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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1place’, thus do the thoughts, when all activity ceases, become quict? in their place. (2) Even in a mind which loves the truth* and has gone to rest in itself there arise, when it is deluded by the objects of sense, wrongs resulting from former acts *. (3) For thoughts alone cause the round of births*: let a man strive to purify his thoughts. What a man thinks, that he is: this is the old secret °, (4) By the serenity of his thoughts a man blots out all actions, whether good or bad. Dwelling within his Self with serene thoughts, he obtains imperishable happiness. (5) If the thoughts of a man were so fixed on Brahman as they are on the things of this world, who would not then be freed from bondage ? (6) The mind, it is said, is of two kinds, pure or impure; impure from the contact with lust, pure when free from lust’. (7) When a man, having freed his mind from sloth, distraction, and vacillation, becomes as it were delivered from his mind 8, that is the highest point. (8) The mind must be restrained in the heart till it comes to an end ;—that is knowledge, that is liberty: all the rest are extensions of the ties ° (which bind us to this life). 1 Dies in the fireplace. * M. reads upasamyati twice. ’ M. reads satyakamina. ‘ The commentator inserts a negative. 5 M. reads samsarah. ® This is very like the teaching of the Dhammapada, I, 1. 7 Cf. Ind. Stud. II, 60. Brahmavindu Up. v. 1, where we read kA4masankalpam, as in MS. M. 8 See note to VI, 20. ® M. reads mokshaska and seshés tu. The commentator says that 334 MAITRAYANA-BRAHMANA-UPANISHAD. nn ee Ee
2(9) That happiness which belongs to a mind which by deep meditation has been washed’ clean from all impurity and has entered within the Self, cannot be described here by words ; it can be felt by the inward power only *. (10) Water in water, fire in fire, ether in ether, no one can distinguish them; likewise a man whose mind has entered (till it cannot be distinguished from the Self), attains liberty. (11) Mind alone is the cause of bondage and liberiy for men ; if attached to the world, it becomes bound ; if free from the world, that is liberty *. Therefore those who do not offer the Agnihotra (as described above), who do not lay the fires (with | the bricks, as described above), who are ignorant (of the mind being the cause of the round of births), who do not meditate (on the Self in the solar orb) are debarred from remembering the ethereal place of Brahman. Therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, to be meditated on. 35 *. Adoration to Agni, the dweller on earth, who remembers his world. Grant that world to this thy worshipper ! Adoration to V4yu, the dweller in the sky, who remembers his world. Grant that world to this thy worshipper ! this line is easy, but it is so by no means. Professor Cowell translates granthavistarah by book-prolixity, but this sounds very strange in an Upanishad. I am not satisfied with my own translation, but it may stand till a better one is found. M. reads grindhavistaras. The granthis are mentioned in KAand. Up. VII, 26 ; Kash. Up. VI, 15. 1 M. reads nirdhita. ? M. reads karaneti. * M. reads vishaydsaktam muktyai. * Next follow invocations to be addressed to the deities. VI PRAPATHAKA, 35. 335
3Adoration to Aditya, the dweller in heaven, who remembers his world. Grant that world to this thy worshipper ! Adoration to Brahman, who dwells everywhere, who remembers all. Grant all to this thy worshipper ! The mouth of the true (Brahman) is covered with a golden lid; open that, O Pashan (sun), that we may go to the true one, who pervades all (Vishzu)?. He who is the person in the sun, I am he. And what is meant by the true one is the essence of the sun, that which is bright, personal, sexless $ ; a portion (only) of the light which pervades the ether; which is, as it were, in the midst of the sun, and in the eye, and in the fire. That is Brahman, that is immortal, that is splendour. That is the true one, a portion (only) of the light which pervades the ether, which is in the midst of the sun, the immortal, of which Soma (the moon) and the vital breaths also are offshoots: that is Brahman, that is immortal, that is splendour. That is the true one, a portion (only) of the light which pervades the ether, which in the midst of the sun shines as Yagus, viz. as Om, as water, light, essence, immortal, Brahman, Bhi, Bhuvaz, Svar, Om. ‘The eight-footed*, the bright, the swan, bound 1 The verse occurs in a more original form in Tal. Up. 15. 2 The commentator adds iti after aham. 8 Khand. Up. I, 6, 6; Svet. Up. V, ro. * The eight feet are explained as the eight regions, or 4roga and the rest. The swan is the sun. The three threads are the three Vedas; see Kl. Up. I, 1; Ind. Stud. IX, 11—ash/ap4dam sufir hamsam trisitram mazim avyayam, dvivartamanam taigasaiddham 336 MAITRAYANA-BRAHMANA-UPANISHAD,. eee SS
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.
