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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ji ll. 4. He replied: ‘ Pragdpati (the lord of creatures) was desirous of creatures (praga#). He performed penance?, and having performed penance, he produces a pair, matter (rayi) and spirit (prava), thinking that they together should produce creatures for him in many ways. 5% The sun is spirit, matter is the moon. All this, what has body and what has no body, is matter, and therefore body indeed is matter. 6. Now Aditya, the sun, when he rises, goes toward the East, and thus receives the Eastern spirits into his rays. And when he illuminates the South, the West, the North, the Zenith, the Nadir, the intermediate quarters, and everything, he thus receives all spirits into his rays. 7. Thus he rises, as Vaisvanara, (belonging to all men,) assuming all forms, as spirit, as fire. This has been said in the following verse : 8 3, (They knew) him who assumes all forms, the golden *, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousandrayed, who abides in a hundred places, the spirit of all creatures, the Sun, rises. 9. The year indeed is Pragdpati, and there are two paths thereof, the Southern and the Northern. Now those who here believe in sacrifices and pious gifts as work done, gain the moon only as their 1 Or he meditated ; see Upanishads, vol. i, p. 238, n. 3. * Sankara explains, or rather obscures, this by saying that the sun is breath, or the eater, or Agni, while matter is the food, namely, Soma. Set wMaitr, Up. VL. 6 * Harizam is explained as rasmimantam, or as harati sarveshim praninam ayfmshi bhauman va rasan iti harimah. I prefer to take it in the sense of yellow, or golden. I QUESTION, I5. 273
2(future) world, and return again. Therefore the ishis who desire offspring, go to the South, and that path of the Fathers is matter (rayi). 10. But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern path Aditya, the sun. This is the home of the spirits, the immortal, free from danger, the highest. From thence they do not return, for itis the end. ‘Thus says the Sloka!: 11. Some call him the father with five feet (the five seasons), and with twelve shapes (the twelve months), the giver of rain in the highest half of heaven; others again say that the sage is placed in the lower half, in the chariot? with seven wheels and six spokes. 12. The month is Prag&pati; its dark half is matter, its bright half spirit. Therefore some Azshis perform sacrifice in the bright half, others in the other half. 13. Day and Night® are Pragdpati; its day is spirit, its night matter. Those who unite in love by day waste their spirit, but to unite in love by night is right. 14. Food is Pragdpati. Hence proceeds seed, and from it these creatures are born. 15. Those therefore who observe this rule of Pragdpati (as laid down in § 13), produce a pair, and to them belongs this Brahma-world here*. But 1 Rig-veda I, 164, 12. We ought to read upare vikakshamam. 2 Saptagakre, i.e. rathe. The seven wheels are explained as the rays or horses of the sun; or as half-years, seasons, months, halfmonths, days, nights, and muhfirtas. ’ Taken as one, as a Nychthemeron. 4 In the moon, reached by the path of the Fathers. [15] T 274 PRASNA-UPANISHAD. SD aammmRRR Geer RMI those in whom dwell penance, abstinence, and fruth, 16. To them belongs that pure Brahma-world, to them, namely, in whom there is nothing crooked, nothing false, and no guile.’ SECOND QUESTION.
31. Then Bhargava Vaidarbhi asked him: ‘Sir, How many gods? keep what has thus been created, how many manifest this?, and who is the best of them ?’ 2. He replied: ‘The ether is that god, the wind, fire, water, earth, speech, mind, eye, and ear. These, when they have manifested (their power), contend and say: We (each of us) support this body and keep it? 34. Then PrAza (breath, spirit, life), as the best, said to them: Be not deceived, I alone, dividing myself fivefold, support this body and keep it. 4. They were incredulous; so he, from pride, did as if he were going out from above. Thereupon, ? Devah, powers, organs, senses. * Their respective power. ° This is Sankara’s explanation, in which baza is taken to mean the same as sarira, body. But there seems to be no authority for such a meaning, and Anandagiri tries in vain to find an etymological excuse for it. Baza or Vama generally means an arrow, or, particularly in Brahmama writings, a harp with many strings. 1 do not see how an arrow could be used as an appropriate simile here, but a harp might, if we take avash/abhya in the sense of holding the frame of the instrument, and vidharaydmadZ in the sense of stretching and thereby modulating it. * On this dispute of the organs of sense, see Brzh. Up. VI, 1 p. 201 ; KAand. Up. V, 1 (S. B. E., vol. i, p. 72).
