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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1’ This seems to be the meaning adopted by the commentator ; but may it not be, sending forth brightness ? * The simile is not very clear. The light of Brahman is below the sphere of fire in the body. That sphere of fire becoming heated, the light of Brahman becomes manifest. When the fire has been fanned by the wind of sonant breath, then the light of Brahman, embodying itself in the wind and the fire, manifests itself first in the mere sound of Om, but afterwards, checked by throat, palate, &c., it assumes the form of articulate letters, and ends by becoming the Veda in its many branches. * As these are outwardly changed, without losing their nature, thus the light of Brahman, though assuming the different forms of the Veda, remains itself. * See before, VII, 1. * See Breh. Up. IV, 2, 2, 3, where Indra is explained as Indha. VII PRAPATHAKA, IT. 345 (4) The mind excites the fire of the body, that fire stirs the breath, and the breath, moving in the chest, produces the low sound. (5) Brought forth by the touch of the fire, as with a churning-stick, it is at first a minim, from the minim it becomes in the throat a double minim; on the tip of the tongue know that it is a treble minim, and, when uttered, they call it the alphabet (oroyeia) |, (6) He who sees this, does not see death, nor disease, nor misery, for seeing he sees all (objectively, not as affecting him subjectively); he becomes all everywhere (he becomes Brahman). (7) There is the person in the eye, there is he who walks as in sleep, he who is sound asleep, and he who is above the sleeper: these are the four conditions (of the Self), and the fourth is greater than all? (8) Brahman with one foot moves in the three, and Brahman with three feet is in the last.
2? A comparison of this verse with A’Z”and. Up. VII, 26, shows the great freedom with which the wording of these ancient verses was treated. Instead of— Na pasyan mrztyum pasyati na rogam nota duskhatam, Sarvam hi pasyan pasyati sarvam 4pnoti sarvasah, the A/”andogya Up. reads: Na pasyo mrityum pasyati na rogam nota dukhatam, Sarvam ha pasyad pasyati sarvam Apnoti sarvasah. * The ccnditions here described are sometimes called the Visva (Vaisvanara), Taigasa, Praga, and Turfya. In the first state the Self is awake, and enjoys the world; in the second he sces everything as in a dream; in the third the two former states cease, and he is absorbed in sleep; in the fourth he becomes again the pure Self. In the first state the Self has the disguise of a coarse material body; in the second of a subtle material body; in the third its disguise is potential only; in the fourth it has no disguise, either potential or realised. 346 MAITRAYANA-BRAHMANA-UPANISHAD. It is that both the true (in the fourth condition) and the untrue (in the three conditions) may have their desert, that the Great Self (seems to) become two, yes, that he (seems to) become two 1. ' “By reason of the experience of the false and the true, the great Soul appears possessed of duality.’ Cowell. 347 TRANSLITERATION OF ORIENTAL ALPHABETS. ae u eee he ee ae ee . we [eee el] we jee cl|eeees ar) ‘R Ee Sere 6 at Sinetiiiewer ees te = irgy: ere ee b ce eyesey 6 OT e * eyeridss ee 91 eeeeee eipayw cI > syuudse “ $1 eee ¥ en ce Pea ee ee ES Be | (‘o2p ‘soysz8Ted) eBBOYIPOU seTBnzINyH “syeoneyizodse “6g
