1. The Maitrayananiya Upanisad Van Buitenen J.A.B

rapyayankurāh

Soma

is

here

"moon"

Comparison

with

ChUp

4

11-13

is

instructive

there

we

find

a

three

fire

speculation

in

which

the

āhavanīya,

daksināgni

and

garhapatya

are

each

represented

as

a

purusa

(cf

our

purusavidha

supra

6

in

sun,

moon

and

lightning

These

three

purusas

are

each

equated

with

a

series

prthivy

agni

annam

adityah,

apo

diso

naksatrani

candramah,

and

prana

akaso

dyaur

vidyut

The

series

are

evidently

mixed

up

though

the

first

one

is

supposed

to

be

the

highest

(sun/āhavanīya),

prthivī,

agni

and

anna

belong

in

the

lowest

(cf

e

g

above

6

Still

it

is

clear

that

here

too

we

have

an

order

aditya

–

moon

–

prana

(vidyut),

corresponding

to

āhavanīya,

daksināgni

and

garhapatya

In

our

MU

text

this

moon

and

the

prānas

are

considered

lower,

but

derivative,

manifestations

of

the

supreme

light

The

yajuh

is

apparently

to

be

understood

as

the

sras

formula

OM

āpo

jyoti

raso

'mrtam,

which

is

coupled

with

the

gāyatrī

and

the

vyāhṛtis

in

the

sandhya

formulae

brahma

has

perhaps

been

added

because

of

the

pairing

of

brahman

and

amṛtam

above

The

eight

footed,

the

Pure,

the

Duck,

the

thrice

corded,

the

minute,

the

imperishable,

the

One

of

two

orders,

kindled

in

glow

–

seeing

him

one

sees

all

"

This

stanza

has

been

restored

with

the

aid

of

basically

the

same

stanza

qoted

Culika

Up

1,

which

has

manim

for

anum

divartamanam

for

dvidharmo'ndham

tejaseddham

for

tejaseiddham,

and

sarvah

paśyan

na

pasyati

dvidharmanam

seems

the

best

solution

for

dvidharmon

dham!

divartamanam,

dvidharmon

dham

may

be

explained

as

attracted

by

tejasendham

itself

surely

standing

for

tejaseiddham

The

last

pāda

is

less

certain

text

has

pasyan

paśyati

but

one

MS

has

pasyan

na

pasyati

like

CulikaUp

,the

conjecture

remains

unsatisfactory

The

stanza

though

intentionally

cryptic,

is

not

beyond

comprehension

suct

is

a

name

of

the

fire,

tejaseiddham

is

another

reference

to

the

fiery

aspect

of

the

purusa

I

take

aṣṭapadam

and

dvidharmanam

as

correlates

caṭuspad

'

four

footed

'

denotes

the

completeness

of

one

who

has

four

parts

dvidharman

'who

has

a

double

order

',

namely

the

macrocosmic

and

the

microcosmic

The

twice

four

footed

'refers

to

this

same

double

order

Compare

e

g

ChUp

3

18

2

tad

etac

caṭuspad

brahma

vak

padah

pranah

padas

caksuh

padah

srotam

pāda

ity

adhyatmām

|

agnīh

pado

rayuh

pāda

adityah

pado

diso

pāda

ity

ubhayam

evadiṣṭam

bhavaty

adhyātmāni

cādivatām

ca

In

the

latter

series

we

have

the

family

(ākasa)

–

sun

–

prana

–

fire

This

kind

of

specufation

of

course

embroiders the notion of the four-footed Vāc/Purusa (cf also ChUp

context 3 12 on the four-footed Gāyatri) The four-footed stage is the

completely manifest one, as already AthV 10 8 21 apád agre sam abhavat

só ágre svar à bharat | catuspad bhūtvà bhógyah sárvam à datta bhojanam

The ancient hamsa speculations are still relevant AthV 10 8 17

ye arıdn mádhye utá vá puranam védam vidvámsam abhito vadanti |

ādityam eva té pari vadanti sarve agnim dvitīyam trivrtam ca hamsam

hamsa here stands for the “triple” purusa, so clearly associated with Sun

and Fire But the TaittĀr 2 15 8 introduces this AthV stanza as follows

tasmāt svādhyāyo 'dhyetavyah | yam yam kratum adhite tena tenasyeṣṭam

bhavati | agner vāyor adityasya sayujyam gacchati | tad eṣābhyukta

this may suggest that the author of the TaittĀr considered hamsam

of the AthV stanza to equal wind But in fact the hamsa is triple,

and represents the totality of the world comprising the three levels

of fire/earth/food, wind (prana)/atmosphere/rains, and sun/sky/summer

For the point of the hamsa, as it is of the madgu, is that this bird is

equally at home on earth, in water and in the sky, to which the three

spatial levels correspond Cf also BĀUp 4 3 11 hiranmayah purusa

ekahamsah, KaṭhUp 5 2 hamsah suciṣad “the hamsa in the śuci”,

ŚvetUp 1 6, 3 18, 6 15

‘ That which is in the middle of the sun is the UD [But that is only a

particle of the glow of the one within the ether] Two rays appear (?) - it

is the savit, the One whose order is the True, the yajus, the tapas, the fire,

Brahman, the oceanic light in it the sacrificers sink as in a sea This is

the oneness with brahman, for in it all objects of desire are contained

On this they cite like a lamp that is moved by a tiny wind, he flickers,

entered among the gods He who knows this is the savit, he knows

duality, he will come to unity and consist in it Like drops that spring

up continually, like lightning, the lights that play on the clouds in the

high heaven - these lights are the powers of fame, because of their

substratum, resplendent with the flame crests of the fire ”

On the interpolation nabhaso amśamatrām see above On UD, cf

ChUp 1 6 6-7 atha ya eṣo 'ntar āditye hiranmayah puruṣo drśyate

tasya UD iti nāma Several notions have contributed to this adeśa First

the identification of OM and udgītha In its three syllables ud gi tha

sums up the universe, UD represents the highest level (ChUp 1 3 6),

and particularly the sun (I 3 1-2), the equivalence of OM and the puruṣa

is given throughout Another speculation may have given rise to this UD

symbolism

RV

1

50

10

reads

ud

vayám

támasas

pari

jyótir

pā́syanta

uttarám

|

devám

devatrá

sūryam

aganma

jyótir

uttamám

"looking

high

up

beyond

darkness

at

the

higher

light

we

have

gone

to

the

sun,

god

among

gods,

the

highest

light

"

ChUp

3

17

7

quotes

this

stanza

with

a

brief

explanatory

note

(uttarám

sc

svah,

sc

uttarám

devám

devatrā)

but

without

further

commentary,

the

quotation

precedes

3

18

on

catuspad

brahma,

with

its

light

symbolism

But

AitĀr

3

2.4

quotes

the

same

ṛk

in

a

context

with

the

identity

of

the

prajñātman

(=

vijñānatman

~

prana)

and

the

sun

sa

yas

casav

aditya

ekam

etad

ity

avocāma

Keith

considers

the

reference

irrelevant,

but

there

is

clearly

more

to

it

MS

4

4

6

quotes

the

same

ṛk

in

the

agnicit

brahmanā

ud

vayám

támasas

pári

papmā́nam

eva

tamo

'pahetvā

síargam

lokam

abhyudrohati

"having

beaten

off

the

darkness

with

ud

vayám

etc

the

darkness

that

is

evil

he

climbs

up

to

the

world

of

heaven

"

Precisely

this

idea

is

behind

ChUp

1

6

7

tasyā

UD

iti

nāma

|

sa

eva

sāriebhyaḥ

papmabhyaḥ

uditaḥ

|

udeti

ha

vai

sāriebhyaḥ

papmabhyaḥ

ya

evam

veda,

and

ChUp

8

1

5

where

the

same

puruṣa

is

called

apahetapapmā

It

is

clear

that

the

name

UD

is

not

just

derived

from

the

first

syllable

of

udgītha,

but

also

from

a

mystical

interpretation

of

RV

1

50

10

This

presumes

on

a

restoration

of

uditia

into

UD

itv

eia

Another

restoration

is

possible

udítia

into

udítyā,

which

would

make

somewhat

better

sense

of

mayúkha

bhavataḥ

"with

the

rising

(of

the

sun)

two

rays

could

be

understood

as

referring

to

the

light

of

the

sun

as

well

as

the

light

(eye/fire

etc

)

of

the

person

The

passage

remains

doubtful,

however,

and

I

suspect

a

hiatus

The

same

reasoning

which

was

behind

the

interpolation

nabhaso

amśamatram,

is

behind

the

conspicuous

interpolation

etad

brahmaivā́saj

am

as

though

all

this

really

concerned

the

lower

world

not

of

the

supreme

itself,

likewise

one

suspects

the

unlikely

sa

daitā́tis

bhā́nur

arṇavaḥ

seems

to

have

been

taken

from

RV

3.22.2,

which

in

TS

4

2.4

is

employed

at

the

agnicayana

atra

hi

sariṣā

kāmā́ḥ

samhitáḥ

is

found

ChUp

8

1

5,

is

it

an

interpolated

quotation?

The

last

sentences

remain

uncertain,

taddharmā́bhaḥ

has

a

commentatorial

ring

and

so

has

dŕāyaraśádṛ

("the

souls

are

lights

by

virtue

of

their

substratum,

which

is

light

")

636

dve

śivā

khalv

ete

brahmaṇo'tiṣo

rapāke

|

hṛntam

ekam

sampŕdham

ekam

|

atha

yac

chāntam

tasyād

bhā́ram

kham

|

yat

san

pr̥dham

nā́m

tasyānam

/

tasmān

mantrausadhāyyāmiṣapurodāśasthālipākādibhir

yaṣṭavyam

antarvedyām

*āsya'gnyavaśiṣṭair

annapānairś

ca,

[āsyam

āhavaniyam

iti

matvā]

/

tejasah

samṛddhyai

punyalokavittyarthāyām-

rtatvāya

ca

/

atrodāharanti

agnihotraṃ

juhuyāt

svargakāmah

/

yamarājyam

agniṣṭomenābhijayati

somarājyam

ukthena

sūryarājyam

ṣoḍāśinā

svarājyam

ati-rātrena

prājāpatyam

āsahasrasamvatsarāntakratuneti

/

[varttyādhārasnehayogād

yathā

dīpasya

samsthith

/

antaryāndopayogād

imau

sthitiāv

ātmaśuci

tathā

//]

"Thus

brahman-light

has

two

forms

One

is

the

pure

form,

the

other

is

the

thriving

form

Ether

is

the

seat

of

the

pure

form,

food

that

of

the

thriving

form

Therefore

one

should

sacrifice

with

formulae,

herbs,

butter,

meat,

cakes,

cooked

rice

and

such

in

the

fire-hearth,

and

in

the

mouth

with

the

eatables

and

drinkables

left

over

by

the

fire,

[thinking

that

the

mouth

is

the

āhavaniya

hearth]

for

the

thriving

of

the

light-

power,

the

winning

of

auspicious

worlds,

and

for

immortality

On

this

they

cite

"He

who

desires

heaven

must

offer

the

agnihotra

With

the

agniṣṭoma

one

conquers

the

world

of

Yama,

with

the

ukthya

the

realm

of

the

Moon,

with

the

ṣoḍāśin

the

realm

of

the

Sun,

with

the

ati-rātra

the

realm

of

Indra,

with

a

sacrifice

of

a

thousand

years

the

realm

of

Prajāpati

"

["Just

as

a

lamp

exists

by

virtue

of

the

combination

of

wick,

container,

and

oil,

so

do

the

atman

and

the

suci

stand

by

virtue

of

the

combination

with

the

inner

egg

"]

The

section

continues

the

ideas

of

e

g

6

15,

distinguishing

an

uncreated

jyotis

here

being

equated

with

brahman

This

light

has

a

transcendent,

santa,

form,

and

an

embodied,

'thriving',

samṛddha,

form

This

thriving

form

is

identified

with

food,

in

the

same

train

of

thought

as

the

"completed"

brahman

was

identified

with

the

Year,

i

e

the

full,

harvest-

producing

year

The

next

line

is

corrupt

text

asnyavasisṭair

(v

l

asnyavasṛṣṭair)

It

is

clear,

however,

that

parallel

with

the

fire

offering

there

is

a

prana

offering,

like

this

must

have

been

original

is

still

shown

by

the

evidently

com-

mentatorial

āsyam

āhavaniyam

iti

matvā,12

which

presupposes

an

āsya

where

we

have

suggested

it

12

Quoted

from

ChUp

5

18

2

asyam

eva

āhavaniyah

An Attempt at Reconstitution

59

The udaharana seems to be original, it belongs in a context with

BĀUp 5 15 1 There the stanza hiranmayena patreṇa (cf supra 6 35) is ex-

plained, and the pūṣan of this stanza is called yama, sūrya and prajāpatya,

our present text suggests the ritual background of the esoteric BĀUp

speculation Jacob's emendation (Concordance, s v uktha) of ukthena for ukthya is certainly correct The terminal śloka, though not as usual

introduced is most likely to be additional antaryāndenā is highly suspect

6 37

etad vāva [tattva-] rupam nabhasah khe 'ntargatasya yat param tejah /

etad vāva [tattva-] rūpam nabhasah khe 'ntargatasya yad OM ity etad

akṣaram / tat tredhābhūlmitam agnā āditye prāṇe / anenaiva tad udbu-

dhanyaty udayaty ucchvasayaty ajasram / tasmād OM ity anenaitad

upāsītāparimitam tejas / athaiṣā nāḍi - *anābhū iti / eṣāgnau hutam

ādityam gamayati / ato yo raso 'śravat sa udgitham varṣati / teneme

prāṇāḥ / prānebhyah praliyā iti /

atrodaharanti - yad dhīvir agnau hūyate tad ādityam gamayati / tat

sūryo raśmibhir varṣati / tenānnạṃ bhavati / [asmād bhutānām utpattir

iti / evam hy āha -

agnau prāstāhutịḥ samyag ādityam upatiṣṭhate /

ādityāj jāyate vṛṣṭir vṛṣter annam tataḥ prajāḥ //

"The form of that which abides in the heart is the supreme light The

form of the ether which abides in the heart is the syllable OM It is

uttered thrice for the fire, for the sun, for the prāṇa through it, fire

breaks forth, sun rises, breath breathes Therefore one should meditate

upon the boundless light with OM

Now the channel andābhū It conducts the oblation to the sun The

sap which flows from it rains down the udgitha Through it the vital

airs, through the airs the creatures

On this they cite The oblation which is poured into the fire it conducts

to the sun The sun rains it down with its rays, through that food is born

[Out of food takes place the origination of the beings thus the text

says the oblation thrown in the fire goes entirely to the sun Out of the

sun rains come forth Out of rain food, therefrom the creatures ]

Thus section requires the most drastic reconstitution so far We have had

to piece it together from V 6 37 and 7 1 1 The latter section is the last

section of the Vulgate and the editor's hand is discernible Without

60

An Attempt at Reconstitution

recognizing that a precise ritual context corresponds to the above speculation, he has made the supreme light a reference to a more or less yogic goal After 6 36, with its discussion of the two rūpas of the brahman-light, a discussion of the supreme light follows more naturally than in 7 11 as the tail of a clearly appended and fairly late condemnation of heresies The place of tat tredhabhūitam etc is uncertain In 7 11 it is certainly displaced, abhūtam means "uttered" and ought to go with OM, not with param tejas In 6 37 the same line follows tasmād OM ity anenopasıtaparımitam tejah which 7 11 places elsewhere It should precede anenaiva tad udbudhyatı etc since the verbs have the three entities fire, sun, and breath as subjects

The supreme light, the boundless light, the sāṃta form of the brahma-jyotis, is equated with OM, itself the hypostasis of the verbalized universe and equivalent to the person in the sun The present section refers most concretely to the actual rite of the agnihotra, and therefore I should prefer to see in text annabahum a reference to the Anabhū, who at this point is invoked by the Maitrāyaṇīyas who follow the ritual of the Mānavaśrautasūtra Anabāhum then is either a corruption of Anabhū, or a reinterpretation "The one of much food", to which the rare name may quite conceivably have led in esoteric thinking

If our understanding of the passage is correct, we should read rūpam for tatsvarūpam This tatsvarūpam, of course, refers back to the interpolated clauses nabhaso 'ntarbhūtasya tejaso 'mśamatram in 6 35 After there, in the editor's incorrect opinion, mere "portions" of the light had been described, he now, persuaded by such helpful hints as param tejas, aparımitam tejas, interprets our section as descriptive of the real nature (tatsvarūpam) of the light

On the relations OM,jyotıs with sun and prāṇa, cf ChUp 1 passim, where OM is sun adhıdevatam, and prāṇa adhyatmam On the sap, cf e g ChUp 1 13 (sa esa rasanam rasatamah yad udgīthaḥ, and udgītha is OM, ib 1 1 1), akṣara has been represented as rasa since RV 1 164, to which its name with "flowing" in it inspired On this, "Akṣara", JAOS 1959

6 38

agnihotram juhvano lobhajālam bhinatti / latah sammoham chittvā na krodhān stunvānaḥ kāmaṃ abhidhyāyamānaḥ at tat caturjālam

MynavaSrautastra 1 6 41b

brahmakośaṃ bhunatti /[atra hi saurasaumyāgneyasattvikaṃ mandalaṃ /]

ataḥ param ākaśaṃ bhittvā [tataḥ sattvantarasthaṃ acalaṃ amṛtaṃ

acyutaṃ dhruvaṃ viṣṇusamjñitaṃ sarvāparaṃ dhāma satyakāmasatya

saṃkalpasarvajñatvasamyuktaṃ svātantram caitanyaṃ sve mahimni

tiṣṭhamanam] paśyati /

atrodaharanti -

ravimadhye sthitāḥ somaḥ somamadhyasthitaṃ tejah /

tejomadhyasthitam sattvaṃ sattvamadhyasthito 'cyutaḥ //

[śrīraprādeśaṃgusthamātraṃ anor apy anvyam dhyātvataḥ paramatāṃ

gacchati / atra hi sarve kamāḥ samāhṛtā iti / trodaharanti - angustha-

prādeśaśarīramātraṃ pradīpapratapavat /]

dvis tredhā hi tad brahmabhīṣṭuyamānaṃ mahas / devo bhuvanany

avivesa / OM namaḥ / brahmane namaḥ //

"He who offers the agnihotra pierces the net of greed [Thereupon

having severed ignorance, not lauding the wraths, (not?) meditating upon

desire ] Thereupon he pierces the four whorls of the brahman calyx

[For therein there are four circles, solar, lunar, fiery and sattvic] Then

having pierced the space beyond (these whorls) he beholds [the supreme

Light, present within the sattva, unmoving, undying, unfailing, stable,

called Viṣṇu, possessed of trueness of desires, trueness of will, and

omniscience, the autonomous consciousness, which abides in its own

greatness ]

On this they cite

Within the sun is the moon, within the moon the fire, within the fire

the sattva, within the sattva the Unfallen [Having meditated upon this

minute, he thereupon attains to supreme vastness For therein all desires

are collected On this they cite whose body has the mere size of a

thumb like the relation between lamp and light ]

Twice, indeed thrice this Brahman is lauded mahas† The god has

entered the worlds Homage to OM Homage to Brahman "

Thus section winds up the sixth chapter and is, expectedly, interpolated

My only criterion in marking portions off is the conspicuous way in which

they break up the syntactic continuity of the sentences, it is uncertain

what the object of paśyati among the wide choice of attributes has been

dhāma, acyutam, as in the stanza‡ Thus stanza explains caturjālam

brahmakōśam, on which there is the interpolation atra hi saura etc., which

is quite obviously inspired by the stanza sve mahimni tiṣṭhamanam from

62

An Attempt at Reconstitution

SM (2 4)? Here too the quotation introduced by atrodāharanti is likely

to be authentic On the range of sattva here, cf my Studies in Sāṃkhya 3,

Sattva (JAOS 77, 1957)

Follows a collection of partial and complete quotations (the thumbsized

purusa (Savitṛ 5 17), atra hi (ChUp 8 1 5) and again an atrodāharanti

which can hardly be authentic and must have been repeated as evaṃ hi

āha originally was The final lines seem original diṣ tredhā hi as I have

translated? mahas should be read as a formula, not as an adjective to

deva (so R, C, D. H.), cf TaittUp 1

7 1

agniṛ gāyatraṃ trivṛd rathantaraṃ vasantaḥ prāṇo nakṣatrīṇi vasavaḥ

purastād udyanti tapanti varṣanti stuvanti punar viśanty antar vivaren

santi / [acintyo mūṛto gabhiro gupto 'navadyo ghaṇo gahano nirgupaḥ

siddho bhāsvaro guṇabhug bhayo 'nirttiṛ yogīśvaraḥ sarvajño magho

'prameyo 'nīdyantaḥ śrīmān ajo dhīmān anirdeśyaḥ sarvāṅk sarvasyātmā

sarvabhuk sarveśānaḥ sarvasyāntarāntaraḥ //]

7 2

indras triṣṭup pañcadaśo bṛhad grīṣmo vyānah somo rudrā dakṣiṇata

udyanti tapanti varṣanti stuvanti punar viśanty antar vivaren

keśanti / [anīdyanto 'parimito 'paricchinno 'paraprayojyaḥ svatantro 'tiṅgo 'mṛto

'nantaśaktiṛ dhātṛ bhāskaraḥ //]

dvidhā vā eṣa ātmānam bibhartı / ayam yah prāṇo yaś cāsā ādityah /

atha dvau vā etā panthānā ahorātrenaitau vyāvartete //

atha ya eṣo 'ntare hṛtpuskara evāsṛito 'nnam atti sa eso 'gnir dı sṛtah sarvabhūtāny annam atti //

dve vāva brahmano rūpe mūrtaṃ cāmūrtaṃ ca / atha yan mūrtaṃ tad asatyam / yad amūrtaṃ tat satyam tad brahma taj jyotih / yay jyotih sa ādityah sa vā eṣa OM iti / etad ātmābhavat / sa tredhātmānaṃ vyakuruta/

OM iti tisro mātrāḥ / etābhiḥ sarvam idaṃ otam protam caivāsmin / athāvyāhṛtam vā idam āsit / sa satyam prajāpatis tapas taptvanu- vyāharad bhūḥ bhuvaḥ svar iti / esaivāsya prajāpateḥ sthaviṣṭhā tanuḥ /

svar ity asya śiro nabhūr bhuvo bhūḥ pāddā ādityaś cakṣuḥ / cakṣur āyattā hi puruṣasya mahati mātrā / satyaṃ vai cakṣuḥ / etasmād bhūr bhuvaḥ svar ity upāsita //

atha tat savitur varenyam iti / asāv vā ādityah savitā / sa vā evaṃ pravaranīya ātmakāmenety āhur brahmavādinah /

atha bhargo devasyā dhīmahi / savitā vai devaḥ / tato yo 'sya bhargakhyas tam cintayāmity āhur brahmavādinah /

atha dhiyo yo nah pracodayād iti / buddhayo vai dhiyoḥ / tā yo 'smākaṃ pracodayād ity āhur brahmavādinah /

atha bharga iti / yo ha vā amusmिन्न āditye nihitas tārako 'kṣini v eṣa bhargākhyah / ity āhur brahmavādinah //

eṣa hi khalu ātmeśānaḥ sambhuḥ bhavo rudraḥ prajāpatir viśvasṛg ghuranyāgarbhāḥ satyāṃ prāṇo hamsaḥ śāstā viṣṇur nārāyaṇo 'rkaḥ savitā dhātā vidhātā saṃrāḍ indra indur iti / ya eṣa tapaty agnir tvāgnin ā-piṭṭitaḥ sahasrākṣena hṛpanmayenāndenaiṣa vai jñāsitavyo 'nvestavyah //

tasmād vā ubhayātmā / evamvid ātmānam evābhidyāyaty ātmānam eva sajati //

paraṃ vā etad ātmāno rūpaṃ yad annamayo hy ayaṃ prāṇah / atha na yady aśnāty amantaḥsrotāspaṣṭādraṣṭāvakgrātīra- bhūtvā mantā bhavati śrotā bhavati spaṣṭā bhavati draṣṭā bhavati vaktā bhavati rasayitā bhavati ghrātā bhavati //

dve vāva brahmano rūpe kālaś cākālaś ca / atha yah prāg ādityād it so 'rkāḥ / atha yādityādyaḥ sakalaḥ / sakalasyā etad rūpaṃ yat samvatsaraḥ / samvatsarāt khalv evemāḥ prajāḥ prajāyante / samvatsareṇa vai pratyastam yanti /

tasmāt samvatsaro vai prajāpatịḥ kālaḥ / annam brahmanīdam ātmā ca // brahma ha vā idam agra āsīd ekam / anantaḥ prāge ananto daksịṇato 'nantaḥ pratīcy ananta udīcy anantaḥ ūrdhvaṃ cādhā ca sarvato 'nantaḥ /

cedam jāyate 'smṛms ca pratyastam yātṛ / asyaitad bhāsvaraṃ rūpaṃ yad amusminn āditye tapaty agnau cādhūmake hṛdaye ca / yaś cāyam hṛdaye yaś cāsā āditye sa eṣa ekā iti / ekasya haikātvaṃ eti ya evam veda ṛ

