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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1but it has to be seized again and again by means of the stick and the under-wood, so it is in both cases, and the Self has to be seized in the body by means of the prazava (the syllable Om). 14. By making his body the under-wood, and the syllable Om the upper-wood, man, after repeating the drill of meditation, will perceive the bright god, like the spark hidden in the wood! 15. As oil in seeds, as butter in cream, as water in (dry) river-beds*, as fire in wood, so is the Self seized within the self, if man looks for him by truthfulness and penance?; 16. (If he looks) for the Self that pervades everything, as butter is contained in milk, and the roots whereof are self-knowledge and penance. That is the Brahman taught by the Upanishad.
2is rather obscure at first sight, but very exact when once understood. Fire, as produced by a fire drill, is compared to the Self. It is not seen at first, yet it must be there all the time: its lihga or subtle body cannot have been destroyed, because as sou 7s the stick, the indhana, is drilled in the under-wood, the yoni, the fire becomes visible. In the same way the Self, though invisible during a state of ignorance, is there all the time, and is perceived when the body has been drilled by the Pramava, that is, after, by a constant repetition of the sacred syllable Om, the body has been subdued, and the ecstatic vision of the Self has been achieved. Indhana, the stick used for drilling, and yoni, the under-wood, in which the stick is drilled, are the two aranis, the fire-sticks used for kindling fire. See Tylor, Anthropology, p. 260. 1 Cf. Dhydnavindfipan. verse 20; Brahmopanishad, p. 256. 2 Srotas, a stream, seems to mean here the dry bed of a stream, which, if dug into, will yield water. 8 The construction is correct, if we remember that he who is seized is the same as he who looks for the hidden Self. But the metre would be much improved if we accepted the reading of the Brahmopanishad, evam 4tm4 4tmani gr/hyate ’sau, which is confirmed by B. The last line would, be improved by reading, satyenainam ye ’nupasyanti dhiraz. SVETASVATARA-UPANISHAD. to Go Oo SECOND ADHYAYA. 11. Savitvz (the sun), having first collected his mind and expanded his thoughts, brought Agni (fire), when he had discovered his light, above the earth. 2%, With collected minds we are at the command of the divine Savitzz, that we may obtain blessedness.
3’ The seven introductory verses are taken from hymns addressed to Savitr?' as the rising sun. They have been so twisted by Sankara, in order to make them applicable to the teachings of the Yoga philosophy, as to become almost nonsensical. I have given a few specimens of Sankara’s renderings in the notes, but have translated the verses, as much as possible, in their original character. As they are merely introductory, I do not understand why the collector of the Upanishad should have seen in them anything but an invocation of Savitrz. These’ verses are taken from various Samhitds. The first yu#gdnah prathamann is from Taitt. Samh. IV, 1, 1, 1, 1; Vag. Samh. XI, 1; see also Sat. Br. VI, 3, 1, 12. The Taittiriya-text agrees with the Upanishad, the Vagasaneyi-text has dhiyam for dhiyak, and agne’ for agnim. Both texts take tatvaya as a participle of tan, while the Upanishad reads tattvaya, as a dative of tattva, truth. I have translated the verse in its natural sense. Sankara, in explaining the Upanishad, translates: ‘At the beginning of our meditation, joining the mind with the Highest Self, also the other pramas, or the knowledge of outward things, for the sake of truth, Savitr7, out of the knowledge of outward things, brought Agni, after having discovered his brightness, above the earth, in this body.’ He explains it: ‘ May Savitr7, taking our thoughts away from outward things, in order to concentrate them on the Highest Self, produce in our speech and in our other senses that power which can lighten all objects, which proceeds from Agni and from the other favourable deities. He adds that ‘by the favour of Savitr?, Yoga may be obtained.’ * The second verse is from Taitt. Samh. IV, 1,1,1,3; Vag. Samh. XI,2. The Vagasaneyi-text has Svargyaya for svargeydya,and saktya for saktyai. Sankara explains: ‘With a mind that has been joined
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1but it has to be seized again and again by means of the stick and the under-wood, so it is in both cases, and the Self has to be seized in the body by means of the prazava (the syllable Om). 14. By making his body the under-wood, and the syllable Om the upper-wood, man, after repeating the drill of meditation, will perceive the bright god, like the spark hidden in the wood! 15. As oil in seeds, as butter in cream, as water in (dry) river-beds*, as fire in wood, so is the Self seized within the self, if man looks for him by truthfulness and penance?; 16. (If he looks) for the Self that pervades everything, as butter is contained in milk, and the roots whereof are self-knowledge and penance. That is the Brahman taught by the Upanishad.
