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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1but in acts, external, internal, or intermediate, if well performed, the sage trembles not?. 7. Through the Azé-verses he arrives at this world, through the Yagus-verses at the sky, through the Saman-verses at that which the poets teach,—he arrives at this by means of the Onk4ra; the wise arrives at that which is at rest, free from decay, from death, from fear—the Highest.’ SIXTH QUESTION. 1. Then Sukesas Bharadvaga asked him, saying: ‘Sir, Hirazyanabha, the prince of KosalA?, came to me and asked this question: Do you know the person of sixteen parts, O Bharadvaga? I said to the prince: I do not know him; if I knew him, how should I not tell you? Surely, he who speaks what is untrue withers away to the very root; therefore I will not say what is untrue. Then he mounted his chariot and went away silently. Now I ask you, where is that person ?’ 2. He replied: ‘ Friend, that person is here within the body, he in whom these sixteén parts arise. 3. He reflected: What is it by whose departure I shall depart, and by whose staying I shall stay ? 4. He sent forth (created) Praza (spirit)*; from 1 The three acts are explained as waking, slumbering, and deep sleep; or as three kinds of pronunciation, tara-mandra-madhyama. They are probably meant for Yoga exercises in which the three Matras of Om are used as one word, and as an emblem of the Highest Brahman. r ? Sankara explains Kausalya by Kosalayam bhavak. Anandatirtha gives the same explanation. Kosala is the capital, generally called Ayodhya. There is no authority for the palatal s. $ Sankara explains praza by sarvapramzo Hiramyagarbha (sarvapranikaramadharam antaratmanam). 284 PRASNA-UPANISHAD.
2Prava Sraddha (faith)', ether, air, light, water, earth, sense, mind, food ; from food came vigour, penance, hymns, sacrifice, the worlds, and in the worlds the name? also. 5. As these flowing rivers* that go towards the ocean, when they have reached the ocean, sink into it, their name and form are broken, and people speak of the ocean only, exactly thus these sixteen parts of the spectator that go towards the person (purusha), when they have reached the person, sink into him, their name and form are broken, and people speak of the person only, and he becomes without parts and immortal. On this there is this verse: 6. That person who is to be known, he in whom these parts rest, like spokes in the nave of a wheel, you know him, lest death should hurt you.’ 7. Then he (Pippalada) said to them: ‘So far do I know this Highest Brahman, there is nothing higher than it.’ 8. And they praising him, said : ‘ You, indeed, are our father, you who carry us from our ignorance to the other shore.’ Adoration to the highest Réshis! Adoration to the highest Rshis! Tat sat. HariZ, Om! " Faith is supposed to make all beings act rightly. * Nama stands here for naémarfpe, name (concept) and form. See before, p. 259. * Cf. Mund. Up. IV, 2, 8; Khand. Up. VIII, ro. MAITRAYAWVA-BRAHMAWNA- UPANISHAD. MAITRAYAWVA-BRAHMAWVA- UPANISHAD. First PRapATHAKA.
31. The laying of the formerly-described sacrificial fires! is indeed the sacrifice of Brahman. Therefore let the sacrificer, after he has laid those fires, meditate on the Self. Thus only does the sacrificer become complete and faultless. But who is to be meditated on? He who is called Prawa (breath). Of him there is this story: 2. A King, named Brvzhadratha, having established his son in his sovereignty’, went into the forest, because he considered this body as transient, and had obtained freedom from all desires. Having performed the highest penance, he stands there, with uplifted arms, looking up to the sun. At the end of a thousand (days)*, the Saint Sakayanya‘*, who knew the Self, came near®, burning with splendour, * The performance of all the sacrifices, described in the Maitrayana-brahmazma, is to lead up in the end to a knowledge of Brahman, by rendering a man fit for receiving the highest knowledge. See Manu VI, 82: ‘All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of the Self reaps not the full reward of the performance of rites.’ 2 Instead of virégye, a doubtful word, and occurring nowhere else, m. reads vairagye. ’ Or years, if we read sahasrasya instead of sahasrahasya. “ The descendant of Sakayana. Saint is perhaps too strong ; it means a holy, venerable man, and is frequently applied to a Buddha. 5 Both M. and m. add muned/ before antikam, whereas the commentary has rag#ah.
