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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. That person alone (purusha) is all this, what has been and what will be; he is also the lord of immortality ; he is whatever grows by food °. 16. Its* hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the world °. 17. Separate from all the senses, yet reflecting the qualities of all the senses, it is the lord and ruler of all, it is the great refuge of all. 18. The embodied spirit within the town with nine gates °, the bird, flutters outwards, the ruler of 1 The text has manvisa, which Sankara explains by g#danesa. But Weber has conjectured rightly, I believe, that the’ original text must have been manisha. The difficulty is to understand how so common a word as manisha could have been changed into so unusual a word as manvisa. See IV, 20. 2 This is a famous verse of the Rig-veda, X, go, 1 ; repeated in the Atharva-veda, XIX, 6,1; Vag. Samh. XXXI,1; Taitt. Ar. III, 12, 1. Sankara explains ten fingers’ breadth by endless; or, he says, it may be meant for the heart, which is ten fingers above the navel. f ’ S4yama, in his commentary on the Rig-veda and the Taitt. Ar., gives another explanation, viz. he is also the lord of all the immortals, i.e. the gods, becausé they grow to their exceeding state by means of food, or for the sake of food. ‘ The gender changes frequently, according as the author thinks either of the Brahman, or of its impersonation as Isa, Lord. 6 Sankara explains loka by nikaya, body. SChKazA. Up..V, 1. 248 SVETASVATARA-UPANISHAD.
2the whole world, of all that rests and of all that moves. 19. Grasping without hands, hasting without feet, he sees without eyes, he hears without ears. He knows what can be known, but no one knows him ; they call him the first, the great person (purusha). 201, The Self, smaller than small, greater than great, is hidden in the heart of the creature. A man who has left all grief behind, sees the majesty, the Lord, the passionless, by the grace of the creator (the Lord). 21%. I know® this undecaying, ancient one, the self of all things, being infinite and omnipresent. They declare that in him all birth is stopped, for the Brahma-students proclaim him to be eternal *. 1 Cf. Taitt. Ar. X, 12 (10), p. 800; Kash. Up. II, 20; above, p. 11. The translation had to be slightly altered, because the Svetisvataras, as Taittiriyas, read akratum for akratuf, and isam for 4tmanah. 2 Cf. Taitt. Ar. III, 13, 1; III, 12, 7. $ A. reads vedarfidham, not B. * A. and B. read brahmavadino hi pravadanti. IV ADHYAYA, 4. 249 FOURTH ADHYAYA. 1. He, the sun, without any colour, who with set purpose' by means of his power (sakti) produces endless colours *, in whom all this comes together in the beginning, and comes asunder in the end—may he, the god, endow us with good thoughts *. 2. That (Self) indeed is Agni (fire), it is Aditya (sun), it is Vayu (wind), it is Kandramas (moon); the same also is the starry firmament‘, it is Brahman (Hirazyagarbha), it is water, it is Pragapati (Virag). 3. Thou art woman, thou art man ; thou art youth, thou art maiden; thou, as an old man, totterest ® along on thy staff; thou art born with thy face turned everywhere. 4. Thou art the dark-blue bee, thou art the green
3? Nihitartha, explained by Sankara as grzhitaprayoganad svarthanirapekshah. This may mean with set purpose, but if we read agrzhitaprayoganah it would mean the contrary, namely, without any definite object, irrespective of his own objects. This is possible, and perhaps more in accordance with the idea of creation as propounded by those to whom the devatmasakti is maya. Nihita would then mean hidden. ? Colour is intended for qualities, differences, &c. ’ This verse has been translated very freely. As it stands, vi kaiti kAnte visvam Adau sa devaf, it does not construe, in spite of all attempts to the contrary, made by Sankara. What is intended is yasminn idam sam, ka vi kaiti sarvam (IV, 11); but how so simple a line should have been changed into what we read now, is difficult to say. 4 This is the explanation of Sankara, and probably that of the Yoga schools in India at his time. But to take sukram for diptiman nakshatrédi, brahma for Hirazyagarbha, and Pragdpati for Virag seems suggested by this verse only. ® Vasikayasi, an exceptional form, instead of va#éasi (A. B.). 250 SVETASVATARA-UPANISHAD. parrot with red eyes, thou art the thunder-cloud, the seasons, the seas. Thou art without beginning‘, because thou art infinite, thou from whom all worlds are born. 5 2. There is one unborn being (female), red, white, and black, uniform, but producirig manifold offspring. There is one unborn being (male) who loves her and lies by her; there is another who leaves her, while she is eating what has to be eaten.
