadvidvan Uddalaka Aruzir Ahaitad dha sma vai tadvidvan Nako Maudgalya 4haitad dha sma vai tadvidvan Kuméarahirita 4ha, bahavo marya brahmavayana? nirindriya visukvzto ’smal lokat prayanti* ya idam avidvamso ’dhopahasaw farantiti. Bahu va’ idam suptasya va gagrato va reta# skandati, 5. Tad abhimzzsed anu va mantrayeta yan me ’dya retak przthivim askantsid yad oshadhir apy asarad yad apaf, idam aha tad reta Aadade punar mam aitv indriyam punas tega/ punar bhagad, punar asnayo® dhishzyd yathdsthanawz kalpantam, ity andmikanvush//abhyam adayantareza stanau va bhruvau va nimrcgieyat’. 6. If a man see himself in the water’, he should 1 Roer reads samidho, but Sankara and Dvivedaganga clearly presuppose samiddho, which is in A. and B. * Roer has Asam sa strizam, Poley, A. and B. have 4sam strizam. Sankara (MS. Mill 64) read 4 sa striz4m, and later on Asya striyad, though both Roer and Poley leave out the 4 here too (4-asyeti khedah). * Brahmazayana, the same as brahmabandhavaA, i.e. Brahmans by descent only, not by knowledge. * Narakam gakkhantityarthak. Dvivedaganga. ® Bahu va svalpam va. ° The Madhyandina text has agnayo, and Dvivedaganga explains it by dhishvya agnayaA sartrasthita. Poley and Roer have punar agnir dhishzva, and so have A. and B. 7 Nirmrzgyat, A.; nimrvfgyat, B. * Dvivedaganga adds, retoyonav udake retafsifas tatra svakkhayadarsane prayasfittam dha. VI ADHYAYA, 4 BRAHMANA, 10. 217
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.
1ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter! (agya). FourtH BrAuMAna®. 1. The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man. 2. And Pragdpati thought, let me make an abode for him, and he created a woman (.Satardpa). Tam? srzsh¢vadha upasta, tasmat striyam adha upasita. Sa etam pra#am gravazam Atmana eva samudaparayat, tenainadm abhyasrvzcat.
2says that in some places Priyangu (panic seed or millet) is called Kangu; that Khalva, pulse, is also called Nishpiva and Valla, and Khalakula, vetches, commonly Kulattha. Dvivedagahga adds that Anu is called in Guzerat Moriya, Priyangu Kangu, Khalva, as nishpava, Valla, and Khalakula Kulattha. 1 According to the rules laid down in the proper Grtrhya-sfitras. 2 This Brahmama is inserted here because there is supposed to be some similarity between the preparation of the Srfmantha and the Putramantha, or because a person who has performed the Srimantha is fit to perform the Putramantha. Thus Sankara says: Pramadarsinah srimanthim karma krviavatah putramanthe *"dhikara#, Yada putramantham Aikirshati tada srimantham kritva ritukalam patnyah (brahmafaryema) pratikshata iu. $ J have given those portions of the text which did not admit of translation into English, in Sanskrit. It was not easy, however, to determine always the text of the Kawva-sakha. Poley’s text is not always correct, and Roer seems simply to repeat it. Sankara’s commentary, which is meant for the Kava text, becomes very short towards the end of the Upanishad. It is quite sufficient for the purpose of a translation, but by no means alway's for restoring a correct text. MS. Wilson 369, which has been assigned to the Kaava-sakha, and which our Catalogue attributes to the same school, gives the MAdhyandina text, and so does MS. Mill 108. I have therefore collated two MSS. of the India Office, which Dr. Rost had the kindness to select for me, MS. 375 and MS. 1973, which I call A. and B. 216 BRIHADARANYAKA-UPANISHAD. ——
33. Tasya vedir upastho, lomani barhis, 4armadhishavaze, samiddho! madhyatas, tau mushkau. Sa yavan ha vai vagapeyena yagamanasya loko bhavati tavan asya loko bhavati ya evam vidvan adhopahasam daraty 4 sa* strivam sukrztam vrinkte tha ya idam avidvan adhopahaésam faraty asya striyak sukrztam vreiigate. . 4. Etad dha sma vai tadvidvan Uddalaka Aruzir Ahaitad dha sma vai tadvidvan Nako Maudgalya 4haitad dha sma vai tadvidvan Kuméarahirita 4ha, bahavo marya brahmavayana? nirindriya visukvzto ’smal lokat prayanti* ya idam avidvamso ’dhopahasaw farantiti. Bahu va’ idam suptasya va gagrato va reta# skandati, 5. Tad abhimzzsed anu va mantrayeta yan me ’dya retak przthivim askantsid yad oshadhir apy asarad yad apaf, idam aha tad reta Aadade punar mam aitv indriyam punas tega/ punar bhagad, punar asnayo® dhishzyd yathdsthanawz kalpantam, ity andmikanvush//abhyam adayantareza stanau va bhruvau va nimrcgieyat’. 6. If a man see himself in the water’, he should 1 Roer reads samidho, but Sankara and Dvivedaganga clearly presuppose samiddho, which is in A. and B. * Roer has Asam sa strizam, Poley, A. and B. have 4sam strizam. Sankara (MS. Mill 64) read 4 sa striz4m, and later on Asya striyad, though both Roer and Poley leave out the 4 here too (4-asyeti khedah). * Brahmazayana, the same as brahmabandhavaA, i.e. Brahmans by descent only, not by knowledge. * Narakam gakkhantityarthak. Dvivedaganga. ® Bahu va svalpam va. ° The Madhyandina text has agnayo, and Dvivedaganga explains it by dhishvya agnayaA sartrasthita. Poley and Roer have punar agnir dhishzva, and so have A. and B. 7 Nirmrzgyat, A.; nimrvfgyat, B. * Dvivedaganga adds, retoyonav udake retafsifas tatra svakkhayadarsane prayasfittam dha. VI ADHYAYA, 4 BRAHMANA, 10. 217
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.