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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1nia MAITRAYANA-BRAHMANA-UPANISHAD. ———— who abides in a hundred places, the spirit of all creatures, the Sun, rises'.’ 9. Therefore he who by knowing this has become the Self of both Breath and Sun, meditates (while meditating on them) on his Self, sacrifices (while sacrificing to them) to his Self—this meditation, the mind thus absorbed in these acts, is praised by the wise. Then let him purify the contamination of the mind by the verse Uskhishfopahatam, &c.?: ‘Be it food left, or food defiled by left food, be it food given by a sinner, food coming from a dead person, or from one impure from childbirth, may the purifying power of Vasu, may Agni, and the rays of Savitvz, purify it, and all my sin *.’ First (before eating) he surrounds (the offered food) with water (in rinsing his mouth‘). Then saying, Svahd to Praza, SvahA to Apdna, Svaha to Vydna, Svah4 to Samana, Svahé to Udana, he offers (the food) with five invocations (in the fire of the mouth). What is over, he eats in silence, and then he surrounds (the food) once more afterwards with water (rinsing the mouth after his meal). Having washed let him, after sacrificing to himself, meditate on his Self with these two verses, Prazo ‘gnizZ and Visvo ’si, viz. ‘May the Highest Self as breath, as fire (digestive heat), as consisting of the * Here ends the M. manuscript, with the following title: iti stiyagussakhayam Maitrayantyabrahmazopanishadi shash¢hah prapathakah. Samapta. * In the following paragraphs the taking of food is represented as a sacrifice offered by the Self to the Self (A4tmayaganarfpam bhoganam, p. 106, |. 13). * Several words have been inserted in this verse, spoiling the metre. * See Khand. Up. V, 2.
2VI PRAPATHAKA, IO 23 —— er eee five vital airs, having entered (the body), himself satisfied, satisfy all, he who protects all.’ ‘Thou art Visva (all), thou art Vaisvanara (fire), all that is born is upheld by thee; may all offerings enter into thee ; creatures live where thou grantest immortality to all. He who eats according to this rule, does not in turn become food for others. 10. There is something else to be known. There is a further modification of this Self-sacrifice (the eating), namely, the food and the eater thereof. This is the explanation. The thinking Purusha (person), when he abides within the Pradhana (nature), is the feeder who feeds on the food supplied by Prakv‘tti (nature). The elemental Self! is truly his food, his maker being Pradhana (nature?) Therefore what is composed of the three qualities (guzas) is the food, but the person within is the feeder. And for this the evidence is supplied by the senses. For animals spring from seed, and as the seed is the food, therefore it is clear that what is food is Pradhana (the seed or cause of everything). Therefore, as has been said, the Purusha (person) is the eater, Prakrzti, the food; and abiding within it he feeds. All that begins with the Mahat? (power of intellect) and ends with the Viseshas (elements‘), being developed from the distinction of nature with its three qualities, is the sign (that there must be a Purusha, an intel- ? See before, III, 3. ? This is very doubtful, in fact, unintelligible. The commentator says, asya bhfitatmanad’ karté pradhinah pfirvoktah, so ’pi bhogya ity arthah. * Technical terms, afterwards adopted by the Sankhya philosophers. ‘ Professor Cowell observes that the term visesha, as here applied to the five gross elements, occurs in the Sankhya-kariké, ver. 38.
3314 MAITRAYANA-BRAHMANA-UPANISHAD. ligent subject). And in this manner the way with its fourteen steps has been explained’. (This 1s comprehended in the following verse): ‘ This world is indeed the food, called pleasure, pain, and error (the result of the three qualities); there is no laying hold of the taste of the seed (cause), so long as there is no development (in the shape of effect).’ And in its three stages also it has the character of food, as childhood, youth, and old age; for, because these are developed, therefore there is in them the character of food’. And in the following manner does the perception of Pradhana (nature) take place, after it has become manifest :—Intellect and the rest, such as determination, conception, consciousness, are for the tasting (of the effects of Pradhana). Then there are the five (perceptive organs) intended for the (five) objects of senses, for to taste them. And thus are all acts of the five active organs, and the acts of the five Prazas or vital airs (for the tasting of their corresponding objects). Thus what is manifest (of nature) is food, and what is not manifest is food. The enjoyer of it is without qualities, but because he has the quality of being an enjoyer, it follows that he possesses intelligence. As Agni (fire) is the food-eater among the gods, and Soma the food, so he who knows this eats food by Agni (is not defiled by food, as little as Agni, the sacrificial fire). This elemental Self, called Soma (food), is also called Agni, as having undeveloped nature for its mouth (as enjoying through nature, and being independent of it), because it is said, ‘ The re ee ’ Five receptive, five active organs, and four kinds of consciousness. ? Its very development proves it to be food. Cowell. VI PRAPATHAKA, 13. 315
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.
