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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? Over Brahman, i.e. the Self, the parama purusha, the akshara, the satya. The praza being called a shadow, is thereby implied to be unreal (anrta). Sankara. ? Manokrvta is explained as an Arsha sandhi. It means the good or evil deeds, which are the work of the mind. ’ I keep to the usual translation of Samana byon-breathing, though it is here explained in a different sense. Samana is here supposed to be between pr4ma and apana, and to distribute the food equally, samam, over the body. The seven lights are explained as the two eyes, the two ears, the two nostrils, and the mouth. * Here the Lingétma or Givatma. 6 A hundred times 101 would give us 10,100, and each multiplied by 72,000 would give us a sum total of 727,200,000 veins, or, if we add the principal veins, 727,210,201. Anandagiri makes the sum total, 72 sofis, 72 lakshas, six thousands, two hundred and one, where the six of the thousands seems to be a mistake for dasasahasram. In the Brzhad4r. Upanishad II, 1, 19, we read of 72,000 arteries, likewise in YAg#avalkya III, 108. See also Brzh. Up. IV, 278 PRASNA-UPANISHAD.
27. Through one of them, the Udana (the outbreathing) leads (us) upwards to the good world by good work, to the bad world by bad work, to the world of men by both. 8. The sun rises as the external Prava, for it assists the Prava in the eye’. The deity that exists in the earth, is there in support of man’s Apana (down-breathing). The ether between (sun and earth) is the Samana (on-breathing), the air is Vyana (back-breathing). g. Light is the Udana (out-breathing), and therefore he whose light has gone out comes to a new birth with his senses absorbed in the mind. 10. Whatever his thought (at the time of death) with that he goes back to Praza, and the Prama, united with light’, together with the self (the givatma) leads on to the world, as deserved. 11. He who, thus knowing, knows Prdaza, his offspring does not perish, and he becomes immortal. Thus says the Sloka: 12, He who has known the origin’, the entry, the place, the fivefold distribution, and the internal state* of the Praza, obtains immortality, yes, obtains immortality.’ 3, 20; Ahand. Up. VI, 5, 3, comm.; Kaush. Up. IV, 20; Kasha Up. VI, 16. ? Without the sun the eye could not see. ? With Udana, the out-breathing. * This refers to the questions asked in verse 1, and answered in the verses which follow. ‘ The adhyatma, as opposed to the vahya, mentioned in verse 1. Ayati instead of yati is explained by 44andasam hrasvatvam. IV QUESTION, 3. 279 eee OANA OAS FourTH QUESTION.
31. Then Saurydyavin Gargya asked: ‘Sir, What are they that sleep in this man, and what are they that are awake in him? What power (deva) is it that sees dreams? Whose is the happiness? On what do all these depend ?’ 2. He replied: ‘O GArgya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva)!, the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about. He sleeps, that is what people say. 3. The fires of the prazas are, as it were*, awake in that town (the body). The Apdna is the Garhapatya fire, the Vyana the Anvaharyapaéana fire; and because it is taken out of the Garhapatya fire, which is fire for taking out’, therefore the Praza is the Ahavaniya fire’. 1 See note to verse 5. 2 We ought to read aynaya iva. ’ Pramayana, pramtyate ’smad iti pravayano garhapatyo ’gnif. ‘ The comparison between the pravas and the fires or altars is not very clear. As to the fires or altars, there is the Garhapatya, placed in the South-west, the household fire, which is always kept burning, from which the fire ic taken to the other altars. The Anvaharyapagana, commonly called the Dakshina fire, placed in the South, used chiefly for oblations to the forefathers. The Ahavantya fire, placed in the East, and used for sacrifices to the gods. Now the Apna is identified with the Garhapatya fire, no reason being given except afterwards, when it is said that the Praza is the Ahavanfya fire, being taken out of the Garhapatya, here called 280 PRASNA-UPANISHAD. rr
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? Over Brahman, i.e. the Self, the parama purusha, the akshara, the satya. The praza being called a shadow, is thereby implied to be unreal (anrta). Sankara. ? Manokrvta is explained as an Arsha sandhi. It means the good or evil deeds, which are the work of the mind. ’ I keep to the usual translation of Samana byon-breathing, though it is here explained in a different sense. Samana is here supposed to be between pr4ma and apana, and to distribute the food equally, samam, over the body. The seven lights are explained as the two eyes, the two ears, the two nostrils, and the mouth. * Here the Lingétma or Givatma. 6 A hundred times 101 would give us 10,100, and each multiplied by 72,000 would give us a sum total of 727,200,000 veins, or, if we add the principal veins, 727,210,201. Anandagiri makes the sum total, 72 sofis, 72 lakshas, six thousands, two hundred and one, where the six of the thousands seems to be a mistake for dasasahasram. In the Brzhad4r. Upanishad II, 1, 19, we read of 72,000 arteries, likewise in YAg#avalkya III, 108. See also Brzh. Up. IV, 278 PRASNA-UPANISHAD.
