Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’ M. reads here and afterwards avikam Ordhvam va gatidvandvaih. 2 M. adds at the end, paribhramatiti katama esha iti, tan hovafeti, and leaves it out at the end of § 2. ’ M. here reads avara. * M. reads tanmatrazi. * M. reads teshim samudayas takéhariram. * The commentator distinguishes between linga-sarfra, consisting of pramas, indriyas, the antafkarama, and the sikshmabhifitas; and the sthfila-sarfra, consisting of the five Mahabhfitas. 7 M. reads sariram ity uktam. ® M. reads athasti tasy4’ bindur iva. * It sticks to it, yet it can easily run off again. ° M. reads Ato, and the commentator explains atho by ata/ karamat, adding sandhih shandasah. " See VI, 30.
2III PRAPATHAKA, 3. 297 $e EEA ts crippled, full of desires, vacillating, he enters into belief, believing “ I am he,” “ this is mine!;” he binds his Self by his Self, as a bird with a net, and overcome afterwards by the fruits of what he has done, he enters on a good and bad birth; downward or upward is his course, and overcome by the pairs he roams about.’ They asked: ‘Which is it?’ And he answered them : 3. ‘This also has elsewhere been said: He who acts, is the elemental Self; he who causes to act by means of the organs’, is the inner man (antafpurusha). Now as even a ball of iron, pervaded (overcome) by fire, and hammered by smiths, becomes manifold (assumes different forms, such as crooked, round, large, small‘), thus the elemental Self, pervaded (overcome) by the inner man, and hammered by the qualities, becomes manifold*. And the four tribes (mammals, birds, &c.), the fourteen worlds (Bhar, &c.), with all the number of beings, multiplied eighty-four times °, all this appears as manifoldness. And those multiplied things are impelled by man (purusha) as the wheel by the potter *®. And as when the ball of iron is hammered, the fire is not overcome, so the (inner) man is not overcome, but the elemental Self is overcome, because it has united itself (with the elements). ' M. reads aham so mamedam. * M. antahkaranaih. * See commentary, p. 48, |. 7. ‘ M. reads upety atha triguzam katurg4lam. 5 M. reads faturasitilakshayoniparizatam. See also Anubhitiprakdsa, ver. 118. * Mrityava seems an impossible word, though the commentator twice explains it as kul4la, potter. M. reads Aakrizeti, which seems preferable. Weber conjectures mritpaéa. 298 MAITRAYANA-BRAHMANA-UPANISHAD.
34. And it has been said elsewhere': This body produced from marriage, and endowed with growth ? in darkness, came forth by the urinary passage, was built up with bones, bedaubed with flesh, thatched with skin, filled with ordure, urine, bile, slime, marrow, fat, oil’, and many impurities besides, like a treasury full of treasures *. 5. And it has been said elsewhere: Bewilderment, fear, grief, sleep, sloth, carelessness, decay, sorrow, hunger, thirst, niggardliness, wrath, infidelity, ignorance, envy, cruelty®, folly, shamelessness, meanness °, pride, changeability 7, these are the results of the quality of darkness (tamaZ) °.
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’ M. reads here and afterwards avikam Ordhvam va gatidvandvaih. 2 M. adds at the end, paribhramatiti katama esha iti, tan hovafeti, and leaves it out at the end of § 2. ’ M. here reads avara. * M. reads tanmatrazi. * M. reads teshim samudayas takéhariram. * The commentator distinguishes between linga-sarfra, consisting of pramas, indriyas, the antafkarama, and the sikshmabhifitas; and the sthfila-sarfra, consisting of the five Mahabhfitas. 7 M. reads sariram ity uktam. ® M. reads athasti tasy4’ bindur iva. * It sticks to it, yet it can easily run off again. ° M. reads Ato, and the commentator explains atho by ata/ karamat, adding sandhih shandasah. " See VI, 30.
2III PRAPATHAKA, 3. 297 $e EEA ts crippled, full of desires, vacillating, he enters into belief, believing “ I am he,” “ this is mine!;” he binds his Self by his Self, as a bird with a net, and overcome afterwards by the fruits of what he has done, he enters on a good and bad birth; downward or upward is his course, and overcome by the pairs he roams about.’ They asked: ‘Which is it?’ And he answered them : 3. ‘This also has elsewhere been said: He who acts, is the elemental Self; he who causes to act by means of the organs’, is the inner man (antafpurusha). Now as even a ball of iron, pervaded (overcome) by fire, and hammered by smiths, becomes manifold (assumes different forms, such as crooked, round, large, small‘), thus the elemental Self, pervaded (overcome) by the inner man, and hammered by the qualities, becomes manifold*. And the four tribes (mammals, birds, &c.), the fourteen worlds (Bhar, &c.), with all the number of beings, multiplied eighty-four times °, all this appears as manifoldness. And those multiplied things are impelled by man (purusha) as the wheel by the potter *®. And as when the ball of iron is hammered, the fire is not overcome, so the (inner) man is not overcome, but the elemental Self is overcome, because it has united itself (with the elements). ' M. reads aham so mamedam. * M. antahkaranaih. * See commentary, p. 48, |. 7. ‘ M. reads upety atha triguzam katurg4lam. 5 M. reads faturasitilakshayoniparizatam. See also Anubhitiprakdsa, ver. 118. * Mrityava seems an impossible word, though the commentator twice explains it as kul4la, potter. M. reads Aakrizeti, which seems preferable. Weber conjectures mritpaéa. 298 MAITRAYANA-BRAHMANA-UPANISHAD.
34. And it has been said elsewhere': This body produced from marriage, and endowed with growth ? in darkness, came forth by the urinary passage, was built up with bones, bedaubed with flesh, thatched with skin, filled with ordure, urine, bile, slime, marrow, fat, oil’, and many impurities besides, like a treasury full of treasures *. 5. And it has been said elsewhere: Bewilderment, fear, grief, sleep, sloth, carelessness, decay, sorrow, hunger, thirst, niggardliness, wrath, infidelity, ignorance, envy, cruelty®, folly, shamelessness, meanness °, pride, changeability 7, these are the results of the quality of darkness (tamaZ) °.
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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