Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1318 MAITRAYANA-BRAHMANA-UPANISHAD. chk aie ee ‘The sacrificer, the deity that enjoys the sacrifice, the oblation, the hymn, the sacrifice, Vishzu, Pragapati, all this is the Lord, the witness, that shines in yonder orb.’ 17. In the beginning Brahman was all this’. He was one, and infinite ; infinite in the East, infinite in the South, infinite in the West, infinite in the North, above and below and everywhere infinite. East and the other regions do not exist for him, nor across, nor below, nor above. The Highest Self is not to be fixed, he is unlimited, unborn, not to be reasoned about, not to be conceived. He is like the ether (everywhere), and at the destruction of the universe, he alone is awake. Thus from that ether he wakes all this world, which consists of thought only, and by him alone is all this meditated on, and in him it is dissolved. His is that luminous form which shines in the sun, and the manifold light in the smokeless fire, and the heat which in the stomach digests the food. Thus it is said: ‘He who is in the fire, and he who is in the heart, and he who is in the sun, they are one and the same. He who knows this becomes one with the one. 18. This is the rule for achieving it (viz. concentration of the mind on the object of meditation) : restraint of the breath, restraint of the senses, meditation, fixed attention, investigation, absorption, these are called the sixfold Yoga*. When beholding by 1 Brahman used as neuter, but immediately followed by eko *nantah, &c. * After having explained the form of what is to be meditated on and the mode of meditation, the Upanishad now teaches the Yoga which serves to keep our thoughts in subjection, and to fix our thoughts on the object of meditation. See Yoga-Sftras II, 29.
2VI FRAPATHAKA, 20. 319 ee OTS OATS ON this Yoga, he beholds the gold-coloured maker, the lord, the person, Brahman, the cause, then the sage, leaving behind good and evil, makes everything (breath, organs of sense, body, &c.) to be one in the Highest Indestructible (in the pratyagatman or Brahman). And thus it is said : ‘As birds and deer do not approach a burning mountain, so sins never approach those who know Brahman.’ 19. And thus it is said elsewhere: When he who knows has, while he is still Praza (breath), restrained his mind, and placed all objects of the senses far away from himself, then let him remain without any conceptions. And because the living person, called Prava (breath), has been produced here on earth from that which is not Prawa (the thinking Self), therefore let this Praza merge the Pravza (himself) in what is called the fourth!. And thus it is said: ‘What is without thought, though placed in the centre of thought, what cannot be thought, the hidden, the highest—let a man merge his thought there: then will this living being (litga) be without attachment 2’ 20. And thus it has been said elsewhere: There is the superior fixed attention (dhd4ravzd) for him, viz. if he presses the tip of the tongue down the palate and restrains voice, mind, and breath, he sees + The fourth stage is meant for the thinking Self, the earlier stages being waking, slumbering, and sleep. ? Professor Cowell offers two renderings of this difficult passage: ‘This which is called prama, i.e. the individual soul as characterised by the subtil body, will thus no longer appear in its separate individuality from the absence of any conscious subject; or, this subtil body bearing the name of intellect will thus become void of all objects.’
3320 MAITRAYANA-BRAHMANA-UPANISHAD. 2 on gemma A A ee Brahman by discrimination (tarka). And when, after the cessation of mind’, he sees his own Self, smaller than small, and shining, as the Highest Self?, then having seen his Self as the Self, he becomes Self-less, and because he is Self-less, he is without limit, without cause, absorbed in thought. This is the highest mystery, viz. final liberation. And thus it is said : ‘Through the serenity of the thought he kills all actions, good or bad; his Self serene, abiding in the Self, obtains imperishable bliss.’ 21. And thus it has been said elsewhere: The artery, called Sushumn4, going upwards (from the heart to the Brahmarandhra), serving as the passage of the Pr4za, is divided within the palate. Through that artery, when it has been joined by the breath (held in subjection), by the sacred syllable Om, and by the mind (absorbed in the contemplation of Brahman), let him proceed upwards’, and after turning the tip of the tongue to the palate, without * using any of the organs of sense, let greatness perceive greatness®, From thence he goes to selflessness, and through selflessness he ceases to be an enjoyer of pleasure and pain, he obtains-aloneness (kevalatva, final deliverance). And thus it is said: ~} The commentator remarks that this process is called Lambikayoga, and the state produced by it Unmanf or Unmanibhava; see amanibhava, in VI, 34, ver. 7. ? I should have preferred to translate 4tmanam 4tmana pasyati by ‘he sees his Self by his Self,’ but the commentator takes a slightly different view, and says: itthambhave trztiyA; paramatmarfpea pasyati. * Cf. Katha Up. VI, 16; Prasi#a Up. III, 6 (p. 277). * If we read samyogya we must follow the commentator in translating by ‘uniting the senses with the pramza and the manas.’ * Let the Self perceive the Self.
