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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1level, pure, free from pebbles, fire, and dust, delightful by its sounds, its water, and bowers, not painful to the eye, and full of shelters and caves. 11. When Yoga is being performed, the forms which come first, producing apparitions in Brahman, are those of misty smoke, sun, fire, wind, fire-flies, lightnings, and a crystal moon’. 12, When, as earth, water, light, heat, and ether arise, the fivefold quality of Yoga takes place’, then there is no longer illness, old age, or pain* for him who has obtained a body, produced by the fire of Yoga. 13. The first results of Yoga they call lightness, healthiness, steadiness, a good complexion, an easy pronunciation, a sweet odour, and slight excretions. 14. As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incarnate person satisfied and free from erief, after he has seen the real nature of the Sselr israya by mazdapa, a booth. See Bhagavadgfta VI, 11. In the Maitr. Up. VI, 30, Ramatirtha explains sufau dese by girinadipulinaguhadisuddhasthane. See also Asv. Grzhya-sftras III, 2, 2. * Or, it may be, a crystal and the moon. * The Yogaguaa is described as the quality of each element, i.e. smell of the earth, taste of water, &c. It seems that the perception of these gumas is called yogapravrztti. Thus by fixing the thought on the tip of the nose, a perception of heavenly scent is produced ; by fixing it on the tip of the tongue, a perception of heavenly taste ; by fixing it on the point of the palate, a heavenly colour; by fixing it on the middle of the tongue, a heavenly touch; by fixing it on the roof of the tongue, a heavenly sound. By means of these perceptions the mind is supposed to be steadied, because it is no longer attracted by the outward objects themselves. See Yoga-sftras I, 35. * Or no death, na mrityuA, B. * Paresham pashe tadvat sa tattvam prasamikshya dehiti.
2II ADHYAYA, 17. 243 eS 15. And when by means of the real nature of his self he sees, as by a lamp, the real nature of Brahman, then having known the unborn, eternal god, who is beyond all natures', he is freed from all fetters. 16. He indeed is the god who pervades all regions: he is the first-born (as Hirazyagarbha), and he is in the womb. He has been born, and he will be born?. He stands behind all persons, looking everywhere. 17. The god’ who is in the fire, the god who is in the water, the god who has entered into the whole world, the god who is in plants, the god who is in trees, adoration be to that god, adoration! * Sarvatattvair avidyatatkaryair visuddham asamsprish/am. * This verse is found in the Vag. Samh. XXXII, 4; Taitt. Ar. X, I, 3, with slight modifications. The Vagasaneyins read esho ha (so do A. B.) for esha hi; sa eva gatah (A. B.) for sa vigatak; ganas (A.B.) for ganams. The Aranyaka has sa vigdyamAnaA for sa vigatah, pratyanmukhas for pratya#iganams, and visvatomukhad for sarvatomukhaf. Colebrooke (Essays, I, 57) gives a translation of it. If we read gana, we must take it as a vocative. $ B. (not A.) reads yo rudro yo ’gnau. RZ 244 SVETASVATARA-UPANISHAD. THIRD ADHYAYA?. 1. The snarer? who rules alone by his powers, who rules all the worlds by his powers, who is one and the same, while things arise and exist*,—they who know this are immortal. 2. For there is one Rudra only, they do not allow a second, who rules all the worlds by his powers. He stands behind all persons‘, and after having created all worlds he, the protector, rolls it up® at the end of time. 3°, That one god, having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings’.
31 This Adhydya represents the Highest Self as the personified deity, as the lord, fsa, or Rudra, under the sway of his own creative power, prakrzti or maya. ? Sankara explains gala, snare, by maya. The verse must be corrected, according to Sankara’s commentary : ya eko gilavan fsata isantbhiz sarvin llokan fsata fsanfbhih. ’ Sambhava, in the sense of Vergehen, perishing, rests on no authority. * Here again the MSS. A. B. read ganas, as a vocative. * I prefer samkukoka to samkukopa, which gives us the meaning that Rudra, after having created all things, draws together, i.e. takes them all back into himself, at the end of time. I have translated samsrigya by having created, because Boehtlingk and Roth give other instances of samsrzg with that sense. Otherwise, ‘ having mixed them together again,’ would seem more appropriate. A. and B. read samkukoka. * This is a very popular verse, and occurs Rig-veda X, 81, 3; Vag. Samh. XVII, 19; Ath.-veda XIII, 2, 26; Taitt. Samh. IV, 6, Sya5. PRAT AG “3; °3. " Sankara takes dhamati in the sense of samyogayati, i.e. he joins men with arms, birds with wings.
