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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1288 MAITRAYANA-BRAHMANA-UPANISHAD. Mn.) eee = i ssi(C:;tYS like a fire without smoke. He said to the King: ‘ Rise, rise! Choose a boon !’ The King, bowing before him, said: ‘O Saint, I know not the Self, thou knowest the essence (of the Self). We have heard so. Teach it us.’ SakAyanya replied: ‘This was achieved of yore ; but what thou askest is difficult to obtain’. O Aikshvaka, choose other pleasures.’ The King, touching the Saint’s feet with his head, recited this Gatha : 3. ‘O Saint, What is the use of the enjoyment of pleasures in this offensive, pithless body—a mere mass of bones, skin, sinews, marrow’, flesh, seed, blood, mucus, tears, phlegm, ordure, water’, bile, and slime! What is the use of the enjoyment of pleasures in this body which is assailed by lust, hatred, greed, delusion, fear, anguish, jealousy, separation from what is loved, union with what is not loved‘, hunger, thirst, old age, death, illness, grief, and other evils! 4. And we see that all this is perishable, as these flies, gnats, and other insects, as herbs and trees‘,
2? Though the commentator must have read etad vrzttam purast4d duksakyam etat prasfam, yet pras#am as a neuter is very strange. M. reads etad vrittam purastat, dussakama priksha prasi#am; m. reads etad vratam purastéd asakyam m4 prikha prasiiam aikshvaka, &c. This suggests the reading, etad vrettam purastad duzsakam ma prekkha prasfiam, i.e. this was settled formerly, do not ask a difficult or an impossible question. * Read maggé. * M. adds vata before pitta; not m. * An expression that often occurs in Buddhist literature. See also Manu VI, 62: ‘On their separation from those whom they love, and their union with those whom they hate; on their strength overpowered by old age, and their bodies racked with disease.’ * The Sandhi vanaspatayodbhfita for vanaspataya udbhfta is anomalous. M. reads vanaspatayo bhatapradhvamsinad.
3I PRAPATHAKA, 4. 289 pene OS Da! |” YO growing and decaying. And what of these? There are other great ones, mighty wielders of bows, rulers of empires, Sudyumna, Bhoridyumna, Indradyumna, Kuvalay4sva, Yauvan4sva, Vadhryasva, Asvapati!, Sasabindu, Harisé#andra, Ambarisha 2. Nahusha, Ananata, Saryati, YayAti, Anarazya*, Ukshasena‘, &c., and kings such as Marutta, Bharata (Daushyanti), and others, who before the eyes of their whole family surrendered the greatest happiness, and passed on from this world to that. And what of these? There are other great ones. We see the destruction ® of Gandharvas, Asuras *, Yakshas, Rakshasas, Bhatas, Gamzas, Pisdkas, snakes, and vampires. And what of these? There is the drying up of other great oceans, the falling of mountains, the moving of the pole-star, the cutting of the windropes (that hold the stars), the submergence of the earth, and the departure of the gods (suras) from their place. In such a world as this, what is the use of the enjoyment of pleasures, if he who has fed’ on them is seen ® to return (to this world) again 1 M. carries on asvapatisasabinduhariskandrambarisha. * After Ambarisha, M. reads Nabhushananutusayyatiyayatyanaranyakshasenadayo. Nahusha (Naghusha?) is the father of Saryati; Nabhaga, the father of Ambarisha. These names are so carelessly written that even the commentator says that the text is either, 4Aandasa or pramadika. Andanata is a mere conjecture. It occurs as the name of a Xvshi in Rig-veda IX, 111. $ Anaranya, mentioned in the Mahabhfrata, I, 230. « M. reads anaramyakshasena. 6 M. and m. read nirodhanam. * M. adds Apsarasas. 7 M. and m. read 4sritasya, but the commentator explains asitasya.
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.
1288 MAITRAYANA-BRAHMANA-UPANISHAD. Mn.) eee = i ssi(C:;tYS like a fire without smoke. He said to the King: ‘ Rise, rise! Choose a boon !’ The King, bowing before him, said: ‘O Saint, I know not the Self, thou knowest the essence (of the Self). We have heard so. Teach it us.’ SakAyanya replied: ‘This was achieved of yore ; but what thou askest is difficult to obtain’. O Aikshvaka, choose other pleasures.’ The King, touching the Saint’s feet with his head, recited this Gatha : 3. ‘O Saint, What is the use of the enjoyment of pleasures in this offensive, pithless body—a mere mass of bones, skin, sinews, marrow’, flesh, seed, blood, mucus, tears, phlegm, ordure, water’, bile, and slime! What is the use of the enjoyment of pleasures in this body which is assailed by lust, hatred, greed, delusion, fear, anguish, jealousy, separation from what is loved, union with what is not loved‘, hunger, thirst, old age, death, illness, grief, and other evils! 4. And we see that all this is perishable, as these flies, gnats, and other insects, as herbs and trees‘,
2? Though the commentator must have read etad vrzttam purast4d duksakyam etat prasfam, yet pras#am as a neuter is very strange. M. reads etad vrittam purastat, dussakama priksha prasi#am; m. reads etad vratam purastéd asakyam m4 prikha prasiiam aikshvaka, &c. This suggests the reading, etad vrettam purastad duzsakam ma prekkha prasfiam, i.e. this was settled formerly, do not ask a difficult or an impossible question. * Read maggé. * M. adds vata before pitta; not m. * An expression that often occurs in Buddhist literature. See also Manu VI, 62: ‘On their separation from those whom they love, and their union with those whom they hate; on their strength overpowered by old age, and their bodies racked with disease.’ * The Sandhi vanaspatayodbhfita for vanaspataya udbhfta is anomalous. M. reads vanaspatayo bhatapradhvamsinad.
3I PRAPATHAKA, 4. 289 pene OS Da! |” YO growing and decaying. And what of these? There are other great ones, mighty wielders of bows, rulers of empires, Sudyumna, Bhoridyumna, Indradyumna, Kuvalay4sva, Yauvan4sva, Vadhryasva, Asvapati!, Sasabindu, Harisé#andra, Ambarisha 2. Nahusha, Ananata, Saryati, YayAti, Anarazya*, Ukshasena‘, &c., and kings such as Marutta, Bharata (Daushyanti), and others, who before the eyes of their whole family surrendered the greatest happiness, and passed on from this world to that. And what of these? There are other great ones. We see the destruction ® of Gandharvas, Asuras *, Yakshas, Rakshasas, Bhatas, Gamzas, Pisdkas, snakes, and vampires. And what of these? There is the drying up of other great oceans, the falling of mountains, the moving of the pole-star, the cutting of the windropes (that hold the stars), the submergence of the earth, and the departure of the gods (suras) from their place. In such a world as this, what is the use of the enjoyment of pleasures, if he who has fed’ on them is seen ® to return (to this world) again 1 M. carries on asvapatisasabinduhariskandrambarisha. * After Ambarisha, M. reads Nabhushananutusayyatiyayatyanaranyakshasenadayo. Nahusha (Naghusha?) is the father of Saryati; Nabhaga, the father of Ambarisha. These names are so carelessly written that even the commentator says that the text is either, 4Aandasa or pramadika. Andanata is a mere conjecture. It occurs as the name of a Xvshi in Rig-veda IX, 111. $ Anaranya, mentioned in the Mahabhfrata, I, 230. « M. reads anaramyakshasena. 6 M. and m. read nirodhanam. * M. adds Apsarasas. 7 M. and m. read 4sritasya, but the commentator explains asitasya.
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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