Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VI PRAPATHAKA, 7. 309 ne | rf the feet, the sun the eye. For in the eye is fixed man’s great measure, because with the eye he makes all measurements. The eye is truth (satyam), for the person (purusha) dwelling in the eye proceeds to all things (knows all objects with certainty). Therefore let a man worship with the Vydhv‘tis, Bhod, Bhuvad, Svar, for thus Pragapati, the Self of All, is worshipped as the (sun, the) Eye of All. For thus it is said: ‘This (the sun) is PragApati’s all-supporting body, for in it this all ? is hid (by the light of the sun) ; and in this all it (the light) is hid. Therefore this is worshipped.’ 7. (The Savitri begins‘ :) Tat Savitur varezyam, i.e. ‘this of Savitz, to be chosen.’ Here the Aditya (sun) is Savitvz, and the same is to be chosen by the love(r) of Self, thus say the Brahma-teachers. (Then follows the next foot in the Savitri): Bhargo devasya dhimahi, i.e. ‘the splendour of the god we meditate on.’ Here the god is Savitvz, and therefore he who is called his splendour, him I meditate on, thus say the Brahma-teachers. M. reads visvataskakshur. * Pragapati, according to the commentator, is identified with Satya, the true, because sat means the three worlds, and these (bhQ/, bhuvaA, svar) are said to be his body. Hence probably the insertion of Satyam before Pragapati at the beginning of the paragraph. Then he argues, as the eye has been called satya, and as the eye is Aditya, therefore Prag4pati also, being Satya, is Aditya, the sun- And again, if the sun is worshipped (by the vy4hr‘tis) then, like the sun, the eye of all, PragApati also, the self of all, is worshipped. ’ Eshopasfta is impossible. We must either read, with the commentator, etim updsita, or with M. eshopasiteti. * He now proceeds to explain the worship of the Savitri verse, which had been mentioned in VI, 2, after the Om and the Vyahritis, as the third mode of worshipping Praa (breath) and Aditya (sun), these being two correlative embodiments of the Self. The Savitri is found in Rig-veda III, 62, 10, but it is here explained in a purely philosophical sense. See also Brzh. Up. VI, 3, 6.
2310 MAITRAYANA-BRAHMANA-UPANISHAD. (Then follows the last foot): Dhiyo yo nak pragodayat, i.e. ‘who should stir up our thoughts.’ Here the dhiyad are thoughts, and he should stir these up for us, thus say the Brahma-teachers. (He now explains the word bhargas). Now he who is called bhargas is he who is placed in yonder Aditya (sun), or he who is the pupil in the eye’. And he is so called, because his going (gati) is by rays (bhabhiZ); or because he parches (bhargayati) and makes the world to shrivel up. Rudra is called Bhargas, thus say the Brahma-teachers. Or bha means that he lights up these worlds; ra, that he delights these beings, ga that these creatures go to him and come from him; therefore being a bha-ra-ga, he is called Bhargas. Sfrya? (sun) is so called, because Soma is continually squeezed out (su). Savitz (sun) is so called, because he brings forth (su). Aditya (sun) is so called, because he takes up (Ada, scil. vapour, or the life of man). PAvana# is so called, because he purifies (pu). Apas, water, is so called, because it nourishes (pyé). And it is said: ‘Surely the Self (absorbed in Praza, breath), which is called Immortal *, is the thinker, the perceiver, the goer, the evacuator®, the delighter, the doer, the speaker, the taster, the smeller, the seer, the hearer, and he touches. He is Vibhu (the pervader), who has entered into the body.’ And it is said: . M. reads tarake ’kshzi. * Sfirya is considered as the daily performer of the Pratafsavana, &c., the sacrifice at which Soma is squeezed out as an offering. * M. reads pavamanat pavamanah. * M., reads amrvtakhyas Aetakhyas feta. ° M. reads ganta srzsh/a.
3VI PRAPATHAKA, 8. 311 pe te 2 ATL ‘When the knowledge is twofold (subjective and objective), then he hears, sees, smells, tastes, and touches (something), for it is the Self that knows everything.’ But when the knowledge is not twofold (subjective only), without effect, cause, and action!, without a name, without a comparison, without a predicate2— what is that? It cannot be told °. 8. And the same Self is also called Isdna (lord), Sambhu, Bhava, Rudra (tdmasa); Pragdpati (lord of creatures), Visvasvzg (creator of all), Hiramyagarbha, Satyam (truth), Praza (breath), Hamsa (ragasa); Sastre (ruler), Vishvu, Nardyaza (sattvika); Arka, Savitrz, Dhatr? (supporter), Vidhatvz* (creator), Samrag (king), Indra, Indu (moon). He is also he who warms, the Sun, hidden by the thousand-eyed golden egg, as one fire by another. He is to be thought after, he is to be sought after. Having said farewell to all living beings, having gone to the forest, and having renounced all sensuous objects, let man perceive the Self® from his own body. ‘(See him)* who assumes all forms, the golden, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousand-rayed, 1M. reads karyakaramakarmavinirmuktam. * Nirupakhyam, rightly translated by Cowell by ‘without a predicate,’ and rendered by the commentator by apramaya, i.e. not to be measured, not to be classed, i.e. without a predicate. 8 | have translated this in accordance with a well-known passage, quoted by the commentator from the Brzhadaramyaka, rather than in accordance with his own interpretation. ‘ M. leaves out vidhata. > Instead of the peculiar Maitrayami reading, sva# sarfrad, M. reads svas kharirad. 6 The oneness of the Sun and the Breath is proclaimed in the following verse of the Pras#a Upanishad I, 8.