2is rather obscure at first sight, but very exact when once understood. Fire, as produced by a fire drill, is compared to the Self. It is not seen at first, yet it must be there all the time: its lihga or subtle body cannot have been destroyed, because as sou 7s the stick, the indhana, is drilled in the under-wood, the yoni, the fire becomes visible. In the same way the Self, though invisible during a state of ignorance, is there all the time, and is perceived when the body has been drilled by the Pramava, that is, after, by a constant repetition of the sacred syllable Om, the body has been subdued, and the ecstatic vision of the Self has been achieved. Indhana, the stick used for drilling, and yoni, the under-wood, in which the stick is drilled, are the two aranis, the fire-sticks used for kindling fire. See Tylor, Anthropology, p. 260. 1 Cf. Dhydnavindfipan. verse 20; Brahmopanishad, p. 256. 2 Srotas, a stream, seems to mean here the dry bed of a stream, which, if dug into, will yield water. 8 The construction is correct, if we remember that he who is seized is the same as he who looks for the hidden Self. But the metre would be much improved if we accepted the reading of the Brahmopanishad, evam 4tm4 4tmani gr/hyate ’sau, which is confirmed by B. The last line would, be improved by reading, satyenainam ye ’nupasyanti dhiraz. SVETASVATARA-UPANISHAD. to Go Oo SECOND ADHYAYA. 11. Savitvz (the sun), having first collected his mind and expanded his thoughts, brought Agni (fire), when he had discovered his light, above the earth. 2%, With collected minds we are at the command of the divine Savitzz, that we may obtain blessedness.
3’ The seven introductory verses are taken from hymns addressed to Savitr?' as the rising sun. They have been so twisted by Sankara, in order to make them applicable to the teachings of the Yoga philosophy, as to become almost nonsensical. I have given a few specimens of Sankara’s renderings in the notes, but have translated the verses, as much as possible, in their original character. As they are merely introductory, I do not understand why the collector of the Upanishad should have seen in them anything but an invocation of Savitrz. These’ verses are taken from various Samhitds. The first yu#gdnah prathamann is from Taitt. Samh. IV, 1, 1, 1, 1; Vag. Samh. XI, 1; see also Sat. Br. VI, 3, 1, 12. The Taittiriya-text agrees with the Upanishad, the Vagasaneyi-text has dhiyam for dhiyak, and agne’ for agnim. Both texts take tatvaya as a participle of tan, while the Upanishad reads tattvaya, as a dative of tattva, truth. I have translated the verse in its natural sense. Sankara, in explaining the Upanishad, translates: ‘At the beginning of our meditation, joining the mind with the Highest Self, also the other pramas, or the knowledge of outward things, for the sake of truth, Savitr7, out of the knowledge of outward things, brought Agni, after having discovered his brightness, above the earth, in this body.’ He explains it: ‘ May Savitr7, taking our thoughts away from outward things, in order to concentrate them on the Highest Self, produce in our speech and in our other senses that power which can lighten all objects, which proceeds from Agni and from the other favourable deities. He adds that ‘by the favour of Savitr?, Yoga may be obtained.’ * The second verse is from Taitt. Samh. IV, 1,1,1,3; Vag. Samh. XI,2. The Vagasaneyi-text has Svargyaya for svargeydya,and saktya for saktyai. Sankara explains: ‘With a mind that has been joined
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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