3O° "Ose *leee eee eee eee ee oeee Y. eee se 8 * SNzBOIIy SIUIT «“ ZI ti u 2 >: ster el | wenen enc) | oF oie jiet chore Y, 7 ee * 9° © snyeouy sodse ‘“ ll iD ne 2 A eee eee eleoetleeceeloee q, °° 9 © sieoney stus] oT OI a u =} >) cee fee er fe ee lores eee] g aoe see XN | \ fPLETT® «..8 CL ike ©. © licpocokuteveré : se eee ee + ogra “ g sy‘g|] : Py “a (ayaa). RB iereeleee] gq see se ee + sodse snqindg 2 e e aatioeean ” an z 5 —— hi e — i") i= — =| a i) oe) -_ | SS | | | _ —— — —————_ | ———————_-s sO———————_ | | WD ITT | BID IT | SIDI “LHEVHAIIV AUVNOISSIN ‘LSVF AHL AO SHOOG AAADVS AHL AO cee 8 * * STTBSBNT 9 * STTVIqBl-OINnyNy) g e * eyerdss «cc 3 oeeee#e BIpsW ¢ ° eyendse «“ Zz eoeeee#es: sinus], T *sOTB.IN}INE) SLNVNOSNOD SNOILVISNVU ] FHL YOA AALdOAGV SLAGVHdTY TWLINAIYC IO NOILVYALIISNVA TL, TRANSLITERATION OF ORIENTAL ALPHABETS 348 lis: u C 3s ee eee ee eee ee see oe (fz lees eeepeee* 7 snuuedss = “ le [ snuusedse “ gf eeee UE) | 66 GE (%) z Pry ee a ee oeee oeeeleenw © Zz ER ‘ Wi ) 8 jhe ht enla oe eee > @ 10.6] 1¢ 6.6 8 mee. © olem~elieaeas eevee oeee 1 ore Pe hs eoeee ee I sgh Fe IER See a oe u ee ee e <= mo) ° a or yet ee e Pp eeee HL eee eee ® Ri © Brel ee io eae ih) “eee ASAPH para 4 oeee ese gacdse “ . 5g * p aadse snyuidg gg *% stjjour = 43 T styjou “ Ig °° % SITBOOAIWIEG OF cee 8 * SIIVSEN 66 eyeiques =“ BZ seyendss =“ fz see SIPs 96 syeiquss =“ SZ seyendss “ $% sees eee gmuay €% *sorejued coool g fee c] °° SN{ETqisse SiGe] eh 86 ceoeel] g fee e] ° * snqepiqese sodse ee eeee (4) manag 1°58 90.000 ASNT? BIRT 6e 02 corel (f) Joe se eeeee es godse snzidg 61 oeceeeoee ee SITBOOAIMIIS BT SCID I | SIDIT| BDI ae “LUUVHA TV AUVNOISSIN [pornrpeeoy SLNVNOSNOD 349 FOR THE SACRED BOOKS OF THE EAST. ae al A | @ he
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.
1’ This seems to be the meaning adopted by the commentator ; but may it not be, sending forth brightness ? * The simile is not very clear. The light of Brahman is below the sphere of fire in the body. That sphere of fire becoming heated, the light of Brahman becomes manifest. When the fire has been fanned by the wind of sonant breath, then the light of Brahman, embodying itself in the wind and the fire, manifests itself first in the mere sound of Om, but afterwards, checked by throat, palate, &c., it assumes the form of articulate letters, and ends by becoming the Veda in its many branches. * As these are outwardly changed, without losing their nature, thus the light of Brahman, though assuming the different forms of the Veda, remains itself. * See before, VII, 1. * See Breh. Up. IV, 2, 2, 3, where Indra is explained as Indha. VII PRAPATHAKA, IT. 345 (4) The mind excites the fire of the body, that fire stirs the breath, and the breath, moving in the chest, produces the low sound. (5) Brought forth by the touch of the fire, as with a churning-stick, it is at first a minim, from the minim it becomes in the throat a double minim; on the tip of the tongue know that it is a treble minim, and, when uttered, they call it the alphabet (oroyeia) |, (6) He who sees this, does not see death, nor disease, nor misery, for seeing he sees all (objectively, not as affecting him subjectively); he becomes all everywhere (he becomes Brahman). (7) There is the person in the eye, there is he who walks as in sleep, he who is sound asleep, and he who is above the sleeper: these are the four conditions (of the Self), and the fourth is greater than all? (8) Brahman with one foot moves in the three, and Brahman with three feet is in the last.
