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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1desire, imagination, doubt, belief, unbelief, certainty, uncertainty, shame, thought, fear, all that is but mind (manas). Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle, crippled, full of desires, vacillating, he enters into belief, believing I am he, this is mine, and he binds his Self by his Self, as a bird with a net?. Therefore a man, being possessed of will, imagination, and belief, is a slave, but he who is the opposite is free. For this reason let a man stand free from will, imagination, and belief—this is the sign of liberty, this is the path that leads to Brahman, this is the opening of the door, and through it he will go to the other shore of darkness. All desires are there fulfilled. And for this they quote a verse: ‘When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state®.”’ Having thus said, Sakayanya became absorbed in thought. Then Marut (i.e.the King Bvzhadratha)', having bowed before him and duly worshipped him, went full of contentment to the Northern Path‘, for there is no way thither by any side-road. This is the path to Brahman. Having burst open the solar door, he rose on high and went away. And here they quote: ‘There are endless rays (arteries) for the Self who, like a lamp, dwells in the heart: white and black, brown and blue, tawny and reddish’. er LL ae. * See the same verse in Kafka Up. VI, to. § See before, II, 1. * See Prasia Up. I, 10, ‘ But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern Path Aditya, the sun.’ 5 See Khand. Up. VIII, 6, 1.
2VI PRAPATHAKA, 31. 220 po pila i. Rl MI I One of them (the Sushumna) leads upwards, piercing the solar orb: by it, having stepped beyond the world of Brahman, they go to the highest path. The other hundred rays' rise upwards also, and on them the worshipper reaches the mansions belonging to the different bodies of gods. But the manifest rays of dim colour which lead downwards, by them a man travels on and on helplessly, to enjoy the fruits of his actions here.’ Therefore it is said that the holy Aditya (sun) is the cause of new births (to those who do not worship him), of heaven (to those who worship him as a god) of liberty (to those who worship him as Brahman):. 31. Some one asks: ‘Of what nature are those organs of sense that go forth (towards their objects)? Who sends them out here, or who holds them back ?’ Another answers : ‘ Their nature is the Self; the Self sends them out, or holds them back; also the Apsaras (enticing objects of sense), and the solar rays (and other deities presiding over the senses).’ Now the Self devours the objects by the five rays (the organs of sense); then who is the Self? He who has been defined by the terms pure, clean, undeveloped, tranquil®, &c., who is to be apprehended independently by his own peculiar signs. That sign of him who has no signs, is like what the pervading 1 A similar verse, but with.characteristic variations, occurs in the K*hand. Up. VIII, 6, 6, and in the Kasha Up. VI, 16. 2 Here ends the story of Sakayanya, which began I, 2, and was carried on through chap. VI, though that chapter and the seventh are called Khilas, or supplements, and though the MS. M. also ends, as we saw, with the eighth paragraph of the sixth chapter. $ See before, II, 4; VI, 28. 330 MAITRAYANA-BRAHMANA-UPANISHAD.
3a — rr heat is of fire, the purest taste of water; thus say some!.. It is speech, hearing, sight, mind, breath ; thus say others?. It is intellect, retention, remembering, knowledge; thus say others. Now all these are signs of the Self in the same sense in which here on earth shoots are the signs of-seed, or smoke, light, and sparks of fire. And for this they quote*: ‘As the sparks from the fire, and as the rays from the sun, thus do his Prazas and the rest in proper order again and again proceed from him here on earth.’ 32. From this very Self, abiding within his Self, come forth all Prazas (speech, &c.), all worlds, all Vedas, all gods, and all beings ; its Upanishad (revelation)* is that it is ‘the true of the true. Nowas froma fire of green wood, when kindled, clouds of smoke come forth by themselves (though belonging to the fire), thus from that great Being has been breathed forth all this which is the Azg-veda, the Yagur-veda, the Sama-veda, the Atharvangirasas (Atharva-veda), the Itihasa (legendary stories), the Puraza (accounts of the creation, &c.), Vidya (ceremonial doctrines), the Upanishads, the Slokas (verses interspersed in the Upanishads, &c.), the Sftras (compendious statements), the Anuvydkhydnas (explanatory notes), the Vyakhydnas (elucidations) °—all these things are his.