II

pañceṣṭako vā eṣo 'gnịḥ samvatsaraḥ / tasyemā iṣṭakā yo vasanto griṣmo varsāḥ śarad dhemanataḥ / sa sīrahpaksasipiṭṭhapucchavān eṣo 'gniḥ purusavidhaḥ / seyam prajāpateḥ prathamā citīḥ / karair yajamānam antarikṣaṃ utkṣiptvā vāyave prāyacchat /

prāṇo vai vāyuh / prāṇo 'gniḥ / tasyemā iṣṭakā yah prāṇo vyāno 'pānaḥ samāna udānaḥ / sa sīrahpaksasipiṭṭhapucchavān eṣo 'gniḥ puruṣavidhaḥ / tad idam antarikṣaṃ prajāpater dvitīyā citīḥ / karair yajamānaṃ divam utkṣiptvendrāya prāyacchat /

asau vā āditya indraḥ / saiso 'gniḥ / tasyemā iṣṭakā yad ṛg yajuḥ sāmātharvāṅgirasā itiḥāsapurāṇam / sa sīrahpaksasipiṭṭhapucchavān eṣo 'gniḥ puruṣavidhaḥ / saiṣa dyauḥ prajāpates tṛtīyā citīḥ / karair yajamānasyātmavide 'vadānam karoti / athātmavid utkṣipya brahmaṇe prāyacchat / tatrānandi madi bhavati //

prthivi gārhapatyaḥ / antarikṣaṃ dakṣiṇāgniḥ / dyaur āhavanīyaḥ / ta evākapāvāmānāśucayaḥ / haviṣkṛtam etenāsye 'nnam / tasmād agnir yaṣṭavyas cetavyah stotavyo 'budhyātavyah //

hiraṇyavarṇaḥ śakuno hṛdy āditye pratitiṣṭhati / madgur hamsas tejo vṛṣā so 'sminn agnau yajāmahe //

tat savitur varenyaṃ bhargo 'syābhudhyeyam //

namo 'gnaye pṛthivikṣite lokaspṛte / lokam asmai yajamānāya dhehi /

namo 'vāyave 'ntarikṣakṣite lokaspṛte / lokam asmai yajamānāya dhehi /

namo ādityāya divikṣite lokaspṛte / lokam asmai yajamānāya dhehi /

namo brahmaṇe sarvakṣite sarvaspṛte / sarvam asmai yajamānāya dhehi //

hiraṇmayena pātreṇa satyasyāpihitaṃ mukham /

tat tvam pūṣann apāvṛṇu satyadharmāya viṣṇave //

yo 'sā āditye puruṣaḥ so 'sāham iti //

eṣa ha vai satyadharmataḥ / yad ādityasyādityatvam tac chuklaṃ rūpam / etad yad ādityasya madhya evākṣiny agnau caṣṭad brahmaitad amṛtam

etad bhargā etat satyadharmaḥ / etad yad ādityasya madhye yajur dīpyati -

OM āpo jyotī raso 'mṛtam brahma / bhūr bhuvah svar OM //

aṣṭapādam śucim ham்sam trisūttram anum avyayam /

dvidharmānam tejaseddham் sarvam் paśyan sa paśyati //

etad yad ādityasya madhya UD ity eva mayukhe bhavata etat savit

satyadharma etad yajur etat tapa etad agnir etad vāyur etad prāṇa etac candramā etac chukram etad amṛtam etad brahmaitad bhānur

arnavah / tasminn eva yajamānāh saṁdhyā iṣa yliyante / eṣā vai

brahmikatā / atra hu sarve kāmā samāhutā iti /

atrodāharanti - amśādhāraya ivānuvāteritah sam்sphuraty antargah surānām / yo haivamvit sa savit sa dvaitavit saukadhāmetah syāt

tadatmakaś ca /

ye bindava ivābhyuccaranty ajasram

vidyud ivābhrārcisah parame vyoman /

te 'rciṣo vai yaśasaḥ āśrayavaśāj

jaṭābhirūpā iva kṛṣnavartmanah //

dve vāva khalv ete brahmajyotiṣo rūpake / śāntam ekam samrddham ekam / yac chāntam tasyādhāram kham / yat samrddham idam tasyān-

tarvedyām āśye 'gnyavaśiṣṭair annapānaiś ca tejasah samṛddhyai

punyalokavijityarthāyāmṛtatvāya ca /

atrodaharanti - agnihotram juhuyāt svargakāmah / yamarājyam

agnistomenābhujayati somarājyam ukthyenā suryarājyam ṣoḍaśinā

svārajyam atiratrāṇa prajāpatyam āsahasrasamvatsarāntakratunetṛ //

etad vāva rūpam nabhasah khe 'ntargatasya yat param tejaḥ / etad

vāva rūpam nabhasah khe 'ntargatasya yad OM ity etad aksaram / tat tredhābhuhitam agnā āditye prāṇe / anenaiva tad udbudhnyaty udayaty

uccavasayaty ajasram / tasmād OM ity anenaitad upāsitāparimitam

tejaḥ / athaiṣā nādī - anādbhūr iti / eṣāgnau hutam ādityam gamayati / ato

yo raso 'śravat sa udgītham varṣati / teneme prāṇāḥ prajā

iti /

atrodaharanti - yad dhavir agnau hūyate tad ādityam gamayati / tat

sūryo rasmibhir varṣati / tenānnam் bhavati //

agnihotram juhvāno lobhajālāṁ bhinatti / atas tac caturālam brahma-

kośam் bhinatti / atah param ākāśam் bhittvācyutam paśyati /

atrodaharanti -

ravimadhye sthitah somah somamadhye sthitam் tejaḥ /

tejomadhye sthitam் sattvam sattvamadhye sthuto 'cyutaḥ //

dvis tredhā lu tad brahmābhistūyamānām் mahas / devo bhuvanāny

āviveśa / OM namaḥ / brahmane namaḥ //

agnir gāyatram trivṛd rathantaram vasantah praṇo naksatrāṇi vasavah

purastād udyanti tapanti varṣanti stuvanti punar viśanty antar vivarenek-

ṣanti //

indras triṣṭup pañcadaso brhad griṣmo vyānah somo rudrā dakṣiṇata

udyanti tapanti varṣanti stuvanti punar viśanty antar vivarenekṣanti //

maruto jagati saptaśo vairūpyam varsā apānah śukra ādityāh paścād

udyanti tapanti varṣanti stuvanti punar viśanty antar vivarenekṣanti //

viśve devā anuṣṭub ekaviṃśo vairājah śarat samano varunah sādbhyā

uttarata udyanti tapanti varṣanti stuvanti punar viśanty antar vivarenek-

santi //

mitrāvarunau panktis trṇavatrayastriṃśau śākvararaivate hemanta-

śiśira udāno 'ngirasaś candramā ūrdhvodyanti tapanti varṣanti stuvanti

punar viśanty antar vivarenekṣanti //

esa hu khalv ātmanantarhṛdaye 'nīyān iddho 'gnir iva viśvarūpaḥ /

asyai vānnama idam sarvam / asminn otā imāḥ prajāḥ / yaś caiṣo 'gnau yaś

cāyaṃ hṛdaye yaś cāsa aditye sa eṣa ekah / tasmai te viśvarūpāya satye

nabhasi hitāya namaḥ //

III

EVALUATION OF THE ORIGINAL

MAITRĀYANĪYA UPANIṢAD

§ 1 It is not necessary to repeat that the above reconstruction of the

original Maitrāyaniya Upaniṣad does not pretend to be more than an

attempt But, however drastic some of my restorations had to be, the

fact remains that the text essentially already emerges as soon as we accept

the consequences of the relation between V and SM and eliminate those

sections and parts of sections which proclaim themselves as being addi-

tional The text as it then appears is not an arbitrary collection of left-over

sections, but a context with an unmistakable consistency, marred only by

interpolations which are, with different degrees of certainty, recognizable

as such.

§ 2 A brief paraphrasis of the bare text may be found useful At the

agnyādhāna the laying of the fire becomes a brahmayajña, when the

sacrificer thinks upon the domestic fires as his ātman So the rite

becomes fully complete The supreme being carries the ātman in two

ways, separately existing and evolving, as the prāṇa, and as the sun But

these two are homologous the prāṇa fire in the heart lotus is the sun fire

in the ether lotus The ether is a lotus the directions are its leaves, and

from this original principle, the ether ātman, evolve both prāṇa and sun

The original being, manifest in prāṇa and sun, is to be meditated upon

in the formulae OM, bhūḥ bhuvah svaḥ, tat savitur varenyam bhargas etc.

OM is the higher disembodied, true form of this Brahman Brahman,

creating himself, made himself triple thus OM is triple, on its three

matras is woven the entire world Likewise bhūḥ bhuvah svaḥ were the

formulae with which Prajāpati called the world, his body, into being,

bhūḥ becoming his feet, bhuvah his navel, svaḥ his head, but the Great

Matrā, which is his eye or the sun, transcends this world it is the satyam

In tat savitur etc we meditate upon the bhargas, the Boon, which resides

in sun, eye and fire He is the highest God, the Creator known under

many names His abode is fire - of sun, of man, hence the brahman fire

has two atmans when sacrificing into the fire one who knows this

meditates on the atman, sacrifices in the atman

Indeed one sacrifices food is consumed Food is the ātman's form,

for

the

personal

atman,

which

is

the

prāṇa,

consists

in

food

Without

it

the

sensory

functions

of

the

atman

cannot

operate,

with

it

they

thrive

Of

Brahman's

two

forms,

non

time

and

time,

the

time

form,

too,

is

a

completion

of

Brahman

This

is

the

Year,

through

which

food

grows

and

the

creatures

orıgınate,

live

and

return

Year

is

Prajāpatı

who

is

Time

–

food

is

the

nest

of

Brahman,

its

self

But

orıgınally

Brahman

was

alone,

and

infinite

everywhere,

as

the

ether

ātman,

out

of

which

he

awakened

this

world

As

this

ether

ātman,

its

form

is

luminous,

as

it

is

in

its

triple

presence

in

sun,

heart

and

fire

This

being

in

sun,

heart

and

fire

is

one

and

the

same

he

who

knows

this

finds

union

with

Brahman

How

does

this

union

come

about?

The

year

is

one

fire

hearth,

built

of

the

seasons,

which

are

the

limbs

to

his

body

as

a

person

It

is

the

earth,

Wind,

which

is

prāṇa,

is

a

fire

hearth

built

of

the

five

prāṇas,

the

limbs

to

its

body

as

a

person

It

is

the

atmosphere,

Prajāpati's

second

layer

It

lifts

the

sacrificer

up

to

the

third

level,

Indra

He

is

the

sun,

a

fire

hearth

built

of

the

sacred

texts,

limbs

to

its

body

as

a

person

It

is

the

sky,

Prajāpati's

third

layer

It

offers

the

sacrificer

to

the

Ātma‐vid,

who

lifts

him

up

to

Brahman

in

which

he

finds

bliss

and

joy

The

three

domestic

fires

–

earth,

atmosphere

and

sky

–

are

the

Pāvaka,

Pavamāna

and

Śuci,

under

which

names

the

tanu‐havis

is

offered

to

the

fire

The

sacrificer

then

offers

the

havis

in

his

mouth

Thus

the

fire

must

be

offered

to,

piled,

lauded

and

represented,

as

with

such

meditations

as

the

Golden

Bird

–

the

brahman

fire

–

in

heart

and

sun,

which

is

known

as

the

Diver,

Swan,

Glow,

Bull

he

is

in

the

sacrificial

fire

yajamāhel

"Savitr's

covetable

Boon"

must

be

represented

by

him

And

praise

be

offered

to

the

fire

which

is

on

earth

that

it

give

the

yajamā‐na

his

world,

to

the

wind

in

the

atmosphere,

that

it

give

him

his

world,

to

the

sun

in

the

sky,

that

it

give

him

his

world,

and

to

Brahman

in

everything

that

it

give

him

everything

It,

the

True,

is

hidden

in

the

golden

sun

let

Pūṣan

open

it,

so

that

he

of

the

true

order

may

be

seen

For

I

am

the

person

in

the

sun

This

person

is

the

Satyadharma

The

bright

aspect

of

the

sun

is

the

sun

itself

But

that

which

throbs

in

the

center

of

it

–

as

well

as

in

the

eye

and

in

the

fire

–

that

is

Brahman,

the

Immortal,

the

Boon,

the

Satyadharma

It

is

the

Immortal

from

which

moon

and

prāṇas

sprout

It

is

that

which

is

expressed

in

the

yajus

apo

jyoti

raso

'mṛtam

1

ce

Brahman

He

who

sees

the

twice

four

footed,

the

Pure,

the

Swan,

the

minute

and

indestructible

being

of

two

orders,

blazing

with

light,

he

sees

all

That

which

is

in

the

center

of

the

sun,

is

the

mystic

Ud

from

which

two

rays

spring

It

is

Savitr,

Satyadharma,

70

Evaluation of the Original

Tapas, Fire, Wind, Prāṇa, Waters, Moon, Glow, Brahman, the oceanic Light In it the sacrificers drown as in a sea, into union with Brahman for in it all desires are contained

Two forms has this brahman-light, a pure one, which is the ether light, and a thriving one, which is food Hence one should offer food ritually in the fire hearth, but also, whatever remains from the fire, into the mouth, to make one's own light thriving, to conquer the worlds of merit, to become immortal The pure form of the brahman light, which is in the orifice of ether, is the supreme light It is the syllable OM, which must be pronounced thrice, for the fire, the sun, the prāṇa For through it fire blazes forth, sun rises up, prāṇa breathes OM is the supreme light, therefore one must think upon OM as the boundless light Then Anabhū,

off and rains the udgītha, through which the prāṇas live, and through the prāṇas the creatures If one thus offers the agnihotra, one breaks through greed and then through the four whorls that sheath Brahman in the ether-lotus, and in the inner space one breaks through to the contemplation of Brahman Twice, thrice is Brahman praised with mantras The God enters the worlds homage to OM, to Brahman

Gods, metres, stomas, sāmans, seasons, prāṇas, luminaries, and groups of deities by the virtue of this being rise, glow, rain, praise, reenter and look out from within This supreme being is the ātman, in the heart, very minute, of all forms, like a blazing fire All this world is this brahman fire's food It is the same one in fire, in this heart, in yonder sun To him, the many-formed, who rests in the true ether, be homage

§ 3 Fundamental to the doctrine as it emerges is the explicit homology of macro- and microcosm, an homology made significant and acted upon in an act of sacrifice This sacrifice is the agnihotra, which gives the priests of the Brahmanas, must miss The fire in its three hearths is a symbol of that order which pervades and structures the universe, the daily sacrificing into this fire is the daily affirmation of this order

The Maitrāyaṇīya represents a stage where this homology is made more clearly conscious, that means also, less taken for granted than before In his entire psychophysical constitution man constitutes a little world which limb for limb and level for level parallels the great world But there is no longer a strict identity the identification must repeatedly and consciously be made as a matter of meditation A process of micro-

cosmification has set in that will gain momentum and in certain schools win out, while the very cosmologies that had raised and answered the oldest questions man asked about himself vanish but for a purāṇic halflife that holds little significance

That such more advanced thought, advancing without giving up its old ritual frame of reference, was expressed in the context of the agnihotra and related rites seems particularly appropriate There is a privacy and immediacy here, and also a frequency, that is unmatched by the larger ritual spectacles of the great of the land It is a simple rite for which ordinary household utensils suffice It is also a rite which in its daily recurrence, at daybreak and nightfall, gives structure to life At the agnihotra the cow is milked for the first time, and the last Simultaneously man and sun set out on their daily course, and simultaneously they complete it There is an obvious parallelism between man and sun, with the fire as their bond, which during the ritual itself is expressed in several ways The fire that has been smoldering under the ashes during the night is made to blaze and the oblations are poured into it to light the sun and feed it as it embarks on its course And the two offerings brought to the sun in the fire are paralleled by the two times that the performer feeds himself on what is left of the offering

It is thus fundamental parallelism with which our Upaniṣad is pre occupied Some of the speculations it offers have the appearance of great antiquity and the associations in other texts that we can follow point to the existence of a large body of speculations centered round the domestic fires and a domestic rite It is difficult to “date” it, because the most tangible criterion of dating, its style, cannot be employed in a text that has gone through so many different hands But it is quite clearly older than the SM context as a whole, and it can only be described as a Vedic upaniṣad, more “Vedic” than the early metrical upaniṣads Judging by its contents one should put it not too much later than the Taittirīya Upaniṣad, while some portions, like 6 33 are definitely older On the other hand the last “chapter” shows that it is already a long way from the Brāhmaṇas one tries to retain the magnitudes which the Brāhmaṇas ordered in pentads, but in mere enumeration, more as a courtesy to tradition than because it conveyed anything to the users

Most interesting the text is on account of its undecided dualism between the primacy of the “higher’ and of the “lower” aspect of Brahman The higher aspect is indeed high, and true, and disembodied, but the lower aspect makes the higher complete, makes it thrive, makes it live But this is only to be expected in a text which deals with the unity

72

Evaluation

of

the

Original

of

the

world

that

is

meditated

upon

and

realized

through

an

act

that

should

regenerate

and

sustain

the

world

Still,

the

regularity

with

which

this

dualism

is

emphasized

shows

that

it

was

more

of

a

problem

than

could

be

solved

in

the

terms

of

ritualism

IV

THE COMPOSITION OF SM

1 THE BRHADRATHA INSTRUCTION AND MAITREYA UP CH I

§ 1 So far we have taken the unity of SM for granted, for it was as one entire text that SM was inserted into MU We shall now consider the composition of SM Four different texts can be distinguished, the Brhadratha Instruction, the Valakhılya Instruction, the Kautsayani Sūtrı,

and a section on the three gunas The latter two texts are obviously accretions, appended to SM as a separate chapter More attention deserves the relationship between the Brhadratha and Valakhılya instructions

§ 2 A king, Brhadratha by name, who has turned hermit, deplores the filthiness of the human body and the impermanence of the world

After a period of austerities he is approached by the sage Śakāyanya The king asks the sage for instruction and Śākāyanya identifies the ātman with Marut, which is a name of Brhadratha When the king requests further instruction, the sage declares that he will tell the king the brahmavidyā which has been related by the sage Maitri/Maitreya This brahmavidyā is in fact the Valakhılya Instruction

From the point of view of style and composition the Valakhılya Story constitutes a separate and independent text It is prima facie evident that whenever two instructions by different persons in different circumstances are found together in one text, at least one of them and probably both, existed independently before it, or they, were combined, we cannot assume that SM had one author who wrote up the entire text as an original composition

§ 3 The prima facie assumption that one or both of the component instructions had a prior existence as a separate text is further corroborated by the separate existence of a version of SM, which essentially contains only the Brhadratha Instruction (B I) plus additional ślokas from SM 3 This text is Maitreya Up, ch 1, edited by F Otto Schrader If we may accept that the Valakhılya Instruction (V I) was inserted in B I,

1 Already Max Müller on p xlvi wondered if the Maitreyī (= Maitreyā) Upaniṣad were not the original framework of the entire text of V

74

The Composition of SM

have a repetition of what happened to SM as a whole B I was interrupted

by V I to form (most of) the composite SM, the composite SM was

inserted in MU to form the composite Vulgate We might then

represent the historical growth of the Vulgate as follows

This prima facie plausible relationship is proved for V by the separate

existence of SM The question is whether the existence of the Maitreya

(Mtre) proves the same for SM

If it be true that the shorter version of SM in Mtre does represent

however poorly, the original form of B I, the relationship between the

three extant texts Mtre, SM, and V can be stated in this stemma

§ 4 It is not possible to come to any certain conclusions on the basis

of the evidence of the Maitreya Upaniṣad We have already noticed the

fact that the first chapter of this text, which we shall designate Mtre

corresponds partly with SM The authority of this version in Schrader's

edition is severely limited by its fragmentary state Nonetheless it sheds

an interesting light on the Bṛhadāraṭha Instruction

The correspondences between Mtre and SM are as follows:

The Composition of SM

75

There are two possibilities either Mtre is a very fragmentary version

of SM or the original of Mtre has been used to form SM There is one

important argument against the former alternative the curious place

of SM 3 4 in Mtre where it is 1 2

In SM the section 3 4 is included among a number of additional sections,

introduced by athanyatrapy uktam and therefore not integrated in the

text in Mtre it is part of Brhadratha s speech and there it makes

excellent sense In SM 3 4 it reads athanyatrapy uktam sariram idam

maithunad evodbhutam sanvidvyapetam niraya eva mutradvarena niskran

tam asthibhis citam mamsenanuliptam carmanavabadham vinmutra

vatapittakaphamayamedovasabhir anyaıs ca malair bahubhih parıpurnam

kosa ıvavasanneti We note at once that the section ends with a corruption

Mtre has the vocative bhagavan instead of athanyatrapy uktam and ends

as follows parıpurnam / etadrśe śarıre vartamanasya bhagavams tıam

no gatır ıtı

The corruption in SM is so intriguing because it is clearly at the basis

of the reading of V while SM has parıpurnam kośa ıvavasanna

V reads parıpurnam kośa ıva vasana Now it is highly unlikely that a

body stuffed with other kinds of filth will be likened to a treasure-chest

full of treasure we must regard V s reading as a correction of some

reading like the one SM has retained And SM reading must have been a

corruption of the reading surviving in Mtre

Mtre parıpurnam *etadrśośarırevartamanasya

SM parıpurnam kośaıvas anna

V parıpurnam kośaıvas una

Noteworthy is that the two versions must reflect an original scribal error

etadrśo for etādrśe

The reading of Mtre has the clear ring of truth. Several sections in

Brhadratha s speech have similar phrases SM 1 2 and 3 asmin śarıre

kim kamopabhogaıh 1 7 etadrdhe samsāre kāmopabhogaıh But if

SM 3 4 belonged to Brhadratha s speech why was it displaced to 3 4 ?

It is possible to answer this question Thus section happens to be dis-

placed in all Mtre MSS Whıle it should go before 1 3 (=SM 1 7) all

MSS have it after 1 3 but one MS retains the original number though

placing it third it numbers the section 1 2 3

We may reconstruct the process of its dislocation in this way The

Vorlage common to Mtre SM and V, omitted the section in the written

text of Brhadratha s speech thereupon these I nes were entered in the

Schrader prints the sections in this order on the authority of the number in one ms.

76

The Composition of SM

text, probably on the top of the next leaf As long as B I held its original

brevity, no occasion for confusion could arise the lines were clearly part

of Brhadratha's speech But when the leaves of the Vālakhılya text were

bodıly inserted between those of the Brhadratha text, the lines became

widely separated from the speech to which they belonged

The fact that its position in Mtre thus indicates that SM 3 4 originally

belonged to B I, does not imply that it was an original part of B I

Although it is possible to conjecture that due to its close resemblance to

SM 1 2 the section was dropped through haplography, it is more likely

that the section was a doublet of I 2, a more elaborate version penned on

to the top of the next leaf One would not expect the B I text to have

originally two very similar sections

However that may be, the scribbled addition ended with vartamanasya

(sc kım kāmopabhogath), to which Mtre supplied bhagavams tvam no

gatır from Mtre 1 3 (SM 1 7), which in its text precedes In another copy,

where the section was dislocated because of the insertion of the V I text,

this *etādrśo śarire vartamānasyā, making no sense, deteriorated into

corruptions, while the entire section was entered as quoted from else-

where

If my argument is correct, this would indicate that, for that section to

be so displaced, there must have been a text inserted between it and the

leaf to which it belonged If SM 3 4 really belongs in SM 1 the V I text

must have terminated before 3 4 And when we find in this apparently

more original version of B I in Mtre that the ślokas of SM 4 1-3 form

part of it, the likelihood that the original Brhadratha text, which was

used to make up the SM text, consisted of the Brhadratha Instruction

with a number of yogic ślokas at the end increases

Nevertheless, it cannot be argued that the stemma which has been

drawn up above is completely pure According to it, readings which SM

and Mtre have in common should be more authentic than solitary

readings of V But this is not true in one signal instance in I 7 V has a

reading rafcanam sātarajjūndım which must be correct, both SM and

Mtre here have the meaningless sthānam id tarūndım It is therefore

necessary to assume conflation either of Mtre with a copy of SM which

had this corruption, or conflation of a copy of V, which had sthānam id

tarūndım from SM, with a copy of a descendant of the original Maitreya

which still had the correct rrafcanam sātarajjūndım

Although it is therefore impossible to reach definite conclusions about

the relation between Mtre and SM, and the original shape of the

Brhadratha Instruction, the probabilities are that SM is a composite text

78

The Composition of SM

legitimate claim to the name of Maitreya was the Vālakhılya Instruction

whose transmission was associated with a sage Maitreya

The Brhadratha Instruction is an odd text from every point of view

It must have existed separately from the Valakhılya, yet neither in the

form which it has in Mtre, nor in the form whıch it has when we isolate

the clearly independent Vālakhılya Instruction, can it be considered

complete It starts off with a plaint of world-wearness so obviously

Buddhistic in tone and terminology as to be unmistakable, whıch

continues with a list of epical kings, among whom obscure ones, and

concludes with a picture of cosmic dissolution which is purāṇic, while

the only instruction responding to this plaint consists of a far-fetched pun

on the king's name, then other texts take over, the Valakhılya Instruction,

or a group of ślokas The only sequel awarded it is the makeshift

pathos of its beginning by the late editor of the Vulgate, which does no justice to the

Though the Brhadratha Instruction is a truncated text, the Vālakhılya

Instruction appears to be complete, indeed overcomplete It is in parts

heavily interpolated and has acquired a formidable appendix of additional

sections which shade into the Mtre ślokas

The core of V I is an instruction which takes the form of four questions

and answers Down to the beginning of the third answer (sections 2 3–2 6)

the text is unadulterated Incidentally we notice throughout the

superiority of SM readings to those of V, which has also an extra gloss

(which happens to be misplaced) In 2 6 the interpolations start It is

said that Prajāpati, in order to instil life in his creatures, makes himself

"like the wind" The text continues sa eko nāiśat / sa pañcadhātmānam

paribhajja ucjate - jah prāṇo 'pānah samāna udāno vyāna iti 2 7 de-

scribes the function and location of the five prāṇas, to which description

the first part of 2.8 is a (sub-)interpolation, and the second part additional,

with athānyātrāpy uktam Clearly the entire portion from ucjate onward

is not original, for in 2 9 the text resumes with, again, sa id esa pañco-

dhātmānam paribhajja, whereupon again an interpolation of two

upanisad quotations is added This interpolation apparently intruded

into the place of the remaining sentence, for the twice repeated line

sa paribhajja never gets completed and we have to supply e g.

abhjantaram pradiśat The text goes on to say that the ensouling spirit

(Prajāpati) "pierces the five orifices and eats the objects with the five rays

(raśmi) " This occasions another interpolation (the body as chariot)

apparently inspired by raśmi "ray" but also "rein"

