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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1by the new-moon and full-moon sacrifices, by the four-months’ sacrifices, and by the harvest sacrifice, if it is unattended by guests, not offered at all, or without the Vaisvadeva ceremony, or not offered according to rule, then it destroys his seven worlds?. 4. Kali (black), Kardli (terrific), Manogava (swift as thought), Sulohita (very red), Sudhtmravarmza (purple), Sphulingini (sparkling), and the brilliant Visvaript? (having all forms), all these playing about are called the seven tongues (of fire). 5. If a man performs his sacred works when these flames are shining, and the oblations follow at the right time, then they lead him as sun-rays to where the one Lord of the Devas dwells. 6. Come hither, come hither! the brilliant oblations say to him, and carry the sacrificer on the rays of the sun, while they utter pleasant speech and praise him, saying: ‘This is thy holy Brahma-world (Svarga), gained by thy good works.’ 7. But frail, in truth, are those boats, the sacrifices, the eighteen, in which this lower ceremonial has been told’. Fools who praise this as the highest good, are subject again and again to old age and death.
21 The seven worlds form the rewards of a pious sacrificer, the first is BhuA, the last Satya. The seven worlds may also be explained as the worlds of the father, grandfather, and great-grandfather, of the son, the grandson, and great-grandson, and of the sacrificer himself. ? Or Visvaruéi, if there is any authority for this reading in Mahidhara’s commentary to the Vagas. Samhita XVII, 79. The Rajah of Besmah’s edition has visvaruki, which is also the reading adopted by Rammohun Roy, see Complete Works, vol. i, p. 579. ’ The commentator takes the eighteen for the sixteen priests, the sacrificer, and his wife. But such an explanation hardly yields a satisfactory meaning, nor does plava mean perishable. MUNDAKA-UPANISHAD. 2 NO
38. Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round. and round staggering to and fro, like blind men led by the blind’. 9. Children, when they have long lived in ignorance, consider themselves happy. Because those who depend on their good works are, owing to their passions, improvident, they fall and become miserable when their life (in the world which they had gained by their good works) is finished. 10. Considering sacrifice and good works as the best, these fools know no higher good, and having enjoyed (their reward) on the height of heaven, gained by good works, they enter again this world or a lower one. 11. But those? who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable®. 12. Let a Brahmava, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take 1 Cf. Kash. Up. II, 5. ? According to the commentator, this verse refers to those who know the uselessness of sacrifices and have attained to a knowledge of the qualified Brahman. They live in the forest as Vanaprasthas and Samnyasins, practising tapas, i.e. whatever is proper for their state, and sraddha, i.e. a knowledge of Hiramyagarbha. The wis: are the learned Grzhasthas, while those who live on alms are those who have forsaken their family. * That person is Hirazyagarbha. His immortality is relative only, it lasts no longer than the world (samsara). I MUNDAKA, 2 KHANDA, 13. 33
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.
1by the new-moon and full-moon sacrifices, by the four-months’ sacrifices, and by the harvest sacrifice, if it is unattended by guests, not offered at all, or without the Vaisvadeva ceremony, or not offered according to rule, then it destroys his seven worlds?. 4. Kali (black), Kardli (terrific), Manogava (swift as thought), Sulohita (very red), Sudhtmravarmza (purple), Sphulingini (sparkling), and the brilliant Visvaript? (having all forms), all these playing about are called the seven tongues (of fire). 5. If a man performs his sacred works when these flames are shining, and the oblations follow at the right time, then they lead him as sun-rays to where the one Lord of the Devas dwells. 6. Come hither, come hither! the brilliant oblations say to him, and carry the sacrificer on the rays of the sun, while they utter pleasant speech and praise him, saying: ‘This is thy holy Brahma-world (Svarga), gained by thy good works.’ 7. But frail, in truth, are those boats, the sacrifices, the eighteen, in which this lower ceremonial has been told’. Fools who praise this as the highest good, are subject again and again to old age and death.
21 The seven worlds form the rewards of a pious sacrificer, the first is BhuA, the last Satya. The seven worlds may also be explained as the worlds of the father, grandfather, and great-grandfather, of the son, the grandson, and great-grandson, and of the sacrificer himself. ? Or Visvaruéi, if there is any authority for this reading in Mahidhara’s commentary to the Vagas. Samhita XVII, 79. The Rajah of Besmah’s edition has visvaruki, which is also the reading adopted by Rammohun Roy, see Complete Works, vol. i, p. 579. ’ The commentator takes the eighteen for the sixteen priests, the sacrificer, and his wife. But such an explanation hardly yields a satisfactory meaning, nor does plava mean perishable. MUNDAKA-UPANISHAD. 2 NO
38. Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round. and round staggering to and fro, like blind men led by the blind’. 9. Children, when they have long lived in ignorance, consider themselves happy. Because those who depend on their good works are, owing to their passions, improvident, they fall and become miserable when their life (in the world which they had gained by their good works) is finished. 10. Considering sacrifice and good works as the best, these fools know no higher good, and having enjoyed (their reward) on the height of heaven, gained by good works, they enter again this world or a lower one. 11. But those? who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable®. 12. Let a Brahmava, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take 1 Cf. Kash. Up. II, 5. ? According to the commentator, this verse refers to those who know the uselessness of sacrifices and have attained to a knowledge of the qualified Brahman. They live in the forest as Vanaprasthas and Samnyasins, practising tapas, i.e. whatever is proper for their state, and sraddha, i.e. a knowledge of Hiramyagarbha. The wis: are the learned Grzhasthas, while those who live on alms are those who have forsaken their family. * That person is Hirazyagarbha. His immortality is relative only, it lasts no longer than the world (samsara). I MUNDAKA, 2 KHANDA, 13. 33
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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