this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 14. This Self is the honey of all beings, and all beings are the honey of this Self. Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 15. And verily this Self is the lord of all beings, the king of all beings. And as all spokes are contained in the axle and in the felly of a wheel, all beings, and all those selfs (of the earth, water, &c.) are contained in that Self. 16. Verily Dadhyak Âtharvana proclaimed this honey (the madhu-vidyâ) to the two Asvins, and a Rishi, seeing this, said (Rv. I, 116, 12): 'O ye two heroes (Asvins), I make manifest that fearful deed of yours (which you performed) for the sake of gain1, like as thunder2 makes manifest the rain. The honey (madhu-vidyâ) which Dadhyak Atharvana proclaimed to you through the head of a horse,' . . 17. Verily Dadhyak Atharvana3 proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. I, 117, 22): 'O Asvins, you fixed a horse's head on Atharvana Dadhyak, and he, wishing to be true (to his promise), 1 The translation here follows the commentary. • Tanyatu, here explained as Parganya. Sankara distinguishes here between Atharvana and Âtharvana, if the text is correct. proclaimed to you the honey, both that of Tvashtri1 and that which is to be your secret, O ye strong ones.' 18. Verily Dadhyak Atharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said: 'He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).' This very purusha is in all bodies the purisaya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him. 19. Verily Dadhyak Atharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. VI, 47, 18): 'He (the Lord) became like unto every form2, and this is meant to reveal the (true) form of him (the Âtman). Indra (the Lord) appears multiform through the Mâyâs (appearances), for his horses (senses) are yoked, hundreds and ten.' This (Atman) is the horses, this (Âtman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads). 1 Sankara explains Tvashiri as the sun, and the sun as the head of the sacrifice which, having been cut off, was to be replaced by the pravargya rite. The knowledge of this rite forms the honey of Tvashtri. The other honey which is to be kept secret is the knowledge of the Self, as taught before in the Madhu-brâhmana. * He assumed all forms, and such forms, as two-footed or fourfooted animals, remained permanent. Comm. SIXTH BRAHMANA. I. Now follows the stem 1: 7. Sândilya from Kausika and Gautama, 2. from Agnivesya, 9. Agnivesya from Sândilya and Ânabhimlâta, 10. Sândilya and Ânabhimlâta from Ânabhimlâta, 11. Ânabhimlâta from Ânabhimlâta, 12. Ânabhimlâta from Gautama, 13. Gautama from Saitava and Prâkinayogya, 14. Saitava and Prâkinayogya from Pârasarya, 15. Pârasarya from Bhâradvâga, 16. Bhâradvâga from Bhâradvâga and Gautama, 17. Gautama from Bhâradvâga, 1 The line of teachers and pupils by whom the Madhukânda (the fourth Brahmana) was handed down. The Mâdhyandina-sâkhâ begins with ourselves, then 1. Saurpanâyya, 2. Gautama, 3. Vâtsya, 4. Vâtsya and Pârâsarya, 5. Sânkritya and Bhâradvâga, 6. Audavâhi and Sândilya, 7. Vaigavâpa and Gautama, 8. Vaigavâpâyana and Vaishapureya, 9. Sândilya and Rauhinâyana, 10. Saunaka, Atreya, and Raibhya, 11. Pautimâshyâyana and Kaundinyâyana, 12. Kaundinya, 13. Kaundinya, 14. Kaundinya and Agnivesya, 15. Saitava, 16. Pârâsarya, 17. Gâtukarnya, 18. Bhâradvâga, 19. Bhâradvâga, Âsurâyana, and Gautama, 20. Bhâradvâga, 21. Vaigavâpâyana. Then the same as the Kânvas to Gâtukarnya, who learns from Bharadvâga, who learns from Bhâradvâga, Âsurâyana, and Yâska. Then Traivani &c. as in the Kânva-vamsa. 18. Bharadvâga from Pârâsarya, 3. from Ghritakausika, 22. Ghritakausika from Pârâsaryâyana, 25. Gâtûkarnya from Âsurâyana and Yâska 3, 27. Traivani from Aupagandhani, 28. Aupagandhani from Âsuri, 35. Vâtsya from Sândilya, 36. Sândilya from Kaisorya Kâpya, 37. Kaisorya Kâpya from Kumârahârita, 38. Kumârahârita from Gâlava, 39. Gâlava from Vidarbhi-kaundinya, 40. Vidarbhi - kaundinya from Vatsanapât Bâbhrava, 41. Vatsanapât Bâbhrava from Pathi Saubhara, 42. Pathi Saubhara from Ayâsya Ângirasa, 43. Ayâsya Ângirasa from Abhûti Tvâshtra, 44. Âbhûti Tvâshtra from Visvarûpa Tvâshtra, 45. Visvarûpa Tvâshtra from Asvinau, 1 From here the Vamsa agrees with the Vamsa at the end of IV, 6. 3 'Bhâradvâga, in Mâdhyandina text. Bhâradvâga, Âsurâyana, and Yâska, in Mâdhyandina text. 46. Asvinau from Dadhyak Atharvana, 51. Ekarshi from Viprakitti', 58. Brahman is Svayambhu, self-existent. 1 Vipragitti, in Mâdhyandina text. 2 Similar genealogies are found Brih. Âr. Up. IV, 6, and VI, 5 |