The sections 2.10 f and 3 1 are clean, but 3 2 is again disruptively

80

The Composition of SM

second spurious question and answer which must forge the link with V chapter six

Hereunder follows the bare text of V I without its explanations, interpolations and appendices It is a neat and tight little text on the difference between the ātman and the bhūtātman The doctrine is of proto-Sāṁkhyan provenance and quite interesting The old upanisadic idea of the creator who enters his creation is still alive, there is one Ātman But one notices that a change is taking place It is not the whole world of creation that is to say the body of the creator, but the human bodies embody particles of this one Ātman atha yo ha khalu vavaītasya so 'mśo 'yam yas cetanamatrah prati puruṣam kṣetrajñah samkalpādhyavasāyābhimānāliṅgah prajāpatir viśākhyah

Soon this plurality of embodied particles of the one ātman will be understood as a plurality of embodied pure ātmans, the doctrine of the classical, i e late, Sāṁkhya Incidentally an explanation of the well-known term liṅga-sarira is here suggested could it be an abbreviation of samkalpadhyavasasāyābhimānāliṅgasarīra, "that body which is characterized by buddhi, ahaṁkāra and manas"? The traditional explanation "mergent body" <liṅ-ga (while we would then expect layam-ga) is wholly unsatisfactory I intend to elaborate this point elsewhere

2 3

athāpahatapāpmānas tigmatejasa ūrdhvaretaso Vālakhilyā iti śruyante/ atha te Prajāpatim abruvan -

bhagavañ śakatam ivācetanam idaṃ śarīraṃ / kasyarsa khalv idṛśo mahimātindriyabhūtasya yenaitadvidhaṃ idaṃ cetanavat pratिष्ठāpitam pracodayitāśya kah / bhagavann etad asmākam bruhi ti // tān hovāca -

2 4

yo ha khalu vāyoparisthah śrūyate sa vā esa śuddhaḥ pūtah śūnyah śānto 'prāṇo niratmananto 'kṣayyah sthiraḥ śaśvato 'yah svatantras sve dayitā caśo 'syeti // te hocur -

bhagavan katham anenedṛśenāniṣṭhenaitadvidhaṃ idaṃ cetanavat pratिष्ठāpitaṃ pracodayitā caśo 'syeti // tān hovāca -

2 5

sa vā eṣa sūkṣmo 'grāhyo 'drśyah puruṣasamjñako 'buddhipūrvam

ihāvartate 'mśena suṣuptasya ivabuddhupūrvam vibodhayati / atha yo

ha khalu vāvaitasya so 'nṁso 'yam yaś cetanamātrah prati puruṣam

ksetrajñāḥ saṁkalpādhyavasāyabhūmānalingāḥ Prajāpatir viśvakhyah /

tena cetanenedam śarīraṁ cetanavat pratipṭhāpitam pracodayitā caiṣo

'syeti //

te hocur -

bhagavann idṛśasya katham amśena vartanam iti //

tan hovāca -

26

prajāpatir va eko 'gre 'tiṣṭhat / sa naramataikah / so 'tmānam

abhyadhyāyat / bahvīḥ prajāḥ asṛjata / ta aśmevāprabuddhā apranāḥ

sthānur iva tiṣṭhamāna apāśyat / sa naramata / so 'manyatā - eteṣām prati-

bodhanayābhantaram praviśānīti / atha sa vayum ivatmanam ṛtvābhy-

antaram prāviśat / sa eko navíśat / sa pañcadhātmānam paribhajya

29

<abhyantaram praviśat> / sa va eṣo 'smād dhṛdanatarad akṛtārtho

'manyatā - arthān aśnānīti / atah *khanimānī bhittvoditah pañcabhiḥ

raśmibhir viṣayān atti / anena khalv iritam paribhramanvidam śariram

cakram iva mṛtpacana / idam śarīram cetanavat

pratiṣṭhāpitam pracodayitā caiṣo 'syeti /

2 10

ātmetu hośanti / vaśam nīta iva sitāstaiḥ karmaphalair abhibhūyamānā

iva prati śarīreṣu carati / avyaktatvāt sukhṣmatvād adṛśyatvān nirmama-

tvāc cānavastho 'kartā

2 11

kartevasthitah / sa vā eṣa śuddhaḥ sthiro 'calaś cālepyo 'vyagro

nihspṛhah prekṣakavad avasthitah / svasthaś cartabhug gunamayena

patenātmānam antardhāyāvasthitā iti //

3 1

te hocur -

bhagavan yady evam asyātmāno mahimānāṁ sucayasya anyo vā parah

ko 'yam ātmākhyo yo 'yam sitāstaiḥ karmaphalair abhibhūyamānāḥ

sadasadyonim āpadyata / avācim vordhvām

3 2

<vā> gatim dvandvair abhibhūyamānāḥ paribhramanti //

<tān hovāca ->

asti khalv anyo 'paro bhūtātmākhyo yo 'yam sitāstaiḥ karmaphalair

abhībhūyamānāḥ <vā>

abhībhūyamānāḥ sadasadyonim āpadyata / avācim vordhvām <vā>

gatim dvandvair abhibhūyamānāḥ paribhramanti / <tathā yo ha khalu

vīva śarīre sa bhūtātmā> / athāsti tasyātmābbindur iva puṣkare / sa vij

eṣo bhībhutah prakṛtair gunaiḥ / ato bhībhutatvat sammudhatvad atmastham prabhum bhagavantam karayitaram napaśyat / gunaughair trpyamānah kalusīkṛtaś castraś cancalo lolupya manah sasṛho vyagras cablımanitvam prayataḥ / aham so mamedam ity evam manyamanah nibadhnaty atmanatmanam jaleneva khacaram / kṛtasyanuphalair abhībhayamanah paribhramatiḥ //

III THE APPENDICES 4 1-4 AND 4 5

The combined Brhadratha and Valakhılya Instructions are followed by two appendices which together make up SM chapter 4 The first of these is a stuti of four stanzas which is attributed to Kutsayana It is an indifferent text in no discernible way connected with the preceding context It may have agglutinated to B I before this text was combined with V I

More interesting is the second appendix the prose section 4 5 It presupposes both V I and the stuti 4 1-4 and must therefore have been added after SM including 4 1-4 had come into being There is a wide divergence between readings of V and SM some of which are due to corruptions in SM and some to the editor who in this last section of the inserted SM text made changes to ease the transition to chapter 6 of V

The first lines read in SM as follows tamo va idam agra asa / tat pascat khalv iritam visamatvam prayatti / etad vai rajaso rupam / tad rajāh khalv iritam visamatvam prayatti / etad vai tamaso rupam / tat tamah khalv iritam / tamasah samprasravat / etad vai sattvasya rupam / tat sattvat samprasravat

V has here tamo va idam agra asid ekam / tat pare syat / tat pareneritam visamatvam prayatti / etad rupam vai rajāh / tad rajāh khalv iritam visamatvam prayatti / etad vai sattvasya rupam / tat sattvam everitam / rasah samprasravat

V clearly has the more logical text but is not free from corruptions itself tat pare (v l paro) syat is not impossible but not probable 3 etad rupam vai rajāh is doubtless corrupt 4 The lines in SM on the second tamas must be due to a dittography Interesting is the use of rasah in V, which must be correct

In the sequel V has the significant alteration of prokta agryas tanayo

3 Max Muller oc p 303 conjectures tat pare sthat

4 Max Muller s ms has like SM etad vai rajaso rūpam (o c p 304)

brahmā rudro viṣnur iti (SM) into prag ukta etas tanavah,

of SM is, without the slightest doubt, the correct one,5 since precisely

these three deities of the trumūrti are identified with the particle of sattva,

rajas and tamas respectively in Prajāpati as Ksetrajña

In these identifications the text of SM is marred by a haplography 6

After the gods of the trumurti have been identified with the particles in

the Creator-Soul of the three gunas, it is said that this creator becomes

triple, eightfold, elevenfold, twelvefold, and infinitefold, and in these

forms "originates" (udbhūta) This occasions an etymological explana-

tion udbhutatvād bhutam, which is followed by bhūteṣu carati pratiṣṭhā

(SM) or pravisṭah (V) The reading pratiṣṭha of SM is preferable in view

of the other references which this agglomerated section includes to the

preceding V I text, particularly the literally copied phrase yo 'nso yo

yam yas cetanamātrah prati puruṣam ksetrajñah samkalpadhyavasāyabhī-

mānalingah prajāpatir (viṣākhyah)7 of 25 which is there the pratiṣṭhā

of the body Hence that 45 goes on to say sarvabhūtānām adhipatir

babhūvati But since this creator made himself triple, eightfold etc, and

hence created himself as the material creation, it is stated at the end that

he is both the inner soul, the antaratman, and the outer soul, i e the

bhutatman, a contrast which the editor in V 61 misinterpreted as

equivalent to the contrast between sun and prana'

5 It survives in Max Müller’s ms., see above

6 As is shown by Max Müller’s ms the original sequence was rajas - brahmā,

tamas - rudra sattva - viṣnu in which series the expected order tamas - rajas - sattva

is sacrificed to the sequence brahmā - rudra - viṣnu

7 SM probably had viṣākhya or viṣākṣa here as is shown by V where a v.l. survives

V

THE COMPOSITE TEXT OF V 6 1-32

We have seen above that an editor must be held responsible for a number

of additional passages and alterations which imposed a spurious unity on

the combined texts of MU and SM The existence of at least one editor

is proved by a critical comparison of V and SM one person must be

responsible for the additional sections 4 4-6, for the removal of SM 4 3,

the insertions of V 6, sections 29 and 30 which comprise the conclusions

of both the Brhadratha and Valakhilya instructions probably of the

alterations in SM 4 5/V 5 2, and further alterations in V chapters 6 and 7

We have assumed that the same editor is also responsible for, if not the

composition, at least the insertion, of those numerous passages inserted

in V 6 1-32 with athānyātrapy uktam and iti / evam hy aha, a procede

that itself was carried over from SM This assumption is hard to prove,

but reasonable to make, we find in these additional sections numerous

references to both the preceding SM portions and the succeeding portions

of MU This does not however mean that only one person was the

author of all the interpolations, as we presently shall see

The insertions and additions are generally of an explanatory character

For example, 6 3, which states the equivalence of Sun and OM, is followed

in *6 4 by essentially explicative quotations from elsewhere Thereupon

*6 5 introduces 6 6 with a large number of applications of the triadic

division exemplified in 6 6 with the three mātrās of OM The derivative

character of *6 5 is quite clear from its terms, which, though the section

actually precedes, presuppose the terms of 6 6 The original MU text

reads athavyahrtamṁ va idam asit / sa satyam prajāpatis tapas tapvānu

yaharad bhūr bhuvah svar iti / esāvasya prajāpateh sthāvisṭhā tanuh

[yā lokāvatī] When *6 5 adds athānyātrapy uktam - sānāvaty esāśya

(sc prajāpates) tanūḥ yomi iti / stripum napuṃsaketi lingāvaty esā

(sc asyā tanuh) etc , it clearly presupposes the prajāpateh which is really furnished

by the later section Vice versa the numerous "bodies" provided in *6 5.

may have occasioned the addition of yā lokāvatī in 6 6

Of a similarly explicative character is the second part of 6 7, viz *6 7a,

which adds more exegesis and etymology to that already given Likewise

*6 9-10 contain additional material, additional not to a preceding but

The Composite Text of V 6 1-32

85

to a succeeding section, viz 6 11, which is followed by two more sections

developing the same theme, *6 12-13 Similarly *6 14 preludes to 6 15,

on kāla and akāla, with several thoughts on time and its divisions, which

*6 16 continues

Section 6 17 concludes for the time being the original MU The large

series of additional sections, which can be treated as an appendix,

*6 18-21, contain miscellaneous discussions on yogic practices, and

continue the scattered comments found at the end of 6 3 and 6 8, where

the editor had shown that the text, in the Sāṃkhyan manner he explains

it, referred to yogic practices by implication Sections *6 22-24 resume

the speculations on OM, while *6 26-27 return to the prānāgnihotra and

food speculations thad had occupied the editor already considerably in

*6 9-10 and *6 12-13 à propos of 6 11

Finally in *6 29 Śākāyanya of the Bṛhadratha Instruction is re-

introduced in order to conclude both the Bṛhadratha and the Vālakhilya

episodes To this conclusion *6 31-32 are further accretions

Conveniently we may divide the additional sections in two parts, those

scattered among the 11 authentic sections of MU, and those following

MU and preceding the conclusion of SM in 6 29-30 If we include among

the first group the section-sized additions in *6 7a, which refers back to

6 7, and of 6 9a which refers forward to 6 11, we have a total of 9

additional sections *6 4-5, 6 7, 6 9-10, 6 12-14, 6 16 These inter-

polated sections tend to cluster of the eleven authentic MU sections

no less than six have excited no further interest (except for the usual

conclusion with an extra śloka), while two sections, 6 11 and 6 15 have

been enlarged upon in six additional sections We can represent it

as follows

6 1-2

6 3 (*6 4-5 ) 6 6

6 7 (*6 7)

6 8-9

( *6 9a-10 ) 6 11 ( *6 12-13 )

( *6 14 ) 6 15 ( 6 16 )

6 17

Our editor not only copied the artifice of insertion with athānyātrapy

uktam from SM chs 3 and 4, but also standardized a peculiarity in whuch

SM had indulged twice, namely to end a prose section with a śloka. In

the case of SM it seems that the ślokas are primary, the prose enlargements

86

The

Composite

Text

of

V

6

1

32

secondary

if

our

Mtre

argument

was

right

1

In

4

2

1

SM

uses

1

/

athoktām

in

4

2

1

/

evam

hy

aha

is

with

a

few

exceptions

used

throughout

the

text

The

only

sections

not

thus

increased

are

6

2

6

8

(where

the

phrase

may

have

dropped

out)

6

9

6

10

and

6

13

In

6

30

35

36

and

38

we

meet

atrodaharantı

which

is

probably

authentic

The

other

phrase

returns

in

6

37

7

8

and

7

9

No

certainty

can

be

had

about

how

many

hands

collaborated

in

adding

to

the

text

Once

the

habit

had

started

and

a

few

additional

sections

and

stanzas

had

been

provided

the

text

lay

open

to

its

scribes

That

several

hands

have

been

active

is

shown

by

subinterpolations

in

*6

4

6

19

and

6

21

The

first

section

provides

an

interesting

case

We

read

atha

khalu

ya

udgıthah

sa

pranavah

/

yah

pranayah

sa

udgıtha

1

/

evam

hy

aha

udgıtham

pranavakhyam

pranetaram

bharupam

vıgatanıdram

vıjaram

vımrtyum

trıpadam

tryakṣaram

punah

pancadha

jneyam

nihıtam

guhayam

1

/

evam

hy

aha

urdhavamulam

trıpad

brahma

sakha

akasavayvagnyudakabhumyadayā

eko

'svatthanamaıtad

brahmatasya

tat

tejo

yad

asa

adityah

/

OM

ıty

etad

akṣarasya

caıtad

tasmad

OM

ıty

anenaitad

upasıtajasram

1

/

eko

sya

sambodhayıta

The

section

is

a

study

in

scribal

confusion

It

also

gives

an

idea

how

these

interpolations

were

built

up

On

the

clean

quotation

from

ChUp

1

5

1

followed

the

line

udgıtham

pranavakhyam

pranetaram

6

2

5

7

5

But

udgıtha

is

not

only

identified

with

OM

it

also

represents

in

its

three

syllables

the

entire

universe

udgıtha

1

/

tryakṣaram

ChUp

2

10

3

1

3

6

-7

This

trıpadam

tryakṣaram

was

glossed

trıpad

brahma

perhaps

by

ChUp

3

1

2

but

also

punah

pancadha

jneyam

(TaittUp

2

1

came

in

The

various

glosses

disrupted

a

quotation

from

KaṭhUp

6

1

urdhavamulam

sakha

eko

'svatthanamaıtad

bral

ma

surely

represents

urdhavamulam

avansakha

eso

'svatthah

sanatanah

tad

brahma

The

line

etāsya

tat

tejo

yad

asa

adityah

/

OM

ıty

etad

akṣarasya

caıtad

tasmad

OM

ıty

anenaitad

upasıtajasram

strongly

suggests

an

original

MU

passage

now

hopelessly

overgrown

while

eko

sya

sambodhayıta

puts

one

in

mind

of

SM

2

5-6

and

V

6

17

This

is

no

doubt

the

worst

section

but

it

illustrates

how

quotation

1

In

that

case

the

slokas

were

given

a

prose

ntroduct

on

afterward

The Composite Text of V 6 1 32

87

could be piled upon quotation by means of scribbled glosses that exploited

the iti | evam hy aha procede

Less complex tangles of subinterpolations are furnished by 6 19 and

6 28 The former reads yada vai bahir vidvan mano niyamyendriyarthams

ca prane nivesayitva tatas tisṭhet (apranad iha yasmat sambhutah

pranasamjnako jivas tasmat prano vai) turyakye dhārayet pranam iti

the parenthetical sentence is glossed on prana The latter section reads

bhutendriyarthan atikramya tatah pravrajyafyam dhrtidandam dhanur

grhitvanabhimanamayena caivesuna tam brahmadvarapuram nityadyam

(sammohamauli trsneryakundali tandrighavetry abhimanadhyakṣah

krodhajyam pralobhadandam grhitvecchamayena caivesunemani khalu

bhutani hanti) tam hatvomkaraplavenantarhrdayakasasya param

tirtvavirbhute ntarakase sanakair avata nvavatakrd dhatukamah samvisaty

evam brahmasalam viset

It should be clear that at least some of the different sections could

have come from different hands and that not too much consistency

should be expected in them Their contents can only be discussed in the

context to which they were joined and we shall postpone the discussion

till our translation and notes on the Vulgate as a whole

VI

THE APPENDIX 78 FF

On the appendix in chapter 7 little needs here to be said. Sections 7 8-10

as a whole constitute an appendix to MU 7 1-7, it is prior to the

editor, whose hand is again discernible in the final section of the work,

7 11

Section 7 8 gives under the guise of an enumeration of “obstacles to

knowledge” a summary condemnation of all who are not orthodox

Hindus The text, clear enough for the rest, is at the beginning disfigured

by a curious corruption It reads mohajälasyaisa vat yonır yad asvargyaih

spite of Ramatīrtha’s valiant attempts at explanation, in which he is

somewhat uncritically followed by Cowell, Max Müller, Deussen and

Hume, this sentence cannot be correct First, we should have to assume

the omission of a word like samsargah after saha, which in itself would

point at a corruption, second, esa would remain in the air, unless one

assumes with R an understood esa mohajalasya yonır yad, which is too

circumstantial, third, vätıya is both unheard of and hard to understand

R vatım arhatıtı vatyo mahaśakhamrapanasädıh, C “tree with wide

spreading branches”, D “eine Nyagrodhalaube”, M M and H “grove”,

and four, adhahstamba, though not improbable in spite of the tautological

adhah, is unattested I think it is preferable to do away with all these

incongruities by assuming the following simple corruption mohajalas-

yaisa vat yonır yad asvargyaih saha svargya-syaisa vatye, where -syaisa

vatye started from a simple dittography of (-jala)syaisa vat yo- This

dittography was recognized after yo- and the text continued aslısyante

A user noted the dittography and made a note e g purastad ukte’py

and sense was somehow made with vatye and stamba On this showing

the text must have read, simply and smoothly mohajälasyaisa vai yonır

yad asvargyaih saha svargya aslisyante, “the origin of the net of confusion

is that godly people consort with ungodly people ”

Section 7 9 brings Brhaspati who has the (late) reputation of being a

false teacher, on account of the materialist smı̣tı̣ ascribed to Bṛhaspati

Here he invents the false knowledge of the unorthodox 7 10 is a more

enlarged upon doublet of 7 9 but here the false knowledge is authored

by Brahma

The continuity of the appended sections has been served by the

pretension that 7 8 was revealed to king Bṛhadratha as well as by the

ubiquitous iti / evam hy āha

Section 7 11 must in part be a final effort of our editor who made use

here of V 6 36 to detail on the syllable OM and its uses in yoga If it is

to be attributed to the editor thus would place his date after the somewhat

recent date of the sections 7 8-10

PART

TWO

94

Note on Text and Translation

1 Orıgınal Maıtraynıya Upanıṣad sections are unmarked,

2 Stages in the formation of the inserted SM text are indicated by

asterısnsks the first by one, the second by two, insertions and accretions

by three,

3 editorial interpolations, both in SM and in the original Maitrāyanıya,

are isolated by square brackets,

4 accretions to the Vulgate in ch 7 likewise by square brackets,

5 my own incidental insertions where lacunae show up are indicated

by pointed brackets

In order not to add to the markings of the text, I have refrained from

indicating in the texts either emendations or remaining corruptions, they

are sufficiently identified in the “critical” apparatus

The numbering of V has been followed throughout, that of SM, if any,

following in parenthesis Certain transpositions are clearly identified as

such To avoid repetitiousness, where certain sections and the problems

they raise have already been discussed, reference to the corresponding

chapters has been made to suffice Anomalies have been preserved

wherever there was good evidence for them The most striking are the

peculiar sandhi formations which Schroeder in his edition of MS has

shown to be typical of the Maitrayaniya tradition Max Muller wanted

to find in the survival of these formations in V a clear indication of the

antiquity of our text 'What imparts to this Upanishad, according to our

opinion, an exceptionally genuine and ancient character, is the preserva-

tion in it of that peculiar Sandhi '1 He notes that 'these phonetic

peculiarities run through all seven chapters of our Upanishad'2

However, the best that can be said of this evidence is that it is incon-

clusive, for it does not take more than one scribe belonging to the

Maitrayanıyaśākhā, or acquainted with its sandhis, to fill in these

transcribing Also it should be pointed out that these sandhis are far from

being filled in consistently

By and large the Maitrāyanıya sandhis in V amount to the following

-as before vowels becomes a, -e (not pragrhya3) before vowels becomes

-ā, -au before vowels becomes -a Most consistently these rules are

1 Max Muller, o c , p xlvı-xlvuı

2 L c

3 Max Muller, o c , xl1x, interprets etā upāsıta in 6 23 as ete upāsıta on the authority

of Ramaturtha s paraphrasis ete uktalakṣaṇe brahmanı it is however preferable to

make it refer not to the brahmanı of 6 22, but to ṣabdaṣ caṣabdaṣ ca and to explain etā

more regularly as < etāv

applied to as/ e before iti but 4 6 anusakta iti 6 25 yoga iti 6 30 aditya iti 3 2 sarıra (< e?) iti Further exceptions are 1 2 tapa asthaya udiksamana urdhva° 2 6 samana udanah antaryama i pamsum ca satyasamkalpa akasameti 3 5 parıpurna etair 4 2 madironmatta ıva grhıta ıva dasṭa ıva naṭa ıva 6 1 aditya OM iti 6 4 bhumadaya eko 6 5 ata OM, 6 7 pravaranıya atma° 6 8 indra indur 6 2 6 asav apranakhyah 6 2 7 bhumav ayaspindam 6 3 0 asav aditya iti 6 3 1 katama atma

One curious peculiarity pointed out by Schroeder and Max Muller must still be considered doubtful viz the treatment of final t as n before s in 6 8 svan sarırad and 6 2 7 yan sarırasyausnyam Ramatırtha who makes a point of noticing strange sandhis and whom we may therefore expect to remark on these curious forms passes them in complete silence and we may assume that his text did not have them the first he simply resumes as svac charırad the second as jac charırasyau-snyam It is therefore at least dubious that these n s formations were original and not just erroneous contaminations due to a scribe who mixed up the sandhis t s> c ch and n s> n s/ n ch It is also uncertain that as Max Muller seems to assume certain double sandhis are characteristically Maitrayanıya devausnyam (2 6) <deva ausnyam (but probably corrupt for *catvausnyam) vanaspatayodbhıta<vanaspataya udbhuta (1 4) janiteti<janita iti<janite iti (6 7) bhargakhyah<bharga akhyah (6 7) avaṭaıva<avaṭa ıva (which is not quite a double sandhi) in 6 2 8 and atamavisṭam<atamıd avısṭam in 6 2 4 Other peculiarities such as the elision of initial a after as>-o (6 7 apo (ā)pyayanat 4 atmano (a)tma 2.6 so (ā)tmnam) are not Maitrayanıya The form amanibhasam (V 6 3 4 7) is probably to be read amanobhavam (R ah atmano manupadhyuprvesakrıavısesaprıtyagah no comment on ı) but on the other hand vidvabhisṭutam<*vidvadbhi stutam<vidvadbhit stutam seems to be original

On the whole it is best to assume that only the typical ă for as e and au before initial vowel are authentic while the other peculiarities are surviving mistakes and corruptions that have been granted a spurious authenticity by the “Vedic” and hence incorrigible character of the text These peculiarities do not occur in the SM version and we may therefore assume that they never occurred there and that they were filled in in the corresponding chapters of V after the V version had come into being The “regularization” in V (with all the exceptions) must have started

4 Max Müller conjectures apo jyotı which is highly unlikely because then the entire etymology disappears.

96

Note on Text and Translation

from authentic Maitrāyanīya sandhis original to MU I have therefore

not reproduced these sandhis in those portions where SM's evidence

makes their authenticity doubtful, but preserved them elsewhere on the

authority of V.

The translation does not seek to restore a spurious unity in the text

Frequently, esp in the editorial or glossatorial additions and inter-

polations, we meet with poor syntax and repeated anacolutha, which

previous translators, heavily relying on Rāmatīrtha's generously provided

supplementations and grammatical connections, have usually glossed

over, in a manner not at all untypical of the usual over-translation of

upanisadic texts Here, I believe, literalness of translation is required

first of all, and if occasionally the sense is poor, so indeed is the sense.