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.
1but in acts, external, internal, or intermediate, if well performed, the sage trembles not?. 7. Through the Azé-verses he arrives at this world, through the Yagus-verses at the sky, through the Saman-verses at that which the poets teach,—he arrives at this by means of the Onk4ra; the wise arrives at that which is at rest, free from decay, from death, from fear—the Highest.’ SIXTH QUESTION. 1. Then Sukesas Bharadvaga asked him, saying: ‘Sir, Hirazyanabha, the prince of KosalA?, came to me and asked this question: Do you know the person of sixteen parts, O Bharadvaga? I said to the prince: I do not know him; if I knew him, how should I not tell you? Surely, he who speaks what is untrue withers away to the very root; therefore I will not say what is untrue. Then he mounted his chariot and went away silently. Now I ask you, where is that person ?’ 2. He replied: ‘ Friend, that person is here within the body, he in whom these sixteén parts arise. 3. He reflected: What is it by whose departure I shall depart, and by whose staying I shall stay ? 4. He sent forth (created) Praza (spirit)*; from 1 The three acts are explained as waking, slumbering, and deep sleep; or as three kinds of pronunciation, tara-mandra-madhyama. They are probably meant for Yoga exercises in which the three Matras of Om are used as one word, and as an emblem of the Highest Brahman. r ? Sankara explains Kausalya by Kosalayam bhavak. Anandatirtha gives the same explanation. Kosala is the capital, generally called Ayodhya. There is no authority for the palatal s. $ Sankara explains praza by sarvapramzo Hiramyagarbha (sarvapranikaramadharam antaratmanam). 284 PRASNA-UPANISHAD.
2Prava Sraddha (faith)', ether, air, light, water, earth, sense, mind, food ; from food came vigour, penance, hymns, sacrifice, the worlds, and in the worlds the name? also. 5. As these flowing rivers* that go towards the ocean, when they have reached the ocean, sink into it, their name and form are broken, and people speak of the ocean only, exactly thus these sixteen parts of the spectator that go towards the person (purusha), when they have reached the person, sink into him, their name and form are broken, and people speak of the person only, and he becomes without parts and immortal. On this there is this verse: 6. That person who is to be known, he in whom these parts rest, like spokes in the nave of a wheel, you know him, lest death should hurt you.’ 7. Then he (Pippalada) said to them: ‘So far do I know this Highest Brahman, there is nothing higher than it.’ 8. And they praising him, said : ‘ You, indeed, are our father, you who carry us from our ignorance to the other shore.’ Adoration to the highest Réshis! Adoration to the highest Rshis! Tat sat. HariZ, Om! " Faith is supposed to make all beings act rightly. * Nama stands here for naémarfpe, name (concept) and form. See before, p. 259. * Cf. Mund. Up. IV, 2, 8; Khand. Up. VIII, ro. MAITRAYAWVA-BRAHMAWNA- UPANISHAD. MAITRAYAWVA-BRAHMAWVA- UPANISHAD. First PRapATHAKA.
31. The laying of the formerly-described sacrificial fires! is indeed the sacrifice of Brahman. Therefore let the sacrificer, after he has laid those fires, meditate on the Self. Thus only does the sacrificer become complete and faultless. But who is to be meditated on? He who is called Prawa (breath). Of him there is this story: 2. A King, named Brvzhadratha, having established his son in his sovereignty’, went into the forest, because he considered this body as transient, and had obtained freedom from all desires. Having performed the highest penance, he stands there, with uplifted arms, looking up to the sun. At the end of a thousand (days)*, the Saint Sakayanya‘*, who knew the Self, came near®, burning with splendour, * The performance of all the sacrifices, described in the Maitrayana-brahmazma, is to lead up in the end to a knowledge of Brahman, by rendering a man fit for receiving the highest knowledge. See Manu VI, 82: ‘All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of the Self reaps not the full reward of the performance of rites.’ 2 Instead of virégye, a doubtful word, and occurring nowhere else, m. reads vairagye. ’ Or years, if we read sahasrasya instead of sahasrahasya. “ The descendant of Sakayana. Saint is perhaps too strong ; it means a holy, venerable man, and is frequently applied to a Buddha. 5 Both M. and m. add muned/ before antikam, whereas the commentary has rag#ah.
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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