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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® Here we have the Maitrayana Sandhi, drisyata iti, instead of drisyata iti; see von Schroeder, Maitrayani Samhit4, p. xxviii. M. and m. read drisyata. (15] | U 290 MAITRAYANA-BRAHMANA-UPANISHAD. and again! Deign therefore to take me out! In this world I am like a frog in a dry well. O Saint, thou art my way, thou art my way.’ SECOND PRAPATHAKA. 1, Then the Saint Sakdyanya, well pleased, said to the King: ‘Great King Bzvzhadratha, thou banner of the race of Ikshvaku, quickly obtaining a knowledge of Self, thou art happy, and art renowned by the name of Marut, the wind?. This indeed is thy Self 2.’ ‘Which 3, O Saint,’ said the King. Then the Saint said to him: 2. ‘He* who, without stopping the out-breathing °, proceeds upwards (from the sthila to the sikshma sarira), and who, modified (by impressions), and yet not modified *, drives away the darkness (of error), he is the Self. Thus said the Saint Maitri™.’ And Sakayanya said to the King Bzzhadratha: ‘He who in perfect rest, rising from this body (both from the sthdla and sikshma), and reaching the highest 1 Prishadasva in the Veda is another name of the Maruts, the storm gods. Afterwards the king is called Marut, VI, 30. 2 This sentence is called a Sfitra by the commentator to VI, 32. ’ M. reads Kathaya me katamo bhavan iti. * M. leaves out atha. * One might read 4vish‘ambhanena, in the sense of while preventing the departure of the vital breath, as in the Brzh. Ar. VI, a; prazena rakshann avaram kulayam. ° M. reads vyathamano ’vyathamanas. 7 M. leaves out Maitrih-ity evam hydha. The commentator explains Maitrir by mitray4 apatyam rvshir maitrir maitreya. Ina later passage (II, 3) M. reads Bhagavata Maitrema, likewise the Anubhitiprakasa.
2I] PRAPATHAKA, 4. 291 nl light !, comes forth in his own form, he is the Self 2 (thus said Sakayanya) ; this is the immortal, the fearless, this is Brahman.’ 3. ‘ Now then this is the science of Brahman, and the science of all Upanishads, O King, which was told us by the Saint Maitri*. I shall tell it to thee: ‘We hear (in the sacred records) that there were once the Valakhilyas*, who had left off all evil, who were vigorous and passionless. They said to the Pragapati Kratu: “O Saint, this body is without intelligence, like a cart. To what supernatural being belongs this great power by which such a body has been made intelligent? Or who is the driver? What thou knowest, O Saint, tell us that ®.”’ Pragapati answered and said: 4. ‘He who in the Sruti is called “Standing above,” like passionless ascetics * amidst the objects of the world, he, indeed, the pure, clean, undeveloped, tranquil, breathless, bodiless 7, endless, imperishable, firm, everlasting, unborn, independent one, stands in his own greatness, and by him has this body been made intelligent, and he is also the driver of it.’
31 M. adds svayam gyotir upasampadya. 2 M. reads esha for ity esha, which seems better. 8 M. reads Maitreva vyakhyata. ‘ M. M., Translation of Rig-veda, Preface, p. xxxiv. 5 M.adds: brfhfti te hofur Bhagavan katham anena vasyam yat Bhagavan vetsy etad asmakam briihfti tan hovafeti. ‘ The commentator allows firdhvaretasasak to be taken as a vocative also. 7 Nirdtma is explained by the commentator as thoughtless, without volition, &c. But 4tma is frequently used for body also, and this seems more appropriate here. M., however, reads anfsatmé, and this is the reading explained in tire Anubhfttiprakasa, p. 228, ver. 60. This might mean the Atman which has not yet assumed the quality of a personal god. See VI, 28; VI, 31. U2 292 MAITRAYANA-BRAHMANA-UPANISHAD. 9 BR ae They said: ‘O Saint, How has this been made intelligent by such a being as this which has no desires!, and how is he its driver?’ He answered them and said: 5. ‘That Self which is very small, invisible, incomprehensible, called Purusha, dwells of his own will here in part®; just as a man who is fast asleep awakes of his own will*. And this part (of the Self) which is entirely intelligent, reflected in man (as the sun in different vessels of water), knowing the body (kshetragia), attested by his conceiving, willing, and believing ‘, is Pragdpati (lord of creatures), called Visva. By him, the intelligent, is this body made intelligent, and he is the driver thereof.’ They said to him: ‘O Saint®, if this has been made intelligent by such a being as this, which has no desires, and if he is the driver thereof, how was it?’ He answered them and said: 6. ‘In the beginning Pragapati (the lord of creatures) stood alone. He had no happiness, when alone. Meditating* on himself, he created many