1nia MAITRAYANA-BRAHMANA-UPANISHAD. ———— who abides in a hundred places, the spirit of all creatures, the Sun, rises'.’ 9. Therefore he who by knowing this has become the Self of both Breath and Sun, meditates (while meditating on them) on his Self, sacrifices (while sacrificing to them) to his Self—this meditation, the mind thus absorbed in these acts, is praised by the wise. Then let him purify the contamination of the mind by the verse Uskhishfopahatam, &c.?: ‘Be it food left, or food defiled by left food, be it food given by a sinner, food coming from a dead person, or from one impure from childbirth, may the purifying power of Vasu, may Agni, and the rays of Savitvz, purify it, and all my sin *.’ First (before eating) he surrounds (the offered food) with water (in rinsing his mouth‘). Then saying, Svahd to Praza, SvahA to Apdna, Svaha to Vydna, Svah4 to Samana, Svahé to Udana, he offers (the food) with five invocations (in the fire of the mouth). What is over, he eats in silence, and then he surrounds (the food) once more afterwards with water (rinsing the mouth after his meal). Having washed let him, after sacrificing to himself, meditate on his Self with these two verses, Prazo ‘gnizZ and Visvo ’si, viz. ‘May the Highest Self as breath, as fire (digestive heat), as consisting of the * Here ends the M. manuscript, with the following title: iti stiyagussakhayam Maitrayantyabrahmazopanishadi shash¢hah prapathakah. Samapta. * In the following paragraphs the taking of food is represented as a sacrifice offered by the Self to the Self (A4tmayaganarfpam bhoganam, p. 106, |. 13). * Several words have been inserted in this verse, spoiling the metre. * See Khand. Up. V, 2.
2VI PRAPATHAKA, IO 23 —— er eee five vital airs, having entered (the body), himself satisfied, satisfy all, he who protects all.’ ‘Thou art Visva (all), thou art Vaisvanara (fire), all that is born is upheld by thee; may all offerings enter into thee ; creatures live where thou grantest immortality to all. He who eats according to this rule, does not in turn become food for others. 10. There is something else to be known. There is a further modification of this Self-sacrifice (the eating), namely, the food and the eater thereof. This is the explanation. The thinking Purusha (person), when he abides within the Pradhana (nature), is the feeder who feeds on the food supplied by Prakv‘tti (nature). The elemental Self! is truly his food, his maker being Pradhana (nature?) Therefore what is composed of the three qualities (guzas) is the food, but the person within is the feeder. And for this the evidence is supplied by the senses. For animals spring from seed, and as the seed is the food, therefore it is clear that what is food is Pradhana (the seed or cause of everything). Therefore, as has been said, the Purusha (person) is the eater, Prakrzti, the food; and abiding within it he feeds. All that begins with the Mahat? (power of intellect) and ends with the Viseshas (elements‘), being developed from the distinction of nature with its three qualities, is the sign (that there must be a Purusha, an intel- ? See before, III, 3. ? This is very doubtful, in fact, unintelligible. The commentator says, asya bhfitatmanad’ karté pradhinah pfirvoktah, so ’pi bhogya ity arthah. * Technical terms, afterwards adopted by the Sankhya philosophers. ‘ Professor Cowell observes that the term visesha, as here applied to the five gross elements, occurs in the Sankhya-kariké, ver. 38.
3314 MAITRAYANA-BRAHMANA-UPANISHAD. ligent subject). And in this manner the way with its fourteen steps has been explained’. (This 1s comprehended in the following verse): ‘ This world is indeed the food, called pleasure, pain, and error (the result of the three qualities); there is no laying hold of the taste of the seed (cause), so long as there is no development (in the shape of effect).’ And in its three stages also it has the character of food, as childhood, youth, and old age; for, because these are developed, therefore there is in them the character of food’. And in the following manner does the perception of Pradhana (nature) take place, after it has become manifest :—Intellect and the rest, such as determination, conception, consciousness, are for the tasting (of the effects of Pradhana). Then there are the five (perceptive organs) intended for the (five) objects of senses, for to taste them. And thus are all acts of the five active organs, and the acts of the five Prazas or vital airs (for the tasting of their corresponding objects). Thus what is manifest (of nature) is food, and what is not manifest is food. The enjoyer of it is without qualities, but because he has the quality of being an enjoyer, it follows that he possesses intelligence. As Agni (fire) is the food-eater among the gods, and Soma the food, so he who knows this eats food by Agni (is not defiled by food, as little as Agni, the sacrificial fire). This elemental Self, called Soma (food), is also called Agni, as having undeveloped nature for its mouth (as enjoying through nature, and being independent of it), because it is said, ‘ The re ee ’ Five receptive, five active organs, and four kinds of consciousness. ? Its very development proves it to be food. Cowell. VI PRAPATHAKA, 13. 315
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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