2? A comparison of this verse with A’Z”and. Up. VII, 26, shows the great freedom with which the wording of these ancient verses was treated. Instead of— Na pasyan mrztyum pasyati na rogam nota duskhatam, Sarvam hi pasyan pasyati sarvam 4pnoti sarvasah, the A/”andogya Up. reads: Na pasyo mrityum pasyati na rogam nota dukhatam, Sarvam ha pasyad pasyati sarvam Apnoti sarvasah. * The ccnditions here described are sometimes called the Visva (Vaisvanara), Taigasa, Praga, and Turfya. In the first state the Self is awake, and enjoys the world; in the second he sces everything as in a dream; in the third the two former states cease, and he is absorbed in sleep; in the fourth he becomes again the pure Self. In the first state the Self has the disguise of a coarse material body; in the second of a subtle material body; in the third its disguise is potential only; in the fourth it has no disguise, either potential or realised. 346 MAITRAYANA-BRAHMANA-UPANISHAD. It is that both the true (in the fourth condition) and the untrue (in the three conditions) may have their desert, that the Great Self (seems to) become two, yes, that he (seems to) become two 1. ' “By reason of the experience of the false and the true, the great Soul appears possessed of duality.’ Cowell. 347 TRANSLITERATION OF ORIENTAL ALPHABETS. ae u eee he ee ae ee . we [eee el] we jee cl|eeees ar) ‘R Ee Sere 6 at Sinetiiiewer ees te = irgy: ere ee b ce eyesey 6 OT e * eyeridss ee 91 eeeeee eipayw cI > syuudse “ $1 eee ¥ en ce Pea ee ee ES Be | (‘o2p ‘soysz8Ted) eBBOYIPOU seTBnzINyH “syeoneyizodse “6g
3O° "Ose *leee eee eee eee ee oeee Y. eee se 8 * SNzBOIIy SIUIT «“ ZI ti u 2 >: ster el | wenen enc) | oF oie jiet chore Y, 7 ee * 9° © snyeouy sodse ‘“ ll iD ne 2 A eee eee eleoetleeceeloee q, °° 9 © sieoney stus] oT OI a u =} >) cee fee er fe ee lores eee] g aoe see XN | \ fPLETT® «..8 CL ike ©. © licpocokuteveré : se eee ee + ogra “ g sy‘g|] : Py “a (ayaa). RB iereeleee] gq see se ee + sodse snqindg 2 e e aatioeean ” an z 5 —— hi e — i") i= — =| a i) oe) -_ | SS | | | _ —— — —————_ | ———————_-s sO———————_ | | WD ITT | BID IT | SIDI “LHEVHAIIV AUVNOISSIN ‘LSVF AHL AO SHOOG AAADVS AHL AO cee 8 * * STTBSBNT 9 * STTVIqBl-OINnyNy) g e * eyerdss «cc 3 oeeee#e BIpsW ¢ ° eyendse «“ Zz eoeeee#es: sinus], T *sOTB.IN}INE) SLNVNOSNOD SNOILVISNVU ] FHL YOA AALdOAGV SLAGVHdTY TWLINAIYC IO NOILVYALIISNVA TL, TRANSLITERATION OF ORIENTAL ALPHABETS 348 lis: u C 3s ee eee ee eee ee see oe (fz lees eeepeee* 7 snuuedss = “ le [ snuusedse “ gf eeee UE) | 66 GE (%) z Pry ee a ee oeee oeeeleenw © Zz ER ‘ Wi ) 8 jhe ht enla oe eee > @ 10.6] 1¢ 6.6 8 mee. © olem~elieaeas eevee oeee 1 ore Pe hs eoeee ee I sgh Fe IER See a oe u ee ee e <= mo) ° a or yet ee e Pp eeee HL eee eee ® Ri © Brel ee io eae ih) “eee ASAPH para 4 oeee ese gacdse “ . 5g * p aadse snyuidg gg *% stjjour = 43 T styjou “ Ig °° % SITBOOAIWIEG OF cee 8 * SIIVSEN 66 eyeiques =“ BZ seyendss =“ fz see SIPs 96 syeiquss =“ SZ seyendss “ $% sees eee gmuay €% *sorejued coool g fee c] °° SN{ETqisse SiGe] eh 86 ceoeel] g fee e] ° * snqepiqese sodse ee eeee (4) manag 1°58 90.000 ASNT? BIRT 6e 02 corel (f) Joe se eeeee es godse snzidg 61 oeceeeoee ee SITBOOAIMIIS BT SCID I | SIDIT| BDI ae “LUUVHA TV AUVNOISSIN [pornrpeeoy SLNVNOSNOD 349 FOR THE SACRED BOOKS OF THE EAST. ae al A | @ he
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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