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.
1 See Svet. Up. VI, 13. * See Ken. Up. 2. * See Ait. Up. III, 2. Here we find dhrvti (holding), smriti (remembering), pragndnam (knowledge), but not buddhi. Pragianam seems the right reading, and is supported by M. * See before, VI, 26. * Revelation is here the rendering of Upanishad, upanigamayitritvat sakshadrahasyam, and the true (sattya) is explained first by the five elements, and then by that which is their real essence. * See Xhand. Up. VI,1. The explanations given of these literary
VI PRAPATHAKA, 33. 331 I 5 Se 33. This fire (the Gérhapatya-fire) with five bricks is the year. And its five bricks are spring, summer, rainy season, autumn, winter ; and by them the fire has a head, two sides, a centre, and a tail. This earth (the Garhapatya-fire) here is the first sacrificial pile for PragApati, who knows the Purusha (the Virag). It. presented the sacrificer to Vayu (the wind) by lifting him with the hands to the sky. That Vayu is Praza (Hirazyagarbha). Praza is Agni (the Dakshis4gni-fire), and its bricks are the five vital breaths, Prava, Vydna, Apdna, Samana, Udana; and by them the fire has a head, two sides, a centre, and a tail. This sky (the Dakshizagni-fire) here is the second sacrificial pile for Pragapati, who knows the Purusha. It presented the sacrificer to Indra, by lifting him with the hands to heaven. That Indra is Aditya, the sun. That (Indra) is the Agni (the Ahavantya-fire), and its bricks are the 24, the Yagush, the S4man, the Atharvangirasas, the Itihdsa, and the Purdaa ; and by them the fire has a head, two sides, a tail, and a centre. This heaven (Ahavantya-fire) is the third sacrificial pile for PragApati, who knows the titles are on the whole the same as those we had before in similar passages. What is peculiar to R4matfrtha is that he explains Upanishad by such passages as we had just now, viz. its Upanishad is that it is the true of the true. The Slokas are explained as verses like those in VI, 19, akittam Aittamadhyastham. The Sfitras are explained as comprehensive sentences, such as II, 2, ayam vava khalv 4tmé te.
Anuvy4khy@nas are taken as explanations following on the Sftra in II, 2, beginning with atha ya eshoksAvasAvishfambhanena. The Vyakhy4nas are taken as fuller statements of the meaning contained in the Sftra, such as the dialogue between the V4lakhilyas and Kratu.
p. 332"2. EAL See Purusha. With the hands it makes a present of the sacrificer to the Knower of the Self (Pragapati) ; then the Knower of the Self, lifting him up, presented him to Brahman. In him he becomes full of happiness and joy. 34. The earth is the Garhapatya-fire, the sky the Dakshiza-fire, the heaven the Ahavantya-fire ; and therefore they are also the Pavamdna (pure,) the Pavaka (purifying), and the Su4i (bright)'. By this (by the three deities, Pavamana, Pavaka, and Sui) the sacrifice (of the three fires, the Garhapatya, Dakshiza, and Ahavantya) is manifested. And because the digestive fire also is a compound of the PavamAna, PAvaka, and Sufi, therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, and to be meditated on. The sacrificer, when he has seized the oblation, wishes? to perform his meditation of the deity : ‘The gold-coloured bird abides in the heart, and in the sun—a diver bird, a swan, strong in splendour ; him we worship in the fire.’ Having recited the verse, he discovers its meaning, viz. the adorable splendour of Savitz (sun) is to be meditated on by him who, abiding within his mind, meditates thereon. Here he attains the place of rest for the mind, he holds it within his own Self. On this there are the following verses : (1) As a fire without fuel becomes quiet in its
* Epithets of Agni, the sacrificial-fire, pavam4za applying to the Gârhapatya-fire, pavaka to the Dakshiza-fire, and sufi to the Ahavanfya-fire. The construction of the sentence, however, is imperfect. * This means, he ought to perform it.
