A new approach to the Vedas : an essay in translation and exegesis

BRHADARANYAKA UPANISAD

the gnostic conception of Sophia as a primordial Aeon, and especially in Valentinian gnosticism, where the Propater Bythos has for his “ Sakti ”’ Ennoia, “ Thought,” or Sige, ‘‘ Silence,” from whom are begotten Nous and Aletheia as first principles of manifestation. Finally, it may be observed that in the systematic language of the Byhad Devata and Nirukta, the Father would be called a celestial, the: Mother a chthonic, and the Son an aerial divinity.

“ For as long as is the year’: that long time would be the same as the “‘ night ” of the deep sleep of Brahman, as distinguished from the following “day” or “‘year”’ of the Brahman’s waking, during which the horse runs free, as explainedin theseventh stanza. Cf. Manava Dharmasastra, I, 12, tasminande sa bhagavanusitva parivatsaram.

“The Year is Prajapati,’” Maztri Up., I, 5, 14: “the Year, verily, is Prajapati, is Time (ala),°° the nestingplace (nda) of Brahman, Self . . . this formal Time is the great ocean of begotten existences (praja) . . . this whole universe here, and whatsoever of weal or woe may be seen therein . . . he who offers and likewise he who receives the offerings ... Visnu, Prajapati,’ Maiivr Up., VI, 15-16, “for the Brahman has two forms, Time (dla) and the Timeless (akdla),” ibid.

That is, while the Son “‘ remains within as essence and goes forth as Person . . . things flowed forth finite into time while abiding infinite in eternity . . . in this image, everything is God; sour and sweet, good and bad, all are one in this image,’ Eckhart, I, 271, 285, 280.

“Death yawned upon him,’ that is upon the newborn Year, now God has taken on mortality, nirylim a vivesa, Rg Veda, I, 164, 32: existence, life, is a modality of being naturally subject to mortality, “ sure is death for the born, sure is birth for the dead,” Bhagavad Gita, Il, 27, cf. the vision of Deity there as all-devouring Time, Ch. XI.

“He gave outacry’”’: viz., “ the hidden name whereby