{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe15/sbe15068.htm","path":"hin/sbe15/sbe15068.htm","source_url":"https://sacred-texts.com/hin/sbe15/sbe15068.htm","text":"The Upanishads, Part 2 (SBE15), by Max M\u00fcller, [1879]\n1. Then Kahola Kaush\u00eetakeya asked. 'Y\u00e2g\u00f1avalkya, 'he said, 'tell me the Brahman which is visible, not invisible, the Self (\u00c2tman), who is within all.'\nY\u00e2g\u00f1avalkya replied: 'This, thy Self, who is within all.'\n'Which Self, O Y\u00e2g\u00f1avalkya, is within all?'\nY\u00e2g\u00f1avalkya replied: 'He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Br\u00e2hmanas know that Self, and have risen above the desire for sons 2, wealth, and (new) worlds 3, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Br\u00e2hmana, after he has done with learning,\nwish to stand by real strength 1; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Br\u00e2hmana. By whatever means he has become a Br\u00e2hmana, he is such indeed 2. Everything else is of evil.' After that Kahola Kaush\u00eetakeya held his peace.\n129:1 M\u00e2dhyandina text, p. 1071, standing before the fourth Br\u00e2hmana.\n129:2 See Brih. \u00c2r. Up. IV, 4, 22.\n129:3 Life in the world of the Fathers, or in the world of the Gods.\n130:1 Knowledge of the Self, which enables us to dispense with all other knowledge.\n130:2 Mr. Gough proposes as an alternative rendering: 'Let a Br\u00e2hmana renounce learning and become as a child; and after renouncing learning and a childlike mind, let him become a quietist; and when he has made an end of quietism and non-quietism, he shall become a Br\u00e2hmana, a Br\u00e2hmana indeed.' Deussen takes a similar view, but I doubt whether 'the knowledge of babes' is not a Christian rather than an Indian idea, in spite of Sa\u1e45kara's remarks on Ved. S\u00fbtra, III, 4, 50, which are strangely at variance with his commentary here. Possibly the text may be corrupt, for tishth\u00e2set too is a very peculiar form. We might conjecture balyena, as we have abalyam, in IV, 4, 1. In Kaush. Up. III, 3, \u00e2b\u00e2lyam stands for \u00e2b\u0103lyam, possibly for \u0103b\u0103lyam. The construction of kena sy\u00e2d yena sy\u00e2t tenedrisa eva, however, is well known.","title":"The Upanishads, Part 2 (SBE15): Brihad\u00e2ranyaka Upanishad: III, 5","type":"page"}