risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self, thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam,
5. This name Sattyam consists of three syllables, sat-tî-yam[1]. Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga).
Fourth Khanda.
1. That Self is a bank[2], a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil.
2. Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all[3].
3. And that world of Brahman belongs to those
- ↑ We ought probably to read Sattyam, and then Sat-tî-yam. The î in tî would then be the dual of an anubandha ǐ. Instead of yaddhi, I conjecture yatti. See Ait. Aranyaka II, 5, 5.
- ↑ Setu, generally translated by bridge, was originally a bank of earth (mridâdimaya), thrown up to serve as a pathway (pons) through water or a swamp. Such banks exist still in many places, and they serve at the same time as boundaries (maryâdâ) between fields belonging to different: properties. Cf. Mait. Up. VII, 7; Kâth. Up. III, 2; Talav. Up. comm. p. 59; Mund, Up. II, 2, 5.
- ↑ Kh. Up. III, 11, 3.
