among us who knows this, he knows it, nor does he know that he does not know it[1].
3. 'He by whom it (Brahman) is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who understand it, it is understood by those who do not understand it.
4. 'It is thought to be known (as if) by awakening, and (then) we obtain immortality indeed. By the Self we obtain strength, by knowledge we obtain immortality.
5. 'If a man know this here, that is the true (end of life); if he does not know this here, then there is great destruction (new births). The wise who have thought on all things (and recognised the Self in them) become immortal, when they have departed from this world.'
Third Khanda.[2]
1. Brahman obtained the victory for the Devas. The Devas became elated by the victory of Brah-
- ↑ This verse has again been variously explained. I think the train of thought is this: We cannot know Brahman, as we know other objects, by referring them to a class and pointing out their differences. But, on the other hand, we do not know that we know him not, i.e. no one can assert that we know him not, for we want Brahman in order to know anything. He, therefore, who knows this double peculiarity of the knowledge of Brahman, he knows Brahman, as much as it can be known; and he does not know, nor can anybody prove it to him, that he does not know Brahman.
- ↑ This khanda is generally represented as a later addition, but its prose style has more of a Brâhmana character than the verses in the preceding khandas, although their metrical structure is irregular, and may be taken as a sign of antiquity.