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1 See Svet. Up. VI, 13. * See Ken. Up. 2. * See Ait. Up. III, 2. Here we find dhrvti (holding), smriti (remembering), pragndnam (knowledge), but not buddhi. Pragianam seems the right reading, and is supported by M. * See before, VI, 26. * Revelation is here the rendering of Upanishad, upanigamayitritvat sakshadrahasyam, and the true (sattya) is explained first by the five elements, and then by that which is their real essence. * See Xhand. Up. VI,1. The explanations given of these literary
VI PRAPATHAKA, 33. 331 I 5 Se 33. This fire (the Gérhapatya-fire) with five bricks is the year. And its five bricks are spring, summer, rainy season, autumn, winter ; and by them the fire has a head, two sides, a centre, and a tail. This earth (the Garhapatya-fire) here is the first sacrificial pile for PragApati, who knows the Purusha (the Virag). It. presented the sacrificer to Vayu (the wind) by lifting him with the hands to the sky. That Vayu is Praza (Hirazyagarbha). Praza is Agni (the Dakshis4gni-fire), and its bricks are the five vital breaths, Prava, Vydna, Apdna, Samana, Udana; and by them the fire has a head, two sides, a centre, and a tail. This sky (the Dakshizagni-fire) here is the second sacrificial pile for Pragapati, who knows the Purusha. It presented the sacrificer to Indra, by lifting him with the hands to heaven. That Indra is Aditya, the sun. That (Indra) is the Agni (the Ahavantya-fire), and its bricks are the 24, the Yagush, the S4man, the Atharvangirasas, the Itihdsa, and the Purdaa ; and by them the fire has a head, two sides, a tail, and a centre. This heaven (Ahavantya-fire) is the third sacrificial pile for PragApati, who knows the titles are on the whole the same as those we had before in similar passages. What is peculiar to R4matfrtha is that he explains Upanishad by such passages as we had just now, viz. its Upanishad is that it is the true of the true. The Slokas are explained as verses like those in VI, 19, akittam Aittamadhyastham. The Sfitras are explained as comprehensive sentences, such as II, 2, ayam vava khalv 4tmé te.
Anuvy4khy@nas are taken as explanations following on the Sftra in II, 2, beginning with atha ya eshoksAvasAvishfambhanena. The Vyakhy4nas are taken as fuller statements of the meaning contained in the Sftra, such as the dialogue between the V4lakhilyas and Kratu.
332 MAITRAYANA-BRAHMANA-UPANISHAD. "2. EAL See Purusha. With the hands it makes a present of the sacrificer to the Knower of the Self (Pragapati) ; then the Knower of the Self, lifting him up, presented him to Brahman. In him he becomes full of happiness and joy. 34. The earth is the Garhapatya-fire, the sky the Dakshiza-fire, the heaven the Ahavantya-fire ; and therefore they are also the Pavamdna (pure,) the Pavaka (purifying), and the Su4i (bright)'. By this (by the three deities, Pavamana, Pavaka, and Sui) the sacrifice (of the three fires, the Garhapatya, Dakshiza, and Ahavantya) is manifested. And because the digestive fire also is a compound of the PavamAna, PAvaka, and Sufi, therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, and to be meditated on. The sacrificer, when he has seized the oblation, wishes? to perform his meditation of the deity : ‘The gold-coloured bird abides in the heart, and in the sun—a diver bird, a swan, strong in splendour ; him we worship in the fire.’ Having recited the verse, he discovers its meaning, viz. the adorable splendour of Savitz (sun) is to be meditated on by him who, abiding within his mind, meditates thereon. Here he attains the place of rest for the mind, he holds it within his own Self. On this there are the following verses : (1) As a fire without fuel becomes quiet in its
* Epithets of Agni, the sacrificial-fire, pavam4za applying to the Gârhapatya-fire, pavaka to the Dakshiza-fire, and sufi to the Ahavanfya-fire. The construction of the sentence, however, is imperfect. * This means, he ought to perform it.
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