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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1with three threads, the infinitely small, the imperishable, blind for good and evil, kindled with light—he who sees him, sees everything.’ A portion (only) of the light which pervades the ether, are the two rays rising in the midst of the sun. That is the knower! (the Sun), the true one. That is the Yagus, that is the heat, that is Agni (fire), that is Vayu (wind), that is breath, that is water, that is the moon, that is bright, that is immortal, that is the place of Brahman, that is the ocean of light. In that ocean the sacrificers are dissolved * like salt, and that is oneness with Brahman, for all desires are there fulfilled. And here they quote: ‘Like a lamp, moved by a gentle wind, he who dwells within the gods shines forth. He who knows this, he is the knower, he knows the difference (between the high and the highest Brahman); having obtained unity, he becomes identified with it. They who rise up in endless number, like spray drops (from the sea), like lightnings from the light within the clouds in the highest heaven, they, when they have entered into the light of glory (Brahman), appear like so many flame-crests in the track of fire.’ 36. There are two manifestations of the Brahmalight: one is tranquil, the other lively. Of that which is tranquil, the ether is the support; of that which ts lively, food. Therefore (to the former) sacrifice must be offered on the house-altar with hymns, herbs, ghee, meat, cakes, sthalipaka, and other things; to the latter, with meat and drinks (belonging to the great sacrifices) thrown into the mouth, for the mouth sarvah pasyan na pasyati. Here the eight feet are explained as the five elements, manas, buddhi, and ahank4ra. ’ Savit for savitrs. ? Viiyante for viliyante.
2VI PRAPATHAKA, 37. 337 a io on. cll ce is the Ahavantya-fire ; and this is done to increase our bodily vigour, to gain the world of purity, and for the sake of immortality. And here they quote: ‘Let him who longs for heaven, offer an Agnihotra. By an Agnish¢oma he wins the kingdom of Yama; by Uktha, the kingdom of Soma; by a Shodasin-sacrifice, the kingdom of Sdrya; by an Atiratra-sacrifice, the kingdom of Indra; by the sacrifices beginning with the twelve-night sacrifice and ending with the thousand years’ sacrifice, the world of Pragdpati. As a lamp burns so long as the vessel that holds the wick is filled with oil, these two, the Self and the bright Sun, remain so long as the egg (of the world) and he who dwells within it hold together.’ 37. Therefore let a man perform all these ceremonies with the syllable Om (at the beginning). Its splendour is endless, and it is declared to be threefold, in the fire (of the altar), in the sun (the deity), in the breath (the sacrificer). Now this is the channel to increase the food, which makes what is offered in the fire ascend to the sun. The sap which flows from thence, rains down as with the sound of a hymn. By it there are vital breaths, from them there is offspring. And here they quote: ‘The offering which is offered in the fire, goes to the sun; the sun rains it down by his rays ; thus food comes, and from food the birth of living beings.’ And thus he said: ‘The oblation which is properly thrown on the fire, goes toward the sun; from the sun comes rain, from rain food, from food living beings.’ 1 See Manu III, 76. [15] Zz
3338 MAITRAYANA-BRAHMANA-UPANISHAD. EEE 38. He who offers the Agnihotra breaks through the net of desire. Then, cutting through bewilderment, never approving of anger, meditating on one desire (that of liberty), he breaks through the shrine of Brahman with its four nets, and proceeds thence to the ether. For having there broken through the (four) spheres of the Sun, the Moon, the Fire, and Goodness, he then, being purified himself, beholds dwelling in goodness, immovable, immortal, indestructible, firm, bearing the name of Vishzu, the highest abode, endowed with love of truth and omniscience, the self-dependent Intelligence (Brahman), standing in its own greatness. And here they quote: ‘In the midst of the sun stands the moon, in the midst of the moon the fire, in the midst of fire goodness, in the midst of goodness the Eternal.’ Having meditated on him who has the breadth of a thumb within the span (of the heart) in the body, who is smaller than small, he obtains the nature of the Highest; there all desires are fulfilled. And on this they quote : ‘Having the breadth of a thumb within the span (of the heart) in the body, like the flame of a lamp, burning twofold or threefold, that glorified Brahman, the great God, has entered into all the worlds. Om! Adoration to Brahman! Adoration !’ SEVENTH PRAPATHAKA. 1. Agni, the Gayatra (metre), the Trivvzt (hymn), the Rathantara (song), the spring, the upward breath (praza), the Nakshatras, the Vasus (deities) —these rise in the East ; they warm, they rain, they praise? * Other MSS. read sruvanti, which seems better. VII PRAPATHAKA, 4. 339
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.
