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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 This king is not meant for Brrhadratha. 2 This refers to people who claim the privileges and licence of Sannydsins without having passed through the discipline of the preceding 4sramas. As this was one of the chief complaints made against the followers of Saékyamuni, it might refer to Buddhists, but it ought to be borne in mind that there were Buddhists before Buddha. 242 MAITRAYANA-BRAHMANA-UPANISHAD. : | (EEE a live together. They are clearly thieves, and unworthy of heaven. And thus it is said: ‘The world unsettled by the paralogisms of the denial of Self, by false comparisons and arguments, does not know what is the difference between Veda and philosophy’.’ 9. Brzhaspati, having become Sukra, brought forth that false knowledge for the safety of Indra and for the destruction of the Asuras. By it they show that good is evil, and that evilis good. They say that we ought to ponder on the (new) law, which upsets the Veda and the other sacred books. Therefore let no one ponder on that false knowledge: it is wrong, it is, as it were, barren. Its reward lasts only as long as the pleasure lasts, as with one who has fallen from his caste. Let that false science not be attempted, for thus it is said : (1) Widely opposed and divergent are these two, the one known as false knowledge, the other as knowledge. I (Yama) believe Nagiketas to be possessed by a desire of knowledge; even many pleasures do not move thee*. (2) He who knows at the same time both the imperfect (sacrifice, &c.) and the perfect knowledge (of the Self), he crosses death by means of the imperfect, and obtains immortality by means of the perfect knowledge‘. (3) Those who are wrapped up® in the midst of
2' If we translate thus, the use of vidya for vritha vidya is unusual ; if we follow the commentary, we should have to translate, he does not know the Veda and the other knowledge. ? All this may refer to Buddhists, but not by necessity, for there were heretics, such as Br/haspati, long before Sakyamuni. * See Kash. Up. II, 4. * See Vag. Up. 11. * Vesh/yamanaf, instead of vartamanah, VII PRAPATHAKA, II. 343 ——__—___ i hs vie ee imperfect knowledge, fancying themselves alone wise and learned, they wander about floundering and deceived, like the blind led by the blind'. 10. The gods and the demons, wishing to know the Self, went into the presence of Brahman (their father, PragApati)*. Having bowed before him, they said: ‘O blessed one, we wish to know the Self, do thou tell us.’ Then, after having pondered a long while, he thought, these demons are not yet self-subdued *; therefore a very different Self was told to them (from what was told to the gods). On that Self these deluded demons take their stand, clinging to it, destroying the true means of salvation (the Veda), preaching untruth. What is untrue they see as true, as in jugglery. Therefore, what is taught in the Vedas, that is true. What is said in the Vedas, on that the wise keep their stand. Therefore let a Brahman not read what is rot of the Veda, or this will be the result. 11. This is indeed the nature of it (the Veda), the supreme light of the ether which is within the heart. This is taught as threefold, in the fire, in the sun, in the breath. This is indeed the nature of it, the syllable Om, of the ether which is within the heart. By it (by the Om) that (light) starts, rises, breathes forth, becomes for ever the means of the worship and knowledge of Brahman. That (light, in the shape of
3' See Kash. Up. II, 5. 2 Cf. Khand. Up. VIII, 8. ’ I prefer ayatétmAna&, though it is the easier (sugama) reading, as compared with anyatatmana4, those who seek for the Self elsewhere, namely, in the body. It seems to me to refer to those who, without having subdued the passions of their body, wish to obtain the knowledge of the Highest Self. Possibly, however, the author may have intended a climax from anyatatmanaf to anyatamam. 244 MAITRAYANA-BRAHMANA-UPANISHAD. a ee Om), when there is breathing, takes the place of the internal heat, free from all brightness". This is like the action of smoke; for when there is a breath of air, the smoke, first rising to the sky in one column, follows afterwards every bough, envelopes it and takes its shape*. It is hke throwing salt (into water), like heating ghee*, The Veda comes and goes like the dissolving view of a master-magician*. And here they quote: ‘Why then is it called “like lightning?” Because as soon as it comes forth (as Om) it lights up the whole body. Therefore let a man worship that boundless light by the syllable Om.’ (1) The man in the eye who abides in the right eye, he is Indra, and his wife abides in the left eye ® (2) The union of these two takes place in the cavity within the heart, and the ball of blood which is there, that is indeed the vigour and life of these two. (3) There is a channel going from the heart so far, and fixed in that eye; that is the artery for both of them, being one, divided into two.
