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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Explained as Hirazyagarbha. * Nira#iganam nirlepam. * Sankarananda reads tada sivam avig#aya duAkhasyanto bhavishyati; Vig#4natman retains devam, but mentions sivam as a various reading. Both have anto, not antam, like Roer. Sankara seems to have found na before bhavishyati, or to have read du#kh4nto na bhavishyati, for he explains that there will be no end of misery, unless God has first been known. It is possible, however, that the same idea may be expressed in the text as we read it, so that it should mean, Only when the impossible shall happen, such as the sky being rolled up by men, will misery cease, unless God has been discovered in the heart. * The MSS, read devaprasadat, which is more in keeping with the character of this Upanishad. _° Samyak may be both adverb and adjective in this sentence, kakakshinydyena. * Atyasramin is explained by Sankara as atyantam pfigyatamésramibhyah; and he adds, Aaturvidha bhikshavas 4a bahfidakaku/stkakau, Hamsah paramahamsas ka yo yah paskat sa uttamak. Weber (Indische Studien, II, 109) has himself corrected his mistake of reading antyasramibhyad, and translating it by neighbouring hermits. These four stages in the life of a Sanny4sin are the same to-day as they were in the time of the Upanishads, and DayAnanda Sarasvati VI ADHYAYA, 23. 267 22. This highest mystery in the Vedanta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil}. 23. If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth,—then they will shine forth indeed.
2describes them in his autobiography, though in a different order: 1. Ku/fkaka, living in a hut, or in a desolate place, and wearing a red-ochre coloured garment, carrying a three-knotted bamboo rod, and wearing the hair in the centre of the crown of the head, having the sacred thread, and devoting oneself to the contemplation of Parabrahma. 2. Bahfdaka, one who lives quite apart from his family and the world, maintains himself on alms collected at seven houses, and wears the same kind of reddish garment. 3. Hamsa, the same as in the preceding case, except the carrying of only a one-knoited bamboo. 4. Paramahamsa, the same as the others; but the ascetic wears the sacred thread, and his hair and beard are quite long. This is the highest of all orders. A Paramahamsa who shows himself worthy is on the very threshold of becoming a Dfkshita. 1 Cf. Brith. Up. VI, 3, 12; Maitr. Up. VI, 29. " feae iis be kie Oe PEW ded fo: \ Aah | ah eaxt then. yey a oie ot 1. gesiogy,, Ae ag ae atts, at ised ri nea SA ~eord om ; 5 45 ta = bute.) ay Sy, fib oy i ae | ; " ca aa 7 7 a = a a : _ alae hehed Sey ” Lt : or hase ‘i ue a “9m t fos ' fs ‘Hel ere will be ro end = oa ms . a" re, ‘ ; ~ tends: A A has & ar 70, Doe bic, poovewer, 28 . oe arte S haw bet . 7 New | we soc |, so TRE “a> i “2 ~ happen, sudb? we : y iileas “hoa! am : VATA ES « a GER te ot intern nigy ue = i shave: we ilQae o ~~ . ae Leama witacush,* Vers a BABE CL nis coca ND ia it by cig hbeatiagail al ale are the eae we evi ee ee P Tayinawuda Sea eee PRASNA-U PANISHAD. PRASNMA-UPANISHAD. First QuEsTION.
3Adoration to the Highest Self! HariZ, Om! 1. Sukesas' Bharadvaga *, and Saivya Satyakama, and Saurydyawin® Gargya, and Kausalya‘ Asvalayana, and Bhargava Vaidarbhi®, and Kabandhin Katydyana, these were devoted to Brahman, firm in Brahman, seeking for the Highest Brahman. They thought that the venerable Pippalada could tell them all that, and they therefore took fuel in their hands (like pupils), and approached him. 2. That Azshi said to them: ‘Stay here a year longer, with penance, abstinence, and faith; then you may ask questions according to your pleasure, and if we know them, we shall tell you all.’ 3. Then*® Kabandhin Katyayana approached him and asked: ‘Sir, from whence may these creatures be born ?’ 1 Sukesas seems better than Sukesan, and he is so called in the sixth Pras#a, in MS. Mill 74. 2 Bharadvaga, Saivya, Gargya, Asvalayana, Bhargava, and KAtyéyana are, according to Sankara, names of gotras or families. $ Sfiryasyapatyam Sauryah, tadapatyam Saurydyanih. Dirghah sulopas ka khAndasa iti sa eva Sauryayawi. * Kausalyo namata’, kosalayam bhavo va. 5 Vaidarbhi is explained as vidarbhe4 prabhava/, or Vidarbheshu prabhavaf. Vidarbha, a country, south of the Vindhya mountains, with Kumdina as its capital. Vaidarbha, a king of the Vidarbhas, is mentioned in the Ait. Brahm. VII, 34. Vaidarbhi is a patronymic of Vidarbha. See B. R. s. v. ® After the year was over. 272 PRASNA-UPANISHAD.
