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BRIHADARANYAKA-UPANISHAD.
3. Tasyâ vedir upastho, lomâni barhis, karmadhishavane, samiddhol madhyatas, tau mushkau. Sa yâvân ha vai vâgapeyena yagamânasya loko bhavati tâvân asya loko bhavati ya evam vidvân adhopahâsam karaty â sa? strinâm sukritam vrinkte 'tha ya idam avidvân adhopahâsam karaty âsya striyah sukritam vriñgate.
4. Etad dha sma vai tadvidvân Uddâlaka Ârunir âhaitad dha sma vai tadvidvân Nâko Maudgalya âhaitad dha sma vai tadvidvân Kumârahârita aha, bahavo maryâ brâhmanayanâ 3 nirindriyâ visukrito'smâl lokat prayanti - ya idam avidvâmso 'dhopahâsam karantíti. Bahu vâ5 idam suptasya vâ gâgrato vâ retah skandati,
5. Tad abhimrised anu vâ mantrayeta yan me 'dya retah prithivim askântsid yad oshadhir apy asarad yad apah, idam aham tad reta âdade punar mâm aitv indriyam punas tegah punar bhagah, punar agnayo 6 dhishnya yathâsthanam kalpantâm, ity anâmikângushthâbhyâm âdâyântarena stanau vâ bhruvau vâ nimriñgyât".
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 âsâm sa strînâm, Poley, A. and B. have âsâm strînâm. Sankara (MS. Mill 64) read â sa strinâm, and later on âsya striyah, though both Roer and Poley leave out the â here too (â asyeti khedah).
9 Brâhmanâyanâh, the same as brahmabandhavah, i.e. Brâhmans by descent only, not by knowledge.
Narakam gakkhantîtyarthah. Dvivedaganga. 6 Bahu vâ svalpam vâ.
6 The Mâdhyandina text has agnayo, and Dvivedaganga explains it by dhîshnyâ agnayah sarîrasthitâh. Poley and Roer have punar agnir dhishnya, and so have A. and B.
Nirmrigyât, A.; nimringyât, B. 8 Dvivedaganga adds, retoyonâv udake retahsikas tatra svakkhâyâdarsane prâyaskittam âha.
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