27. Through one of them, the Udana (the outbreathing) leads (us) upwards to the good world by good work, to the bad world by bad work, to the world of men by both. 8. The sun rises as the external Prava, for it assists the Prava in the eye’. The deity that exists in the earth, is there in support of man’s Apana (down-breathing). The ether between (sun and earth) is the Samana (on-breathing), the air is Vyana (back-breathing). g. Light is the Udana (out-breathing), and therefore he whose light has gone out comes to a new birth with his senses absorbed in the mind. 10. Whatever his thought (at the time of death) with that he goes back to Praza, and the Prama, united with light’, together with the self (the givatma) leads on to the world, as deserved. 11. He who, thus knowing, knows Prdaza, his offspring does not perish, and he becomes immortal. Thus says the Sloka: 12, He who has known the origin’, the entry, the place, the fivefold distribution, and the internal state* of the Praza, obtains immortality, yes, obtains immortality.’ 3, 20; Ahand. Up. VI, 5, 3, comm.; Kaush. Up. IV, 20; Kasha Up. VI, 16. ? Without the sun the eye could not see. ? With Udana, the out-breathing. * This refers to the questions asked in verse 1, and answered in the verses which follow. ‘ The adhyatma, as opposed to the vahya, mentioned in verse 1. Ayati instead of yati is explained by 44andasam hrasvatvam. IV QUESTION, 3. 279 eee OANA OAS FourTH QUESTION.
31. Then Saurydyavin Gargya asked: ‘Sir, What are they that sleep in this man, and what are they that are awake in him? What power (deva) is it that sees dreams? Whose is the happiness? On what do all these depend ?’ 2. He replied: ‘O GArgya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva)!, the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about. He sleeps, that is what people say. 3. The fires of the prazas are, as it were*, awake in that town (the body). The Apdna is the Garhapatya fire, the Vyana the Anvaharyapaéana fire; and because it is taken out of the Garhapatya fire, which is fire for taking out’, therefore the Praza is the Ahavaniya fire’. 1 See note to verse 5. 2 We ought to read aynaya iva. ’ Pramayana, pramtyate ’smad iti pravayano garhapatyo ’gnif. ‘ The comparison between the pravas and the fires or altars is not very clear. As to the fires or altars, there is the Garhapatya, placed in the South-west, the household fire, which is always kept burning, from which the fire ic taken to the other altars. The Anvaharyapagana, commonly called the Dakshina fire, placed in the South, used chiefly for oblations to the forefathers. The Ahavantya fire, placed in the East, and used for sacrifices to the gods. Now the Apna is identified with the Garhapatya fire, no reason being given except afterwards, when it is said that the Praza is the Ahavanfya fire, being taken out of the Garhapatya, here called 280 PRASNA-UPANISHAD. rr
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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