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BRIHADARANYAKA-UPANISHAD.
Yâgñavalkya replied : ‘These three worlds, for in them all these gods exist.' . · He asked : 'Who are the two gods?'
Yagñavalkya replied: Food and breath.' He asked : 'Who is the one god and a half?' Yâgñavalkya replied: 'He that blows.'
9. Here they say: 'How is it that he who blows like one only, should be called one and a half (adhyardha)?' And the answer is: 'Because, when the wind was blowing, everything grew (adhyardhnot). • He asked: “Who is the one god ?'
Yagñavalkya replied : 'Breath (prâna), and he is Brahman (the Satrâtman), and they call him. That (tyad).'
10. Sâkalya said?: 'Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire?, whose mind is light,--the prin
? I prefer to attribute this to Sâkalya, who is still the questioner, and not Yâgñavalkya; but I am not quite satisfied that I am right in this, or in the subsequent distribution of the parts, assigned to each speaker. If Sâkalya is the questioner, then the sentence, veda vâ aham tam purusham sarvasyâtmanah parâyanam yam âttha, must belong to Yâgñavalkya, because he refers to the words of another speaker. Lastly, the sentence vadaiva has to be taken as addressed to Sâkalya. The commentator remarks that, he being the questioner, one expects prikkha instead of vada. But Yâgñavalkya may also be supposed to turn round on Sakalya and ask him a question in turn, more difficult than the question addressed by Sâkalya to Yâgñavalkya, and in that case the last sentence must be taken as an answer, though an imperfect one, of Sâkalya's. The commentator seems to think that after Yâgñavalkya told Sâkalya to ask this question, Sâkalya was frightened and asked it, and that then Yâgñavalkya answered in turn.
? The Mâdhyandina text varies considerably. It has the first time, kashur lokah for agnir lokah. I keep to the same construction throughout, taking mano gyotih, not as a compound, but like agnir loko yasya, as a sentence, i. e, mano gyotir yasya.
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