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.
1Ji ll. 4. He replied: ‘ Pragdpati (the lord of creatures) was desirous of creatures (praga#). He performed penance?, and having performed penance, he produces a pair, matter (rayi) and spirit (prava), thinking that they together should produce creatures for him in many ways. 5% The sun is spirit, matter is the moon. All this, what has body and what has no body, is matter, and therefore body indeed is matter. 6. Now Aditya, the sun, when he rises, goes toward the East, and thus receives the Eastern spirits into his rays. And when he illuminates the South, the West, the North, the Zenith, the Nadir, the intermediate quarters, and everything, he thus receives all spirits into his rays. 7. Thus he rises, as Vaisvanara, (belonging to all men,) assuming all forms, as spirit, as fire. This has been said in the following verse : 8 3, (They knew) him who assumes all forms, the golden *, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousandrayed, who abides in a hundred places, the spirit of all creatures, the Sun, rises. 9. The year indeed is Pragdpati, and there are two paths thereof, the Southern and the Northern. Now those who here believe in sacrifices and pious gifts as work done, gain the moon only as their 1 Or he meditated ; see Upanishads, vol. i, p. 238, n. 3. * Sankara explains, or rather obscures, this by saying that the sun is breath, or the eater, or Agni, while matter is the food, namely, Soma. Set wMaitr, Up. VL. 6 * Harizam is explained as rasmimantam, or as harati sarveshim praninam ayfmshi bhauman va rasan iti harimah. I prefer to take it in the sense of yellow, or golden. I QUESTION, I5. 273
2(future) world, and return again. Therefore the ishis who desire offspring, go to the South, and that path of the Fathers is matter (rayi). 10. But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern path Aditya, the sun. This is the home of the spirits, the immortal, free from danger, the highest. From thence they do not return, for itis the end. ‘Thus says the Sloka!: 11. Some call him the father with five feet (the five seasons), and with twelve shapes (the twelve months), the giver of rain in the highest half of heaven; others again say that the sage is placed in the lower half, in the chariot? with seven wheels and six spokes. 12. The month is Prag&pati; its dark half is matter, its bright half spirit. Therefore some Azshis perform sacrifice in the bright half, others in the other half. 13. Day and Night® are Pragdpati; its day is spirit, its night matter. Those who unite in love by day waste their spirit, but to unite in love by night is right. 14. Food is Pragdpati. Hence proceeds seed, and from it these creatures are born. 15. Those therefore who observe this rule of Pragdpati (as laid down in § 13), produce a pair, and to them belongs this Brahma-world here*. But 1 Rig-veda I, 164, 12. We ought to read upare vikakshamam. 2 Saptagakre, i.e. rathe. The seven wheels are explained as the rays or horses of the sun; or as half-years, seasons, months, halfmonths, days, nights, and muhfirtas. ’ Taken as one, as a Nychthemeron. 4 In the moon, reached by the path of the Fathers. [15] T 274 PRASNA-UPANISHAD. SD aammmRRR Geer RMI those in whom dwell penance, abstinence, and fruth, 16. To them belongs that pure Brahma-world, to them, namely, in whom there is nothing crooked, nothing false, and no guile.’ SECOND QUESTION.
31. Then Bhargava Vaidarbhi asked him: ‘Sir, How many gods? keep what has thus been created, how many manifest this?, and who is the best of them ?’ 2. He replied: ‘The ether is that god, the wind, fire, water, earth, speech, mind, eye, and ear. These, when they have manifested (their power), contend and say: We (each of us) support this body and keep it? 34. Then PrAza (breath, spirit, life), as the best, said to them: Be not deceived, I alone, dividing myself fivefold, support this body and keep it. 4. They were incredulous; so he, from pride, did as if he were going out from above. Thereupon, ? Devah, powers, organs, senses. * Their respective power. ° This is Sankara’s explanation, in which baza is taken to mean the same as sarira, body. But there seems to be no authority for such a meaning, and Anandagiri tries in vain to find an etymological excuse for it. Baza or Vama generally means an arrow, or, particularly in Brahmama writings, a harp with many strings. 1 do not see how an arrow could be used as an appropriate simile here, but a harp might, if we take avash/abhya in the sense of holding the frame of the instrument, and vidharaydmadZ in the sense of stretching and thereby modulating it. * On this dispute of the organs of sense, see Brzh. Up. VI, 1 p. 201 ; KAand. Up. V, 1 (S. B. E., vol. i, p. 72).
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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