(4) The mind excites the fire of the body, that fire stirs the breath, and the breath, moving in the chest, produces the low sound.

(5) Brought forth by the touch of the fire, as with a churning-stick, it is at first a minim, from the minim it becomes in the throat a double minim; on the tip of the tongue know that it is a treble minim, and, when uttered, they call it the alphabet (stoixeia) .

(6) He who sees this, does not see death, nor disease, nor misery, for seeing he sees all (objectively, not as affecting him subjectively); he becomes all everywhere (he becomes Brahman).

(7) There is the person in the eye, there is he who walks as in sleep, he who is sound asleep, and he who is above the sleeper: these are the four conditions (of the Self), and the fourth is greater than all .

(8) Brahman with one foot moves in the three, and Brahman with three feet is in the last.

It is that both the true (in the fourth condition) and the untrue (in the three conditions) may have their desert, that the Great Self (seems to) become two, yes, that he (seems to) become two .

Footnotes

^338:1 Other MSS. read sruvanti, which seems better.

^339:1 See VII, 11, abhidhyatur vistritir iva.

^340:1 See Khand. Up. VIII, 7, 1.

^340:2 See Khand. Up. VIII, 4, 1, where we find setur vidhritir esham lokanam.

^341:1 This king is not meant for Brihadratha.

^341:2 This refers to people who claim the privileges and licence of Sannyasins without having passed through the discipline of the preceding asramas, As this was one of the chief complaints made against the followers of Sakyamuni, it might refer to Buddhists, but it ought to be borne in mind that there were Buddhists before Buddha.

^342:1 If we translate thus, the use of vidya for vritha vidya is unusual; if we follow the commentary, we should have to translate, he does not know the Veda and the other knowledge.

^342:2 All this may refer to Buddhists, but not by necessity, for there were heretics, such as Brihaspati, long before Sakyamuni.

^342:3 See Kath. Up. II, 4.

^342:4 See Vag. Up. 11.

^342:5 Veshtyamanah, instead of vartamanah.

^343:1 See Kath. Up. II, 5.

^343:2 Cf. Khand. Up. VIII, 8.

^343:3 I prefer ayatatmanah, though it is the easier (sugama) reading, as compared with anyatatmanah, those who seek for the Self elsewhere, namely, in the body. It seems to me to refer to those who, without having subdued the passions of their body, wish to obtain the knowledge of the Highest Self. Possibly, however, the author may have intended a climax from anyatatmanah to anyatamam.

^344:1 This seems to be the meaning adopted by the commentator; but may it not be, sending forth brightness?