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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1294 MAITRAYANA-BRAHMANA-UPANISHAD. ee eee vessel (apna) on the Upamsu-vessel * (praza), and between these two the self-resplendent (Self) produced heat2, This heat is the purusha (person), and this purusha is Agni Vaisvanara. And thus it is said elsewhere?: ‘ Agni Vaisvanara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one’s ears. When a man is on the point of departing this life, he does not hear that noise. Now he‘, having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the pravzas as his body, resplendent, having true concepts, and free like ether °. Feeling even thus that he has not attained his object, he thinks from within the interior of the heart ®, “Let me enjoy objects. Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the
2’ Two sacrificial vessels (graha) placed on either side of the stone on which the Soma is squeezed, and here compared to the Prana and Apana, between which the Self (faitanyatma) assumes heat. * M., reads tayor antara/e kaushnyam prAsuvat. * See Brihadaranyaka Up. V, 9; KXAdand. Up. III, 13, 8. ‘ The Vaisvanara or purusha, according to the commentator, but originally the Pragapati, who had made himself like air, and divided himself into five vital airs. ° Thus the atma, with his own qualities and those which he assumes, becomes a living being. ° M. reads esho ’sya hridantare tish/Aann. III PRAPATHAKA, I. 295 wheel driven by the potter. This body is made intelligent, and he is the driver thereof. This! is indeed the Self, who seeming to be filled with desires, and seeming to be overcome? by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prakv7ti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled*, unmoved, free from desire, remaining a spectator, resting in himself. Having concealed himself in the cloak of the three qualities he appears as the enjoyer of vzta, as the enjoyer of vzta (of his good works).’ Tuirp PRAPATHAKA. 1. The VAlakhilyas said to Pragapati Kratu: ‘O Saint, if thou thus showest the greatness of that Self, then who is that other different one, also called Self‘, who really overcome by bright and dark fruits of action, enters on a good or bad birth?
31 M. reads: Sa v4 esha 4tmeti hosann iva sitasitaiz. This seems better than usanti kavaya, which hardly construes. 2 M. reads abhibhflyam4nay iva, which again is better than anabhibhta iva, for he seems to be overcome, but is not, just as he seems to be an agent, but is not. See also III, 1. * M. has alepo. ‘ The pure Self, called 4tma, brahma, kinmatram, prag#anaghanam, &c., after entering what he had himself created, and no longer distinguishing himself from the created things (bhita), is called Bhatatma. 296 MAITRAYANA-BRAHMANA-UPANISHAD. ~ toaennent = Downward or upward is his course ', and overcome by the pairs (distinction between hot and cold, pleasure and pain, &c.) he roams about *.’ 2. Pragdpati Kratu replied: ‘ There is indeed that other ® different one, called the elemental Self (Bhatatm4), who, overcome by bright and dark fruits of action, enters on a good or bad birth: downward or upward is his course, and overcome by the pairs he roams about. And this is his explanation: The five TanmAtras‘ (sound, touch, form, taste, smell) are called Bhata; also the five Mahabhitas (gross elements) are called Bhita. Then the aggregate * of all these is called sarira, body*. And lastly he of whom it was said that he dwelt in the body’, he is called Bhatatma, the elemental Self. Thus his immortal Self* is like a drop of water on a lotus leaf*, and he himself is overcome by the qualities of nature. Then’, because he is thus overcome, he becomes bewildered, and because he is bewildered, he saw not the creator, the holy Lord, abiding within himself. Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle,
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.
1294 MAITRAYANA-BRAHMANA-UPANISHAD. ee eee vessel (apna) on the Upamsu-vessel * (praza), and between these two the self-resplendent (Self) produced heat2, This heat is the purusha (person), and this purusha is Agni Vaisvanara. And thus it is said elsewhere?: ‘ Agni Vaisvanara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one’s ears. When a man is on the point of departing this life, he does not hear that noise. Now he‘, having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the pravzas as his body, resplendent, having true concepts, and free like ether °. Feeling even thus that he has not attained his object, he thinks from within the interior of the heart ®, “Let me enjoy objects. Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the
2’ Two sacrificial vessels (graha) placed on either side of the stone on which the Soma is squeezed, and here compared to the Prana and Apana, between which the Self (faitanyatma) assumes heat. * M., reads tayor antara/e kaushnyam prAsuvat. * See Brihadaranyaka Up. V, 9; KXAdand. Up. III, 13, 8. ‘ The Vaisvanara or purusha, according to the commentator, but originally the Pragapati, who had made himself like air, and divided himself into five vital airs. ° Thus the atma, with his own qualities and those which he assumes, becomes a living being. ° M. reads esho ’sya hridantare tish/Aann. III PRAPATHAKA, I. 295 wheel driven by the potter. This body is made intelligent, and he is the driver thereof. This! is indeed the Self, who seeming to be filled with desires, and seeming to be overcome? by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prakv7ti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled*, unmoved, free from desire, remaining a spectator, resting in himself. Having concealed himself in the cloak of the three qualities he appears as the enjoyer of vzta, as the enjoyer of vzta (of his good works).’ Tuirp PRAPATHAKA. 1. The VAlakhilyas said to Pragapati Kratu: ‘O Saint, if thou thus showest the greatness of that Self, then who is that other different one, also called Self‘, who really overcome by bright and dark fruits of action, enters on a good or bad birth?
31 M. reads: Sa v4 esha 4tmeti hosann iva sitasitaiz. This seems better than usanti kavaya, which hardly construes. 2 M. reads abhibhflyam4nay iva, which again is better than anabhibhta iva, for he seems to be overcome, but is not, just as he seems to be an agent, but is not. See also III, 1. * M. has alepo. ‘ The pure Self, called 4tma, brahma, kinmatram, prag#anaghanam, &c., after entering what he had himself created, and no longer distinguishing himself from the created things (bhita), is called Bhatatma. 296 MAITRAYANA-BRAHMANA-UPANISHAD. ~ toaennent = Downward or upward is his course ', and overcome by the pairs (distinction between hot and cold, pleasure and pain, &c.) he roams about *.’ 2. Pragdpati Kratu replied: ‘ There is indeed that other ® different one, called the elemental Self (Bhatatm4), who, overcome by bright and dark fruits of action, enters on a good or bad birth: downward or upward is his course, and overcome by the pairs he roams about. And this is his explanation: The five TanmAtras‘ (sound, touch, form, taste, smell) are called Bhata; also the five Mahabhitas (gross elements) are called Bhita. Then the aggregate * of all these is called sarira, body*. And lastly he of whom it was said that he dwelt in the body’, he is called Bhatatma, the elemental Self. Thus his immortal Self* is like a drop of water on a lotus leaf*, and he himself is overcome by the qualities of nature. Then’, because he is thus overcome, he becomes bewildered, and because he is bewildered, he saw not the creator, the holy Lord, abiding within himself. Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle,
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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