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.
1level, pure, free from pebbles, fire, and dust, delightful by its sounds, its water, and bowers, not painful to the eye, and full of shelters and caves. 11. When Yoga is being performed, the forms which come first, producing apparitions in Brahman, are those of misty smoke, sun, fire, wind, fire-flies, lightnings, and a crystal moon’. 12, When, as earth, water, light, heat, and ether arise, the fivefold quality of Yoga takes place’, then there is no longer illness, old age, or pain* for him who has obtained a body, produced by the fire of Yoga. 13. The first results of Yoga they call lightness, healthiness, steadiness, a good complexion, an easy pronunciation, a sweet odour, and slight excretions. 14. As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incarnate person satisfied and free from erief, after he has seen the real nature of the Sselr israya by mazdapa, a booth. See Bhagavadgfta VI, 11. In the Maitr. Up. VI, 30, Ramatirtha explains sufau dese by girinadipulinaguhadisuddhasthane. See also Asv. Grzhya-sftras III, 2, 2. * Or, it may be, a crystal and the moon. * The Yogaguaa is described as the quality of each element, i.e. smell of the earth, taste of water, &c. It seems that the perception of these gumas is called yogapravrztti. Thus by fixing the thought on the tip of the nose, a perception of heavenly scent is produced ; by fixing it on the tip of the tongue, a perception of heavenly taste ; by fixing it on the point of the palate, a heavenly colour; by fixing it on the middle of the tongue, a heavenly touch; by fixing it on the roof of the tongue, a heavenly sound. By means of these perceptions the mind is supposed to be steadied, because it is no longer attracted by the outward objects themselves. See Yoga-sftras I, 35. * Or no death, na mrityuA, B. * Paresham pashe tadvat sa tattvam prasamikshya dehiti.
2II ADHYAYA, 17. 243 eS 15. And when by means of the real nature of his self he sees, as by a lamp, the real nature of Brahman, then having known the unborn, eternal god, who is beyond all natures', he is freed from all fetters. 16. He indeed is the god who pervades all regions: he is the first-born (as Hirazyagarbha), and he is in the womb. He has been born, and he will be born?. He stands behind all persons, looking everywhere. 17. The god’ who is in the fire, the god who is in the water, the god who has entered into the whole world, the god who is in plants, the god who is in trees, adoration be to that god, adoration! * Sarvatattvair avidyatatkaryair visuddham asamsprish/am. * This verse is found in the Vag. Samh. XXXII, 4; Taitt. Ar. X, I, 3, with slight modifications. The Vagasaneyins read esho ha (so do A. B.) for esha hi; sa eva gatah (A. B.) for sa vigatak; ganas (A.B.) for ganams. The Aranyaka has sa vigdyamAnaA for sa vigatah, pratyanmukhas for pratya#iganams, and visvatomukhad for sarvatomukhaf. Colebrooke (Essays, I, 57) gives a translation of it. If we read gana, we must take it as a vocative. $ B. (not A.) reads yo rudro yo ’gnau. RZ 244 SVETASVATARA-UPANISHAD. THIRD ADHYAYA?. 1. The snarer? who rules alone by his powers, who rules all the worlds by his powers, who is one and the same, while things arise and exist*,—they who know this are immortal. 2. For there is one Rudra only, they do not allow a second, who rules all the worlds by his powers. He stands behind all persons‘, and after having created all worlds he, the protector, rolls it up® at the end of time. 3°, That one god, having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings’.
31 This Adhydya represents the Highest Self as the personified deity, as the lord, fsa, or Rudra, under the sway of his own creative power, prakrzti or maya. ? Sankara explains gala, snare, by maya. The verse must be corrected, according to Sankara’s commentary : ya eko gilavan fsata isantbhiz sarvin llokan fsata fsanfbhih. ’ Sambhava, in the sense of Vergehen, perishing, rests on no authority. * Here again the MSS. A. B. read ganas, as a vocative. * I prefer samkukoka to samkukopa, which gives us the meaning that Rudra, after having created all things, draws together, i.e. takes them all back into himself, at the end of time. I have translated samsrigya by having created, because Boehtlingk and Roth give other instances of samsrzg with that sense. Otherwise, ‘ having mixed them together again,’ would seem more appropriate. A. and B. read samkukoka. * This is a very popular verse, and occurs Rig-veda X, 81, 3; Vag. Samh. XVII, 19; Ath.-veda XIII, 2, 26; Taitt. Samh. IV, 6, Sya5. PRAT AG “3; °3. " Sankara takes dhamati in the sense of samyogayati, i.e. he joins men with arms, birds with wings.
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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