The annotations have been kept brief, for a number of them I am indebted

to my predecessors

I

TEXT OF THE VULGATE

1 1 (SM ─)

brahmayajño vā eṣa yat pūrvesām cayanam / tasmād yajamānāḥ

citvaitān agnin ātmānam abhudhyāyet / sa pūrṇaḥ khalu vā addhāvikalah

sampadyate yajñāḥ /

*kah so 'bhidhyeyah / ayam yah prānākhyah / tasyopakhyānam //

1.2 (SM 1 1)

*Bhadratho vai nāma rājā rājye jyeṣṭham putram1 nudhāpayitvedam

aśāśvatam manyamānāḥ sariram vairāgyam upeto 'ranyam nirjagāma /

sa tatra paramam tapa āsthāyādityam ikṣamānā2 urdhvabāhuḥ tiṣṭhati /

ante 'sahasrasya muner3 antikam ajagāmāgniḥ ivādhūmakas tejasā

nirdahann ivātmavid bhagavān Chākāyanyaḥ / uttiṣṭhottiṣṭha yaram

vrṇiṣveti rājānam abravit / sa tasmai namaskṛtya4 uvāca - bhagavan

nāham ātmavit tvam tattvavit chṛṇumaḥ5 sa tvam no brūhiṭ / etad

vṛtam6 purastād duḥsakyam7 / mā prcchaḥ8 praśnam aikṣvākānyān

kāmān vrṇiṣveti / Śākāyanyasya śirasā9 caranāv abhūmṛśamāno rājemaṁ

gāthām jagāda //

1 V virājye putram - 2 V udīkṣamānā - 3 V sahasrāhasya, om muner, but R ad loc

had sahasrasya (samvatsarānām iti ṣeṣaḥ) SM muniḥ. Mtre mune - 4 V namaskṛtya -

5 V chuṣrumaḥ - 6 SM, V omit - 7 SM aśakyam - 8 V om mā prccha, reads

etad instead I assume vṛtam = varam, and construe etad duḥsakyam. V makes no

sense, C, D construe etad vṛtam purastād / duḥśakyam etad praśnam, thus taking

praśnam with R (lingv)atīyena) as a neutr. praṇter, mā prccha, though possibly a lectio

facilior makes more sense - 9 doubtful SM iti śākāyanyasya caranv iti śākāyanyan

śirasā, V iti śākāyanyaḥ śirasāṣya, probably partial dittography in prototype of SM,

V, preserved in SM and wrongly corrected in V

1 3a (V 3 4, SM 3 4)

*śariram idam maithunād evodbhūtam sampvidryapetam niraya eva1

mutrādhyāreṇa niṣkrāntam asthibhiḥ citam māmsenābhūliptam carma-

nāvabaddham1 vinmūtravāta-2 pitṛlakaphama-jjīmedovāsābhur anyaịṣ ca

malaiḥ4 bahubhiḥ paripūrṇam / etādṛśe śarire vartamānasyā5 < him

kāmopabhogaḥ >6 //

V Mtre. for a discussion of its original place. vide supra, p 741

Section displaced in SM. V introduce section with anyādrśy uitam - 1 SM - 2 SM -kallham - 3 V,

98

Text of the Vulgate

SM om vāta, but found in SM A, A1, K, and accepted in same series of 1 3b by SM editor - 4 V camayair for ca malair - 5 SM kośa ivavasannā iti, V kośa iva vasundā, Mtre etadrśe śarire vartamānāsya - 6 SM, V om, Mtre bhagavams tvam no gatir iti

1 3b (V 1 3, SM 1 2)

*bhagavann asthicarmasnāyumajjā1-sukrasonitaśleṣmāśruduṣikāvinmutravāta2-pittakaphasamghate durgadhe nihsare 'smiñ śarire kim kāṃopabhogaiḥ //

1 SM majja. - 2 V om vāta

1 3c (V 1 3, SM 1 3)

*kāmakrodhalobhamohabhayaviṣāderṣyeṣṭaviyogāniṣṭasamprayogakṣutpipāsājarāmṛtyurogaśokādyair abhuḥhate 'smiñ carire kim kamopabhogaiḥ //

1 4 (SM 1 4)

*sarvam cedam kṣayisnu pasyāmo yatheme daṃśamaśakadayas trṇavanāspatayodbhutāpradhvamsinah1 //

1 SM trṇavan naśyatayodbhuta°, lectio fac (“because of their being pernshable like straw”) to avoid irregular sandhi °pataya + ud° → °patayod°

1 4 (SM 1 5)

*kim etair vā / pare'nye mahādhanurdhārāś cakravartinah kecit sudyumṇabhūridyuṃnendradyuṃnakuvalayāśvayauvanāśvavadhryaśva1-aśvapatih śaśabindur haṃścandro 'mbariṣanānaktu2 saryātiḥ yayātiḥ3 anāraṇyokṣasenādayo 'tha4 maruttabharataprabhṛtayo rājāno miṣato bandhuvargāsya mahatām śriyam tyaktvāsṃal lokād amum lokam prayānti5 //

1 SM vadhrryaśva- - 2 SM 'mbariṣo'nūktah - 3 SM svayātiḥ yayāty- - 4 SM -kṣasenotthamārutta° <°kṣaseno'tha, but SM A, A1 have °kṣasenādayo'tha like V - 5 V prayāta iti

1 4 (SM 1 6)

*atha kim etair vā / pare'nye gandharvāsurayakṣarākṣasabhūtagaṇapiśācoragagrahādinām nirodhanam1 paśyāmah //

1 V nirodham

1 4 (SM 1 7)

*atha kim etair vā / anyānām śoṣanām mahārṇavānām śikharṇām prapatānām dhruvasya pracalanām vraścanām vātarajjūnām1 nimajjanam

prthivyāh sthānād apasāranam surānām² iti / etad vidhe samsāre kim kāmo 'pabhogaiḥ / yair evasṛtasyā³ asakṛd ihāvartanām dṛśyatā iti / uddhartum arahaṣi⁴ / andhodapanastho⁵ bheka ivāham asmin samsare / bhagavams tvam no gatīs tvam no gatiḥ //

1 SM sthanam va tarunam for vraścanam vatarajjunam - 2 SM adds so 'ham - 3 V evāśitasyā - 4 SM adds iti - 5 SM andhodapanastho

21 (SM 2 1)

*atha bhagavān ChāKāyanyaḥ suprīto 'bravīd¹ rājanam - mahārāja Bṛhadratheksuvamśādhvaja sīghram ātmajñāḥ² krta kṛtyas tvam marunnamneti³viśruto 'stu / ayam vāva khalv atmā te / ayam⁴ katamo bhagava iti⁵ / tam hovaca //

1 V suprītas tv abravīd - 2 SM dhvajasiṛṣatmajñaḥ - 3 SM Marunnaṃno - 4 SM om ayam - 5 SM bhagavan varya iti

22 (SM 2 2)

**atha ya eṣocchvasavaṣṭambhanenordhvaṃ¹ utkrānto vyathamāno 'vyathamānas² tamaḥ pranudaty eṣā ātmety aha bhagavān³ / atha ya 'vyathamānās² tamaḥ pranudaty eṣā charirāt samutthāya param jyotir upasampadyā svena rupenābhinīṣpadyata⁴ eṣā atmeti hovaca / etad brahmeti //

1 SM bāhyāvaṣṭambhaneno, V -āviṣṭhambhaneno- 2. V vyayamāno 'vyayaminas - 3 V adds Maitrīh - 4 V adds ity eram hy aha

23 (SM 2 3)

**atha khalu yam brahmavidyā sarvopanisadvidyā vā rājann asmākaṃ bhagavatā Maitreyena¹ vyākhyātam² / ahaṃ te kathayiṣyāmiti / athapānātapapmanānas tuṣmatejasa ūrdhvaretaso Valakhilyā iti śrūyante / atha te³ Prajāpatim abruvan - bhagavan sākṣāt samvṛttanām idam⁴ cetanāvat pratiṣṭhāpitam / pracodayitāsya ko⁵ bhagavann etad asmakam brūhiṣi / tāṃ hovaca //

1 V Maitriṇā - 2. V akhyātā - 3 V kratam - 4 Vetac - 5 V pracodayitā vā aryā yad, om ko - 6 V vetsi tad for etad

24 (SM 2 4)

*yo ha khalu vā opanṣiṭhaḥ¹ śrūyate² sa vā eṣa suddhāḥ pūtāḥ śoṇyaḥ sāanto 'prāṇo 'niṣātmā³ ananto 'kṣayyaḥ sthiraḥ śāśvato 'jah svalantrah sāto 'prāṇo 'niṣātmāḥ⁴ ananto 'kṣayyaḥ sthiraḥ śāśvato 'jah svalantrah śāriram cetanāvat pratuṣṭhāpitam / sve mahimni tiṣṭhati / anenedam śariram cetanāvat pratuṣṭhāpitam⁵ / pracodayitā caiṣo 'sya⁴ iti / te hocur - bhagavan katham anenedṛśe⁵

100

Text of the Vulgate

anisthena6 etadvidham idam cetanavat pratisthapitam pracodayita caiso 'sya7 iti / tan hovaca //

1 SM vacoparisṭhah - 2 V adds after sruyate guneṣv ivordhvaretasah, which is a gloss on urdhvaretasah that should have been inserted after sruyante of 23 - 3 V nirātma - 4 V pracodayita vaiso 'py asya - 5 C misprints idrśyena - 6 R notes v 1 anistena, which is apparently also at basis of SM anicchena - 7 V pracodayita vaiso 'sya

25 (SM 25)

**sa vā esa sukṣmo 'grāhyo 'drsyah purusasamjñako 'buddhipurvam1 ihāvartate 'mśena2 susuptasya3 ivābuddhipurvam4 vibodhayati5 / atha yo ha khalu vāvatasyā so 'mśo 'yam yas cetanamatrah6 pratipurusam7 ksetrajñah samkalpādhyavasāyābhimanalingah Prajāpatir viśvākṣas8 tena9 cetanenedam śariram cetanavat pratisthāpitam pracodayitā caiso 'sya10 iti / te hocur - bhagavan idrsasya katham amsena vartanam iti11 / tān hovāca //

1 SM buddhipurvam - 2 V adds iti - 3 So M, SM nibodhayati, V suptasya - 4 SM iva buddhipurvam - 5 V vibodha evam - 6 V cetamatrah 7 V, SM U, U1 pratipuruṣah - 8 V viśvākhyas - 9 V om tena 10 V pracodayita caiso 'py asya - 11 V with partial dittography of 24 bhagavan yady anenedrsenānisthenaitadvidham idam cetanavat pratisthapitam pracodayita vaiso 'sya katham iti

26 (SM 26)

**Prajāpatir vā eko1 'gre 'tisthat / sa nāramataikah / so 'tmānam2 abhyadhyāyat3 / bahvīḥ prajā asrjata4 / ta asmeva5 aprabuddhā apranah6 sthānur iva tisthamānā apasyat / sa nāramata / so 'manyatā - etāsam pratibodhanāyābhyantaram praviśānitu7 / atha8 sa vayum9 ivātmānam krtvabhantaram prāviśat / sa eko nāviśat10 / sa pañcadhatmanam paribhayya 11

***ucyate - yah prāṇo 'pānah samāna udano vyāna iti //

1 SM eṣo - 2 SM sa atmanaṃ - 3 SM abhyadhyāyat, V abhidhyātvā - 4 SM asrjat - 5 SM asmat va - 6 SM misprints apranāḥ - 7 V viśanti, om iti - 8 V om atha - 9 V vayur - 10 V naśakat - 11 V vibhajya

26 (SM 27)

***atha yo 'yam1 urdhvam utkramaty2 esa vāva sa prāṇah/atha yo 'yam avāñ3 samkrāmaty esa vāva so 'pānah / atha yo 'yam sthavistham annadhatum apāne sthāpayaty anistham cange 'nge samānayaty4 esa vāva sa samānah5 / atha6 yo'yam pitaśitam udgirati nigratu7 caisa vāva sa udānah / atha yenaitāh sirā anuvyāpta esa vāva sa vyānah8 //

1 V athāyam yah - 2 SM utkrāmaty - 3 SM avaṅcam - 4 V misplaces here first the description of vyāna, in this form atha yena vā etā anugrhitā ity eṣa vā'sa sa vyānah,

then continues atha yo 'yam sthaviṣṭho dhatur annasyapane prapāyaty aniṣṭho vānge 'nge samanayati, SM samanayati for samanayati - 5 V samanasamjñaḥ - 6 V adds gloss on vyana and udana uttaram vyanasya rupam caitesam antara prasutir evodanasya - 7 SM, V nigiratiti - 8 V variants under 4

2 6 (SM 2 8)

***athopāmsur antaryāmam1 abhibhavati / antaryāma2 upāṃsum ca / etayor antarā causnyam3 prasuvat4 / yad ausnyam sa purusaḥ / atha sa purusaḥ so 'gnur vaisvanaraḥ5 /

****anyatrāpy uktam - ayam agnir vaisvanaro yo 'yam antahpuruṣe yenedam annam pacyate yad idam adyate tasyaisa ghoṣo bhavati yam etat karnav apidhaya śṛṇoti sa yadotkramisyān bhavati nainaṃ ghoṣam śṛṇoti //

1 SM antaryamy - 2 SM antaryamam - 3 V antarale deauṣnyam <caivausṇ)yam? - 4 SM prasravat - 5 SM adds api This section probably subinterpolated, V's gloss (2 7, n 6) evidently preludes to it, it more aptly should precede the present section, cf translation and commentary

2 6 (SM 2 9)

**sa vā esa pañcadhātmānam paribhajya1

***niḥito guhāyam / manomayah pranaśariro bhārūpāḥ2 satyasamkalpa

akaśātmeti3 /

** <e g abhyantarām prāviśat> / sa va eṣo 'sya hiṛdantare4 akṛtārtho 'manyata - arthān aśnaniti5 / atah khānimani bhittvoditah pañcabhi raśmibhir viṣayān atti6 /

***buddhindriyāṇi khānimani6 / etāny asya raśmayah / karmendriyāṇy asya hayāḥ / ratham śariraṃ / mano niyantā / prakṛtimayo 'sya pratodaḥ7 /

**anena kalv iritam8 paribhramatidam śariraṃ cakram iva mṛtpacena9 idam śariraṃ cetanavat pratiṣṭhapitam pracodayitā caṣo10 'py asyeti //

1 V vibhajya - 2. SM bahurupah but SM A, A1 bhad - 3. SM Atmeti - c.c. lacuna tentatively restored - 4 V eso smād dhrdantarád - 5 SM asāni, om iti, but SM A, A1 afnāniti - 6 SM, V have yāni, I conjecture khāni, since thus sentence doubtless explains khānimāni of the previous line - 7 SM 'sya pratodanena - 8 V iritah -

9 SM mṛtacena, C misread mṛtyarena - 10 SM, V also

2 7 (SM 2 10)

**ātmeti hoṣanti / vaśam nita iva1 sitāsiṣitau karmaphalair abhibhūyamānā2 iva pratiṣarireṣu carati / avyaktavāt sākṣmatvād3 adṛśyatvān nirmamatvāc cānavastho 'kartā kartevāvastutah4 //

1 V ātmeṣanti karayoh, SM atmety ado ratam nita era, SM A, A1 atmeti hotannd rataṃ nita ira - 2 V saukṣmyad - 4 ? cānarastho 'sati kartākartaihārasthitah

102

Text of the Vulgate

27 (SM 2 11)

**sa vā esa śuddhaḥ sthiro 'calaś cālepyo 'vyagro nhsprhaḥ preksaka-

vad avasthitaḥ / svasthaś cartabhug1 gunamayena paṭenātmānam antar-

dhāyāvasthita ity avasthita iti //

1 SM svasya cartabhug

31 (SM 3 1)

**te hocur - bhagavan yady evam asyātmano mahimānam sūcayasity

anyo vā parah ko 'yam ātmākhyo yo'yam sitāstitah karmaphalair

abhibhuyamānaḥ sadasadyonim āpadyata iti / avācim vordhvām gatim1

dvandvair abhubhūyamānaḥ paribhramati //

1 V avañcy ordhvā va gatir

32 (SM 3 2)

**asti khalv anyo'paro bhutātmākhyo yo 'yam sitāstitah karmaphalair

abhibhūyamānaḥ sadasadyonim āpadyata iti / avācim vordhvām gatim

dvandvair abhibhūyamānaḥ paribhramatīti /

***asyopavyākhyānam - pañca tanmātrāṇi1 bhutaśabdenocyante /

atha2 pañcamahābhutāni bhūtaśabdenocyante / atha teṣām yad samudayas

tac chariram3 ity uktam / atha yo ha khalu vava śarira4 ity uktam sa

bhūtātmety uktam / athāsti tasyātmābbindur5 iva puṣkara iti / sa vā eso

'bibhutah prāktair gunair iti / ato6 'bubhūtatvat sammmūḍhatvam

prayātah7 / sammūḍhatvād ātmastham prabhum bhagavantam kārayi-

tāram nāpasyat / gunaughais trpyamānāḥ8 kalusikrtaś cāsthiraś cañcalo

lolupyamānaḥ9 sasprho vyagras cābhimānitvam prayāta iti / aham

so mamedam iti evam manyamanah nibadhnāty ātmanātmānam

jāleneva khacaram10 / krtsyanuphalair abhibhuyamānaḥ paribhramatiiti //

[kātama eṣa iti11 / tān hovāceti12 //]

1 V tanmātrā - 2. SM om atha - 3 V yat samudayam tacchariram - 4 SM śariram -

5 V athāmpto 'syātmādbindur - 6 V atho - 7 SM prayātya- - 8 V uhyamanah -

9 V luppyamānaḥ - 10 SM om khacaram, but probably editor's omission since Br has

it - 11 V om titi - 12 SM om kātama eṣa iti tan hovāceti

33 (SM 3 3)

***athānyatrāpy uktam - yah kartā so 'yam vai bhūtātmā / karanair

kārayitāntahpuruşah / atha yathāgnināyahpindo vābihutah kartṛbhir

hanyamāno nānātvam upaiti evam vāva khalv asau bhūtātmāntah

puruṣenabhibhūto gunair hanyamāno nānātvam upaiti / atha trigunam1

caturasṛtilakṣayoniparṇatam2 bhūtāganam etad vāva nānātvasya rūpam /

tāni ha vā etāni3 gunān1 puruṣeneritāni cakram iva cakriṇā4 / atha

yathāyahpin̥de hanyamāne nāgnir abhubhūyaty evam nābhubhūyaty asau puruṣah / abhubhūyaty ayam bhūtātmopasamśliṣṭatvāt //

1 ec, SM bhūtatrigunam, V caturjālam caturdaśavidham - 2 V caturaśitidha parinatam, the readings are uncertain, R must have found a lakṣa in his text caturaśitidha tāval lakṣam tāto 'py adhikam vā bhedena parinatam upacitam ity artham - 3 SM imāni - 4 V mr̥pacena (C mr̥yavena)

3 4 (SM 3.4) = 1 2 a

3 5 (SM 3 5)

***athānyatrāpy uktam - sammaho bhayam viṣādo nidra tandri pramādo1 jarā śokah ksut pipāsā kärpanyam krodho nāstikyam ajñānam mātsaryam vaikarunyam2 mūḍhatvam nirvridatvam nikr̥tatvam3 uddha tatvam asamatvam iti4 tamasānvitais5 trsnā sneho rāgo lobho himsā ratir dviṣṭir6 vyāvṛtatvam īrsyā kāmo7 'sthiratvam cañcalatvam vyagratvam jihirsā8arthopārjanam mutrānugrahanam parigrahavalambo 'niṣṭeṣv indriyārtheṣu dviṣṭir iṣṭeṣv abhiṣvanga9 iti rājasānvitaih panpūrna etair10 yārtheṣu dviṣṭir iṣṭeṣv abhiṣvanga9 iti rājasānvitaih panpūrna etair10 abhibhūta iti ayam bhūtātmā / tasmān nānārūpāny avāpnotīti avāpnotīti //

1 SM vrano - 2 SM vaikarunyam, SM A, A1, U, M vaikarunyam, V naikkarunyam - 3 V nirākṛtivam - 4 V om iti - 5 SM tāmasanvitah, V tamasanyantah - 6 SM drṣṭir - 7 SM, V īrsyakāmā d° - 8 SM jigīsā - 9 V adds śuktasvaro 'nnatamas tu "he who recites with sharply pronounced accents will be richest in food," which has wandered into our text - 10 V rājasāny etaih paripūrna etaih

4 1 (SM -)

[te ha khalu vāordhvaretaso 'tivismitā bhisametya1 ūcur - bhagavan namas te 'stu / anuśāadhi2 / tvam asmākam gatir anyā na vidyata iti / asyā ko vidhur3 bhūtātmā mano yenedam hutvātmānn4 eva sāyujyam upaiti / tān hovāceti //]

This entire section om by SM, except SM A, Mu - 1 SM A atisametya - 2 SM A te tvam nah sadhi - 3 SM A ko 'titur - 4 SM A ātmany

4 2 (SM 4 1)

***athānyatrāpy uktam - mahānadiṣūrmaya ivānivartakam1 asya yat purākrtam samudraveleva durnivāryam asya mr̥tyor āgamanam / sada-sat-phalamayair2 pāśaih paśur3 ivā-baddhanam bandhastha ivā-svatantram yamavisayastha4 ivā-bahubhayāvasttham madironmatta ivā-bbrāmyamānām mahoraga-moha5-madironmattam pāpmanā grhīta ivā bbrāmyamānām mahoraga-moha5-madironmattam pāpmanā grhīta ivā bbrāmyadhām indrajālā8 ivā-dastam6 mahāndhakāra7 ivā rāgāndham ivāsāram naṭa dasṭa ivā viṣayadaṣṭam6 mahāndhakāra7 ivā rāgāndham ivāsāram naṭa māyāmayaṃ svapna ivā muthyadarśanam kadāngaroham ivāsāram naṭa

104

Text of the Vulgate

iva kṣanavesam citrabhuttiḥ iva mithyāmanorāmam iti /

***athoktam -

*śabdasparśādayo ye'rthā9 anarthā iva te sthitāḥ10 / /

yeṣām saktas tu bhūtātmā na smarec ca11 param padam //

1 SM iva nivartakam - 2 V om hṛt - 3 V pangur - 4 V °stham - 5 SM ivamoda

madıra- - 6 SM vipaddhrṣṭam - 7 V mahandhakaram - 8 V indrajālam - 9 V hy

arthā - 10 V martye 'narthā tvavasthitaḥ - 11 V smareta

43 (SM 42)

***ayam vāva khalv asya pratividhṛti bhūtātmano yad veda1-vidyādhi-gamah2 svadharmasyānucaranam svāsramesv evānukraman sva-dharma eva sarvam dhatte3 stambasākhevetarāny4 anenordhvabhāg

bhavati / āśramesv evāvasthitas tapasvi ca5 ity ucyate / etad apy uktam -

nātapaskasyātmajñāne6 'dhigamah karmasuddhis7 cetu / evam hy āha -

*tapasā prāpyate sattvam sattvāt samprāpyate manaḥ /

manasā prāpyate tv8 ātmā hy ātmāptyā na nivartate9 //

1 SM yad eva - 2 SM °gamaṃ - 3 V svadharmasya vā etad vratam - 4 V aparany -

5 V vā - 6 SM A, K °dhyāne - 7 V °siddhir vā - 8 V hy - 9 SM hy ātmāpattyā

nivartate <hy ātmāptyā na nivartate (M), V ātmā yam aptvā

V 44 (SM -)

[asti brahmetu brahmavidyāvid abravit / brahmadvāram ity evaitad

āha yas tapasāpahatapāpmā / OM brahmano mahimety evaitad āha yaḥ

suyukto 'jasram cintayati / tasmād vidyayā tapasā cintayā copalabhyate

brahma / sa brahmanā para etā bhavaty adhidaivatvam devebhyas cety

akṣayyam aparimitam anāmayam sukham aśnute ya evam vidvan anena

trikena brahmopāste / atha yaịḥ paripūrṇo 'bhibhūto 'yam rathitaś ca

taiḥ vai va muktas tv ātmanaṃ eva sāyujyaṃ bhavati //]

V 45 (SM -)

[te hocur - bhagavan abhivādyasīty abhivādyasīti / nihitam asmābhir

etad yathāvad uktam manasiti / athottaram praśnam anubrūhi / agnir

vāyur ādityah kalo yaḥ prāṇo 'nnam brāhmā rudro viṣṇur ity eke 'nyam

abhudhyāyanty eke 'nyam / śreyaḥ katamo yaḥ so 'smākam brūhi /

tān hovāceti //]

V 46 (SM -)

[brahmaṇo vāvantā agryās tanavaḥ parasyāmṛtasyāśarīrasya / tasyai-va

loke pratimodatiha yo yasyānusakta iti / evam hy āha - brahma khal-v

idam vāva sarvam / yāi vāsyā agryās tanavas tā abhudhyāyed arcayen

nihnuyāc ca / atas tābhyḥ sahauvopary upari lokesu carati / atha

krtsnakṣaya ekatvam eti puruṣasya puruṣasya //

V - (6 34) (SM 4 3)

*atreme1 ślokā bhavanti -

yathā nirindhano vahṇih svayonāv upaśāmyati2 /

tathā vrttikṣayāc cittam svayonāv upaśāmyati2 //1//

svayonāv upaśāntaśaya manasah satyakāminah3 /

indriyārthāvimūdhasyā4 anṛtāh karmavaśānugāh //2//

cittam eva hi saṃsāras5 tat prayatnena śodhayet /

yaccittas tanmayo bhavati guhyam etat sanātanam //3//

cittasya hi prasādena hanti karma śubhāśubham /

prasannātmā matiḥ sthūtvā śukham avyayam aśnute //4//

samāsaktam yathā6 cittam jantor viṣayagocare

yady evam brahmani syāt tat ko no mucyeta bandhanāt //5//

*mano hi dvividham proktam suddham cāsuddham eva ca /

asuddham kāmasamparkāt7 śuddham kāmavivarjitam //6//

layavikṣepabhitam manah krtyā suniscitam8 /

yadā yāty amanobhāvam tadā tat paramam padam //7//

tāvan mano9 niroddhavyam hrdī yāvat kṣayam gatam10//

etaj jñānam ca mokṣas ca sesas tu11 granthavistarāḥ //8//

samādhau nirdhautamaṇ̣ yat śukham bhavet13 /

niveśitasyātum girā tadā

svayam tad antahkararena gṛhyate //9//

apām apo 'gnir agnau vā vyomni vyoma na lakṣayet /

evam antargatam yasya manah sa parimucyate14 //10//

mana eva manusyānām kāraṇam bandhamokṣayoh /

bandhāya viṣayāsaktam15 muktyai16 nirviṣayam śrutam //11//

1 SM prints ete, but Br reads ime - 2 V upaśamyate - 3 So M tre, V satyakamataḥ,

yatha - 7 SM kāmasaṃkalpaṇ (gatah praptaḥ kṣayo vinaśo yena tat tatha) - 11 V

yathā - 7 SM kāmāsaṃkaṭpāt (gataḥ praptah kṣayo vinaśo yena tat tatha) - 11 V

appears to read gatakṣayam (gataḥ praptah kṣayo vinaśo yena tat tatha) - 11 V

śeṣanye - 12 SM onirdhutam - 13 SM labhet - 14 SM antargatam cittam puruṣah

parimucyate - 15 V viṣayāsang̣i - 16 V mokṣo

V 51 (SM 4 4)