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® Here we have the Maitrayana Sandhi, drisyata iti, instead of drisyata iti; see von Schroeder, Maitrayani Samhit4, p. xxviii. M. and m. read drisyata. (15] | U 290 MAITRAYANA-BRAHMANA-UPANISHAD. and again! Deign therefore to take me out! In this world I am like a frog in a dry well. O Saint, thou art my way, thou art my way.’ SECOND PRAPATHAKA. 1, Then the Saint Sakdyanya, well pleased, said to the King: ‘Great King Bzvzhadratha, thou banner of the race of Ikshvaku, quickly obtaining a knowledge of Self, thou art happy, and art renowned by the name of Marut, the wind?. This indeed is thy Self 2.’ ‘Which 3, O Saint,’ said the King. Then the Saint said to him: 2. ‘He* who, without stopping the out-breathing °, proceeds upwards (from the sthila to the sikshma sarira), and who, modified (by impressions), and yet not modified *, drives away the darkness (of error), he is the Self. Thus said the Saint Maitri™.’ And Sakayanya said to the King Bzzhadratha: ‘He who in perfect rest, rising from this body (both from the sthdla and sikshma), and reaching the highest 1 Prishadasva in the Veda is another name of the Maruts, the storm gods. Afterwards the king is called Marut, VI, 30. 2 This sentence is called a Sfitra by the commentator to VI, 32. ’ M. reads Kathaya me katamo bhavan iti. * M. leaves out atha. * One might read 4vish‘ambhanena, in the sense of while preventing the departure of the vital breath, as in the Brzh. Ar. VI, a; prazena rakshann avaram kulayam. ° M. reads vyathamano ’vyathamanas. 7 M. leaves out Maitrih-ity evam hydha. The commentator explains Maitrir by mitray4 apatyam rvshir maitrir maitreya. Ina later passage (II, 3) M. reads Bhagavata Maitrema, likewise the Anubhitiprakasa.
2I] PRAPATHAKA, 4. 291 nl light !, comes forth in his own form, he is the Self 2 (thus said Sakayanya) ; this is the immortal, the fearless, this is Brahman.’ 3. ‘ Now then this is the science of Brahman, and the science of all Upanishads, O King, which was told us by the Saint Maitri*. I shall tell it to thee: ‘We hear (in the sacred records) that there were once the Valakhilyas*, who had left off all evil, who were vigorous and passionless. They said to the Pragapati Kratu: “O Saint, this body is without intelligence, like a cart. To what supernatural being belongs this great power by which such a body has been made intelligent? Or who is the driver? What thou knowest, O Saint, tell us that ®.”’ Pragapati answered and said: 4. ‘He who in the Sruti is called “Standing above,” like passionless ascetics * amidst the objects of the world, he, indeed, the pure, clean, undeveloped, tranquil, breathless, bodiless 7, endless, imperishable, firm, everlasting, unborn, independent one, stands in his own greatness, and by him has this body been made intelligent, and he is also the driver of it.’
31 M. adds svayam gyotir upasampadya. 2 M. reads esha for ity esha, which seems better. 8 M. reads Maitreva vyakhyata. ‘ M. M., Translation of Rig-veda, Preface, p. xxxiv. 5 M.adds: brfhfti te hofur Bhagavan katham anena vasyam yat Bhagavan vetsy etad asmakam briihfti tan hovafeti. ‘ The commentator allows firdhvaretasasak to be taken as a vocative also. 7 Nirdtma is explained by the commentator as thoughtless, without volition, &c. But 4tma is frequently used for body also, and this seems more appropriate here. M., however, reads anfsatmé, and this is the reading explained in tire Anubhfttiprakasa, p. 228, ver. 60. This might mean the Atman which has not yet assumed the quality of a personal god. See VI, 28; VI, 31. U2 292 MAITRAYANA-BRAHMANA-UPANISHAD. 9 BR ae They said: ‘O Saint, How has this been made intelligent by such a being as this which has no desires!, and how is he its driver?’ He answered them and said: 5. ‘That Self which is very small, invisible, incomprehensible, called Purusha, dwells of his own will here in part®; just as a man who is fast asleep awakes of his own will*. And this part (of the Self) which is entirely intelligent, reflected in man (as the sun in different vessels of water), knowing the body (kshetragia), attested by his conceiving, willing, and believing ‘, is Pragdpati (lord of creatures), called Visva. By him, the intelligent, is this body made intelligent, and he is the driver thereof.’ They said to him: ‘O Saint®, if this has been made intelligent by such a being as this, which has no desires, and if he is the driver thereof, how was it?’ He answered them and said: 6. ‘In the beginning Pragapati (the lord of creatures) stood alone. He had no happiness, when alone. Meditating* on himself, he created many
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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