Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1252 SVETASVATARA-UPANISHAD. Oe ee eee that the Vedas declare—in that the other is bound up through that maya. 10. Know then Prakrzti (nature) is Maya (art), and the great Lord the Mayin (maker) ; the whole world is filled with what are his members. 11. If a man has discerned him, who being one only, rules over every germ (cause), in whom all this comes together and comes asunder again, who is the lord, the bestower of blessing, the adorable god, then he passes for ever into that peace. 12'. He, the creator and supporter of the gods, Rudra, the great seer, the lord of all, who saw? Hirazyagarbha being born, may he endow us with good thoughts. 13. He who is the sovereign of the gods, he in whom all the worlds rest, he who rules over all twofooted and four-footed beings, to that god‘ let us sacrifice an oblation. 14. He who has known him who is more subtile than subtile, in the midst of chaos, creating all things, having many forms, alone enveloping everything *, the happy one (Siva), passes into peace for ever. 1 See before, III, 4. ? Sankara does not explain this verse again, though it differs from III, 4. Vig#4natman explains pasyata by apasyata, and qualifies the Atmanepada as irregular. * B. reads yasmin devas, not A. * I read tasmai instead of kasmai, a various reading mentioned by Vig#anatman. It was easy to change tasmai into kasmai, because of the well-known line in the Rig-veda, kasmai devayz havisha vidhema. Those who read kasmai, explain it as a dative of Ka, a name of Pragapati, which in the dative should be kaya, and not kasmai. It would be better to take kasmai as the dative of the interrogative pronoun. See M. M., History of Ancient Sanskrit Literature, p. 433; and Vitana-sutras IV, 22. * Ch iia IV ADHYAYA, 20. 253
215. He also was in time! the guardian of this world, the lord of all, hidden in all beings. In him the Brahmarshis and the deities are united *, and he who knows him cuts the fetters of death asunder. 16. He who knows Siva (the blessed) hidden in all beings, like the subtile film that rises from out the clarified butter *, alone enveloping everything,— he who knows the god, is freed from all fetters. 17. That god, the maker of all things, the great Self‘, always dwelling in the heart of man, is perceived by the heart, the soul, the mind * ;—they who know it become immortal. 18. When the light has risen °, there is no day, no night, neither existence nor non-existence?; Siva (the blessed) alone is there. That is the eternal, the adorable light of Savitrz*;—and the ancient wisdom proceeded thence. 19. No one has grasped him above, or across, or in the middle®. There is no image of him whose name is Great Glory. 20. His form cannot be seen, no one perceives him with the eye. Those? who through heart and ee 1 In former ages, Sankara. 2 Because both the Brahmarshis, the holy seers, and the deities find their true essence in Brahman. 3 We should say, like cream from milk. ‘ Or the high-minded. 5 See III, 13. ¢ Atamas, no darkness, i.e. light of knowledge. 7 See on the difficulty of translating sat and asat, rd év and ro py &v, the remarks in the Preface. ® Referring to the Gayatrf, Rig-veda III, 62, 10; see also Svet. Up. V, 4. ® See Muir, Metrical Translations, p. 198; Maitr. Up. VI, 17. 10 B. yeads hrid& manisha manasabhik/zpto, yat tad vidur; A. hridi hridistham manasaya enam evam vidur. 254 SVETASVATARA-UPANISHAD. mind know him thus abiding in the heart, become immortal. 21. ‘Thou art unborn, with these words some
3one comes near to thee, trembling. O Rudra, let thy gracious! face protect me for ever ! 22%. O Rudra! hurt us not in our offspring and descendants, hurt us not in our own lives, nor in our cows, nor in our horses! Do not slay our men in thy wrath, for, holding oblations, we call on thee always. * Dakshiva is explained either as invigorating, exhilarating, or turned towards the south. ? See Colebrooke, Miscellaneous Essays, I, p. 141; Rig-veda I, 114, 8; Taitt. Samh. IV, 5, 10, 3; Vag. Samh. XVI, 16. The various readings are curious. Ayushi in the Svet. Up., instead of ayau in the Rig-veda, is supported by the Taitt. Samh. and the Vag. Samh.; but Vig#anatman reads fyau. As to bhamito, it seems the right reading, being supported by the Rig-veda, the Taitt. Samh., and the Svet. Up., while bhavito in Roer’s edition is a misprint. The Vag. Samh. alone reads bhamino, which Mahfdhara refers to viran. The last verse in the Rig-veda and Vag. Samh. is havishmantak sadam it tva havamahe; in the Taitt. Samh. havishmanto namasa vidhema te. In the Svet. Up. havishmantaf sadasi tva havamahe, as printed by Roer, seems to rest on Sankara’s authority only. The other commentators, Sankarénanda and Vig#andtman, read and interpret sadam it. V ADHYAYA, 3. 255 ee en FIFTH ADHYAYA.