***atha yatheyam kautsāyanī stutih -

tvam1 brahmā tvam ca vai viṣnus tvam rudras tvam prajāpatih /

tvam1 brahmā tvam ca vai viṣṇus tvam rudras tvam prajāpatih /

tvam agnir varuṇo vāyus tvam indras tvam niṣākarah //1//

tvam manus2 tvam yamas tvam prthivī tvam athācyutāḥ3 /

106

Text of the Vulgate

svārthe svābhāvike 'rthe ca bahudhā trṣṭhase dvi4 //2//

viśveśvara namas tubhyam viśvātmā visvakarmakṛt /

viśvabhug viśvam āyuṣ5 tvam viśvakṛdāratīḥ6 prabhuh //3//

namah śāntātmanne tubhyam namo guhyatamāya ca /

acintyāyāprameyāya anādinudhanāya ca //4// iti //

1 SM tvam ca - 2 V tvam annas - 3 V prthivi tvam viśvam tvam athācyutah, and a variant kham for viśvam - 4 V bahudha samsthitis tvayā - 5 SM viśvam ayas - 6 V °ratiprabhuh

V 52 (SM 4 5)

***tamo vā idam agra āsa / tat paścāt pareneritam viṣamatvam prayāti /

etad vai rajaso rūpam / tad rajah khalv iritam viṣamatvam prayāti /

etad vai tamaso rūpam / tat sattvam evertam / tat sattvād rasah sampāśravat / so 'mśo 'yam yaś cetanamātraḥ pratipuruṣam ksetrajñah

samkalpādhyavasāyāblumānalingah prajāpatih / tasyā proktā agryās

tanavo brahmā rudro viṣnur iti / atha yo ha khalu vāvāsya tamaso 'mśo

'sau sa yo 'yam rudrah / atha yo ha khalu vāvāsya rajaso 'mśo 'sau sa

yo 'yam brahmā / atha yo ha khalu vāvāsya sāttviko 'mśo 'sau sa yo

viṣnuh / sa vā ekas tridhā bhuto 'ṣṭadhāikadaśadhā dvādaśadhā

parimitadhā codbhutah / udbhutatvād bhūtam / bhūteṣu carati pratiṣṭhā /

sarvabhūtānām adhipatiḥ babhūveti / asāv ātmāntar bahiś cāntar

bahiś ca //

For variants and discussion see supra, Part One, ch IV, iii

61

dvidhā vā eṣa ātmānam bibharti / ayam yah prāṇo yaś cāsa ādityah /

atha dvau vā etā asya panthanā [antar bahuś ca] / ahorātrenaivāvartete / [asau vā ādityo bahirātmāntarātmā prāṇah / ato bahir-

āmakyā gatyāntarātmāno 'numīyate gatir ity evam hy āha - atha yah

kaścid vidvan apahatapāpmākṣādhyakṣo 'vadatamānās tannișṭhā āvṛtta-

cakṣuh sah / antaratmakyā gatyā bahirātmāno'numīyate gatir ity evam

hy āha - atha ya eṣo 'ntarāditye hiranmayah puruṣo yaḥ paśyatīmām2

hiraṇyavast(hāt sa eṣo 'ntare hṛtpuskara evāśrito 'nnam atti //]

For full discussion of original sections see supra Part One, ch III - 1 R notes v 1 amit

62

atha ya eṣo 'ntare hṛtpuskara evāśrito 'nnam atti sa eṣo 'gniḥ divi

śritah saurāḥ kalākhyo 'drśyah sarvabhūtāny annam attiṭi / [kaḥ

puṣkarah kimnāmā vetti //] idam vāva tat puṣkaram yo 'yam ākāśaḥ /

asyemāś catasro disaś catasra upadisaḥ dalasamsthāḥ / āsam arvāg

vicarata etau prānādityau / etā upāsitom ity etad akṣarera vyāhṛtibhuḥ

savitryā ca //

63

dve vāva brahmano rūpe mūrtaṃ cāmūrtaṃ ca / atha yan murtaṃ

tad asatyam / yad amūrtaṃ tat satyaṃ tad brahma taj jyotih / yaj jyotih

sa ādityah / sa vā eṣa OM iti / etad ātmābhavat / sa tredhātmānam

vyakuruta / OM iti tisro mātrāḥ / etābhiḥ sarvam idaṃ otam

protam caivāsmin / [iti / evam hy āha - etad vā āditya OM iti dhyāyaṃs

caivāsmin / [iti / evam hy āha - etad vā āditya OM iti dhyāyams

tathātmānam yuniṭeteti //]

1 ec, V dhyāyatātmānam

64

[athānyatrāpy uktam - atha khalu ya udgithah sa pranavah / yah

pranavah sa udgitha iti / asau vā āditya udgitha eṣa pranavā iti / evam

hy āha - udgitham pranavākhyam pranctāram bhārupam vigatanidram

vijaram vimṛtyuṃ tripadam tryakṣaraṃ punah pañcadhā jñeyam

tuhutaṃ guhāyām iti / evam hy āha = ūrdhyamūlam tripād brahma

śākhā ākāsavāyvagnyudakabhūmyādaya eko 'svatthanāmitad brahma-

tasyā tat tejo yad asā ādityah / OM ity etad akṣarasya caītāt / tasmād

tasya tat tejo yad asā ādityah / OM ity etad akṣarasya caītāt / tasmād

OM ity anenaitad upāsītājasram iti / eko 'sya sambodhayiteti / evam

hy āha -

etad evākṣaram punyam etad evākṣaram param /

etad evākṣaram jñātvā yo yad icchati tasya tat //]

65

[athānyatrāpy uktam - svanavaty esāya tanūḥ yom iti / stripumṇapum-

stvam agniḥ / athāgniḥ vāyur ādityā iti bhāsvaty esā / brahmā rudro

saketi lingavaty esā / athāde-ksāminīr āhavanīyā iti

viṣṇur ity adhipatīvaty esā / atha ṛg yajuḥ sāmeti viññānavaty esā /

mukhavy esā / atha ṛg yajuḥ sāmeti viññānavaty esā /

mukhavaty esā / atha bhūtam bhavyam bhaviṣyad iti kālāvaty eṣā /

svar iti lokavaty esā / athānnam āpaś candrāma ity

atha prāṇo 'gṇiḥ suryā iti pratāpavaty esā /

āpyayanavaty eṣā / atha buddhur mano eṣā / iti / ata OM ity uktenaitāḥ

atha prāṇo 'pāno vyāna iti prāṇavaty eṣā / iti / ata OM ity uktenaitāḥ

prastutā arcitā arpitā bhāvanīty / evam hy āha - etad vai satyakāma

param cāparam ca brahma yad OM ity etad akṣaram //]

66

athāvyāhṛtam vā idam āsit / sa satyaṃ prajāpatis tapas taptvā-

nuvyāharad - bhūr bhuvah svar iti / eṣāivāsya prajāpateh sthā

108

Text of the Vulgate

tanūh [yā lokavatıtı] / svar ity asyāh śıro nābhir bhuvo bhūḥ pādā

ādıtyaś caksuh / caksur āyattā hu purusasya mahatī mātrā / [caksusā hy

ayam mātrāś caratı /] satyam vai cakṣuh / [aksıny avasthito hu purusah

sarvārthesu caratı /] etasmād bhūr bhuvaḥ svar ity upāsıta / [anena hu

prajāpatır vıśvātmā vıśvacaksur upāsıto bhavatıtı / evam hy āha -] esā

vai prajāpater vıśvabhṛt tanūh / etasyām idam sarvam antarhutam

asmıṃś ca sarvasmınn esāntarhutetı / tasmād esopāsıta //

67

tat savitur varenyam ity asau vā ādıtyah savitā / sa vā evam pravaranīya

ātmakāmenety āhur brahmavādınaḥ /

atha bhargo devasya dhīmahıtı savitā vai devaḥ / tato yo'sya bhargā-

khyas tam cintayāmıty āhur brahmavādınaḥ /

atha dhiyo yo nah pracodayād iti buddhayo vai dhıyaḥ / tā yo 'smākam

pracodayād ity āhur brahmavādınaḥ /

atha bhargā iti yo ha vā amusminn ādıtye niḥitaḥ tārako 'ksını vatsa

bhargākhyah / bhābhir gatır asya hıtı bhargah / bharjayatıti vā esa

bhargā ity āhur brahmavādınaḥ //

[atha bha iti bhāsayatımāml lokān / ra iti rañjayatımānı bhūtānı / ga iti

gacchanty asminn āgacchanty asmād imāḥ prajāḥ / tasmād bharagatvād

bhargah / śaśvat sūyamānāt sūryah / savanāt savitā / ādānād ādıtyah /

ātmano'tmā netāmṛtākhyas cetā mantā gantotsrasṭānandayıtā kartā

vaktā rasayıtā ghrātā drasṭā śrotā sprasṭā ca vibhur vigrahe samnıviṣṭa

iti / evam hy āha - atha yatra dvaitıbhūtam vijñānam tatra hu śrotı

paśyatı jıghratı rasayatı caiva sprśatı sarvam ātmā jānitıtı / yatrādvaitī-

bhūtam vijñānam kāryakaranirmanirmuktam nirvacanam anau-

pamyaṃ nirupākhyam kim tad avacyam //]

1 text rudro for āhur, probably intrusive gloss on bharjayatı - 2 text sprśatı, this is

apparently a marginal correction for sparśayatı (cf note 3) which has been wrongly

inserted in the place of a necessary spraṣṭā - 3 text sparśayatı, causative "attracted"

by rasayatı, corrected by a marginal sprśatı which displaced spraṣṭā

68

eṣa hi khalv ātmeśānaḥ śambhur bhavo rudrah prajāpatır vıśvasṛg

ghiranyagarbhah satyam prāṇo haṃsaḥ śāstā viṣṇur nārāyaṇo 'rkah

savitā dhātā vidhātā samrād indra indur / [iti /] ya eṣa tapaty agnir

ivāgnināpihitah sahasrākṣena hiraṇmayenāndenaiṣa vai jıjñāsitavyo

'nyestavyah // [sarvabhūtebhyo 'bhaỵam dattvāranyam gatvātha bahıḥ

kṛtvendriyārthān svāc charirād upalabhetainam iti /]

Text of the Vulgate

109

[viśvarūpaṃ harinaṃ jātavedasaṃ parāyanāṃ jyotir ekam tapantam /

sahasraśṛṃḥ śatadhā vartamānaḥ prāṇaḥ prajānāṃ udayaty eṣa sūryaḥ //]

1 Cowell śān śarīrād, see above p 93, ĀĀS ed has above reading

69

tasmād vā ubhayātmā / evamvid ātmann evābhidhyāyay ātmann eva

yajati / [iti / dhyānaṃ prayogastham - mano vidyadbhustutam manaḥ

putam ucchiṣṭopahatam ity anena tatpāvayet / mantram paṭhati -

ucchuṣṭocchuṣṭopahatam yac ca pāpena dattam ṃtasūtakād vā vasoh

pavitram agniḥ savituś ca raśmayaḥ punanty annam mama duṣkṛtam

ca yad anyat / adbhūḥ purastāt pariḍhāti / prāṇāya svāhā / apānāya

svāhā / vyānāya svāhā / samānāya svāhā / udānāya svāhā / iti pañcabhiḥ

abhyuhoti / athāvaśiṣṭam yataṅāg aśnāti / ato 'dbhur bhūya evopariṣṭāt

pariḍhāti / ācānto bhūtvātmeyānāḥ prāṇo 'gniḥ - viśvo 'si ca dvā-

padhāti / ācānto bhūtvāyeyāt praṇo 'gniḥ paramātmā vai pañcavāyur

bhyām ātmānāṃ abhidhyāyet / praṇo 'gniḥ paramātmā vai pañcavāyur

samāśritah / sa prītaḥ prīṇātu visvaṃ visvabhuk / viśvo 'si vai vāīśvānaro 'si

viśvaṃ tvayā dhāryate jāyamānam / viśantu tvāṃ āhūtayaś ca sarvāḥ

prajās tatra yatra viśvāmṛto 'siṭi / evaṃ na vidhinā khalv anenāttānna-

tvam punar upaiti //]

6 10

[athāparam veditavyam - uttaro vikāro 'syātmayajñasya yathānnāṃ

annādaś cetī / asyopavyākhyānaṃ / puruṣaś cetā pradhānāntahsthah /

sa eva bhoktā prākṛtam annaṃ bhunkta iti / tasyāyaṃ bhūtātmā hy

'ntahsthah / atra dṛṣṭaṃ nāma pratyayam / yasmād bijasambhavā hu

paśavas tasmād bijād bhojyam / anenaiva pradhānasya bhojyatvam

vyākhyātam / tasmād bhoktā puruṣo bhojya prakṛtis tatsto bhunkta

iti / prākṛtam annaṃ trigunam abhedapariṇāmatvān mahadādyam viśesān-

iti / prākṛtam annam trigunabhedaparimāṇvān mahadādyam viśesān-

iti / caturdasavidhasya mārgasya vyākhyā kṛtā tam lingam / anenaiva

sukhaduhkhamohasamjñam hy annabhūtam idam jagat / na hi bijasya

svāduparigraho 'stiṭi yāvan na prasūtiḥ / tasyāpy evam tiṣṛv avasthāsv

annatvam bhavati / kaumāraṃ yauvanam jarā pariṇāmatvāt tad

annatvam / evam pradhānasyā vyaktatām gatasyaupalabdhur bhavati /

annatvam / evam pradhānasyā vyaktatām gatasyopalabdhur bhavati /

adhyavasāyasamkalpābhimānā ityatra buddhyādiṇi svādūni bhavanti / evam sarvāṇiṇyakarmāṇi

*athendriyārthāḥ pañca vyaktam annam avyaktam annam / asya nirguno

prāṇakarmāṇi / evam vyaktam annam avyaktam annam / asya nirguno

bhoktā bhoktrtvāc caṭahyam tasyāgnir vai devānāṃ

prasiṇḍham tasyā / yathāgnir vai devānāṃ

bhoktā bhoktrtvāc caṭahyam tasyāgnir vai devānāṃ

somasaṃjo 'yam annādaḥ somo 'nnam agninaivānnnam ity evamvid / somo

110

Text of the Vulgate

bhūtātmāgnısamjño 'py avyaktamukhā iti vacanāt puruṣo hy avyakta-

mukhena trigunam bhunktā iti / yo haivam veda samnyāsī yogi cātmāyāji

ceti / atha yadvan na kaścic chūnyāgāre kāminyāḥ praviṣṭāḥ sprśatindri-

yārthāṃs tadvad yo na sprśati praviṣṭān samnyāsī yogi cātmāyāji ceti //

6 11

param vā etad ātmano rūpaṃ yad annam / annamayo hy ayam

prāṇaḥ / atha na yad y aśnāty amantāśrotāspraṣṭadrāṣṭāvaktāchrātāra-

sayitā bhavati prāṇāṃś cotṣrjati / [iti / evam hy āha -] atha yadi khalv

aśnāty prāṇasamrddho bhavati vaktā bhavati śrotā bhavati spraṣṭā

bhavati vaktā bhavati rasayitā bhavati ghrātā bhavati draṣṭā bhavati /

[iti / evam hy āha -

annād vai prajāḥ prajāyante yāḥ kāścit prthiviśritāḥ /

ato 'nena jīvanty athaivad apiyanty antataḥ //

6 12

[athānyatrāpy uktam - sarvāṇi ha vā imāni bhūtāny ahar ahar

prapatanty annam abhujygrksamānāni / sūryo raśmibhir ādadāty annam

tenāsau tapati / annenābhusiktāḥ pacantime prānāḥ / agnir vā annenā-

bhuñvalati / annakāmenadam prakalpitam brahmaṇā / ato 'nnam ātmety

upāsita / iti / evam hy āha -

annād bhūtāni jāyante jātāny annena vardhante /

adyate 'tti ca bhūtāni tasmād annam tad ucyate //

6 13

[athānyatrāpy uktam - viśvabhrd vai namaisā tanūr bhagavato viṣṇor

yad idam annam / prāṇo vai annasya raso manasaḥ prāṇasya vijñānaṃ

manasa ānandaṃ vijñānasyānety annavān prāṇavān manasvān vijñānavān

ānandavāṃś ca bhavati yo haivam veda / yāvantiha vai bhūtāny annam

adanti tāvatsv antahstho 'nnam atti ya haivam veda /

annam eva vijarannam annam samvananam smṛtam /

annam paśūnāṃ prāṇo 'nnam jyeṣṭham annam bhiṣak smṛtam //

6.14

[athānyatrāpy uktam - annam vā asya sarvasya yonih / kālaś cānnasya

sūryo yonir kālasya / tasyaitad rūpaṃ yan nimeṣādikalāt sambhṛtaṃ

dvādaśāmakam vatsaram etasyāgneyam ardham ardham vāruṇam /

māghādyam śrāviṣṭhārdham āgneyam kramenotkramena sāṃpādyam

śrāviṣṭhārdhāntam sāumyam / tatraikāikam ātmano navāṃśakam

sacārakavidhaṃ / saukṣmyatvād etat pramāṇam / anenaiva pramīyate

hi kālaḥ / na vinā pramāṇena prameyayasyopalabdhuh / prameyo 'pi

pramāṇatāṃ prthaktvād upaity ātmasambodhanārtham / iti / evam hy āha - yāvatyo vai kālasya kalās tavatiṣu caraty asau yah kālam brahmety upāsita kālas tasyātudūram apasarati / iti / evam hy āha -

kālāt sravanti bhūtāni kālād vṛddhiṃ prayāntu ca / kāle cāstaṃ niyacchanti kālo mūrtir mūrtimān //

6 15

dve vāva brahmaṇo rūpe kālaś cākālaś ca / atha yaḥ prāg ādityāt so 'kālo 'kalah / atha ya ādityādyaḥ sa kālaḥ sakālaḥ / sakālasya vā etad rupam yat samvatsaram / samvatsarāt khalv evemāḥ prajāḥ prajāyante / samvatsareneha vai jātā vivardhante / samvatsare pratyastaṃ yanti / tasmāt samvatsaro vai prajāpateḥ kālo 'nnaṃ brahmanidam ātmā ca /

iti / evam hy āha -

kālah pacati bhūtāni sarvāṇy eva mahātmani / yasmims tu pacyate kālo yas tam veda sa vedavit //

6 16

eṣa tatsthaḥ savitākhyo [vigrahāvān eṣa kālaḥ śindhurājaḥ prajānām / eṣa tatsthaḥ savitākhyo yasmād eveme candrarkṣagrahāsamvatsarādayaḥ sūyante / athaitābhyām yasmād eveme candrarkṣagrahāsamvatsarādayaḥ sūyante / athaitābhyāṃ drśyeteha loke tad sarvam idam atra vā yat kiṃcic chubhāśubham etebhyāḥ / tasmād ādityātmā brahma / atha kālasamjñam ādityam upāsītādityo brahmety eke / athaivam hy āha -

hotā bhoktā havir mantro yajño viṣṇuḥ prajāpatịḥ / sarvaḥ kaścit prabhuḥ sākṣī yo 'muṣmin bhāti mandale //

6 17

brahma ha vā idam āgra āsid eko 'nantah prāg ananto dakṣiṇato 'nantah praticy ananta ūrdhvam cāvān ca sarvato 'nantah / na hy asya prācyādidikṣu kalpānte / atha tiryag vāṅ vordhvaṃ vānūhya eṣa paramātmāparimito 'jo 'tarkyo 'cintyaḥ / eṣa ākāśatmaiva / vānūhya eṣa khalv idam eṣa kṛtsnakṣaya eko jāgarti / iti / etasmād ākāśād eṣa khalv idam eṣa kṛtsnakṣaya eko jāgarti / iti / etasmād ākāśād cetāmātram] bodhayati / anenaiva cedam jāyate 'smṛś ca pratyastaṃ yātu / asyaitad bhāsvaram rupam yad amuṣminn āditye tapati [agnau cetāmātram] bodhayati / anenaiva cedam jāyate 'smṛś ca pratyastaṃ yātu / asyaitad bhāsvaram rupam yad amuṣminn āditye tapati [agnau

yātu / asyaitad bhāsvaram rupam yad amuṣminn āditye tapati [agnau cādhūmake yas jyotiś citrataraṃ udarāstho 'tha vā yaḥ pacaty annam /

iti / evam hy āha - yaś caṣo 'gnau yaś cāyaṃ hrdaye yaś cāsā āditye sa iti / evam hy āha - yaś caṣo 'gnau yaś cāyaṃ hrdaye yaś cāsā āditye sa eka haiti / ekasya haikatvam eti ya evam veda //

1 V dhyayate

6 18

[tatra prayogakalpaḥ - prāṇāyāmaḥ pratyāhāro dhyānaṃ dhāraṇā

112

Text of the Vulgate

tarkah samāduh sadangā ity ucyate yogah / anena yadā paśyan paśyati

rukmavarnam kartāram iśam puruṣam brahmayonim tadā vidvan

punyapāpe vihāya pare 'vyaye sarvam ekīkaroti / iti / evam hy āha -

yathā parvatam ādiptaṃ nāśrayanti mrgadvijāḥ /

tadvad brahmavido doṣā nāśrayanti kadācana //

6 19

[athānyatrāpy uktam - yadā vai bahir vidvān mano niyamyendri-

yārthāṃś ca prāne1 nivesayitvā nihsamkalpas tatas tisṭhet {aprānād

iha yasmāt sambhūtaḥ prāṇasamjñako jīvas tasmāt prāṇo vai}

turyākhye dhārayet prāṇam iti / evam hy āha -

acittam cittamadhyastham acintyam guhyam uttamam /

tatra cittam nidhāyeta tac ca lingam nirāsrayam //

1 V prano

6 20

[athānyatrāpy uktam - atha parāsya dharanā / tālurasanāgre nipīdanād

vānmanahprāṇamrodhānād brahma tarkeṇa paśyati / yadātmanatmanānam

anor anyāsaṃ dyotamānānam manahkṣayāt paśyati tadātmanātmānaṃ

drṣṭvā nirātmāṃ bhavati / nirātmakatvād asamkhyo 'yoniś cintyo

mokṣalaksanam iti / tat param rahasyaṃ iti / evam hy āha -

cittasya hu prasādena hanti karma śubhasubham /

prasannātmātmani sthitvā sukham avyayam aśnutā iti /

6 21

[athānyatrāpy uktam - ūrdhvagā nāḍī suṣumnākhyā prāṇasaṃcāriṇi

tālv antar vicchinnā / taya prāṇā omkāramanoyuktayordhvam utkramel /

tālv adhy agram pariyartya cendriyāṇi samyojya mahimā mahimanam

nirikṣeta / tato nirātmaktvam eti / nirātmakatvān na sukhaduhkhabhāg

bhavati kevalatvam labhata iti / evam hy āha -

parah pūrvam pariṣṭhāpya nirghitānilam tataḥ /

tīrtvā pāram apārena pascād yunjīta murdhanī //

6 22

[athānyatrapy uktam - dve vāva brahmaṇī abhidhyeeye śabdaś cī-

śabdaś ca / atha śabdenaivaśabdam āviṣkriyate / atha tatrom iti śabdah /

anenordhvam utkranto 'śabde nidhanam eti / atha hairśā gatir etad

amṛtam etat sāyujjyatvaṃ nirvṛtatvaṃ tatha cetī / atha yathornanābhis

tantunordhvam utkranto 'vakāśaṃ labhatīty evam vīva khalv āsā

abhidhyāīom ity anenordhvam utkrāntaḥ svātantryaṃ labhate /

Text of the Vulgate

113

anyathā pare śabdavādinaḥ / śravanānguṣṭhayogenāntarhrdayākāśa-

śabdam ākarṇayanti / saptavidheyam tasyopamā / yathā mādyah kinkini

kāṃsyacakrabhekavikrṇdhukā vrṣṭir nivāte vadati / tam prthag

lakṣaṇam atitya pare 'śabde 'vyakte brahmaṇy aṣṭam gatās tatra te

'prthagdharmiṇo 'prthagvikyā yathā sampannā madhutvaṃ nanā rasā

iti / evaṃ hy āha -

dve brahmaṇī veditavye śabdabraḥma paraṃ ca yat /

śabdabraḥmaṇi niṣṇātaḥ paraṃ brahmādhigacchati //

623

[athānyatrāpyuktam - yaḥ śabdas tad Om ity etad akṣaram / yad

asyāgram tac chāntam aśabdam abhayam aśokam ānandam trptam

sthiram acalam amṛtam acyutam dhruvam viṣṇusamjñitam sarvāpara-

tvāya tad etā upāsiteti / evaṃ hy āha -

yo 'sau pāparo devā omkaro nāma nāmataḥ /

niḥśabdaḥ sunyabhūtaḥ tu murdhni sthāne tato 'bhyaset //

624

[athānyatrāpy uktam - dhanuḥ śarīraṃ Om ity etac charaḥ śikhāsya

manas tamolakṣaṇaṃ bhutvā tamo 'tamāviṣṭam agacchati / athāviṣṭaṃ

bhittvālatacakraṃ iva sphurantam ādityavarnam ūrjasvantam brahma

tamasah param apaśyat / yad amusminn āditye 'tha some 'gnau vidyuti

vibhāti / atha khalv enam drṣṭvāmṛtatvaṃ gacchati evaṃ hy āha -

dhyānaṃ antah pare tattve lakṣyesu ca nidhyāte /

ato 'viśesavijñānaṃ viśesaṃ upagacchati //

mānase ca vilne tu yat sukhaṃ cātmāsikam /

tad brahma cāṃṛtaṃ śukraṃ sā gatir loka eva sah //

625

[athānyatrāpy uktam - nidrevāntarhiteṣv indriyāḥ śuddhiṭamayā dhiyā

svapna iva yaḥ pasyatîndriyābhil 'vivaśaḥ pranavākhyam pranetarāṃ

bharupam vigatanidram vijaraṃ vimṛtyum viśokaṃ ca / so 'pi prana-

vākhyah praneta bhārupo vigatanidro vijaro vimṛtyur viśoko bhavati /

evaṃ hy āha -

evaṃ pranamaṃ athomkaraṃ yasmāt sarvaṃ anekadhā /

yunakti yuñjate vāpi tasmād yoga iti smrtaḥ //

ekatvaṃ pranamanāśor indriyāṇāṃ tathaiva ca /

sarvabhavapantyāgo yoga ity abbudhīyate //

626

[athānyatrāpy uktam - yatha 'vāpsucariṇaḥ śakunīkah sūtryantre-

114

Text of the Vulgate

noddhrtyodare 'gnau juloty evam vāva khalv imān prānān OM ity anenoddhṛtyānāmaye 'gnau juhotı / atas taptorvīva sah / atha yathā taptorvisarpıstṛnakāṣṭhasamsparśenojjvalaty evam vāva khalv asāv aprānākhyah prāṇasamsparśenojjvalatı / atha yad ujjvalaty etad brahmano rūpaṃ caıstad viṣnoh paramam padaṃ caıstad rudrasyā rudratvaṃ etat tad aparımıtadhā vibhajya pūrayatīmāṃl lokān ıtı / evam hy āha –