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.
1desire, imagination, doubt, belief, unbelief, certainty, uncertainty, shame, thought, fear, all that is but mind (manas). Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle, crippled, full of desires, vacillating, he enters into belief, believing I am he, this is mine, and he binds his Self by his Self, as a bird with a net?. Therefore a man, being possessed of will, imagination, and belief, is a slave, but he who is the opposite is free. For this reason let a man stand free from will, imagination, and belief—this is the sign of liberty, this is the path that leads to Brahman, this is the opening of the door, and through it he will go to the other shore of darkness. All desires are there fulfilled. And for this they quote a verse: ‘When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state®.”’ Having thus said, Sakayanya became absorbed in thought. Then Marut (i.e.the King Bvzhadratha)', having bowed before him and duly worshipped him, went full of contentment to the Northern Path‘, for there is no way thither by any side-road. This is the path to Brahman. Having burst open the solar door, he rose on high and went away. And here they quote: ‘There are endless rays (arteries) for the Self who, like a lamp, dwells in the heart: white and black, brown and blue, tawny and reddish’. er LL ae. * See the same verse in Kafka Up. VI, to. § See before, II, 1. * See Prasia Up. I, 10, ‘ But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern Path Aditya, the sun.’ 5 See Khand. Up. VIII, 6, 1.
2VI PRAPATHAKA, 31. 220 po pila i. Rl MI I One of them (the Sushumna) leads upwards, piercing the solar orb: by it, having stepped beyond the world of Brahman, they go to the highest path. The other hundred rays' rise upwards also, and on them the worshipper reaches the mansions belonging to the different bodies of gods. But the manifest rays of dim colour which lead downwards, by them a man travels on and on helplessly, to enjoy the fruits of his actions here.’ Therefore it is said that the holy Aditya (sun) is the cause of new births (to those who do not worship him), of heaven (to those who worship him as a god) of liberty (to those who worship him as Brahman):. 31. Some one asks: ‘Of what nature are those organs of sense that go forth (towards their objects)? Who sends them out here, or who holds them back ?’ Another answers : ‘ Their nature is the Self; the Self sends them out, or holds them back; also the Apsaras (enticing objects of sense), and the solar rays (and other deities presiding over the senses).’ Now the Self devours the objects by the five rays (the organs of sense); then who is the Self? He who has been defined by the terms pure, clean, undeveloped, tranquil®, &c., who is to be apprehended independently by his own peculiar signs. That sign of him who has no signs, is like what the pervading 1 A similar verse, but with.characteristic variations, occurs in the K*hand. Up. VIII, 6, 6, and in the Kasha Up. VI, 16. 2 Here ends the story of Sakayanya, which began I, 2, and was carried on through chap. VI, though that chapter and the seventh are called Khilas, or supplements, and though the MS. M. also ends, as we saw, with the eighth paragraph of the sixth chapter. $ See before, II, 4; VI, 28. 330 MAITRAYANA-BRAHMANA-UPANISHAD.
3a — rr heat is of fire, the purest taste of water; thus say some!.. It is speech, hearing, sight, mind, breath ; thus say others?. It is intellect, retention, remembering, knowledge; thus say others. Now all these are signs of the Self in the same sense in which here on earth shoots are the signs of-seed, or smoke, light, and sparks of fire. And for this they quote*: ‘As the sparks from the fire, and as the rays from the sun, thus do his Prazas and the rest in proper order again and again proceed from him here on earth.’ 32. From this very Self, abiding within his Self, come forth all Prazas (speech, &c.), all worlds, all Vedas, all gods, and all beings ; its Upanishad (revelation)* is that it is ‘the true of the true. Nowas froma fire of green wood, when kindled, clouds of smoke come forth by themselves (though belonging to the fire), thus from that great Being has been breathed forth all this which is the Azg-veda, the Yagur-veda, the Sama-veda, the Atharvangirasas (Atharva-veda), the Itihasa (legendary stories), the Puraza (accounts of the creation, &c.), Vidya (ceremonial doctrines), the Upanishads, the Slokas (verses interspersed in the Upanishads, &c.), the Sftras (compendious statements), the Anuvydkhydnas (explanatory notes), the Vyakhydnas (elucidations) °—all these things are his.
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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