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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VI PRAPATHAKA, 22. 321 ee RTA | ey ‘ Having successively fixed the breath, after it had been restrained, in the palate, thence having crossed the limit (the life), let him join himself afterwards to the limitless (Brahman) in the crown of the head.’ 22. And thus it has been said elsewhere: Two Brahmans have to be meditated on, the word and the non-word. By the word alone is the non-word revealed. Now there is the word Om. Moving upward by it (where all words and all what is meant by them ceases), he arrives at absorption in the non-word (Brahman). This is the way, this is the immortal, this is union, and this is bliss. And as the spider, moving upward by the thread, gains free space, thus also he who meditates, moving upward by the syllable Om, gains independence. Other teachers of the word (as Brahman) think otherwise. They listen to the sound of the ether within the heart while they stop the ears with the thumbs. They compare it to seven noises, like rivers, like a bell, like a brazen vessel, like the wheels of a carriage, like the croaking of frogs, like rain, and as if a man speaks inacavern. Having passed beyond this variously apprehended sound, and having settled in the supreme, soundless (non-word); unmanifested Brahman, they become undistinguished and undistinguishable, as various flavours of the flowers are lost in the taste of honey. And thus it is said: ‘Two Brahmans are to be known, the word-Brahman and the highest Brahman; he who is perfect in the word-Brahman attains the highest Brahman".’ 1 Cf. Mahabhérata XII, 8540; Sarvadarsana-sangraha, p. 147; Cowell’s Translation, p. 271. (15) Y 322 MAITRAYANA-BRAHMANA-UPANISHAD.
223. And thus it has been said elsewhere: The syllable Om is what is called the word. And its end is the silent, the soundless, fearless, sorrowless, joyful, satisfied, firm, unwavering, immortal, immovable, certain (Brahman), called Vishzu. Let him worship these two, that he may obtain what is higher than everything (final deliverance). For thus it is said: ‘He who is the high and the highest god’, by name Om-k4ra, he is soundless and free from all distinctions: therefore let a man dwell on him in the crown of his head.’ 24. And thus it has been said elsewhere: The body is the bow, the syllable Om is the arrow, its point is the mind. Having cut through the darkness, which consists of ignorance’, it approaches that which is not covered by darkness*. Then having cut through that which was covered (the personal soul), he saw Brahman, flashing like a wheel on fire, bright like the sun, vigorous, beyond all darkness, that which shines forth in yonder sun, in the moon, in the fire, in the lightning*. And having seen him, he obtains immortality. And thus it has been said : ‘Meditation is directed to the highest Being (Brahman) within, and (before) to the objects (body, Om, mind); thence the indistinct understanding becomes distinct. And when the works of the mind are dissolved, ” The commentator takes dev4 as devak, though the accent is against it; see Schroeder, Uber die Maitrayant Samhitd, p. 9, 1. 11. * Should it not be, ‘ darkness is the mark?’ * Atamavishéa, explained as an irregular compound, atama-avishfam, tama-Avesanarahitam. * Cf. Bhagavadgité XV, 12. VI PRAPATHAKA, 26. 323
3then that bliss which requires no other witness, that is Brahman (Atman), the immortal, the brilliant, that is the way, that is the (true) world.’ 25. And thus it has been said elsewhere: He who has his senses hidden as in sleep, and who, while in the cavern of his senses (his body), but no longer ruled by them, sees, as in a dream, with the purest intellect, Him who is called Prazava (Om), the leader}, the bright, the sleepless, free from old age, from death, and sorrow, he is himself also called Prazava, and becomes a leader, bright, sleepless, free from old age, from death, and sorrow. And thus it is said: ‘Because in this manner he joins the Praza (breath), the Om, and this Universe in its manifold forms, or because they join themselves (to him), therefore this (process of meditation) is called Yoga (joining). The oneness of breath, mind, and senses, and then the surrendering of all conceptions, that is called Yoga.’ 26. And thus it has also been said elsewhere: As a sportsman, after drawing out the denizens of the waters with a net, offers them (as a sacrifice) in the fire of his stomach, thus are these Pravzas (vital airs), after they have been drawn out with the syllable Om, offered in the faultless fire (Brahman) ’. Hence he is like a heated vessel (full of clarified butter); for as the clarified butter in the heated vessel lights up, when touched with grass and sticks, thus does this being which is called Not-breath (Atman) light up, when touched by the Pravas (the Midas . iE ero eee LCV Za 2 Cf, Svetisvatara-upanishad III, 10. Y?2 324 MAITRAYANA-BRAHMANA-UPANISIIAD.