vahneś ca yadvat khalu viṣphulingāḥ

suryān mayukkhās ca tathāıva tasyā //

prānādayo vai punar eva tasmād

abhyuccarantıha yathākramenā //

6 27

[athānyaträpy uktam – brahmano vāvatat tejah parasyāmṛtasya / aśarırasya yacchırasyausnyam asyaıtad ghṛtam / athāvıh saṃ nabhası nıhutam vaitad ekāgrenāvām antarhrdayākāśam vinudantı / yat tasyā jyotır ıva sampadyatıtı / atas tadbhāvam acırenaitı / bhūmāv ayaṣpindam nıhutam yathācırenaitı bhūmıtvam mṛdvatsamıstham ayaṣpindam yathā-gnyaskārādayo nābhıbhavantı pranaśyatıt cıttam tathāsrayeṇa sahaıvam ıtı / evam hy āha –

hrdyākāśamayam kośam ānandam paramālayam /

svam yogaś ca tato 'smākam tejaś caıvāgnısūryayoh //

6 28

[athānyaträpy uktam – bhūtendrıyārthān atıkramya tatah pravraj-yāyyaṃ dhṛtıdandam dhanur gṛhtvānābhūmānāmayena caıveṣunā tam brahmadvārapāraṃ nıhatyādyam {sammohamaulı ṭṣṇerśyākundalī tandrıghavetryabhūmānādhyakṣah krodhājyaṃ pralobhadandam dhanur gṛhtvecchāmayena caıveṣunemānı khalu bhūtānı hantı} tam hatyomkāraplayenāntarhrdayākāsya pāraṃ tırtvāvırbhūte 'ntarakase śanakair avatırvāvatakrd dhātukāmah samviśaty evam brahmaśālām viśet / tataś caturjālam brahmakosam pranuded gurvāgamenetı / atah śuddhah pūtah śūnyah śānto 'prāṇo nırātmānanto 'ksayyah sthırah śāśvato 'jah svatantrāḥ sve mahımnı tıṣṭhatı / atah sve mahımnı tıṣṭha-mānam drṣṭvāvṛttacakram ıva samsāracakram ālokayatıtı / evam hy āha –

śadbhir māsaıs tu yuktasyā nıtyamuktasya dehinah /

anantah paramo guhyah samyagyogah pravartate //

rajastamobhyāṃ vıddhasya susamıddhasya dehinah /

putradārakutumbesu saktasya na kadācana //

6 29

[evam uktvāntarhrdayah śākāyanyas tasmai namaskṛtvānayā brahma-

Text of the Vulgate

vidyayā rājan brahmanah panthānam ārūdhāh putrāh prajāpater iti /

samtosam dvandvatıtksām śāntatvam yogābhyāsād avāpnotıṭi / etad

guhyatamaṃ nāputrāya nāśısyāya nāśāntāya kıtayed ıty ananyabhaktāya

sarvagunasampannāya dadyāt //

630

[OM śucau deśe śucıh sattvasthah sadadhīyānah sadvādı saddhyāyī

sabrahmanaḥ satyābhulāsım nıvrttah / anyas

sadyājı syād ıtı / atah saubrahmaṇ sāmyatvam paresv ātmavad vıgātabhayo nıskāmo

tatphalacchınnapāśo nırāsah paresv ātmavad vıgātabhayo nıskāmo

'ksayyam aparımıtam sukhām ākramya tısṭhatı / paramaṃ vaı śevadher

ıva parasvoddharāṇam yan nıskāmatvam / sa hı sarvakāmāmayah puroṣo

'dhyavasāyasamkalpābhımānalıngo baddho 'tas tadvıparıto muktaḥ /

atraıka āhuh - gunah prakrtıbhedavaśād adhyavasāyātmabandham

upāgato 'dhyavasāyasa dosaksayād vimokṣah / manasā hı eva pasyatı

manasā śrnotı / kāmaḥ samkalpo vıcıtsā śraddhā śraddhā dhṛtıḥ adhṛtıḥ

hṛr dhīr bhūr ıty etat sarvam mana eva / gunaughaır uhyamānaḥ

kaluṣīkṛtaś cāsthıraś cañcalo lupyaṃānaḥ sasṛho vyagraś cābhūmān-

tvāṃ prayātā ıtı / ahaṃ so mamedam ıty evam manyamāno nıbadhnāty

ātmanātmānaṃ jāleneva khacararah / atah puroṣo 'dhyavasāyasamkalpā-

bhūmānalıngah baddho 'tas tadvıparıto muktaḥ / tasmān nıradhyava-

sāyaḥ nıḥsamkalpo nırabhūmānaḥ tısṭhet / etan mokṣalaksanam esātra

sāyaḥ nıḥsamkalpo nırabhūmānaḥ tısṭhet / etan mokṣalaksanam esātra

brahmapādaṿ eso 'tra dṿāravıvaro 'nenāsya tamasaḥ pārạṃ gamısyatı

atra hı sarve kāmāḥ samāhıtā ıtı / atrodāharantı -

yadā pañcāvatısthan te jñānānı manasā saha //

buddhıs ca na vıcestıtate tāṃ āhuh paramāṃ gatım //

etad uktvāntarhrdayah śakāyanyas tasmaı namaskṛtvā yathāvad upacārı

kṛtakṛtyo marud uttarāyanam gataḥ / na hı atodvartmanā gatır / eso

'tra brahmapathaḥ / sauram dvāram bhutvordhvena vınırgatā ıty

atrodāharantı -

anantā rasmayas tasya dīpavad yah sthuto hṛdı /

sıtāsıtāḥ kadrunlāḥ kapılā mrḍulohıtāḥ //

urdhvam ekah sthutas teṣām yo bhutvā sūryamaṇḍalam /

brahmalokam atıkramya tena yāntı parāṃ gatım //

yad asyānyad rasmụstatam ūrdhvaṃ eva vyavasthıtam /

tena devaṃkayanāṃ svadhāmānı prapadyate //

ye nıkaṛūpaś cādhastād raśmayo 'sya mṛḍuprabhāḥ /

iha karmopabhogāya taịḥ samsaratı 'vaśaḥ //

tasmāt sargasvargāpavargāheter bhagavān asāv ādıtya ıtı //

631

[kāmātmakānı vā etānındriyāṇı pracarantı / udgantā enteṣām tha ko

116

Text of the Vulgate

nuyantā vety āha / pratyāha – ātmātmakānīti / ātmā hy eṣām udgantā

nuyantā vā / apasaraso bhānaviyāś ca maricayo nāma / atha pañcabhi

raśmibhir viṣayān attu /

katama ātmeti / yo 'yam suddhah pūtah śunyah sāntādilaksanoktah

svakair lingaur upagrhyah / tasyaital lingam alingasyāgner yad auṣṇyam

āvistam cāpām yah śivatamo rasa ity eke / atha vāik srotram cakṣur

manah prāṇa ity eke / atha buddhir dhrtih smṛtih prajñānam ity eke /

athā te vā etasyai vāṃ yathaiveha bijasyāṃkurā vā / atha dhūmārcirvis-

phulingā ivāgnes cetu / atroāharanti –

vahnes ca yadvat khalu visphulingāḥ

sūryān mayukhāś ca tathaiva tasyā /

prānādayo vai punar eva tasmād

abhyuccarantiha yathākramenā //

6 32

[tasmād va etasmād ātmani sarve prānāḥ sarve lokāḥ sarve vedāḥ

sarve devāḥ sarvāṇi ca bhūtāni uccaranty / tasyopanisat – satyasya

satyam iti / athā yathādrāindhāgner abhyāhitasyā prthagdhūmā

niścaranty evam vā etasya mahato bhūtasya nisvasitam etad yad ṛgvedo

yajurvedaḥ sāmavedo 'tharvāṅgirasa itiḥāsāḥ purāṇam vidyopaniṣadāḥ

ślokāḥ sutrāṇy anuvyākhyānāni vyākhyānāni / asyaitvātāni viśvā

bhūtāni //

6 33

pañceṣṭako vā eso 'gruh samvatsaraḥ / tasyemā iṣṭakā yo vasanto

griṣmo varṣāḥ śarad dhemantaḥ / sa śīrahpakṣasīprṣṭhapucchavān / eṣo

'gnih *purusavidhaḥ / seyam prajāpateḥ prathamā citīḥ / karair yajā-

mānam antariksam utkṣīpya vāyave prayacchat /

prāṇo vai vayuḥ / prāṇo 'gniḥ / tasyemā iṣṭakā yah prāṇo vyāno

'pānaḥ samāna udānaḥ / sa śīrahpakṣasīprṣṭhapucchavān / eṣo 'gniḥ

*purusavidhaḥ / tad idam antarikṣam prajāpater dvitiyā citīḥ / karair

yajamānam divam utkṣiptvendrāya prayacchat /

asau vā āditya indraḥ / sauso 'gniḥ / tasyemā iṣṭakā yad ṛg yajuḥ

sāmātharvāṅgirasa itiḥāsapurāṇam / sa śīrahpakṣasīprṣṭhapucchavān /

eṣo 'gniḥ *purusavidhaḥ / saiṣa dyauḥ prajāpates trtīyā citīḥ / karair

yajamānasyātmavide 'vadānam karoti / athātmavid utkṣipya brahmaṇe

prāyacchat / tatrānandi nodit bhavati //

6 34

pṛthivī gārhapatyaḥ / antarikṣam dakṣiṇāgniḥ / dyaur āhavanīyaḥ /

117

Text of the Vulgate

*ta1 eva pavamānapāvakaśucayah / *haviṣkṛtam2 etenāsye 'nnam3 / [yatah

pavamānapāvakaśucisamghāto hı̄ jạt̂harah ] tasmād agnir yaṣtavyas

cetavyah stotavyo 'budhyātavyah / [yajamāno havir grhutva devatā-

budhyānam icchati] -

hiraṇyavarnaḥ śakuno hṛdy āditye pratisṭḥutaḥ /

madgur hamsas tejo vṛśā so 'sminn agnau yajāmahe //

[itu capı mantrārtham vicinoti ]

tat savitur varenyaṃ bhargo 'syabhidhyeyaṃ4 yo buddhyantahsthah4

dhyayı̣ha manahśāntı̣padam anusmaratı̣5 atmany eva dhatte ]/

[atreme6 ślokā bhavantı -

yathā nirindhano vahnuḥ (etc)

ato 'nagnihotryanagnı̄danagnyabhidhyayinām7 brahmaṇaḥ padavyo-

mānusmaraṇam viruddhaṃ / tasmād agnir yaṣtavyas cetavyah stotavyo

'budhyātavyaḥ //]

1 e.c Rāmaturtha, V tata -2. V āviṣkṛtam -3 V etenāsya yajṇam -4 V buddhyanta

sthah -5 V anusarati -6 SM ıme, V ete the ślokas are restored to their place in

SM 43, after V 46 -7 V ajı̄nānabhidhyayinām

635

namo 'gnaye prthivı̣kṣite lokasprte1 / lokam asmai yajamānāya dehi /

namo vāyave 'ntarkṣakṣite lokasprte1 / lokam asmai yajamānāya

dehi /

nama adityāya divı̣kṣite lokasprte1 / lokam asmai yajamānāya dehi /

namo brahmaṇe sarvakṣite sarvasprte3 / sarvam asmai yajamānāya

dehi //

hiraṇmayena pātrena satyasyapı̣hutaṃ3 mukhaṃ /

tat tvam puṣann apāvṛṇu satyadharmāya viṣnave //

yo 'sā āditye puruṣaḥ so 'ham asmi //

esa ha vai satyadharmo yad ādityasyadityatvam tac chuklam rupam6

'ntargatāsya tejāso / [nabhāso'ntargatāsya tejāso 'mṛtam etad bharga etat satya-

dharmaḥ / [nabhāso'ntargatāsya tejāso 'mṛtam] etad yad ādityasya madhye

madhye 'mṛtam etad bharga etat satyadharmaḥ / [yasyā hu somaḥ praṇa vāpy5 aṅkurā etad brahmaitad

amṛtam etad yad ādityasya madhye yajur dipyatī - OM āpo jyoti

'mśamatram] etad yad ādityasya yajur dipyatī - OM āpo jyotī

raso 'mṛtam brahma bhūr bhuvah svar OM //

aṣṭapadam suci hṛaseddham7 sarvam paśyan sa8 paśyati //

dvidharmanaṃ6 tejāso 'mśamātram] etad yad adityasya madhye UD

[nabhāso'ntargatāsya tejāso 'mśamātram] etad yauḥ etat

ity eva9 / mayukhe bhavataḥ / etat savit satyadharmā etad yauḥ etat

118

Text of the Vulgate

tapa etad agnir etad vāyur etat prāna etad āpa etac candramā etac chukram etad amrtam etad brahma visayam etad bhānur arnavah /

tasminn eva yajamānāh saindhava iva vliyante / esā vai brahmakatātra

hi sarve kāma samāhutā iti / atrodāharanti - amsadhārāya ivānuvāteritah

samsphuraty asāv antargah surānām / yo harvamvit sa savit sa dvaitavit

saikadhāmetah syāt tadātmakas ca /

ye bindava ivābhyuccaranty ajasram

vidyud ivābhrārcisah parame vyoman /

te 'riso vai yasasah āśrayavaśāj

jatābhirūpā iva krsnavartmanah //

1 e c Roth, V lokasmrte - 2 V sarvasmrte - V abhihitam - 4 V purusam alingam -

5 e c Rāmatīrtha, V va apyayankura - 6 V dvīdharmo'ndham - 7 V tejasendham -

8 V om sa v l na for sa - 9 udutvā uditvā

636

dve vāva khalv ete brahmajotiso rupake sāntam ekam samrddham

carkam / atha yac chāntam tasyādhāram kham / atha yat samrddham

idam tasyānnam / tasmān mantrausadhāyāmśapurodāsasthālipākā-

dibhūr yasṭavyam antar vedyām āsye 'gnyavaśiṣṭair1 annapānaś ca,

āsyam āhavaniyam iti matvā, tejasah samrddhyai punyalokavijitya-

rthāyāmṛtatvāya ca / atrodāharanti - agnihotraṃ juhuyāt svargakāmah /

yamarājyam agniṣṭomena bhijayati somarājyam ukthena2 suryarājyam

sodaśinā svārājyam atrātrena prājāpatyam āsahasrasamvatsarānta-

kratuneti /

[vārtādhārasnehayogād yathā dipasya samsthitiḥ /

antaryāndopayogād imau sthitāv atmasuci tathā //]

1 V āsnyavaśiṣṭaiḥ, āsnyavasṛiṣṭaiḥ - 2 e c Jacob, V ukthena

637

etad vava [tatsva]rupam nabhasah khe 'ntargatasya yat param tejah /

etad vāva [tatsva]rūpam nabhasah khe 'ntargatasya yad OM iti etad

akṣaram / tat tredhābhūḥitam agnā āditye prāṇe / anenaiva tad udbhu-

dhyaty udayaty ucchvasayaty ajasram / tasmād OM iti anenaitad

upāsitāparimitam tejaḥ / athaiṣā nādī annabahum iti / eṣāgnau hutam

ādityam gamayati / ato yo raso 'sravat sa udgītham varṣati / teneme

prāṇīḥ prānebhyah prajā iti / atrodāharanti - yad dhavir agnau hūyate

tad ādityam gamayati / tat sūryo raśmibhir varṣati / tenānnnam

bhavati / asmād bhūtānām utpattir iti / [evaṃ hy āha -

ādityāj jāyate vṛṣṭir vṛṣter annam tataḥ prajāḥ //]

For the reconstruction of this hopelessly disordered section, see my notes on it in Part

One, II, p 59f

638

agnihotram juhvāno lobhajālam bhinatti / atah sammohaṃ chuttvā na krodhān stunvānah kāmaṃ abhidhyāyamānah / atas tac caturjālam brahmakosam bhinatti / [atra hi saurasamyāgneyasāttvikani mandalāni /]

atah param ākāśam bhittvā tatah sattvāntarastham acalam amrtam acyutam dhruvam viṣṇusamjñitam sarvāparam dhāma satyakāmasatyā-samkalpasarvajñatvasamyuktam svatantram caitanyam sve mahimni tiṣṭhamānam pasyati / atrodāharanti -

ravimadhye sthitah somah somamadye sthitam tejah / tejamadye sthitam sattvam sattvamadye sthito 'cyutah //

[śarīrapradesānguṣṭhamātram anor apy anvyaṃ dhyātvātaḥ paramatam gacchati / atra hi sarve kamah samāhutā iti / atrodaharanti - anguṣṭha-gacchat /

pradeśaśarīramātram pradīpapratāpavat /] dvis tredhā hi tad brahmā-bhuṣṭuyamānam mahas / devo bhuvanany āviveśa / OM namaḥ / brahmaṇe namaḥ //

71

agnir gāyatraṃ trivṛd rathantaram vasantaḥ prāṇaḥ nakṣatrāṇi vasavaḥ purastād udyanti tapanti varṣanti stuvanti punar viśanty antar vivaranekṣanti / [acintyo 'mūrto gabhiro gupto 'navadyo ghano gahano niṛgunah śuddho bhāsvaro gunabhug bhayo 'niṛttir yogīśvaraḥ sarvajño

magho 'prameyo 'nādyantaḥ śrimān ajo dhīmān anirdeśyah sarvasṛk nirgunah śuddho bhāsvaro yogīśvarah sarvajño sarvasyātmā sarvabhuk sarvasyeśanah sarvasyantarāntaraḥ /]

72

indrās trīṣṭup pañcadaśo bṛhad gṛṣmo vyānah somo rudrā dakṣiṇata

udyanti tapanti varṣanti stuvanti punar viśanty antar vivaranekṣanti / [anādyanto 'parimito 'paricchinno 'paraprayojyaḥ svatantro 'tīgo 'mūrto 'nantaśaktir dhātā bhīṣkaraḥ //]

73

maruto jagatī saptadaso vairūpyam varśā apiṇah śukra ādityāḥ paścād udyanti tapanti varṣanti stuvanti punar viśanty antar vivaranekṣanti / [tac chāntaṃ aśabdaṃ abhayam aśolam ānandam triptam sthiram aśabdaṃ acalam amṛtam acyutam dhruvam viṣṇusamjñitam sarvāparam dhāma //]

74

viśve devā anuṣṭub ekaviṃśo vairājah śarat samāno varuṇaś cid bodhya

120

Text of the Vulgate

uttarata udyanti tapanti varṣanti stuvanti punar viśanty antar vivarenek-santi / [antahśuddhaḥ pūtah sūnyah śānto 'prāṇo niratmānantah //]

75

mitrāvaruṇau panktis trṇavatrayastrimśau śākvararaivate hemantasiśirā udāno 'ngirasaś candramā ūrdhvā udyanti tapanti varṣanti stuvanti punar viśanty antar vivareneksanti / [pranavākhyam praṇetāram bhārupām vigatanidram vijaram vimṛtyum viśokam //]

76

*śanirāhuketūragaraksoyaksanarabhāgasarabhebhādayo 'dhastād ud-yanti tapanti varṣanti stuvanti punar viśanty antar vivarenekṣanti / [yah prājño vidhāranah sarvāntaro 'ksarah śuddhaḥ puto bhāntah kṣāntaḥ śāntaḥ //]

77

eṣa ho khalv ātmāntarhrdaye 'nityān iddho 'gnir yā viśvarupaḥ / asyaivānnnam idam sarvam / asminn otā imāḥ prajāḥ / eṣa ātmapahata-pāpmā vijaro vimṛtyur akṣutpipāsah satyasamkalpaḥ satyakāmah / eṣa parameśvaraḥ / eṣa bhūtādhipatiḥ / eṣa bhūtapālāḥ / eṣa setur vidhāraṇaḥ / eṣa ho khalv ātmeśānaḥ śambhur bhavo rudraḥ prajāpatiḥ viśvasṛg ghiranyagarbhaḥ satyam praṇo hamsaḥ śāstācyuto viṣṇur narāyaṇaḥ / yaś cauṣo 'gnau yaś cāyan hrdaye yaś cāsā āditiye sa ekaḥ / tasmai te viśvarūpāya satye nabhaṣi hitāyā namah //

78

*athedānīṃ jñānopasargāḥ / rājan mohajālāśayasa vai yonir yad asvargyauḥ saha svargyā āśliṣyanti1 / atha ye cānye ha nityapramuditā nityapravasitā nityayācanakā nityam śilpopajivino 'tha ye cānye ha purayācakā ayājyayājakā śudrasiṣyāḥ śudrāś ca śāstravidvaṃso 'tha ye tādayo 'tha ye cānye ha cātajatanatabhatāpravrajitaraṃgāvatāriṇo rājakarmaṇi pati-tādayo 'tha ye cānye ha yakṣarākṣasabhūtaganapiśācoragagrahādīnām artham puraskṛtya śamayāma ity evaṃ bruvānā atha ye cānye ha vṛthā kaṣāyakuṇḍalināḥ kāpālino 'tha cānye ha vṛthātarkadṛṣṭāntakuhakendra-jālaiḥ vaudikeṣu paristhātum icchanti taiḥ saha na sampvaset / prākṛ-naiṛtmyavādakuhakair mithyādṛṣṭāntāhetubhiḥ / bhrāmyan loko na jānāti vedavidyāntaraṃ tu yat //

1 For the restoration, see above p 87

79

*bhaspatir vai śukro bhutvendrasyābhayāyāsurebhyah kṣayāyemām avidyām asṛjat / tayā sivam aśivam ity uddisanty aśivam śivam iti vedādiśastrabhimsakadharmābhudhyānam astv iti vadanti / ato nainām abhūd huyeta / anyathaịṣā vandhyeva sā ratimātram phalam asyā vṛttacyutasyeva nārambhaṇiyet / evam hy āha -

dūram ete viparīte visūci

avidya ya ca vidyeti jñatā /

vidyābhiṣiṣṭam naciketasaṃ manye

na tva kamā bahavo lojupante //

vidyāṃ cāvidyaṃ ca yas tad vedobhayam saha /

avidyayā mṛtyuṃ tīrtvā vidyayāmṛtam aśnute //

avidyāyām antare veṣṭyamānān

svayamdhīrāḥ paṇḍitam manyamānāḥ /

dandramyamānāḥ pari yanti mūḍhā

andheneva niyamānā yathāndhāḥ //

710

*devāsurā ha vai ya ātmakāmā brahmaṇo 'tikāṃ prayātāḥ / tasmai namaskṛtyocuh - bhagavan vayam ātmakāmāmāh / sa tvam no bruhi / ataś ciram dhyātvāmanyatātmāno vai te 'surāḥ / ato 'nyatamam eteṣām uktam / tad ime muḍhā upajivanty abhuṣvaginaḥ taryābhughātino

'ṛtābhuśamśinah satyam ivānrtaṃ paśyantindrajālavad iti / ato yad vedesy abhihutam tat satyam / yed veduṣūktam tad vidvāṃsa upajīvanti / tasmād brāhmaṇo nāvudīkam adhīyīta / ayam arthah syād iti /

7.11

*etad vāva tatsvarūpaṃ nabhasaḥ khe 'ntarbhūtasya yat param tejaḥ / tat tredhābhihutam agnā āditye prāṇaḥ / etad vāva tatsvarūpaṃ nabhasaḥ khe 'ntarbhūtasya yad OM ity etad akṣaram / adhenaiva tad udodhnyaty udayaty ucchvasayaty ajasram / brahmadhyālambanāṃ vai / atraiva tat samiraṇe prakāśaprakṣepakauṣṇyasthānīyam etad dhīrmasyeva samiraṇe nabhasi praśākhayivotkramya skandhāt skandham anusarati / apsu prakṣepako lavaṇasyeva ghṛtasyā causṇyam ivābhudhyātur viṣṭṭir ivātad iti / atodāharanti - atha kasmād ucyate vauyulah / yasmād uccāṛtamātra eva sarvam saṃraṃ vidyotayati / tasmād OM ity anenātad

upīsitāpanmutam tejaḥ /

puruṣaḥ cākṣuṣo yo 'yaṃ dakṣiṇe 'śsiny arasthutāḥ /

indro 'yam asya jāyeyam savye cākṣiṇyasasthutā //

samāgamas tayor eva hrdayāntargate suṣau /

tejas

tal

lohutasyātra

pinda

evobhayos

tayoh

//

hṛdayād

āyatī

tāvac

cakṣuṣy

asmin

pratiṣṭhitā

/

sāranī

sā

tayor

nādī

dvayor

ekā

dvidhā

satī

//

manah

kāyāgniṃ

āhanti

sa

prerayatī

mārutam

/

mārutas

tūrası

caran

mandram

janayatī

svaram

//

khajāgnuyogād

dhrdi

samprayuktam

anor

hy

anur

dviranuh

kanthadeśe

/

jihvāgradeśe

tryanukam

ca

viddhi

vinirgataṃ

mātṛkam

evam

āhuh

//

na

paśyan

mṛtyuṃ

paśyati

na

rogam

nota

duhkhatām

/

sarvam

hu

paśyan

paśyati

sarvam

āpnoti

sarvaśah

//

cākṣuṣah

svapnacārī

ca

suptaḥ

suptāt

paraś

ca

yah

/

bhedāś

caite

'sya

catvāras

tebhyaḥ

turyam

mahattaram

/

triṣv

ekapāc

cared

brahma

tripāc

carati

cottare

//

satyānṛtopabhogārthād

dvaidibhāvo

mahātmanah

//

II

TRANSLATION AND NOTES

1 1/0

The laying of the fire by the ancient was a brahman sacrifice. Therefore

the sacrificer, while laying these fires, must think upon them as the

ātman. Thus the sacrifice becomes full and complete in all its parts

*Which is the ātman that is thus to be thought upon? The ātman

named prāṇa

*On this there is the following narrative

1 2/1

*There was a king of the name Bṛhadratha, who, having put his eldest

son in charge of his realm, repaired to the forest, as he had become averse

to sensual attachments, deeming the body but transitory. Performing the

most severe austerities, he stood in the forest with arms raised, gazing

at the sun. At the end of one thousand years1 the reverend Śakāyanya

came to the sage, like a smokeless fire2 as it were blazing with power

“Rise up, rise up! Choose a boon,” he spoke to the king

The king bowed to him and said “Sir, I do not know my self. We have

heard that you know the principles3. Teach me!”