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.
115. That person alone (purusha) is all this, what has been and what will be; he is also the lord of immortality ; he is whatever grows by food °. 16. Its* hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the world °. 17. Separate from all the senses, yet reflecting the qualities of all the senses, it is the lord and ruler of all, it is the great refuge of all. 18. The embodied spirit within the town with nine gates °, the bird, flutters outwards, the ruler of 1 The text has manvisa, which Sankara explains by g#danesa. But Weber has conjectured rightly, I believe, that the’ original text must have been manisha. The difficulty is to understand how so common a word as manisha could have been changed into so unusual a word as manvisa. See IV, 20. 2 This is a famous verse of the Rig-veda, X, go, 1 ; repeated in the Atharva-veda, XIX, 6,1; Vag. Samh. XXXI,1; Taitt. Ar. III, 12, 1. Sankara explains ten fingers’ breadth by endless; or, he says, it may be meant for the heart, which is ten fingers above the navel. f ’ S4yama, in his commentary on the Rig-veda and the Taitt. Ar., gives another explanation, viz. he is also the lord of all the immortals, i.e. the gods, becausé they grow to their exceeding state by means of food, or for the sake of food. ‘ The gender changes frequently, according as the author thinks either of the Brahman, or of its impersonation as Isa, Lord. 6 Sankara explains loka by nikaya, body. SChKazA. Up..V, 1. 248 SVETASVATARA-UPANISHAD.
2the whole world, of all that rests and of all that moves. 19. Grasping without hands, hasting without feet, he sees without eyes, he hears without ears. He knows what can be known, but no one knows him ; they call him the first, the great person (purusha). 201, The Self, smaller than small, greater than great, is hidden in the heart of the creature. A man who has left all grief behind, sees the majesty, the Lord, the passionless, by the grace of the creator (the Lord). 21%. I know® this undecaying, ancient one, the self of all things, being infinite and omnipresent. They declare that in him all birth is stopped, for the Brahma-students proclaim him to be eternal *. 1 Cf. Taitt. Ar. X, 12 (10), p. 800; Kash. Up. II, 20; above, p. 11. The translation had to be slightly altered, because the Svetisvataras, as Taittiriyas, read akratum for akratuf, and isam for 4tmanah. 2 Cf. Taitt. Ar. III, 13, 1; III, 12, 7. $ A. reads vedarfidham, not B. * A. and B. read brahmavadino hi pravadanti. IV ADHYAYA, 4. 249 FOURTH ADHYAYA. 1. He, the sun, without any colour, who with set purpose' by means of his power (sakti) produces endless colours *, in whom all this comes together in the beginning, and comes asunder in the end—may he, the god, endow us with good thoughts *. 2. That (Self) indeed is Agni (fire), it is Aditya (sun), it is Vayu (wind), it is Kandramas (moon); the same also is the starry firmament‘, it is Brahman (Hirazyagarbha), it is water, it is Pragapati (Virag). 3. Thou art woman, thou art man ; thou art youth, thou art maiden; thou, as an old man, totterest ® along on thy staff; thou art born with thy face turned everywhere. 4. Thou art the dark-blue bee, thou art the green
3? Nihitartha, explained by Sankara as grzhitaprayoganad svarthanirapekshah. This may mean with set purpose, but if we read agrzhitaprayoganah it would mean the contrary, namely, without any definite object, irrespective of his own objects. This is possible, and perhaps more in accordance with the idea of creation as propounded by those to whom the devatmasakti is maya. Nihita would then mean hidden. ? Colour is intended for qualities, differences, &c. ’ This verse has been translated very freely. As it stands, vi kaiti kAnte visvam Adau sa devaf, it does not construe, in spite of all attempts to the contrary, made by Sankara. What is intended is yasminn idam sam, ka vi kaiti sarvam (IV, 11); but how so simple a line should have been changed into what we read now, is difficult to say. 4 This is the explanation of Sankara, and probably that of the Yoga schools in India at his time. But to take sukram for diptiman nakshatrédi, brahma for Hirazyagarbha, and Pragdpati for Virag seems suggested by this verse only. ® Vasikayasi, an exceptional form, instead of va#éasi (A. B.). 250 SVETASVATARA-UPANISHAD. parrot with red eyes, thou art the thunder-cloud, the seasons, the seas. Thou art without beginning‘, because thou art infinite, thou from whom all worlds are born. 5 2. There is one unborn being (female), red, white, and black, uniform, but producirig manifold offspring. There is one unborn being (male) who loves her and lies by her; there is another who leaves her, while she is eating what has to be eaten.
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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