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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samana is he (the Hotvz priest)'. The mind is the sacrificer, the Udana is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman. 5. There that god? (the mind) enjoys in sleep greatness. What has been seen, he? sees again; what has been heard, he hears again ; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all ; he, being all, sees. 6. And when he is overpowered by light*, then that god sees no dreams, and at that time that happiness arises in his body. 7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Atman,— 8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be pramzayana, in the same manner as the prama proceeds in sleep from the apana. The Vydana is identified with the Dakshinagni, the Southern fire, because it issues from the heart through an aperture on the right. ' The name of the Hotr? priest must be supplied. He is supposed to carry two oblations equally to the Ahavaniya, and in the same way the Vyana combines the two breathings, the in and out breathings. ? The givatman under the guise of manas. The Sanskrit word is deva, god, used in the sense of an invisible power, but as a masculine. The commentator uses manodevah, p. 212, l. 5. I generally translate deva, if used in this sense, by faculty, but the context required a masculine. See verse 2. * In the state of profound sleep or sushupti.
2V QUESTION, 2. 281 seen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Praza and what is to be supported by it. 9. For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose essence is knowledge!, the person, and he dwells in the highest, indestructible Self,— 10. He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright,— yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this Sloka: t1. He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (prawas), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all.’ FirtH QUESTION. 1. Then Saivya Satyakama asked him: ‘Sir, ifsome one among men should meditate here until death on the syllable Om, what would he obtain by it ?’ 2. He replied: ‘O Satyakama, the syllable Om (A UM) is the highest and also the other Brahman ; 1 Buddhi and the rest are the instruments of knowledge, but there is the knower, the person, in the Highest Self. 282 PRASNA-UPANISHAD.
3therefore he who knows it arrives by the same means! at one of the two. 3. If he meditate on one MAtra (the A)?, then, being enlightened by that only, he arrives quickly at the earth*®, The /zé-verses lead him to the world of men, and being endowed there with penance, abstinence, and faith, he enjoys greatness. 4. If he meditate witht two Matras (A + U) he arrives at the Manas°, and is led up by the Yagusverses to the sky, to the Soma-world. Having enjoyed greatness in the Soma-world, he returns again. 5. Again, he who meditates with this syllable AUM of three’ Matras, on the Highest Person, he comes to light and to the sun. And as a snake is freed from its skin, so is he freed from evil. He is led up by the Sdman-verses to the Brahmaworld®; and from him, full of life (Hirazyagarbha, the lord of the Satya-loka’), he learns® to see the all-pervading, the Highest Person. And there are these two Slokas: 6. The three Matras (A + U +M), if employed separate, and only joined one to another, are mortal? ; : Ayatanena, alambanena. * Dipikéyadm Vakaspatinaivakaramatram ityeva vyakhydtam. * Sampadyate prApnoti ganmeti seshaf. * Srutau tretiya dvitfyarthe. ® Literally the mind, but here meant for the moon, as before. It is clear that manasi belongs to sampadyate, not, as the Dipika and Roer think, to dhydyita. Some take it for svapnabhiméani Hiramyagarbha&. * The world of Hiranyagarbhad, called the Satyaloka. 7 On a later addition, bringing in the Om as consisting of three Matras and a half, see Weber, Ind. Stud. I, P. 453; Roer, p. 138. * Tadupadeseneti yAvat. ° Because in their separate form, A, U, M, they do not mean the Highest Brahman. VI QUESTION, 4. 283
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.
14. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samana is he (the Hotvz priest)'. The mind is the sacrificer, the Udana is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman. 5. There that god? (the mind) enjoys in sleep greatness. What has been seen, he? sees again; what has been heard, he hears again ; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all ; he, being all, sees. 6. And when he is overpowered by light*, then that god sees no dreams, and at that time that happiness arises in his body. 7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Atman,— 8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be pramzayana, in the same manner as the prama proceeds in sleep from the apana. The Vydana is identified with the Dakshinagni, the Southern fire, because it issues from the heart through an aperture on the right. ' The name of the Hotr? priest must be supplied. He is supposed to carry two oblations equally to the Ahavaniya, and in the same way the Vyana combines the two breathings, the in and out breathings. ? The givatman under the guise of manas. The Sanskrit word is deva, god, used in the sense of an invisible power, but as a masculine. The commentator uses manodevah, p. 212, l. 5. I generally translate deva, if used in this sense, by faculty, but the context required a masculine. See verse 2. * In the state of profound sleep or sushupti.
2V QUESTION, 2. 281 seen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Praza and what is to be supported by it. 9. For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose essence is knowledge!, the person, and he dwells in the highest, indestructible Self,— 10. He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright,— yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this Sloka: t1. He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (prawas), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all.’ FirtH QUESTION. 1. Then Saivya Satyakama asked him: ‘Sir, ifsome one among men should meditate here until death on the syllable Om, what would he obtain by it ?’ 2. He replied: ‘O Satyakama, the syllable Om (A UM) is the highest and also the other Brahman ; 1 Buddhi and the rest are the instruments of knowledge, but there is the knower, the person, in the Highest Self. 282 PRASNA-UPANISHAD.
3therefore he who knows it arrives by the same means! at one of the two. 3. If he meditate on one MAtra (the A)?, then, being enlightened by that only, he arrives quickly at the earth*®, The /zé-verses lead him to the world of men, and being endowed there with penance, abstinence, and faith, he enjoys greatness. 4. If he meditate witht two Matras (A + U) he arrives at the Manas°, and is led up by the Yagusverses to the sky, to the Soma-world. Having enjoyed greatness in the Soma-world, he returns again. 5. Again, he who meditates with this syllable AUM of three’ Matras, on the Highest Person, he comes to light and to the sun. And as a snake is freed from its skin, so is he freed from evil. He is led up by the Sdman-verses to the Brahmaworld®; and from him, full of life (Hirazyagarbha, the lord of the Satya-loka’), he learns® to see the all-pervading, the Highest Person. And there are these two Slokas: 6. The three Matras (A + U +M), if employed separate, and only joined one to another, are mortal? ; : Ayatanena, alambanena. * Dipikéyadm Vakaspatinaivakaramatram ityeva vyakhydtam. * Sampadyate prApnoti ganmeti seshaf. * Srutau tretiya dvitfyarthe. ® Literally the mind, but here meant for the moon, as before. It is clear that manasi belongs to sampadyate, not, as the Dipika and Roer think, to dhydyita. Some take it for svapnabhiméani Hiramyagarbha&. * The world of Hiranyagarbhad, called the Satyaloka. 7 On a later addition, bringing in the Om as consisting of three Matras and a half, see Weber, Ind. Stud. I, P. 453; Roer, p. 138. * Tadupadeseneti yAvat. ° Because in their separate form, A, U, M, they do not mean the Highest Brahman. VI QUESTION, 4. 283
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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