“This boon4 is from of old5 difficult to bestow. Do not ask this question,

O scion of Ikṣvāku’s race. Choose other boons.”

Touching Śākāyanya’s feet with his head, the king declaimed this verse

1 3/2a

*Sir, this body has come forth out of copulation and, devoid of

consciousness,6 it comes out by the way of urine into a hell, it is piled up

1 I prefer one thousand years to one thousand days, since the former is the more

usual number, the testimonies of S̱M and of R prove that sahasrahasya is not original

2 ‘smokeless fire’, i e, fire kindled with dry wood and hence blazing brightly

3 tattravit, which suggests Sāṅkhyan terminology. R (followed by translators)

atmatattvavit

4 The conjecture rtam for vratam is perhaps corroborated by the reading vratam

in Max Müller’s ms.

5 purastād so?

probably original samṛdhyaretām was misread samiddhyaretām

S̱M’s reading is probably original samṛdhyaretam. V’s reading

(Max Müller’s ms.) > samplyadh(y)aretam (viz. the word)

translates “possessed of complete development in a bell (viz. the womb)”

124

Translation and Notes

with bones, smeared over with flesh, bundled up with skin,7 and filled with feces, urine, wind, bile, phlegm, marrow, lymph, fat and with many other kinds of filth How can one who inhabits such a body enjoy desires?

1 3/2b

*Sir, in this evil-smelling body, conglomeration of bones, skin, sinews, marrow, semen, blood, phlegm, tears, eye-secretion, feces, urine, wind, bile, and phlegm, devoid of all essence, how can one enjoy desires?

1 3/3

*In this body, which is a prey to lust, wrath, greed, perplexity, fear, despair, envy, parting with the loved and meeting with the unloved,8 hunger, thirst, senility, death, sickness, and other sorrows, how can one enjoy desires?

1 4/4

*And we see that all is transitory, like flies, gnats and so forth, like straw and giants of the forest, which rise into being to vanish again

1 4/5

*But what of them? Other beings, greater than they, mighty archers, great kings, like Sudyumna, Bhundyumna, Indradyumna, Kuvalayāśva, Yauvanāśva, Vadhryaśva, Aśvapati, Śaśabindu, Hariścandra, Ambarīṣa, Nanaktu,9 Saryāti, Yayāti, Anaranya, Ukṣasena, and so forth, as well as kings like Marutta, Bharata and so on, they all have before the eyes of their kinsmen departed from this world to the world beyond, leaving behind their mighty splendour

1 4/6

*But what of them? Other beings, greater still -- we see the extinction of Gandharvas, Asuras, Yakṣas, Rākṣasas, Bhūtas, Ganas, Piśācas, Serpent-demons, Grahas and the like

7 The reading avanaddham has been preferred on account of the analogy carmā-vanaddham (Manusmṛti 6 76 = MBh (cr ed ) 12 316 42), to the MBh reading there is also a variant °baddham

8 iṣṭaviyogānist!asamprayoga, known as a typically Buddhist expression, is also found in Mātharavṛtti on Sāṃkhyakārikā 1, and appears to be an old definition of happiness and unhappiness

9 So with V? SM ananukta, conjectures hesitantly Anānata Max Müller’s ms ananutu, from which Max Müller

Translation and Notes

125

1 4/7

*But what of them? (we see the passing) of other beings the drying-up

of the oceans, the collapse of the mountains, the wandering of the polar

star, the tearing of the windcords,10 the flooding of the earth, the fall of

the gods from their seat In such a world what good are enjoyments which

we see come back repeatedly to the one to whom they have had recourse?

Therefore deign to rescue me I am trapped in this world like a frog in a

sealed well You are my refuge, reverend sir''11

2 1/1

*Thereupon well-pleased, the reverend Śākāyanya said to the king,

"Great king Bhadrātha, pennant of Ikṣvāku's race! As you are

famous under the name of Marut,12 you shall soon have done and know

your self He indeed is your self"

"Who, reverend Sir?"

He said to him

2 2/2

**"He, who with the reliance on the breath goes out upward, and is

restless, yet, when not restless, dispels the darkness, he is the self,"13 thus

spoke the reverend

**"The perfect tranquillity which, departing from this body and going

into the supreme light, itself becomes this light" that is the self, he said

"This is the immortal, this is Brahman ''14

2 3/3

**"Verily this is the brahman knowledge, or the knowledge contained

10 See supra p 75, on the notion see Viṣṇu Purāṇa 2.8

11 The repetition of tvam no gatih serves to show in true upaniṣadic fashion that

the chapter has come to an end

12 Pun on what seems to be another name of Bhadratha, Marut = vāyu = prāṇa =

ātman The editor hence resumes thus adhadrathekṣakuwamīadhvajāḥ, then the overconcise

condensed (first the prolix mahārdhāja bhadrathekṣakrīyas tvam) has probably suffered a corruption of vecchrdra which

śigram (? V) ātmajñāh krīyas is hard to explain I take it

13 Uncertain, S.M.'s bhyā is clearly a quotation, like the next I take it

itself is unexpected here This line is clearly distinguished from the mere inhalation

and exhalation of breath, not signifying release but rather ordinary death), but when it is no longer

with prāṇa, not signifying release but rather ordinary death), but when it is no longer

reliance on ordinary breath (or external objects S.M.). cf. Manusmṛti 6 [prāṇa] is an original

restless it shines forth 1 vidyayann idam / prāṇo dṛṣṭa tamonudah is an original

svayambhur bhagavān vai māyāmāṃś ca hiṃ nrātyaṃ

misunderstood nrātyaṃ behind nrātyaṃ

14 Quoted from ChUp. 8.3.4

126

Translation and Notes

in all upaniṣads, which the reverend Maitreya has explained to me,

O king I shall tell it to you

**There were, as is reported, the celibates known as the Vālakhilyas,

whose impurities had been beaten off,15 potent with power They spoke

to Prajāpati, "Reverend Lord, this body is without intelligence, like a

cart Who is the one beyond the senses who has such power that he

furnishes a basis for the body so that it has intelligence? Who is the one

that sets it into motion? Tell us that, O reverend Lord "

He said to them

2 4/4

**"It is He who has been revealed as the One who stands above it,

the pure, purified, void, serene, unbreathing, unlorded,18 unending,

undying, stable, eternal, unborn, self-dependent One who abides in his

own power 17 He has furnished a basis to this body, so that it has

intelligence And he sets it into motion "

They said "Reverend Lord, in what manner can such a being, itself

without basis,18 yet furnish a basis to this body so that it has intelligence,

and in what manner does it set the body into motion?"

He said to them

2 5/5

**"The minute, suprasensible, invisible being called puruṣa enters, with

different parts of himself, into each body, after a phase in which he was

without consciousness - like a man who wakes up from his sleep, having

been unconscious before That part which enters into a body is the

particular ksetrajña to each person, which is pure intelligence, it has a

character of resolution, self will and purpose 19 This is Prajāpati, who

sees everything 20 This intelligent being furnishes a basis to the body, so

that it has intelligence, and it sets the body in motion "

15 apahatapāpman ‘cleansed by beating off evil’, old description of the pure

ātman (ChUp 12.9, 8 1 5, etc, BĀUp 4 3.2 1)

16 aniśātman, not lorded over in the sense that no one is superior to it, thus SM,

Max Muller‘s ms , and Vidyāraṇya, nirātman in V ‘without an embodied self’ may

be a lectio facilior

17 Cf ChUp 7 4.1.2.

18 In spite of the evidence of SM (and Max Muller‘s ms , Vidyāraṇya) this must

started from a corruption anīśathetia (belegt by Rāmuturtha) that was explained ‘without

desire‘ = aniccheṇa

19 I e , buddhi ahaṃkāra and manas, cf Sāṃkhyakārika 23 f

20 So‘ or V vitvākhyah called Viśva"7

Translation and Notes

127

They said “Reverend Lord, in what manner does that being enter into each body with a part of itself?”

He said to them

2 6/6

***“Prajāpati existed alone at first Being alone he found no joy

Having thought upon himself, he created many creatures He saw that

they remained unconscious, like a stone, and without breath, like a

treetrunk He found no joy He thought ‘To awaken them I shall

enter into them’ Thereupon, having made himself as the wind, he

entered into them He did not enter as one Having divided himself

into five

***That is to say prana, apana, samāna, udana vyāna

2 6/7

***The prāna is the breath that goes out upward 21 The apana the

breath that goes downward The samana is the one which places the

more solid food elements in the apāna and conducts the less solid ones

to every part of the body The udana is the one which pushes the eaten

and drunk nourishment upward and down The vyāna is the one which

follows the course of the canals 22

2 6/8

***The upāmśu vessel succeeds to the antaryāma, and the antaryāma

vessel to the upāmśu Between the two it generates the digestive heat 23

This heat is the puruṣa The puruṣa is the vaiśvānara fire

***Elsewhere too it has been said It is through the vaiśvānara fire,

which is within the person, that the food which is eaten is digested It

21 On the sense of ut kram see supra n 13 p 123

22 yenaitāḥ srotā anuvyāptāḥ rupam caiteṣām antard prasutir evodināssya

prasavitaḥ The notion here is

23 The gloss of V uttaray etayor antardle causnyam prāsvarat

must have been suggested between the antaryāmagraha and upāṃśugraha the soma is pressed, we

the following between and prāsunat (so V) also as “pressed forth”, ausnya should

should therefore understand prāsvarat the pressing rnets Applied to the prāṇas between

represent the body heat of the pressing (and exhalation) is found the vyāna which

prāṇa and apāna (in the sense of inhalation and exhalation) The curious gloss in V just

is the sandhi between prāṇa and apāna (cf ChUp 1 3 3) The curious gloss in V just

cited seems to point to an early interpretation of that which is between antaryāmas and

is the sandhi between prāṇa and apāna (cf ChUp 1 3 3) The curious gloss in V just

upāmśu as the vyāna, and vyāna = ausnya (digestive heat) = vaiśvānara = ātman

hence that after the first description of vyāna (V atha yena etiṣ(n) anuṣṭhitṛ(v) iti eva

hence that after the first description of vyāna ( V atha yena eṛṣ(n) anuṣṭhitṛ(v) iti eva

rāva sa vyānāḥ) it is said apparently repeated by almost prolixity This half

rāva sa vyānāḥ) it is said apparently repeated by almost prolixity. This half

section seems to be quoted like the sequel

128

Translation and Notes

makes the noise which one hears when one closes the ears When it is about to depart from the body one no longer hears this noise

24

2 6/9

**Having divided himself into five

***" laid down in the innermost part",

25

"he who consists of will and is embodied in the vital airs, informed with light, whose will is true, the ākāśatman

"26

**Being not content in the inner space of the heart, he thought "I will eat the objects " So, having opened up these orifices, he went out with five rays

27

and thus ate the objects

***These orifices are the sensory faculties They are his reins The motorial faculties are his horses The body is the chariot The will is the driver The prakṛti is the goad

**Thus, impelled by him, the body moves about like the potter's wheel impelled by the potter "Thus a basis is furnished to the body so that it has intelligence, and he sets it into motion

2 7/10

**The (sages) hold "He is the atman " He, as it were overpowered, as it were overcome by the good and evil results of acts, exists in different bodies (However,) being unreified, minute, invisible, suprasensible and unpossessive, he (actually) has no (real) existence (in the body), is not an agent (but only) seems to exist as an agent

2 7/11

**He, being pure, stable, immobile, unaffected, unengaged, undesiring, exists as a spectator

28

Remaining himself, enjoying the true, he exists below the covering of the cloth that is made up by the guṇas

24 Quoted from BĀUp 5 9

25 Quoted from TaittUp 2 1, quotation inspired by an abhyantaram, or hṛdantaram that has disappeared

26 Quoted from ChUp 3 14 2

27 It would seem to me to be incorrect to take raśmi here in the sense of "rein himself the orifices from which he may rise (udita sun) and light upon the objects, the idea of ray fits this notion much better than rein , cf also infra 6 35, with these rays he eats, i e experiences the objects But this use of raśmi helped by the well known simile of Kath 3 3 as well as by the description of the body as a cart occasioned an interpolation in which raśmi was reinterpreted as "rein

28 Saṅkhyakarika 19

Translation and Notes

129

3 1/1

**They said "Reverend Lord, if the greatness of this ātman is such as

you describe it, then which is the other ātman, the ātman which, being

overcome by good and evil results of acts, enters upon higher and lower

forms of existence, which, being overcome by the pairs of opposites, goes

about downward and upward?"

**

3 2/2

**Indeed, there is another (atman) called the bhūtatman, which, being

overcome by good and evil results of acts, enters upon higher and lower

forms of existence, which, being overcome by the pairs of opposites, goes

about downward and upward

***The explanation of (bhūtatman) is this: the word bhūta designates

the five tanmatras. The word bhūta also designates the five principal

elements. The aggregate of these is called body. Hence it is said

***1t is said, **he is the bhutatman who is in the body,

**he (namely the bhūtatman) is to the other (higher) ātman

**This ātman (namely the bhutatman)

as a waterdrop on a lotus

***That is to say: this bhūtatman is overcome by the gunas of prakṛti,

hence, being overcome, it becomes wholly ignorant. Because of its

ignorance, it does not discern within itself the mighty lord who impels to

action. Satisfied by multitudes of qualities, hardened, unstable, volatile,

greedy, passionate and engaged in action, he reaches the stage where he

mistakes his empirical ego for the self. Thus believing, "I am that, this

is mine," he himself ensnares his self, as one ensnares a bird in a net, and

overcome by the results that issue from his acts, he is involved in

transmigration

["Who is this?" He said to them]

3 3/3

***Elsewhere it has also been said: It is the bhūtātman, which is the

doer of acts. The puruṣa within is the one that impels him to act through

his organs. Just as a lump of iron, which is overcome by fire, takes on

many forms when it is forged by blacksmiths, so the bhūtātman, over-

come by the puruṣa within, takes on many forms when battered by the

qualities. The totality of beings which, determined by the three guṇas,

constitute the variety of its forms

qualities. The totality of beings which, determined by the three guṇas,

evolve from eighty-four

All these qualities are set in motion by the puruṣa, as the potter sets in

130

Translation and Notes

motion his wheel And just as when a lump of iron has been forged into

some shape fire no longer can overpower it, so the puruṣa no longer has

power over the bhūtatman on the contrary the bhūtatman overpowers

the puruṣa because it holds him completely enveloped

3 4/4 = 12a

3 5/5

***Elsewhere it has also been said Stupefaction, fear, despondency,

sleep, sloth, distraction, senility, pain, hunger, thirst, destitution, anger,

heresy, ignorance, envy, ruthlessness, confusion, shamelessness, con-

trariness, arrogance, and partiality are the tamas determined qualities

which overcome the bhutatman Ambition, love, passion, greed, violence,

amity, enmity, inconsistency, jealousy, desire, inconstancy, volatility,

preoccupation, possessiveness, seeking of wealth, cultıvation of friends,

reliance on possessions, aversion to disagreeable sense-objects and

proclivity to agreeable ones are the rajas determined qualities which

overpower this bhūtatman Therefore it takes on many forms

4 1/0

[Thereupon the celibates were most surprised and said in chorus

"Reverend Lord, homage be to you Instruct us We have no other

recourse What is the instruction by which one can abandon the

bhūtātman and attain to union in the self?"]

4 2/1

***Elsewhere it has also been said like the waves in a big river it is

impossible to check that which one has done before, like the tide of the

ocean it is impossible to withhold the coming of death (The body self)

is like a sacrificial victim tied with ropes of good and evil results Like a

prisoner it is powerless Like a denizen of Yama's realm it is in a state

of many fears Like one drunk with spirituous liquor, it is intoxicated

with inebriating confusion Like one afflicted by disease, it is driven out

to wander Like one bitten by a cobra, it is bitten by the sense objects

Like total darkness, it is blind with passion Like juggery, it is made up

of illusion Like a dream, it shows but what is false Like the core of a

banana tree, it is without substance Like an actor, it changes its guise

in an instant Like a mural painting, it enchants while it deceives

29 Tr in, to account for the neuter

Translation and Notes

131

***And it is said

*The sense objects, sound, touch etc, remain so to say senseless,30

attached to which the bhūtātman is unable to remember its supreme point

4 3/2

***This, then, is the instruction to counter the bhūtātman to learn the

Vedic lore, to observe one's own dharma, to pursue one's destined stages

of life One puts everything in one's own dharma, like a tuft of grass, or

a branch, are other things, one attains through it to elevation31 One

lives in hermitages and becomes an ascetic, it is said

***This too has been said in

***For none but an ascetic is there any learning of the knowledge of

the self and becoming free from acts

***Thus the author says

*Through tapas one reaches sattva, through sattva the mind, through

the mind the ātman, having reached which one shall not return

4 4/0

[He who knows the lore of brahman says "Brahman exists "32 "Now

this is (but) the portal to Brahman," says he who has become cleansed

of evil through tapas "The syllable OM is the greatness of Brahman,"

says he who, well fastened through yoga, constantly meditates

[Therefore Brahman is apprehended through knowledge, tapas, and

meditation "Beyond Brahmā shall he attain to overlordship even over

the gods",33 the one who, enlightened, seeks Brahman by means of these

three attains to impenishable, immeasurable and unobstructed bliss

Released from those factors by which he is filled, overcome and made a

charioteer,34 he attains to union in the self

30 In the sense of pointless, without a goal (artha)

V has svadharmasya va etad vratam

31 Meanings in both versions uncertain stambaśākhevaparāṇi, anenordhva(bha)g bhavati, which is rendered "This is like a grass-tuft, or a branch, through it

of one's own dharma other things will share in higher things " Thus reading has the merit of

(sc the dharma rule) one will share in higher things (SM itarāṇi), but stambaśākha is improbable -

making sense of stambaśikhevaparāṇi (C), nor 'Auslaufer eines Grasbuschels' (R. interprets

it cannot mean branches of a bush 'branche d un tronc' misreads stambha

Mile Esnoul in translating une branche tṛṇaśākeva drdhanity arthah

aparāṇi kāmyādini stambaśākheva Up 26, for further remarks, cf. supra p 19f

32 Quoted from Taittirīya devebhyas cetti is probably a quotation

33 The line sa brahmaṇaḥ, see above p 18, I take rathitā as a passive

rathayati 'To make something a chariot, drive it

34 On the provenance of the terms, native

past participle from a denominative rathayati

like a chariot '

132

Translation and Notes

4 5/0

[They said "Hail thee, reverend Lord, hail thee135 Now that we have

put in our hearts that which has been so truthfully declared, explain

another question There are some who meditate upon this one, some

who meditate upon that one among Fire, Wind, Sun, Time, Prāṇa, Food,

Brahmā, Rudra, Viṣṇu 38 Who is the best? Tell us that "

4 6/0

[He said to them ]

[These are all chief bodies of the Brahman,37 of the supreme, immortal,

unembodied one One who is attached to anyone of them shall here

rejoice in that one's world Thus the text says "Brahman verily is the uni-

verse "38 One must meditate upon, worship, and propitiate these which

are its bodies So one shall through them ascend to higher and higher

worlds And at the universal dissolution he shall go to unity with the

purusa ]

4 0/3

*On this there are these stanzas

*Just as fire without fuel dies down in its hearth, so does the mind die

down in its hearth because of the cessation of its operations

*When the mind of one desirous of truth has died down in its hearth,

and is no longer confused by the sense objects, these objects, which are

slaves of karman, become untrue 39

*For one should purify the mind with great effort, the mind is the

samsāra one becomes that which one has a mind to be, this is the

everlasting secret

*For through the tranquillity of the mind one kills off the act, both

good and evil, and, with tranquil spirit abiding in one's self, enjoys

eternal bliss

35 I do not think we should emend atīvády asi (Max Muller, Deussen),

it either as a passive with active endings (cf above abhivhuyati) for abhivádyase, or as

abhivádhy asi, abhuvádin in the sense of ' speaking good things etc ', cf anabhivádaka

"one who speaks badly of, against something ' in na khalu bhāvān asmalsamkalpàna-

bhivodakah (Bhāsa, Avimäraka 1 9)

38 Brahmā, Rudra and Viṣṇu borrowed from SM 4 4-5 (V 5 1-2), agni, āyu,

aditya from 6 35, kāla from 6 2 and esp 6 15, prāṇa from 6 1 etc , anna from 6 11, 15

37 From SM 4 5, cf supra p 161

38 Cf ChUp 3 14 1

39 I take indriyārthāh, analysed from indriyārthārlimudhasya, as the subject

Translation and Notes

133

*When a man's mind is as firmly attached to Brahman as it is to sense objects, who will then not be released from bondage?

**The mind has been declared to be of two kinds, pure and impure

It is impure when it is touched with desire, pure when it is free from desire

**When a man, having made his mind perfectly stable, without either abeyance or projections, thereupon enters upon a state higher than the mind, he reaches the supreme point

**The mind has to be kept in check until it has died down in the heart, thus is the knowledge, this is salvation, the rest is bookish proliferation

**The bliss, purified in highest concentration, that anses when the pure mind has been brought into the self cannot be described by words, it must be experienced directly through the inner organ

**If a man's mind merges in the self, just as water is no longer distinct-guishable in water, nor fire in fire, nor space in space, then he is released

**The mind alone is man's cause of bondage and release, it leads to bondage when it is attached to sense objects, but to release when without objects, thus it is taught

5 1/4 4

***Now the hymn of Kutsāyana

You are Brahmā, you are Viṣṇu, you are Rudra, you are Prajapati,

you are Agni, Varuna, Indra and the Moon

You are Manu and Yama, the Earth and Acyuta in your essence and in your nature you exist in many forms in heaven

Lord of all, homage to you, soul of all, worker of all works, enjoyer of all, you are the sovereign who delights in all sports

Homage to you, most mysterious

of all, you are all life, you are pure

Homage to you whose self is pure

Homage to you, most mysterious and unknowable one, beginningless and unending one'

5 2/4 5

***Darkness was here in the beginning

Thereupon (?) it was impelled by the supreme and unbalanced

Thus imbalance was the form of rajas

This rajas was impelled and unbalanced

This was the form of sattva

This sattva was impelled

From the sattva the essence flowed forth, that portion which is the kṣetrajña in every person, pure intelligence, marked by will, resolution and presumption, Prajapati

His chief bodies are Rudra, and Viṣṇu

The portion of tamas is declared to be Brahmā

The portion of rajas is Brahmā

The portion of sattva is Viṣṇu

Rudra

134

Translation and Notes

The one, having become triple,40 became eightfold,41 elevenfold,42

twelfefold,43 infinitfold Since he became, it is bhūta The foundation

lives in the bhutas He became the sovereign of all bhutas He is the

ātman within and without

61

He carries his self in two ways, the self which is the Prana, and the

self which is the Sun These are his two paths, [one inside and one

outside] These two run parallel through day and night [The Sun is

the outer self, the Prāna is the inner self ]

[Consequently, from the course of action of the outer self the course of

action of the inner self is measured Thus the text says "The (yogin)

who is enlightened, free from evil, the controller of the eye, whose mind

is purified, based upon that, with inward directed vision, he " From

the course of action of the inner self the course of action of the outer

self is measured Thus the text says "The golden person within the eye,

from his golden seat (?), who looks upon this earth he is the one who,

abiding in the heart lotus, eats food "]

62

That being which, abiding in the heart lotus, eats food is the same as

the fire which, abiding in the sky, the solar fire called time, invisible, eats

all creatures for its food

[What is this lotus? Of what kind is it?]

