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by which speech is expressed, that alone know as Brahman, not that which people here adore.

6. That which does not think by mind, and by which, they say, mind is thought[1], that alone know as Brahman, not that which people here adore.

7. That which does not see by the eye, and by which one sees (the work of) the eyes, that alone know as Brahman, not that which people here adore.

8. That which does not hear by the ear, and by which the ear is heard, that alone know as Brahman, not that which people here adore.

9. That which does not breathe by breath, and by which breath is drawn, that alone know as Brahman, not that which people here adore."


SECOND Khanda


1. The Teacher says: "If thou thinkest I know it well; then thou knowest surely but little, what is that form of Brahman known, it may be, to thee[2]?"

2. The Pupil says: "I do not think I know it well, nor do I know that I do not know it. He

  1. The varia lectio manaso matam (supported also by the commentary) is metrically and grammatically easier, but it may be, for that very reason, an emendation.
  2. In order to obtain a verse, we must leave out the words tvam yad asya deveshv atha nu mîmâmsyam eva. They were probably inserted, as an excuse for the third khanda treating of the relation of Brahman to the Devas. There is considerable variety in the text, as handed down in the Sâma-veda and in the Atharva-veda, which shows that it has been tampered with. Daharam for dabhram may be the older reading, as synezesis occurs again and again in the Upanishads.