Ill ADHYAYA, 9 BRAHMAiVA, 28. 151
' Brahman* who is knowledge and bliss, he is the principle, both to him who gives gifts 1 , and also to him who stands firm, and knows.'
(and there is an end of all questioning), I say, No ; he is born again, and the question is, How ?' This is much too artificial. The order of the verses in the Madhyandina-j&kh£ is better on the whole, leading up more naturally to the question, ' From what root then does a mortal grow up, after he has been felled by death ?' When the Br&hmans cannot answer, Ya^wavalkya answers, or the «Sruti declares, that the root from whence a mortal springs again, after death, is Brahman.
1 *Sankara explains r&tir d&tuh as r&ter datu^, a reading adopted by the M&dhyandinas. He then arrives at the statement that Brahman is the principle or the last source, also the root of a new life, both for those who practise works and for those who, having relinquished works, stand firm in knowledge. Regnaud (II, p. 138) translates: 'C'est Brahma (qui est) Tintelligence, le bonheur, la richesse, le but supreme de celui qui oflfre (des sacrifices), et de celui qui reside (en lui), de celui qui connait/
Digitized by VjOOQ IC
