The Upanishads, Part II — SBE Vol. 15 — trans. F. Max Müller (1884)
The translator’s English as printed. The original-language text is not held; names are romanised as the translator printed them.
similes are intended to show how, as soon as the impediment is removed, the worshipper obtains his true form, i.e. becomes Brahman. Afterwards he explains 4ittam, thought, by the individual thinker, and declares that he vanishes together with the thought, which forms the 4sraya, the place, or the upadhi, the outward form, Or again, he says that the 4itta, the mind, vanishes with its outward sign, viz. the thoughts and imaginations.
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clean, undeveloped, tranquil, breathless, bodiless, endless, imperishable, firm, everlasting, unborn and independent, he stands on his own greatness, and having seen (the Self), standing in his own greatness, he looks on the wheel of the world as one (who has alighted from a chariot) looks on its revolving wheel. And thus it is said: ‘If a man practises Yoga for six months and is thoroughly free (from the outer world), then the perfect Yoga (union), which is endless, high, and hidden, is accomplished. But if a man, though well enlightened (by instruction), is still pierced by (the guzas of) passion and darkness, and attached to his children, wife, and house, then perfect Yoga is never accomplished?.’ 29. After he had thus spoken (to Brvzhadratha), Sakayanya, absorbed in thought, bowed before him, and said: ‘O King, by means of this Brahma-knowledge have the sons of Pragdpati (the VAalakhilyas) gone to the road of Brahman. Through the practice of Yoga a man obtains contentment, power to endure good and evil, and tranquillity. Let no man preach this most secret doctrine to any one who is not his son or his pupil’, and who is not of a serene mind. To him alone who is devoted to his teacher only, and endowed with all necessary qualities, may he communicate it‘.
4.See Maitr. Up. I], 4; VI, 31. * This would seem to have been the end of the dialogue between Pragapati and the Valakhilyas, which, as related by Sakd4yanya to King Brzhadratha, began in II, 3. See, however, VII, 8. * Svet. Up. VI, 22 (p. 267); Brzh. Up. VI, 3, 12. * Here may have been the end of a chapter, but the story of Sakayanya and Brshadratha is continued to VI, 30.
VI PRAPATHAKA, 30. 20r a. ld aeRO 30. Om! Having settled down in a pure place let him, being pure himself, and firm in goodness, study the truth, speak the truth, think the truth, and offer sacrifice to the truth'. Henceforth he has become another; by obtaining the reward of Brahman his fetters are cut asunder, he knows no hope, no fear from others as little as from himself, he knows no desires ; and having attained imperishable, infinite happiness, he stands blessed in the true Brahman, who longs for a true man% Freedom from desires is, as it were, the highest prize to be taken from the best treasure (Brahman). For a man full of all desires, being possessed of will, imagination, and belief, is a slave; but he who is the opposite, is free. Here some say, it is the Guva? (i.e. the so-called Mahat, the principle of intellect which, according to the Sankhyas, is the result of the Guzas or qualities), which, through the differences of nature (acquired in the former states of existence), goes into bondage to thewill,and that deliverance takes place (for the Guza) when the fault of thewill has been removed. (But this is not our view), because (call it guza, intellect, buddhi, manas, mind, ahankdara, egotism, it is not the mind that acts, but) he sees by the mind (as his instrument), he hears by the mind; and all that we call
’ The truth or the true are explained by, (1) the book which teaches the Highest Self; (2) by Brahman, who is to be spoken about; (3) by Brahman, who is to be meditated on; (4) by Brahman, who is to be worshipped in thought. * [ have translated this according to the commentary, but I should prefer to read satyabhilashivwi. * The passages within brackets had to be added from the commentary in order to make the text intelligible, at least according to Ramatirtha’s views.
p. 328
similes are intended to show how, as soon as the impediment is removed, the worshipper obtains his true form, i.e. becomes Brahman. Afterwards he explains 4ittam, thought, by the individual thinker, and declares that he vanishes together with the thought, which forms the 4sraya, the place, or the upadhi, the outward form, Or again, he says that the 4itta, the mind, vanishes with its outward sign, viz. the thoughts and imaginations.
p. 326
clean, undeveloped, tranquil, breathless, bodiless, endless, imperishable, firm, everlasting, unborn and independent, he stands on his own greatness, and having seen (the Self), standing in his own greatness, he looks on the wheel of the world as one (who has alighted from a chariot) looks on its revolving wheel. And thus it is said: ‘If a man practises Yoga for six months and is thoroughly free (from the outer world), then the perfect Yoga (union), which is endless, high, and hidden, is accomplished. But if a man, though well enlightened (by instruction), is still pierced by (the guzas of) passion and darkness, and attached to his children, wife, and house, then perfect Yoga is never accomplished?.’ 29. After he had thus spoken (to Brvzhadratha), Sakayanya, absorbed in thought, bowed before him, and said: ‘O King, by means of this Brahma-knowledge have the sons of Pragdpati (the VAalakhilyas) gone to the road of Brahman. Through the practice of Yoga a man obtains contentment, power to endure good and evil, and tranquillity. Let no man preach this most secret doctrine to any one who is not his son or his pupil’, and who is not of a serene mind. To him alone who is devoted to his teacher only, and endowed with all necessary qualities, may he communicate it‘.
4.See Maitr. Up. I], 4; VI, 31. * This would seem to have been the end of the dialogue between Pragapati and the Valakhilyas, which, as related by Sakd4yanya to King Brzhadratha, began in II, 3. See, however, VII, 8. * Svet. Up. VI, 22 (p. 267); Brzh. Up. VI, 3, 12. * Here may have been the end of a chapter, but the story of Sakayanya and Brshadratha is continued to VI, 30.
VI PRAPATHAKA, 30. 20r a. ld aeRO 30. Om! Having settled down in a pure place let him, being pure himself, and firm in goodness, study the truth, speak the truth, think the truth, and offer sacrifice to the truth'. Henceforth he has become another; by obtaining the reward of Brahman his fetters are cut asunder, he knows no hope, no fear from others as little as from himself, he knows no desires ; and having attained imperishable, infinite happiness, he stands blessed in the true Brahman, who longs for a true man% Freedom from desires is, as it were, the highest prize to be taken from the best treasure (Brahman). For a man full of all desires, being possessed of will, imagination, and belief, is a slave; but he who is the opposite, is free. Here some say, it is the Guva? (i.e. the so-called Mahat, the principle of intellect which, according to the Sankhyas, is the result of the Guzas or qualities), which, through the differences of nature (acquired in the former states of existence), goes into bondage to thewill,and that deliverance takes place (for the Guza) when the fault of thewill has been removed. (But this is not our view), because (call it guza, intellect, buddhi, manas, mind, ahankdara, egotism, it is not the mind that acts, but) he sees by the mind (as his instrument), he hears by the mind; and all that we call
’ The truth or the true are explained by, (1) the book which teaches the Highest Self; (2) by Brahman, who is to be spoken about; (3) by Brahman, who is to be meditated on; (4) by Brahman, who is to be worshipped in thought. * [ have translated this according to the commentary, but I should prefer to read satyabhilashivwi. * The passages within brackets had to be added from the commentary in order to make the text intelligible, at least according to Ramatirtha’s views.
328 MAITRAYANA-BRAHMANA-UPANISHAD. Sn a i
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