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, 22. 321 ee RTA | ey ‘ Having successively fixed the breath, after it had been restrained, in the palate, thence having crossed the limit (the life), let him join himself afterwards to the limitless (Brahman) in the crown of the head.’ 22. And thus it has been said elsewhere: Two Brahmans have to be meditated on, the word and the non-word. By the word alone is the non-word revealed. Now there is the word Om. Moving upward by it (where all words and all what is meant by them ceases), he arrives at absorption in the non-word (Brahman). This is the way, this is the immortal, this is union, and this is bliss. And as the spider, moving upward by the thread, gains free space, thus also he who meditates, moving upward by the syllable Om, gains independence. Other teachers of the word (as Brahman) think otherwise. They listen to the sound of the ether within the heart while they stop the ears with the thumbs. They compare it to seven noises, like rivers, like a bell, like a brazen vessel, like the wheels of a carriage, like the croaking of frogs, like rain, and as if a man speaks inacavern. Having passed beyond this variously apprehended sound, and having settled in the supreme, soundless (non-word); unmanifested Brahman, they become undistinguished and undistinguishable, as various flavours of the flowers are lost in the taste of honey. And thus it is said: ‘Two Brahmans are to be known, the word-Brahman and the highest Brahman; he who is perfect in the word-Brahman attains the highest Brahman".’ 1 Cf. Mahabhérata XII, 8540; Sarvadarsana-sangraha, p. 147; Cowell’s Translation, p. 271. (15) Y 322 MAITRAYANA-BRAHMANA-UPANISHAD.
223. And thus it has been said elsewhere: The syllable Om is what is called the word. And its end is the silent, the soundless, fearless, sorrowless, joyful, satisfied, firm, unwavering, immortal, immovable, certain (Brahman), called Vishzu. Let him worship these two, that he may obtain what is higher than everything (final deliverance). For thus it is said: ‘He who is the high and the highest god’, by name Om-k4ra, he is soundless and free from all distinctions: therefore let a man dwell on him in the crown of his head.’ 24. And thus it has been said elsewhere: The body is the bow, the syllable Om is the arrow, its point is the mind. Having cut through the darkness, which consists of ignorance’, it approaches that which is not covered by darkness*. Then having cut through that which was covered (the personal soul), he saw Brahman, flashing like a wheel on fire, bright like the sun, vigorous, beyond all darkness, that which shines forth in yonder sun, in the moon, in the fire, in the lightning*. And having seen him, he obtains immortality. And thus it has been said : ‘Meditation is directed to the highest Being (Brahman) within, and (before) to the objects (body, Om, mind); thence the indistinct understanding becomes distinct. And when the works of the mind are dissolved, ” The commentator takes dev4 as devak, though the accent is against it; see Schroeder, Uber die Maitrayant Samhitd, p. 9, 1. 11. * Should it not be, ‘ darkness is the mark?’ * Atamavishéa, explained as an irregular compound, atama-avishfam, tama-Avesanarahitam. * Cf. Bhagavadgité XV, 12. VI PRAPATHAKA, 26. 323
3then that bliss which requires no other witness, that is Brahman (Atman), the immortal, the brilliant, that is the way, that is the (true) world.’ 25. And thus it has been said elsewhere: He who has his senses hidden as in sleep, and who, while in the cavern of his senses (his body), but no longer ruled by them, sees, as in a dream, with the purest intellect, Him who is called Prazava (Om), the leader}, the bright, the sleepless, free from old age, from death, and sorrow, he is himself also called Prazava, and becomes a leader, bright, sleepless, free from old age, from death, and sorrow. And thus it is said: ‘Because in this manner he joins the Praza (breath), the Om, and this Universe in its manifold forms, or because they join themselves (to him), therefore this (process of meditation) is called Yoga (joining). The oneness of breath, mind, and senses, and then the surrendering of all conceptions, that is called Yoga.’ 26. And thus it has also been said elsewhere: As a sportsman, after drawing out the denizens of the waters with a net, offers them (as a sacrifice) in the fire of his stomach, thus are these Pravzas (vital airs), after they have been drawn out with the syllable Om, offered in the faultless fire (Brahman) ’. Hence he is like a heated vessel (full of clarified butter); for as the clarified butter in the heated vessel lights up, when touched with grass and sticks, thus does this being which is called Not-breath (Atman) light up, when touched by the Pravas (the Midas . iE ero eee LCV Za 2 Cf, Svetisvatara-upanishad III, 10. Y?2 324 MAITRAYANA-BRAHMANA-UPANISIIAD.
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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