1place’, thus do the thoughts, when all activity ceases, become quict? in their place. (2) Even in a mind which loves the truth* and has gone to rest in itself there arise, when it is deluded by the objects of sense, wrongs resulting from former acts *. (3) For thoughts alone cause the round of births*: let a man strive to purify his thoughts. What a man thinks, that he is: this is the old secret °, (4) By the serenity of his thoughts a man blots out all actions, whether good or bad. Dwelling within his Self with serene thoughts, he obtains imperishable happiness. (5) If the thoughts of a man were so fixed on Brahman as they are on the things of this world, who would not then be freed from bondage ? (6) The mind, it is said, is of two kinds, pure or impure; impure from the contact with lust, pure when free from lust’. (7) When a man, having freed his mind from sloth, distraction, and vacillation, becomes as it were delivered from his mind 8, that is the highest point. (8) The mind must be restrained in the heart till it comes to an end ;—that is knowledge, that is liberty: all the rest are extensions of the ties ° (which bind us to this life). 1 Dies in the fireplace. * M. reads upasamyati twice. ’ M. reads satyakamina. ‘ The commentator inserts a negative. 5 M. reads samsarah. ® This is very like the teaching of the Dhammapada, I, 1. 7 Cf. Ind. Stud. II, 60. Brahmavindu Up. v. 1, where we read kA4masankalpam, as in MS. M. 8 See note to VI, 20. ® M. reads mokshaska and seshés tu. The commentator says that 334 MAITRAYANA-BRAHMANA-UPANISHAD. nn ee Ee
2(9) That happiness which belongs to a mind which by deep meditation has been washed’ clean from all impurity and has entered within the Self, cannot be described here by words ; it can be felt by the inward power only *. (10) Water in water, fire in fire, ether in ether, no one can distinguish them; likewise a man whose mind has entered (till it cannot be distinguished from the Self), attains liberty. (11) Mind alone is the cause of bondage and liberiy for men ; if attached to the world, it becomes bound ; if free from the world, that is liberty *. Therefore those who do not offer the Agnihotra (as described above), who do not lay the fires (with | the bricks, as described above), who are ignorant (of the mind being the cause of the round of births), who do not meditate (on the Self in the solar orb) are debarred from remembering the ethereal place of Brahman. Therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, to be meditated on. 35 *. Adoration to Agni, the dweller on earth, who remembers his world. Grant that world to this thy worshipper ! Adoration to V4yu, the dweller in the sky, who remembers his world. Grant that world to this thy worshipper ! this line is easy, but it is so by no means. Professor Cowell translates granthavistarah by book-prolixity, but this sounds very strange in an Upanishad. I am not satisfied with my own translation, but it may stand till a better one is found. M. reads grindhavistaras. The granthis are mentioned in KAand. Up. VII, 26 ; Kash. Up. VI, 15. 1 M. reads nirdhita. ? M. reads karaneti. * M. reads vishaydsaktam muktyai. * Next follow invocations to be addressed to the deities. VI PRAPATHAKA, 35. 335
3Adoration to Aditya, the dweller in heaven, who remembers his world. Grant that world to this thy worshipper ! Adoration to Brahman, who dwells everywhere, who remembers all. Grant all to this thy worshipper ! The mouth of the true (Brahman) is covered with a golden lid; open that, O Pashan (sun), that we may go to the true one, who pervades all (Vishzu)?. He who is the person in the sun, I am he. And what is meant by the true one is the essence of the sun, that which is bright, personal, sexless $ ; a portion (only) of the light which pervades the ether; which is, as it were, in the midst of the sun, and in the eye, and in the fire. That is Brahman, that is immortal, that is splendour. That is the true one, a portion (only) of the light which pervades the ether, which is in the midst of the sun, the immortal, of which Soma (the moon) and the vital breaths also are offshoots: that is Brahman, that is immortal, that is splendour. That is the true one, a portion (only) of the light which pervades the ether, which in the midst of the sun shines as Yagus, viz. as Om, as water, light, essence, immortal, Brahman, Bhi, Bhuvaz, Svar, Om. ‘The eight-footed*, the bright, the swan, bound 1 The verse occurs in a more original form in Tal. Up. 15. 2 The commentator adds iti after aham. 8 Khand. Up. I, 6, 6; Svet. Up. V, ro. * The eight feet are explained as the eight regions, or 4roga and the rest. The swan is the sun. The three threads are the three Vedas; see Kl. Up. I, 1; Ind. Stud. IX, 11—ash/ap4dam sufir hamsam trisitram mazim avyayam, dvivartamanam taigasaiddham 336 MAITRAYANA-BRAHMANA-UPANISHAD,. eee SS
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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