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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. In the imperishable and infinite Highest Brahman!, wherein the two, knowledge and ignorance, are hidden 2, the one, ignorance, perishes %, the other, knowledge, is immortal; but he who controls both, knowledge and ignorance, is another +. _ 2. It is he who, being one only, rules over every germ (cause), over all forms, and over all germs; it is he who, in the beginning, bears® in his thoughts the wise son, the fiery, whom he wishes to look on ® while he is born’. 3 *. In that field ® in which the god, after spreading out one net after another? in various ways, draws it together again, the Lord, the great Self", having ? Sankara explains Brahmapare by brahmano _ hiramyagarbhat pare, or by parasmin brahmazi, which comes to the same. Vig#ianatman adds s4Aandasah paranipatak. As the termination e may belong to the locative singular or to the nom. dual, commentators vary in refetring some of the adjectives either to brahman or to vidyavidye. 2 GOdhe, lokair g#atum asakye, Sankarananda. $ Sankara explains ksharam by samsritikaranam, amrztam by mokshahetuA. ‘ Sankara explains that he is different from them, being only the sakshin, or witness. Sankarananda seems to have read Somya, i.e. Somavatpriyadarsana, as if Svet4svatvara addressed his pupil. 6 Like a mother, see I, 9. 6 Like a father. 7 See on this verse the remarks made in the Introduction. ® The MSS. read yasmin for asmin, and patayas for yatayas, which the commentator explains by patin. ® The world, or the mflaprakriti, the net being the samsara. 10 Sankara explains ekaikam by pratyekam, i.e. for every creature, such as gods, men, beasts, &c. 1 I doubt whether mahatm4 should be translated by the great 256 SVETASVATARA-UPANISHAD.
2further created the lords!, thus carries on his lordship over all. 4. As the car (of the sun) shines, lighting up all quarters, above, below, and across, thus does that god, the holy, the adorable, being one, rule over all that has the nature of a germ ’, 5. He, being one, rules over all and everything, so that the universal germ ripens its nature, diversifies all natures that can be ripened *, and determines all qualities *. 6°. Brahma (Hirazyagarbha) knows this, which is hidden in the Upanishads, which are hidden in the Vedas, as the Brahma-germ. The ancient gods
3Self, or whether great would not be sufficient. The whole verse is extremely difficult. ? From Hiramyagarbha to insects ; or beginning with Marféi. FASS Te Pr TSP V2. * MS. B. has prafyan, and explains it by pfrvotpann4n. * This is again a very difficult verse. I have taken visvayonih as a name for Brahman, possessed of that devatmasakti which was mentioned before, but I feel by no means satisfied. The commentators do not help, because they do not see the difficulty of the construction, If one might conjecture, I should prefer paset for pakati, and should write parizdmayed yat, and viniyogayed yat, unless we changed yakka into yas a. * This verse admits of various translations, and requires also some metrical emendations. Thus Vig#dnétman explains vedaguhyopanishatsu very ingeniously by the Veda, i.e. that part of it which teaches sacrifices and their rewards; the Guhya, i.e. the Aranyaka, which teaches the worship of Bisinatn under various légendary aspects; and the Upanishads, which teach the know ledge of Brahman without qualities. These three divisions would correspond to the karmakanda, yogakanda, and gianakanda (Gaimini, Patafigali, Badarayana). See Deussen, Vedanta, p. 20. Mr. Gough and Dr. Roer take Brahmayoni as ‘the source of the Veda,’ or as the source of Hiramyagarbha. The irregular form vedate may be due to a corruption of vedante.
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.
11. In the imperishable and infinite Highest Brahman!, wherein the two, knowledge and ignorance, are hidden 2, the one, ignorance, perishes %, the other, knowledge, is immortal; but he who controls both, knowledge and ignorance, is another +. _ 2. It is he who, being one only, rules over every germ (cause), over all forms, and over all germs; it is he who, in the beginning, bears® in his thoughts the wise son, the fiery, whom he wishes to look on ® while he is born’. 3 *. In that field ® in which the god, after spreading out one net after another? in various ways, draws it together again, the Lord, the great Self", having ? Sankara explains Brahmapare by brahmano _ hiramyagarbhat pare, or by parasmin brahmazi, which comes to the same. Vig#ianatman adds s4Aandasah paranipatak. As the termination e may belong to the locative singular or to the nom. dual, commentators vary in refetring some of the adjectives either to brahman or to vidyavidye. 2 GOdhe, lokair g#atum asakye, Sankarananda. $ Sankara explains ksharam by samsritikaranam, amrztam by mokshahetuA. ‘ Sankara explains that he is different from them, being only the sakshin, or witness. Sankarananda seems to have read Somya, i.e. Somavatpriyadarsana, as if Svet4svatvara addressed his pupil. 6 Like a mother, see I, 9. 6 Like a father. 7 See on this verse the remarks made in the Introduction. ® The MSS. read yasmin for asmin, and patayas for yatayas, which the commentator explains by patin. ® The world, or the mflaprakriti, the net being the samsara. 10 Sankara explains ekaikam by pratyekam, i.e. for every creature, such as gods, men, beasts, &c. 1 I doubt whether mahatm4 should be translated by the great 256 SVETASVATARA-UPANISHAD.
2further created the lords!, thus carries on his lordship over all. 4. As the car (of the sun) shines, lighting up all quarters, above, below, and across, thus does that god, the holy, the adorable, being one, rule over all that has the nature of a germ ’, 5. He, being one, rules over all and everything, so that the universal germ ripens its nature, diversifies all natures that can be ripened *, and determines all qualities *. 6°. Brahma (Hirazyagarbha) knows this, which is hidden in the Upanishads, which are hidden in the Vedas, as the Brahma-germ. The ancient gods
3Self, or whether great would not be sufficient. The whole verse is extremely difficult. ? From Hiramyagarbha to insects ; or beginning with Marféi. FASS Te Pr TSP V2. * MS. B. has prafyan, and explains it by pfrvotpann4n. * This is again a very difficult verse. I have taken visvayonih as a name for Brahman, possessed of that devatmasakti which was mentioned before, but I feel by no means satisfied. The commentators do not help, because they do not see the difficulty of the construction, If one might conjecture, I should prefer paset for pakati, and should write parizdmayed yat, and viniyogayed yat, unless we changed yakka into yas a. * This verse admits of various translations, and requires also some metrical emendations. Thus Vig#dnétman explains vedaguhyopanishatsu very ingeniously by the Veda, i.e. that part of it which teaches sacrifices and their rewards; the Guhya, i.e. the Aranyaka, which teaches the worship of Bisinatn under various légendary aspects; and the Upanishads, which teach the know ledge of Brahman without qualities. These three divisions would correspond to the karmakanda, yogakanda, and gianakanda (Gaimini, Patafigali, Badarayana). See Deussen, Vedanta, p. 20. Mr. Gough and Dr. Roer take Brahmayoni as ‘the source of the Veda,’ or as the source of Hiramyagarbha. The irregular form vedate may be due to a corruption of vedante.
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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