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.
11 This king is not meant for Brrhadratha. 2 This refers to people who claim the privileges and licence of Sannydsins without having passed through the discipline of the preceding 4sramas. As this was one of the chief complaints made against the followers of Saékyamuni, it might refer to Buddhists, but it ought to be borne in mind that there were Buddhists before Buddha. 242 MAITRAYANA-BRAHMANA-UPANISHAD. : | (EEE a live together. They are clearly thieves, and unworthy of heaven. And thus it is said: ‘The world unsettled by the paralogisms of the denial of Self, by false comparisons and arguments, does not know what is the difference between Veda and philosophy’.’ 9. Brzhaspati, having become Sukra, brought forth that false knowledge for the safety of Indra and for the destruction of the Asuras. By it they show that good is evil, and that evilis good. They say that we ought to ponder on the (new) law, which upsets the Veda and the other sacred books. Therefore let no one ponder on that false knowledge: it is wrong, it is, as it were, barren. Its reward lasts only as long as the pleasure lasts, as with one who has fallen from his caste. Let that false science not be attempted, for thus it is said : (1) Widely opposed and divergent are these two, the one known as false knowledge, the other as knowledge. I (Yama) believe Nagiketas to be possessed by a desire of knowledge; even many pleasures do not move thee*. (2) He who knows at the same time both the imperfect (sacrifice, &c.) and the perfect knowledge (of the Self), he crosses death by means of the imperfect, and obtains immortality by means of the perfect knowledge‘. (3) Those who are wrapped up® in the midst of
2' If we translate thus, the use of vidya for vritha vidya is unusual ; if we follow the commentary, we should have to translate, he does not know the Veda and the other knowledge. ? All this may refer to Buddhists, but not by necessity, for there were heretics, such as Br/haspati, long before Sakyamuni. * See Kash. Up. II, 4. * See Vag. Up. 11. * Vesh/yamanaf, instead of vartamanah, VII PRAPATHAKA, II. 343 ——__—___ i hs vie ee imperfect knowledge, fancying themselves alone wise and learned, they wander about floundering and deceived, like the blind led by the blind'. 10. The gods and the demons, wishing to know the Self, went into the presence of Brahman (their father, PragApati)*. Having bowed before him, they said: ‘O blessed one, we wish to know the Self, do thou tell us.’ Then, after having pondered a long while, he thought, these demons are not yet self-subdued *; therefore a very different Self was told to them (from what was told to the gods). On that Self these deluded demons take their stand, clinging to it, destroying the true means of salvation (the Veda), preaching untruth. What is untrue they see as true, as in jugglery. Therefore, what is taught in the Vedas, that is true. What is said in the Vedas, on that the wise keep their stand. Therefore let a Brahman not read what is rot of the Veda, or this will be the result. 11. This is indeed the nature of it (the Veda), the supreme light of the ether which is within the heart. This is taught as threefold, in the fire, in the sun, in the breath. This is indeed the nature of it, the syllable Om, of the ether which is within the heart. By it (by the Om) that (light) starts, rises, breathes forth, becomes for ever the means of the worship and knowledge of Brahman. That (light, in the shape of
3' See Kash. Up. II, 5. 2 Cf. Khand. Up. VIII, 8. ’ I prefer ayatétmAna&, though it is the easier (sugama) reading, as compared with anyatatmana4, those who seek for the Self elsewhere, namely, in the body. It seems to me to refer to those who, without having subdued the passions of their body, wish to obtain the knowledge of the Highest Self. Possibly, however, the author may have intended a climax from anyatatmanaf to anyatamam. 244 MAITRAYANA-BRAHMANA-UPANISHAD. a ee Om), when there is breathing, takes the place of the internal heat, free from all brightness". This is like the action of smoke; for when there is a breath of air, the smoke, first rising to the sky in one column, follows afterwards every bough, envelopes it and takes its shape*. It is hke throwing salt (into water), like heating ghee*, The Veda comes and goes like the dissolving view of a master-magician*. And here they quote: ‘Why then is it called “like lightning?” Because as soon as it comes forth (as Om) it lights up the whole body. Therefore let a man worship that boundless light by the syllable Om.’ (1) The man in the eye who abides in the right eye, he is Indra, and his wife abides in the left eye ® (2) The union of these two takes place in the cavity within the heart, and the ball of blood which is there, that is indeed the vigour and life of these two. (3) There is a channel going from the heart so far, and fixed in that eye; that is the artery for both of them, being one, divided into two.
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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