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.
1VI PRAPATHAKA, 7. 309 ne | rf the feet, the sun the eye. For in the eye is fixed man’s great measure, because with the eye he makes all measurements. The eye is truth (satyam), for the person (purusha) dwelling in the eye proceeds to all things (knows all objects with certainty). Therefore let a man worship with the Vydhv‘tis, Bhod, Bhuvad, Svar, for thus Pragapati, the Self of All, is worshipped as the (sun, the) Eye of All. For thus it is said: ‘This (the sun) is PragApati’s all-supporting body, for in it this all ? is hid (by the light of the sun) ; and in this all it (the light) is hid. Therefore this is worshipped.’ 7. (The Savitri begins‘ :) Tat Savitur varezyam, i.e. ‘this of Savitz, to be chosen.’ Here the Aditya (sun) is Savitvz, and the same is to be chosen by the love(r) of Self, thus say the Brahma-teachers. (Then follows the next foot in the Savitri): Bhargo devasya dhimahi, i.e. ‘the splendour of the god we meditate on.’ Here the god is Savitvz, and therefore he who is called his splendour, him I meditate on, thus say the Brahma-teachers. M. reads visvataskakshur. * Pragapati, according to the commentator, is identified with Satya, the true, because sat means the three worlds, and these (bhQ/, bhuvaA, svar) are said to be his body. Hence probably the insertion of Satyam before Pragapati at the beginning of the paragraph. Then he argues, as the eye has been called satya, and as the eye is Aditya, therefore Prag4pati also, being Satya, is Aditya, the sun- And again, if the sun is worshipped (by the vy4hr‘tis) then, like the sun, the eye of all, PragApati also, the self of all, is worshipped. ’ Eshopasfta is impossible. We must either read, with the commentator, etim updsita, or with M. eshopasiteti. * He now proceeds to explain the worship of the Savitri verse, which had been mentioned in VI, 2, after the Om and the Vyahritis, as the third mode of worshipping Praa (breath) and Aditya (sun), these being two correlative embodiments of the Self. The Savitri is found in Rig-veda III, 62, 10, but it is here explained in a purely philosophical sense. See also Brzh. Up. VI, 3, 6.
2310 MAITRAYANA-BRAHMANA-UPANISHAD. (Then follows the last foot): Dhiyo yo nak pragodayat, i.e. ‘who should stir up our thoughts.’ Here the dhiyad are thoughts, and he should stir these up for us, thus say the Brahma-teachers. (He now explains the word bhargas). Now he who is called bhargas is he who is placed in yonder Aditya (sun), or he who is the pupil in the eye’. And he is so called, because his going (gati) is by rays (bhabhiZ); or because he parches (bhargayati) and makes the world to shrivel up. Rudra is called Bhargas, thus say the Brahma-teachers. Or bha means that he lights up these worlds; ra, that he delights these beings, ga that these creatures go to him and come from him; therefore being a bha-ra-ga, he is called Bhargas. Sfrya? (sun) is so called, because Soma is continually squeezed out (su). Savitz (sun) is so called, because he brings forth (su). Aditya (sun) is so called, because he takes up (Ada, scil. vapour, or the life of man). PAvana# is so called, because he purifies (pu). Apas, water, is so called, because it nourishes (pyé). And it is said: ‘Surely the Self (absorbed in Praza, breath), which is called Immortal *, is the thinker, the perceiver, the goer, the evacuator®, the delighter, the doer, the speaker, the taster, the smeller, the seer, the hearer, and he touches. He is Vibhu (the pervader), who has entered into the body.’ And it is said: . M. reads tarake ’kshzi. * Sfirya is considered as the daily performer of the Pratafsavana, &c., the sacrifice at which Soma is squeezed out as an offering. * M. reads pavamanat pavamanah. * M., reads amrvtakhyas Aetakhyas feta. ° M. reads ganta srzsh/a.
3VI PRAPATHAKA, 8. 311 pe te 2 ATL ‘When the knowledge is twofold (subjective and objective), then he hears, sees, smells, tastes, and touches (something), for it is the Self that knows everything.’ But when the knowledge is not twofold (subjective only), without effect, cause, and action!, without a name, without a comparison, without a predicate2— what is that? It cannot be told °. 8. And the same Self is also called Isdna (lord), Sambhu, Bhava, Rudra (tdmasa); Pragdpati (lord of creatures), Visvasvzg (creator of all), Hiramyagarbha, Satyam (truth), Praza (breath), Hamsa (ragasa); Sastre (ruler), Vishvu, Nardyaza (sattvika); Arka, Savitrz, Dhatr? (supporter), Vidhatvz* (creator), Samrag (king), Indra, Indu (moon). He is also he who warms, the Sun, hidden by the thousand-eyed golden egg, as one fire by another. He is to be thought after, he is to be sought after. Having said farewell to all living beings, having gone to the forest, and having renounced all sensuous objects, let man perceive the Self® from his own body. ‘(See him)* who assumes all forms, the golden, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousand-rayed, 1M. reads karyakaramakarmavinirmuktam. * Nirupakhyam, rightly translated by Cowell by ‘without a predicate,’ and rendered by the commentator by apramaya, i.e. not to be measured, not to be classed, i.e. without a predicate. 8 | have translated this in accordance with a well-known passage, quoted by the commentator from the Brzhadaramyaka, rather than in accordance with his own interpretation. ‘ M. leaves out vidhata. > Instead of the peculiar Maitrayami reading, sva# sarfrad, M. reads svas kharirad. 6 The oneness of the Sun and the Breath is proclaimed in the following verse of the Pras#a Upanishad I, 8.
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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