'For when there is as it were duality, then one sees the other, one smells the other, one hears the other , one salutes the other , one perceives the other , one knows the other; but when the Self only is all this, how should he smell another , how should he see another , how should he hear another, how should he salute another, how should he perceive another , how should he know another? How should he know Him by whom he knows all this?

[paragraph continues] How, O beloved, should he know (himself), the Knower ?'

Footnotes

^108:2 Madhyandina text, p. 1062. To the end of the third Brahmana of the second Adhyaya, 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 Brahmana, in which the knowledge of the true Brahman is to be set forth, the Samnyasa, the retiring from the world, is enjoined, when all desires cease, and no duties are to be performed (Samnyasa, parivagya). The story is told again with slight variations in the Brihadaranyaka-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 Madhyandinasakha of the Satapatha-brahmana. See also Deussen, Vedanta, p. 185.

^108:3 In Brih. Up. IV, 5, the story begins: Yagnavalkya had two wives, Maitreyi and Katyayani. Of these Maitreyi was conversant with Brahman, but Katyayani possessed such knowledge only as women possess.

^108:4 Instead of udyasyan, B. gives pravragishyan, the more technical term.

^108:5 Should I be immortal by it, or no? B.

^109:1 Tell that clearly to me. B.

^109:2 Thou who art dear to me, thou hast increased what is dear (to me in this). B.

^109:3 B. adds, Verily, cattle are not dear, &c.

^110:1 B. inserts, Verily, the Vedas are not dear, &c.

^110:2 When the Self has been seen, heard, perceived, and known. B.

^110:3 The commentator translates, 'should be abandoned.'

^110:4 B. inserts, Whosoever looks for the Vedas, &c.

^110:5 B. adds, these Vedas.

^110:6 B. has, all these creatures.

^110:7 I construe sa yatha with evam vai in section 12, looking upon section 11 as probably a later insertion. The sa is not the pronoun, but a particle, as in sa yadi, sa ket, &c.

^111:1 B. adds, what is sacrificed, what is poured out, food, drink, this world and the other world, and all creatures.

^111:2 See Khand. Up. VI, 13.

^112:1 As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge. B.

^112:2 'Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' B.

^112:3 Verily, beloved, that Self is imperishable, and of an indestructible nature. B.