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.
1252 SVETASVATARA-UPANISHAD. Oe ee eee that the Vedas declare—in that the other is bound up through that maya. 10. Know then Prakrzti (nature) is Maya (art), and the great Lord the Mayin (maker) ; the whole world is filled with what are his members. 11. If a man has discerned him, who being one only, rules over every germ (cause), in whom all this comes together and comes asunder again, who is the lord, the bestower of blessing, the adorable god, then he passes for ever into that peace. 12'. He, the creator and supporter of the gods, Rudra, the great seer, the lord of all, who saw? Hirazyagarbha being born, may he endow us with good thoughts. 13. He who is the sovereign of the gods, he in whom all the worlds rest, he who rules over all twofooted and four-footed beings, to that god‘ let us sacrifice an oblation. 14. He who has known him who is more subtile than subtile, in the midst of chaos, creating all things, having many forms, alone enveloping everything *, the happy one (Siva), passes into peace for ever. 1 See before, III, 4. ? Sankara does not explain this verse again, though it differs from III, 4. Vig#4natman explains pasyata by apasyata, and qualifies the Atmanepada as irregular. * B. reads yasmin devas, not A. * I read tasmai instead of kasmai, a various reading mentioned by Vig#anatman. It was easy to change tasmai into kasmai, because of the well-known line in the Rig-veda, kasmai devayz havisha vidhema. Those who read kasmai, explain it as a dative of Ka, a name of Pragapati, which in the dative should be kaya, and not kasmai. It would be better to take kasmai as the dative of the interrogative pronoun. See M. M., History of Ancient Sanskrit Literature, p. 433; and Vitana-sutras IV, 22. * Ch iia IV ADHYAYA, 20. 253
215. He also was in time! the guardian of this world, the lord of all, hidden in all beings. In him the Brahmarshis and the deities are united *, and he who knows him cuts the fetters of death asunder. 16. He who knows Siva (the blessed) hidden in all beings, like the subtile film that rises from out the clarified butter *, alone enveloping everything,— he who knows the god, is freed from all fetters. 17. That god, the maker of all things, the great Self‘, always dwelling in the heart of man, is perceived by the heart, the soul, the mind * ;—they who know it become immortal. 18. When the light has risen °, there is no day, no night, neither existence nor non-existence?; Siva (the blessed) alone is there. That is the eternal, the adorable light of Savitrz*;—and the ancient wisdom proceeded thence. 19. No one has grasped him above, or across, or in the middle®. There is no image of him whose name is Great Glory. 20. His form cannot be seen, no one perceives him with the eye. Those? who through heart and ee 1 In former ages, Sankara. 2 Because both the Brahmarshis, the holy seers, and the deities find their true essence in Brahman. 3 We should say, like cream from milk. ‘ Or the high-minded. 5 See III, 13. ¢ Atamas, no darkness, i.e. light of knowledge. 7 See on the difficulty of translating sat and asat, rd év and ro py &v, the remarks in the Preface. ® Referring to the Gayatrf, Rig-veda III, 62, 10; see also Svet. Up. V, 4. ® See Muir, Metrical Translations, p. 198; Maitr. Up. VI, 17. 10 B. yeads hrid& manisha manasabhik/zpto, yat tad vidur; A. hridi hridistham manasaya enam evam vidur. 254 SVETASVATARA-UPANISHAD. mind know him thus abiding in the heart, become immortal. 21. ‘Thou art unborn, with these words some
3one comes near to thee, trembling. O Rudra, let thy gracious! face protect me for ever ! 22%. O Rudra! hurt us not in our offspring and descendants, hurt us not in our own lives, nor in our cows, nor in our horses! Do not slay our men in thy wrath, for, holding oblations, we call on thee always. * Dakshiva is explained either as invigorating, exhilarating, or turned towards the south. ? See Colebrooke, Miscellaneous Essays, I, p. 141; Rig-veda I, 114, 8; Taitt. Samh. IV, 5, 10, 3; Vag. Samh. XVI, 16. The various readings are curious. Ayushi in the Svet. Up., instead of ayau in the Rig-veda, is supported by the Taitt. Samh. and the Vag. Samh.; but Vig#anatman reads fyau. As to bhamito, it seems the right reading, being supported by the Rig-veda, the Taitt. Samh., and the Svet. Up., while bhavito in Roer’s edition is a misprint. The Vag. Samh. alone reads bhamino, which Mahfdhara refers to viran. The last verse in the Rig-veda and Vag. Samh. is havishmantak sadam it tva havamahe; in the Taitt. Samh. havishmanto namasa vidhema te. In the Svet. Up. havishmantaf sadasi tva havamahe, as printed by Roer, seems to rest on Sankara’s authority only. The other commentators, Sankarénanda and Vig#andtman, read and interpret sadam it. V ADHYAYA, 3. 255 ee en FIFTH ADHYAYA.
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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