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108
BRIHADARANYAKA-UPANISHAD.
like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning.
Next follows the teaching (of Brahman) by No, no?! for there is nothing else higher than this (if one says): 'It is not so.' Then comes the name 'the True of the True,' the senses being the True, and he (the Brahman) the True of them.
Fourth BRÂHMANA?. 1. Now when Yâgñavalkya was going to enter upon another state, he said: 'Maitreyis, verily I am going away from this my house into the forest). Forsooth, let me make a settlement between thee and that Kâtyâyani (my other wife).'
2. Maitreyi said: “My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by ito?
* See III, 9, 26; IV, 2, 4; IV, 4, 22; IV, 5, 15.
2 Mâdhyandina text, p. 1062. To the end of the third Brâhmana of the second Adhyâya, all that has been taught does not yet impart the highest knowledge, the identity of the personal and the true Self, the Brahman. In the fourth Brâhmana, in which the knowledge of the true Brahman is to be set forth, the Samnyâsa, the retiring from the world, is enjoined, when all desires cease, and no duties are to be performed (Samnyâsa, pârivrâgya). The story is told again with slight variations in the Brihadâranyaka-upanishad IV, 5. The more important variations, occurring in IV, 5, are added here, marked with B. There are besides the various readings of the Mâdhyandinasâkhâ of the Satapatha-brâhmana. See also Deussen, Vedanta,p.185.
8 In Brih. Up. IV,5, the story begins: Yâgñavalkya had two wives, Maitreyî and Kâtyâyanî. Of these Maitreyî was conversant with Brahman, but Kâtyâyanî possessed such knowledge only as women possess.
* Instead of udyâsyan, B. gives pravragishyan, the more technical term.
5. Should I be immortal by it, or no? B.
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