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.
1* Explained as Hirazyagarbha. * Nira#iganam nirlepam. * Sankarananda reads tada sivam avig#aya duAkhasyanto bhavishyati; Vig#4natman retains devam, but mentions sivam as a various reading. Both have anto, not antam, like Roer. Sankara seems to have found na before bhavishyati, or to have read du#kh4nto na bhavishyati, for he explains that there will be no end of misery, unless God has first been known. It is possible, however, that the same idea may be expressed in the text as we read it, so that it should mean, Only when the impossible shall happen, such as the sky being rolled up by men, will misery cease, unless God has been discovered in the heart. * The MSS, read devaprasadat, which is more in keeping with the character of this Upanishad. _° Samyak may be both adverb and adjective in this sentence, kakakshinydyena. * Atyasramin is explained by Sankara as atyantam pfigyatamésramibhyah; and he adds, Aaturvidha bhikshavas 4a bahfidakaku/stkakau, Hamsah paramahamsas ka yo yah paskat sa uttamak. Weber (Indische Studien, II, 109) has himself corrected his mistake of reading antyasramibhyad, and translating it by neighbouring hermits. These four stages in the life of a Sanny4sin are the same to-day as they were in the time of the Upanishads, and DayAnanda Sarasvati VI ADHYAYA, 23. 267 22. This highest mystery in the Vedanta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil}. 23. If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth,—then they will shine forth indeed.
2describes them in his autobiography, though in a different order: 1. Ku/fkaka, living in a hut, or in a desolate place, and wearing a red-ochre coloured garment, carrying a three-knotted bamboo rod, and wearing the hair in the centre of the crown of the head, having the sacred thread, and devoting oneself to the contemplation of Parabrahma. 2. Bahfdaka, one who lives quite apart from his family and the world, maintains himself on alms collected at seven houses, and wears the same kind of reddish garment. 3. Hamsa, the same as in the preceding case, except the carrying of only a one-knoited bamboo. 4. Paramahamsa, the same as the others; but the ascetic wears the sacred thread, and his hair and beard are quite long. This is the highest of all orders. A Paramahamsa who shows himself worthy is on the very threshold of becoming a Dfkshita. 1 Cf. Brith. Up. VI, 3, 12; Maitr. Up. VI, 29. " feae iis be kie Oe PEW ded fo: \ Aah | ah eaxt then. yey a oie ot 1. gesiogy,, Ae ag ae atts, at ised ri nea SA ~eord om ; 5 45 ta = bute.) ay Sy, fib oy i ae | ; " ca aa 7 7 a = a a : _ alae hehed Sey ” Lt : or hase ‘i ue a “9m t fos ' fs ‘Hel ere will be ro end = oa ms . a" re, ‘ ; ~ tends: A A has & ar 70, Doe bic, poovewer, 28 . oe arte S haw bet . 7 New | we soc |, so TRE “a> i “2 ~ happen, sudb? we : y iileas “hoa! am : VATA ES « a GER te ot intern nigy ue = i shave: we ilQae o ~~ . ae Leama witacush,* Vers a BABE CL nis coca ND ia it by cig hbeatiagail al ale are the eae we evi ee ee P Tayinawuda Sea eee PRASNA-U PANISHAD. PRASNMA-UPANISHAD. First QuEsTION.
3Adoration to the Highest Self! HariZ, Om! 1. Sukesas' Bharadvaga *, and Saivya Satyakama, and Saurydyawin® Gargya, and Kausalya‘ Asvalayana, and Bhargava Vaidarbhi®, and Kabandhin Katydyana, these were devoted to Brahman, firm in Brahman, seeking for the Highest Brahman. They thought that the venerable Pippalada could tell them all that, and they therefore took fuel in their hands (like pupils), and approached him. 2. That Azshi said to them: ‘Stay here a year longer, with penance, abstinence, and faith; then you may ask questions according to your pleasure, and if we know them, we shall tell you all.’ 3. Then*® Kabandhin Katyayana approached him and asked: ‘Sir, from whence may these creatures be born ?’ 1 Sukesas seems better than Sukesan, and he is so called in the sixth Pras#a, in MS. Mill 74. 2 Bharadvaga, Saivya, Gargya, Asvalayana, Bhargava, and KAtyéyana are, according to Sankara, names of gotras or families. $ Sfiryasyapatyam Sauryah, tadapatyam Saurydyanih. Dirghah sulopas ka khAndasa iti sa eva Sauryayawi. * Kausalyo namata’, kosalayam bhavo va. 5 Vaidarbhi is explained as vidarbhe4 prabhava/, or Vidarbheshu prabhavaf. Vidarbha, a country, south of the Vindhya mountains, with Kumdina as its capital. Vaidarbha, a king of the Vidarbhas, is mentioned in the Ait. Brahm. VII, 34. Vaidarbhi is a patronymic of Vidarbha. See B. R. s. v. ® After the year was over. 272 PRASNA-UPANISHAD.
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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