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.
1318 MAITRAYANA-BRAHMANA-UPANISHAD. chk aie ee ‘The sacrificer, the deity that enjoys the sacrifice, the oblation, the hymn, the sacrifice, Vishzu, Pragapati, all this is the Lord, the witness, that shines in yonder orb.’ 17. In the beginning Brahman was all this’. He was one, and infinite ; infinite in the East, infinite in the South, infinite in the West, infinite in the North, above and below and everywhere infinite. East and the other regions do not exist for him, nor across, nor below, nor above. The Highest Self is not to be fixed, he is unlimited, unborn, not to be reasoned about, not to be conceived. He is like the ether (everywhere), and at the destruction of the universe, he alone is awake. Thus from that ether he wakes all this world, which consists of thought only, and by him alone is all this meditated on, and in him it is dissolved. His is that luminous form which shines in the sun, and the manifold light in the smokeless fire, and the heat which in the stomach digests the food. Thus it is said: ‘He who is in the fire, and he who is in the heart, and he who is in the sun, they are one and the same. He who knows this becomes one with the one. 18. This is the rule for achieving it (viz. concentration of the mind on the object of meditation) : restraint of the breath, restraint of the senses, meditation, fixed attention, investigation, absorption, these are called the sixfold Yoga*. When beholding by 1 Brahman used as neuter, but immediately followed by eko *nantah, &c. * After having explained the form of what is to be meditated on and the mode of meditation, the Upanishad now teaches the Yoga which serves to keep our thoughts in subjection, and to fix our thoughts on the object of meditation. See Yoga-Sftras II, 29.
2VI FRAPATHAKA, 20. 319 ee OTS OATS ON this Yoga, he beholds the gold-coloured maker, the lord, the person, Brahman, the cause, then the sage, leaving behind good and evil, makes everything (breath, organs of sense, body, &c.) to be one in the Highest Indestructible (in the pratyagatman or Brahman). And thus it is said : ‘As birds and deer do not approach a burning mountain, so sins never approach those who know Brahman.’ 19. And thus it is said elsewhere: When he who knows has, while he is still Praza (breath), restrained his mind, and placed all objects of the senses far away from himself, then let him remain without any conceptions. And because the living person, called Prava (breath), has been produced here on earth from that which is not Prawa (the thinking Self), therefore let this Praza merge the Pravza (himself) in what is called the fourth!. And thus it is said: ‘What is without thought, though placed in the centre of thought, what cannot be thought, the hidden, the highest—let a man merge his thought there: then will this living being (litga) be without attachment 2’ 20. And thus it has been said elsewhere: There is the superior fixed attention (dhd4ravzd) for him, viz. if he presses the tip of the tongue down the palate and restrains voice, mind, and breath, he sees + The fourth stage is meant for the thinking Self, the earlier stages being waking, slumbering, and sleep. ? Professor Cowell offers two renderings of this difficult passage: ‘This which is called prama, i.e. the individual soul as characterised by the subtil body, will thus no longer appear in its separate individuality from the absence of any conscious subject; or, this subtil body bearing the name of intellect will thus become void of all objects.’
3320 MAITRAYANA-BRAHMANA-UPANISHAD. 2 on gemma A A ee Brahman by discrimination (tarka). And when, after the cessation of mind’, he sees his own Self, smaller than small, and shining, as the Highest Self?, then having seen his Self as the Self, he becomes Self-less, and because he is Self-less, he is without limit, without cause, absorbed in thought. This is the highest mystery, viz. final liberation. And thus it is said : ‘Through the serenity of the thought he kills all actions, good or bad; his Self serene, abiding in the Self, obtains imperishable bliss.’ 21. And thus it has been said elsewhere: The artery, called Sushumn4, going upwards (from the heart to the Brahmarandhra), serving as the passage of the Pr4za, is divided within the palate. Through that artery, when it has been joined by the breath (held in subjection), by the sacred syllable Om, and by the mind (absorbed in the contemplation of Brahman), let him proceed upwards’, and after turning the tip of the tongue to the palate, without * using any of the organs of sense, let greatness perceive greatness®, From thence he goes to selflessness, and through selflessness he ceases to be an enjoyer of pleasure and pain, he obtains-aloneness (kevalatva, final deliverance). And thus it is said: ~} The commentator remarks that this process is called Lambikayoga, and the state produced by it Unmanf or Unmanibhava; see amanibhava, in VI, 34, ver. 7. ? I should have preferred to translate 4tmanam 4tmana pasyati by ‘he sees his Self by his Self,’ but the commentator takes a slightly different view, and says: itthambhave trztiyA; paramatmarfpea pasyati. * Cf. Katha Up. VI, 16; Prasi#a Up. III, 6 (p. 277). * If we read samyogya we must follow the commentator in translating by ‘uniting the senses with the pramza and the manas.’ * Let the Self perceive the Self.
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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