1with three threads, the infinitely small, the imperishable, blind for good and evil, kindled with light—he who sees him, sees everything.’ A portion (only) of the light which pervades the ether, are the two rays rising in the midst of the sun. That is the knower! (the Sun), the true one. That is the Yagus, that is the heat, that is Agni (fire), that is Vayu (wind), that is breath, that is water, that is the moon, that is bright, that is immortal, that is the place of Brahman, that is the ocean of light. In that ocean the sacrificers are dissolved * like salt, and that is oneness with Brahman, for all desires are there fulfilled. And here they quote: ‘Like a lamp, moved by a gentle wind, he who dwells within the gods shines forth. He who knows this, he is the knower, he knows the difference (between the high and the highest Brahman); having obtained unity, he becomes identified with it. They who rise up in endless number, like spray drops (from the sea), like lightnings from the light within the clouds in the highest heaven, they, when they have entered into the light of glory (Brahman), appear like so many flame-crests in the track of fire.’ 36. There are two manifestations of the Brahmalight: one is tranquil, the other lively. Of that which is tranquil, the ether is the support; of that which ts lively, food. Therefore (to the former) sacrifice must be offered on the house-altar with hymns, herbs, ghee, meat, cakes, sthalipaka, and other things; to the latter, with meat and drinks (belonging to the great sacrifices) thrown into the mouth, for the mouth sarvah pasyan na pasyati. Here the eight feet are explained as the five elements, manas, buddhi, and ahank4ra. ’ Savit for savitrs. ? Viiyante for viliyante.
2VI PRAPATHAKA, 37. 337 a io on. cll ce is the Ahavantya-fire ; and this is done to increase our bodily vigour, to gain the world of purity, and for the sake of immortality. And here they quote: ‘Let him who longs for heaven, offer an Agnihotra. By an Agnish¢oma he wins the kingdom of Yama; by Uktha, the kingdom of Soma; by a Shodasin-sacrifice, the kingdom of Sdrya; by an Atiratra-sacrifice, the kingdom of Indra; by the sacrifices beginning with the twelve-night sacrifice and ending with the thousand years’ sacrifice, the world of Pragdpati. As a lamp burns so long as the vessel that holds the wick is filled with oil, these two, the Self and the bright Sun, remain so long as the egg (of the world) and he who dwells within it hold together.’ 37. Therefore let a man perform all these ceremonies with the syllable Om (at the beginning). Its splendour is endless, and it is declared to be threefold, in the fire (of the altar), in the sun (the deity), in the breath (the sacrificer). Now this is the channel to increase the food, which makes what is offered in the fire ascend to the sun. The sap which flows from thence, rains down as with the sound of a hymn. By it there are vital breaths, from them there is offspring. And here they quote: ‘The offering which is offered in the fire, goes to the sun; the sun rains it down by his rays ; thus food comes, and from food the birth of living beings.’ And thus he said: ‘The oblation which is properly thrown on the fire, goes toward the sun; from the sun comes rain, from rain food, from food living beings.’ 1 See Manu III, 76. [15] Zz
3338 MAITRAYANA-BRAHMANA-UPANISHAD. EEE 38. He who offers the Agnihotra breaks through the net of desire. Then, cutting through bewilderment, never approving of anger, meditating on one desire (that of liberty), he breaks through the shrine of Brahman with its four nets, and proceeds thence to the ether. For having there broken through the (four) spheres of the Sun, the Moon, the Fire, and Goodness, he then, being purified himself, beholds dwelling in goodness, immovable, immortal, indestructible, firm, bearing the name of Vishzu, the highest abode, endowed with love of truth and omniscience, the self-dependent Intelligence (Brahman), standing in its own greatness. And here they quote: ‘In the midst of the sun stands the moon, in the midst of the moon the fire, in the midst of fire goodness, in the midst of goodness the Eternal.’ Having meditated on him who has the breadth of a thumb within the span (of the heart) in the body, who is smaller than small, he obtains the nature of the Highest; there all desires are fulfilled. And on this they quote : ‘Having the breadth of a thumb within the span (of the heart) in the body, like the flame of a lamp, burning twofold or threefold, that glorified Brahman, the great God, has entered into all the worlds. Om! Adoration to Brahman! Adoration !’ SEVENTH PRAPATHAKA. 1. Agni, the Gayatra (metre), the Trivvzt (hymn), the Rathantara (song), the spring, the upward breath (praza), the Nakshatras, the Vasus (deities) —these rise in the East ; they warm, they rain, they praise? * Other MSS. read sruvanti, which seems better. VII PRAPATHAKA, 4. 339
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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