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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(ragas)!. Then this obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). Then this goodness, being moved, the essence flowed forth’. This is that part (or state of Self) which is entirely intelligent, reflected in man (as the sun is in different vessels of water), knowing the body (kshetrag/a), attested by his conceiving, willing, and believing, it is Pragapati, called Visva. His manifestations have been declared before*. Now that part of him which belongs to darkness, that, O students ‘*, is he who is called Rudra. That part of him which belongs to obscurity, that, O students, is he who is called Brahma. That part of him which belongs to goodness, that, O students, is he who is called Vishzu. He being one, becomes three, becomes eight °, becomes eleven‘, becomes twelve, becomes infinite. Because‘ he thus came to be, he is the Being (neut.), he moves about, having entered all beings, he has become the Lord of all beings. He is the Self within and without, yes, within and without.’
2' M. reads etad vai ragaso rfipam, which is better, or, at least, more in accordance with what follows. ? M. reads sattvam everitarasas sam prasrzvat. * A reference to Maitr. Up. II, 5, would have saved the commentator much trouble. M. has a better text. It leaves out visveti or visvakhyas after pragapati, which may be wrong, but then goes on: tasya prokta agryds tanavo brahmé rudro vishaur iti. In enumerating the three agryds tanavah, however, M. is less consistent, for it begins with ragas or Brahma, then goes on to tamas or Rudra, and ends with sattva or Vishvu. The Anubhttiprak4sa, verse 142, has the right succession. * This vocative, brahmaéarino, is always left out in M. * The five prazas, the sun, moon, and asterisms. * The eleven organs of sense and action, which, by dividing manas and buddhi,, become twelve. ” M. reads aparimitadhé odbhQtatvad bhateshu Zarati pravish/ah sarvabhatandm. VI PRAPATHAKA, I. 305 SixtH PrApATHAKA], 1. He (the Self) bears the Self in two ways ?, as he who is Pr4za (breath), and as he who is Aditya (the sun). Therefore there are two paths for him °, within and without, and they both turn back in a day and night. The Sun is the outer Self, the inner Self is Breath. Hence the motion of the inner Self is inferred from the motion of the outer Self‘. For thus it is said : ‘He who knows, and has thrown off all evil, the overseer of the senses*, the pure-minded, firmly
3' The commentator describes the sixth and seventh chapters as Khila, supplementary, and does not think that they are closely connected with the chief object of the Upanishad. This chief object was to show that there is only one thinking Self (Aidatm4) to be known, and that the same is to be meditated on as manifested in the different forms of Rudra, Brahma, Vishnu, &c. Thus the highest object of those who wish for final liberation has been explained before, as well as the proper means of obtaining that liberation. What follows are statements of the greatness of the various manifestations of the Atman, and advice how to worship them. My MS. gives the beginning of the sixth Prapa/Aaka, but ends with the end of the eighth paragraph. The verses in paragraph 34, as mentioned before, are given in my MS. at the end of the fourth Prapa‘haka. My translation deviates considerably from the commentary. The text is obscure and not always correct. My rule has been throughout to begin a new sentence with evam hy 4ha, ‘for thus it is said,’ which introduces proofs of what has been said before. The passages thus quoted as proofs from the Veda are often difficult to understand, nor do they always consist of a complete sentence. My translation therefore is often purely tentative. 2 M. reads dvittya for dvidha. 3 M. reads dvau va elav asya pa#kadha n4mantar bahis £ahoratre tau vyavartete. ‘ While the sun goes round Meru in a day and a night, the breath performs 21,000 breathings, or, more exactly, 21,600. M. reads bahiratmagatya. 5 M. reads adhyaksha, not akshadhyaksha. [15] x
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(ragas)!. Then this obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). Then this goodness, being moved, the essence flowed forth’. This is that part (or state of Self) which is entirely intelligent, reflected in man (as the sun is in different vessels of water), knowing the body (kshetrag/a), attested by his conceiving, willing, and believing, it is Pragapati, called Visva. His manifestations have been declared before*. Now that part of him which belongs to darkness, that, O students ‘*, is he who is called Rudra. That part of him which belongs to obscurity, that, O students, is he who is called Brahma. That part of him which belongs to goodness, that, O students, is he who is called Vishzu. He being one, becomes three, becomes eight °, becomes eleven‘, becomes twelve, becomes infinite. Because‘ he thus came to be, he is the Being (neut.), he moves about, having entered all beings, he has become the Lord of all beings. He is the Self within and without, yes, within and without.’
2' M. reads etad vai ragaso rfipam, which is better, or, at least, more in accordance with what follows. ? M. reads sattvam everitarasas sam prasrzvat. * A reference to Maitr. Up. II, 5, would have saved the commentator much trouble. M. has a better text. It leaves out visveti or visvakhyas after pragapati, which may be wrong, but then goes on: tasya prokta agryds tanavo brahmé rudro vishaur iti. In enumerating the three agryds tanavah, however, M. is less consistent, for it begins with ragas or Brahma, then goes on to tamas or Rudra, and ends with sattva or Vishvu. The Anubhttiprak4sa, verse 142, has the right succession. * This vocative, brahmaéarino, is always left out in M. * The five prazas, the sun, moon, and asterisms. * The eleven organs of sense and action, which, by dividing manas and buddhi,, become twelve. ” M. reads aparimitadhé odbhQtatvad bhateshu Zarati pravish/ah sarvabhatandm. VI PRAPATHAKA, I. 305 SixtH PrApATHAKA], 1. He (the Self) bears the Self in two ways ?, as he who is Pr4za (breath), and as he who is Aditya (the sun). Therefore there are two paths for him °, within and without, and they both turn back in a day and night. The Sun is the outer Self, the inner Self is Breath. Hence the motion of the inner Self is inferred from the motion of the outer Self‘. For thus it is said : ‘He who knows, and has thrown off all evil, the overseer of the senses*, the pure-minded, firmly
3' The commentator describes the sixth and seventh chapters as Khila, supplementary, and does not think that they are closely connected with the chief object of the Upanishad. This chief object was to show that there is only one thinking Self (Aidatm4) to be known, and that the same is to be meditated on as manifested in the different forms of Rudra, Brahma, Vishnu, &c. Thus the highest object of those who wish for final liberation has been explained before, as well as the proper means of obtaining that liberation. What follows are statements of the greatness of the various manifestations of the Atman, and advice how to worship them. My MS. gives the beginning of the sixth Prapa/Aaka, but ends with the end of the eighth paragraph. The verses in paragraph 34, as mentioned before, are given in my MS. at the end of the fourth Prapa‘haka. My translation deviates considerably from the commentary. The text is obscure and not always correct. My rule has been throughout to begin a new sentence with evam hy 4ha, ‘for thus it is said,’ which introduces proofs of what has been said before. The passages thus quoted as proofs from the Veda are often difficult to understand, nor do they always consist of a complete sentence. My translation therefore is often purely tentative. 2 M. reads dvittya for dvidha. 3 M. reads dvau va elav asya pa#kadha n4mantar bahis £ahoratre tau vyavartete. ‘ While the sun goes round Meru in a day and a night, the breath performs 21,000 breathings, or, more exactly, 21,600. M. reads bahiratmagatya. 5 M. reads adhyaksha, not akshadhyaksha. [15] x
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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