For this heart-lotus is the same as the akāśa The four regions and the

four intermediate regions constitute its leaves Prāna and Sun progress

downward along its stalk Both are to be presented as the syllable OM,

with Syllable, vyāhṛtis, and sāvitri

63

Brahman has two forms, an embodied form and a disembodied one

The embodied form is the untrue form, the disembodied form is the true,

it is Brahman, it is Light This light is the sun The sun is OM That

became a self Thus self separated himself into three OM has three

mātrās Through these three mātras all this is woven on Brahman, warp

and woof

40 As the trimurti

41 Probably as the eight prakṛtis avyakta buddhi, ahaṅkāra and five elements

42 Probably as the ten indriyas and manas

43 Not clear, R suggests the ten indriyas manas and buddhi, we may also think of

the twelvefold year

Translation and Notes

135

[Thus the text says: "The yogin must fasten his self, while meditating

upon the equivalence. the sun is OM]

64

[Elsewhere it has also been said: "The udgitha is indeed the pranava,

and the pranava is the udgitha, the sun being the udgitha) as the udgitha

Thus the text says: "(E g One must think upon the self, age and death,

called pranava, the leader, luminous, without sleep,

consisting of three quarters being trisyllabic

(i e) the three footed

Brahman "abiding in the innermost heart"

(This triple being) must

also be known as fivefold ether, wind, fire, water, earth

Thus the text

says "Thus aśvattha, whose roots grow upward (and whose) branches

(downward) is .. that Brahman"

Thereof the light, that is the sun

And it is of the syllable OM

Therefore one must continuously think

upon it with the syllable OM

The sole being is the awakener of this

(world) Thus the text says "That is the pure syllable, that is the supreme

syllable, he who knows this syllable obtains what he desires"

65

[Elsewhere it has also been said: OM is of him (Prajāpati)

the body

consisting of sound

Masculine, feminine and neuter the body consisting

of gender

Fire, wind and sun the luminous body

Through Brahmā,

Rudra and Viṣnu the body has sovereign deities

Through the garhapatya,

daksina and āhavaniya fires it has mouths

Sama it has knowledge

Through bhuh, bhuvah and svah it has worlds

Through breath, fire and

Sama it has time

Through past, present and future it has swelling

Through food, water and moon it has swelling

Through prāṇa, apāna and

sun it has fire

Through spirit, ego and will it has consciousness

44 Vs reading dhyayātmanam yuñjita cannot be right, we have to accept a

2nd pl imp dhyayata in a line with a 3rd sg pot yuñjita

Mlle Esnoul reads dhyayata

atmanam (misprint or gen sg. of dhyāyan?) but translates " méditez

unissez y

votre Āme ' I prefer to follow basically Maryla Falk's emendation (Nama rupa and

Dharma-rupa, Calcutta, 1943, p 42, n 1) ' read dhyayan ātmānam " (misprint for

dhyāyant)

45 ChUp 151

46 Cf ChUp 136

47 Eg TaittUp 2.1

48 Cf KathUp 61, which in a, b and c has etad dhy

49 KathUp 2.16, which in 66

50 asya refers to asya Prajāpateh in 66 or vice-versa.

51 This repeats the entities susceptible to swelling

52 These three entities sum up the 'spiritual' faculties of a person

136

Translation and Notes

vyāna it has prāṇas Therefore by saying OM all these bodies are

praised, worshipped and proffered Thus the text says "Satyakāma, the

syllable OM comprises both the higher and the lower Brahman "]54

6 6

The world was (at first) unuttered Prajāpati, who is the True, having

performed tapas, uttered one after the other bhūḥ, bhuvah, svaḥ This

is Prajāpati's most solid body, [i e the body consisting in worlds ] Svaḥ

is the head, bhuvah the navel, bhūḥ the feet, the sun the eye of this body

For the great object is dependent on a person's eye [For the person,

residing in the eye, operates on all objects ] Therefore one should

meditate with bhūḥ, bhuvah, svaḥ [For in this manner Prajāpati, who is

the universal soul, the universal eye,55 is meditated upon Thus the text

says Thus indeed is Prajāpati's all-carrying body, in it everything is

contained, it is contained in all this Therefore one must meditate on it 56]

6 7

"Tat savitur varenyam" - savitā is the sun He is to be elected by him

who desires the ātman thus say the exegetes

"Bhargo devasya dhūmaḥi" - deva is savitā The One who is its

bhargas, on Him I think thus say the exegetes

"Dhiyo yo naḥ pracodayāt" - dhiyah is spirits He who must impel

these spirits of ours thus say the exegetes

"Bhargas" - he who resides in yonder sun, the light spot in the eye, he

is called Bhargas He is called bhargas because he travels by rays, or he

is bhargas because he threatens thus say the exegetes

[Bha means that he illuminates these worlds Ra means that he delights

these beings Ga means that these creatures go into him and come from

him So because of this bha, ra, and ga, he is bhargas Sūrya is called

thus, because it is perpetually produced 57 Savitā is thus called, because

of the impelling Āditya is thus called, because it seizes 58 Pavana is

thus called, because it purifies Āpas are thus called, because they swell 59

54 PraśnUp 5 11

55 Or be who sees everything

56 esopasita either we must assume a lacuna between eṣā and upasita or emend

etām, I translate the latter R explains eṣā<vyährtyātmikā anur uktā> tasmād

<etām tathaiwa> upāsita

57 So? It may also be derived from su 'to press", so R etc , we would in any case

expect suyamānatvāt

58 E g , water, or, in the sense of āditya kāla, the creatures who die

59 Note the sandhi '(ā)p;ayanāt

Translation and Notes

137

Thus the text says⋅ (He is) indeed the self's self,⁶⁰ the guide, named the

immortal, a thinker, goer, creator, rejoicer, doer, speaker, taster, smeller,

seer, hearer, and toucher, the mighty one has entered into a body Thus

the text says Where there is knowledge that is duality he hears, sees,

the text says Where there is knowledge that is duality he hears, sees,

smells, tastes, and touches; the self knows all (the objects) ⁶¹ Where there

is knowledge that is non-duality, (one attains to) that which is free from

effect, cause and action, unexplained, incomparable, inexplicable, of

which it cannot be said what it is ⁶²

68

He indeed is the lord of the soul, the auspicious One, the becoming

One, Rudra, Prajāpati, Hiranyagarbha, the creator of all, the true One,

the Prāna, the Swan, the Preceptor, Viṣṇu, Nārāyaṇa, Arka, Savitṛ,

Creator and Disposer, the Sovereign, Indra, Indu He, the One who

shines, like fire huddenc beneath fire, concealed within the Golden Egg

with a thousand orifices, He is to be looked for, to be sought after

[Having granted security to all creatures, and having retired to the

forest, thereupon having put the sense objects outside of his own body⁶³

he apprehends Him “The many formed, the yellow-colored Jatavedas,

last refuge, the light, the glowing one, the sun of a thousand rays,

prāṇa of the creatures which works in a hundred ways, rises ”⁶⁴

69

Therefore he has two selves He who knows thus thinks upon the

ātman alone, sacrifices into the ātman alone

[The meditation course which is found in the practical manuals is as

follows The manas praised by the wise, the pure manas, must be purified

by means of the uccḥṭopanāṭha regulations He recites this mantra

“Vasu's purifier, the fire, Savita's rays must purify my food and all other

evil, food that has been left over, or contains left-overs, that has been

given by a man since deceased, or touched with childbirth impurity ” He

first surrounds it with water ⁶⁵ Then he pours it with the five,⁶⁶ viz ‘ for

⁶⁰ Ie, the soul of the corporeal self

⁶¹ janite iti > jānita iti as an expression parallel to the preceding nırvacanam etc

⁶² I take kum tad avacyam

as kum tad ity-avācyam as the abl svac charırād to be dependent on bahıḥ kṛtvā, others translate

⁶³ If we take him out of his own body” Mile Esnoul even “ dans son propre corps

apprehends him out of his own body

⁶⁴ PraśnUp 1 8

⁶⁵ Viz by rinsing the mouth, cf ChUp 5 2 2

⁶⁶ Sc mantras

138

Translation

and

Notes

the

prāṇa,

svāhā,

for

the

apāna,

svāhā,

for

the

vyāna,

svāhā,

for

the

samāna,

svānā,

for

the

udāna,

svāhā

Then

he

eats

silently

the

remaining

food

Thereupon

he

surrounds

it

with

water

afterward

Having

rinsed

the

mouth,

the

one

who

offers

into

the

self

must

meditate

upon

the

self

with

the

two,

"Breath,

fire

"

and

"Thou

art

all

",

(1

e)

"Breath,

fire,

the

supreme

ātman

is

resorted

to

as

the

five

airs

Pleased,

he

must

please

all,

who

eats

all,

"Thou

art

all,

thou

art

Vaisvānara,

all

that

is

born

is

sustained

by

thee

All

oblations

must

enter

thee,

and

so

must

all

creatures,

will

no

more

become

food

]

6

10

[Another

matter

is

to

be

known,

namely,

that

there

is

a

further

trans-

formation

of

him

who

sacrifices

into

the

self,

67

viz

as

food

and

as

the

eater

of

food

Thus

is

the

explanation

thereof

The

puruṣa

is

the

conscient

one

who

resides

within

the

pradhāna

An

eater,

he

eats

the

food,

viz

that

which

derives

from

prakṛti

The

material

gunas

is

that

which

is

eaten,

the

eater

is

the

purusa

within

As

to

originate

from

seed,

the

seed

is

that

which

is

eaten,

70

herewith

the

pradhāna's

nature

of

being

food

is

explained

Thus

the

purusa

is

the

eater,

the

prakṛti

his

food

he

eats

it

while

abiding

within

it

The

food,

deriving

from

prakṛti,

being

developed

according

to

the

distinctions

of

the

three

gunas,

is

the

liṅga,

71

beginning

with

the

Mahat

and

ending

with

the

visesas

Herewith

the

explanation

of

the

fourteen-fold

(liṅga)

has

been

given

"For

this

world,

called

happiness,

unhappiness

and

delusion

is

food

72

For

of

the

seed

there

is

no

taking

of

sweet

food,

i

e,

as

long

as

67

Namely

as

stated

in

6

9

ātmānn

eva

yajāti,

to

which

6

11

is

the

sequel,

6

10

is

a

preceding

commentary

to

6

11

I

would

like

to

explain

atmayajñia

as

a

bahuvrihi,

for

the

division

of

annam

and

annāda

applies

to

the

person,

not

to

his

rites

68

The

bhutatman

is

the

self

that

has

become,

the

embodied

self,

upon

which

the

pradhāna

feeds

through

its

agency,

Sāṁkhya

theory,

contrary

to

Vedanta,

holds

that

the

self

does

not

act,

but

pradhāna

69

atra

drṣṭam

nāma

pratyayāmy

unclear

and

probably

corrupted

pratyaya

is

masculine

70

The

point

of

this

cryptic

sentence

seems

to

be

that

since

prakṛti

is

cause

(bijā)

of

the

non-conscient

animals

it

is

necessarily

bhojya

71

The

subtle

body,

for

other

descriptions

of

liṅga,

see

below

It

comprises

prakṛti,

mahat,

ahaṁkāra,

manas

and

a

set

of

ten,

which

are

here

apparently

understood

as

the

five

senses

with

their

objects

72

A

quotation?

The

line

may

be

scanned

as

a

half-śloka

Translation and Notes

139

there is no production 73 Of this same (seed) develops the nature of being

food, in three phases· infancy, maturity, senility By developing (thus)

it becomes food When the pradhāna has, in this manner, become

manifest, knowledge of it arises In it the sweet foods,73a viz the buddhi

etc originate, they are resolution, intention and misrepresentation 74

Then originate the five sweets, the sense objects 74a Likewise all the sensory

functions and prāṇic functions Thus there is manifest food, and un-

manifest food 75 The eater76 of it is free from the guṇas Since he is an

eater, consciousness evidently belongs to him Just as among the gods

fire is the eater and soma the food, so one who knows this77 eats77a

through fire food, for, as it is explained, the bhūtātman is here called

soma, the one whose mouth is unmanifest is called fire therefore the

purusa eats the threefold (pradhāna) with the unmanifest as his mouth

He who knows this is a samnyāsi, a yogi, a sacrificer into the self

Just as one who does not touch love-sick women who have entered into

an empty room, so he who does not touch the sense objects which are

available to them78 is a samnyāsi, a yogi, a sacrificer into the self

6 11

Of the self there is a further form, viz food, for the prana consists of

food So if one does not eat, one will be without will, hearing, touch,

sight, speech, smell and taste, and give up the vital airs [Thus the text

says ] If he eats, then, having become thriving in one's vital airs, one will

be willing, hearing, touching, seeing, speaking, tasting, and smelling

[Thus the text says From food the creatures are born whichever live on

earth Through it they thereupon live To it, thereupon, they return in

the end ]79

6 12

[Elsewhere it has also been said All these creatures wander about

day after day seeking food to eat The sun takes its food with its rays,

so that it blazes Sprinkled with food these vital airs cook it The fire

73 Ie, the seed cannot be enjoyed until it has grown into a product

73a Read here and below svadṛṣṭi with ĀĀS ed., ms ka

buddhi, maṇas and ahamkāra respectively

74 Synonyms or descriptions of buddhi, maṇas and ahaṃkāra are necessary

74a The emendation °ārthaḥ for °arthan is necessary

75 Ie, prakṛti as food after it has evolved, and before

76 The puruṣa within

77 This explains the evaṃvit of 69

77a *atti etc Deussen doubtless intended to point up the seductiveness of the sense

objects

78 The comparison is

79 Cf TaittUp 2.2

140

Translation and Notes

blazes through the food By one who desires food it is provided through Brahman Therefore one must meditate upon the self as food Thus the text says From food the creatures are born, once born they grow through food It is eaten and it itself eats the creatures Hence it is called food ]80

6 13

[Elsewhere it has also been said Food is the all-carrying body of Visnu The prāna indeed is the essence of food, manas the essence of prāna, of manas knowledge, of knowledge bliss he who knows this will possess food, prāna, manas, knowledge and bliss 81 As many creatures on earth eat food, with so many82 will he eat food who knows this Food wards off old age,83 food causes a pleasant mood, it is said, food is the life of the animals, food, it is said, is the best healer ]

6 14

[Elsewhere it has also been said Food is the origin of all the world Time is the origin of food The sun is the origin of time 84 Of time the form is such that it is made up of (units) from a twinkling of the eye onward The year is made up of twelve (months) Of it one half is āgney a, one half vārun a85 The āgney a half begins with Māgha and ends saumy a half begins with Śraviṣṭhā, it comprises the southern course The Śraviṣṭha,86 it comprises the northern course In this (reckoning) every single (month) of the (year) itself amounts to nine quarters after the fashion of (reckoning) by the progression of lunar mansions On account of the brevity (of a lunar mansion period) (the month) is the standard measure and time is measured by it 87 Without a measure there is no knowledge of the thing to be measured The thing to be measured becomes itself separately the measure in order to elucidate (time) itself 88

80 Quoted from TaittUp 2 2

81 Inspired by the five ātman s of TaittUp 2

82 The meaning is that he will eat through all creatures

83 vijarannam, a strange form which might perhaps be explained as a resanskritiza tion of a prakṛt vejarannam<vayaranyam "something that fends off senility', cf pw s v

84 Cf in 6 15 adityādyah kālah

85 The half year comprising summer, and that comprising the rainy season respectively

86 Meant is that it begins with the second half of śraviṣṭhā and ends with sṛpa

87 This seems to me the best interpretation of the concise passage

88 This seems to mean no more than that once one has arrived at the notion of year through measuring it by smaller units, the year itself becomes the basic time unit by which time is measured, I take ātmā as "itself", i e time, as above in tatraikalkam ātmano

Translation and Notes

Thus the text says He who knows Brahman as time runs in all the many divisions of time that exist, time will pass him by at a distance Thus the text says From time flow the creatures from time they grow, in time they vanish time, itself without a body, is incarnate (in the creatures)

615

Brahman has two forms, time and non-time That which is before the sun is non time, without parts That which begins with the sun is time, which has parts Of the partite (Brahman) the form is the year Out of the year these creatures are born, in the year they grow when they have been born, in the year they perish Therefore the year is Prajapati (as) time It is food, the nest of Brahman, and the self [Thus the text says Time cooks all these creatures, but he who knows the great atman in which time itself is cooked knows the Veda ]

616

[Embodied, time is an ocean of creatures In it stays the one called Savitṛ, out of whom the moon asterisms, planets, year etc are born And out of them all this world is formed and all good and evil that is found in the world comes from them Therefore Brahman is embodied in the sun (That is to say,) one must know Brahman as the sun called Savitṛ Thus the text says time, others however equate Brahman with sun Sacrificer, eater, oblation, formula, sacrifice, Viṣṇu, Prajapati are that one overlord, who is everything the spectator who shines in yonder disk ]

617

Brahman was here alone at first, infinite to the East, infinite to the West infinite to the North, infinite upward and South, infinite to all directions infinite downward, in all directions infinite

[For it must not be supposed that Brahman has directions like East etc He who cannot be guessed at horizontally, or downward, or upward, is the supreme atman, boundless unconceivable, unimaginable ]

He is the ākāśatman When all is destroyed, he awakes, alone Out of this ākāśa he awakens this [which is pure spirit] And through ākāśa it is born, and in it it goes down again The luminous form of it is the light that glows in yonder sun [and the more radiant light that (glows) in smokeless fire, and the (vaiśvānara fire) in the belly, which digests food

In the sense of dissolves or matures etymology of savitṛ from su "to give birth"

89 In the

90 Attempt at an etymology of savitṛ

91 I.e Brahman as Time

142

Translation and Notes

For thus he says ] This fire there (in the fireplace), this fire here in the heart, and the fire yonder in the sun is one To the oneness of the one comes he who knows this

6 18

[The technique is the six-membered yoga, viz breath control, withdrawal of the senses, concentration, retention, consideration, complete fastening When, seeing through yoga, one sees the golden colored doer, the sovereign purusa who springs from Brahman, then, being enlightened, relinquishing good and evil acts, one unifies everything in the supreme and imperishable Thus the text says Just as game and fowl do not remain on a mountain that is afire, so evil affections never remain in those who know Brahman ]

6 19

[Elsewhere it has also been said When the enlightened, having his outward directed manas in control and having brought the senses into the prāna, thereupon remains without will - inasmuch as the jiva is born into the world from the one without prāna, and is (thus) called prāna, in that which is called the turya ⁹³ Thus the text says The (yogin) must fasten his mind on that which is in the middle of the mind, unthinkable, inconceivable, the supremely mysterious And that is the linga,⁹⁴ without a basis ]

6 20

[Elsewhere it has also been said Next comes the retention of it ⁹⁵ While pushing the tip of the tongue against the palate and thus checking speech, thought and breath, (the yogin) sees Brahman through Consideration ⁹⁶ When after the cessation of thought he sees by means of the ātman the ātman more minute than the minute, and radiant, then, having through the ātman beheld the ātman, he becomes without ātman From this fact, that he is without thought, without source, it is the definition of release That is

⁹² In the sense of ātman

⁹³ The highest state of consciousness

⁹⁴ linga here should probably be interpreted as "mark of a goal", as e g nĀUp

4.4 6

⁹⁵ As a yogāṅga

⁹⁶ The next stage in the six membered yoga described in 6 18

Translation and Notes

143

the supreme mystery Thus the text says For by the favour of the mind

he kills off acts both good and evil With a tranquil spirit abiding in the

self he attains to imperishable bliss ]

97

621

[Elsewhere it has also been said the upward canal called suṣumnā,

khaḥ conducts the prāṇa, debouches in the palate By way of this canal,

which contains the syllable OM and the manas, the prāṇa comes out

upward Having placed the tip of the tongue completely over the palate,

and having collected the senses, greatness gazes upon greatness There-

upon it enters upon a state beyond the ātman From the fact that it is

without ātman follows that it does not partake of joy or grief, attains

complete isolation Thus the text says Having first stabilized the checked

prāṇa at that yonder state, he comes to the other shore through the

shoreless and thereupon fastens it in the head ]

622

[Elsewhere it has also been said Two Brahmans are asserted, sound

and non sound The non sound manifests itself through sound This

sound is OM The prāṇa ascending through OM comes to its termination

in non sound This indeed is the course Thus is the immortal It is the

state of being fastened and it is the state of being withdrawn Just as a

spider climbing up along its thread finds open space, so indeed the yogin

in meditation climbs up through OM and finds complete independence

But differently proceeded within the space inside the heart by placing

sound which is contained the ear Thus sound is compared to seven things

the thumb against the ear, the rolling of wheels, the

rivers, bell ringing, the droṇing of frogs, rain, and what sounds in a windless place These

sounds, transcending their peculiar characteristics, terminate in the

supreme, soundless, indiscrete Brahman They remain without individual

characteristics, indiscrete, like different flavors which combine to become

one sweet taste Thus the text says Two Brahmans are to be known,

śabdabrahman and that which is beyond this Immersed in the śabda-

brahman, one attains to the Brahman beyond ]

623

[Elsewhere it has also been said The syllable OM is the sound And

97 Quoted from the eleven ślokas of SM 4 4, stanza 4

144

Translation and Notes

that which is its top, that is the pure, soundless, fearless, griefless bliss,

self-sufficient, stable, immobile, immortal, unfailing, fixed, called Viṣnu

One must meditate on both⁹⁸ for the sake of total superiority Thus the

text says Indeed, the higher and the lower God is the syllable OM by

name Soundless, being void, it resides in the head One must seek it

there ]

6 24

[Elsewhere it has also been said The body is the bow, OM the arrow,

manas its point Having pierced that which is marked as tamas, it enters

the tamas, penetrated with non tamas Having pierced this penetrated

tamas, he sees, radiant like a firebrand (swung so fast that it resembles) a

wheel, the sun-hued, awesome Brahman beyond tamas, that which shines

in yonder sun, and in the moon, in fire and in lightning Having seen this

Brahman, he verily attains to immortality Thus the text says The

meditation is directed within to the supreme principle and (without) to

the (objects which are its) targets Hence consciousness, which is un-

differentiated, becomes differentiated That bliss which arises when the

mind has been dissolved, that bliss which is experienced by the atman,

that is Brahman, the immortal, the resplendent That is the goal, that is

the world ]

6 25

[Elsewhere it has also been said He who, with his senses withdrawn as

in sleep, with a perfectly pure⁹⁹ mind as in a dream sees in the void left

by the senses,¹⁰⁰ independently the leader named praṇava, luminous,

beyond sleep, old age, death and pain, he becomes the leader called

praṇava, luminous, beyond sleep, old age, death and pain Thus the

text says Since the yogin fastens ¹⁰¹ the prāṇa and OM and all in many

different ways, therefore this technique is called Fastening ¹⁰² The

union of prāṇa, manas and senses, and the relinquishment of all objects

is called yoga ¹⁰³]

6 26

[Elsewhere it has also been said Just as a bird catcher draws in the

⁹⁸ Sc śabdaḥ and aśabdaḥ

⁹⁹ suddhatamaḥa if true a superlative built on a substantive

¹⁰⁰ indriyāṇi

¹⁰¹ The text uses both the active and medial forms of the verb

¹⁰² Etymology of yoga

¹⁰³ Second etymology of yoga

animals that live in the water with a contraption of ropes and sacrifices

them in the fire of his belly, so (the yogin) draws in these prāṇas with the

syllable OM and sacrifices them in the irreproachable fire Thus he

becomes like heated earth Just as the butter of the heated earth pot

blazes up when it touches the straws and wood,204 so the one called

aprāṇa blazes up when it touches the prāṇa That which blazes forth

is the form of Brahman, the highest step of Viṣṇu, and that which makes

Rudra Rudra That, having divided itself infinitely, fills these worlds

Thus the text says: Just as the sparks spring up from the fire, and the

rays from the sun, so the prāṇas etc spring successively from it ]

6 2 7

[Elsewhere it has also been said It is the fire of Brahman, the supreme,

the immortal, it is the fire of the disembodied one, the body-fire is the

ghee to it It resides, manifest, in ether thus they penetrate the space

within the heart with the (mind) that is entirely pointed, which, as it were,

becomes its fire Hence it becomes soon identical with it Just as a lump

of iron, placed on earth, soon becomes earth, and just as fire, or a black-

smith etc cannot prevail over a lump of iron that has taken on a con-

figuration like clay, so the mind perishes along with its substratum Thus

the text says The cup which consists of the space in the heart is bliss, the

supreme abode It is our own fire, and our fastening, as well as the fire

of Fire and Sun 105]

6 2 8

[Elsewhere it has also been said Having transcended the elements,

senses and objects, and having thereupon taken the bow whose cord is

relinquishment and whose wood is perseverance, he pierces, with the

arrow of non presumption,106 the first portal of Brahman - but the other,

wearing his confusion as a crown, his ambition and envy as his earrings,

carrying as his stick his sloth, and sins, guided by presumption, having

taken his bow whose cord is anger and whose wood is greed, kills with

the arrow of desire these creatures -, thus, having struck, he crosses with

the boat OM to the other shore of the ether within the heart and enters

slowly, even as a miner in search of minerals enters a mine, the hall of

104 The heated-earth pot or mahāvīra is a baked earthen vessel used in the pravargya

The butter is caused to overflow and when it drops on the burning branches of the

pravṛṇamya hearth it blazes up tremendously, the flash striking in the pot full of

butter

105 Uncertain The nouns of the first half śloka are accusatives they are all

masculine stam is hard to understand should we emend samyogāt

104 Ie giving up abhimāna or ahaṅkāra

146

Translation and Notes

Brahman in the manifest ether. Thereupon he makes his way into the Brahman cup of four whorls, that is, through the instruction of his guru Then the pure, purified, void, cleared, prāṇa-less, self-less, eternal, indestructible, stable, permanent, unborn, independent One abides in his own greatness, i e then having seen him who abides in his own greatness he looks upon the wheel of transmigration as a wheel that rolls on Thus he says of the embodied person who, eternally released, has been in yoga for six months, proceeds the complete yoga, the endless, supreme, and mysterious But never of the embodied person who is penetrated by rajas and tamas, who is fiercely kindled and attached to son, wife and household ]

6 29

[After having said this, Śākāyanya (who was the one) within the heart, after (the king) had bowed to him, (continued as follows): “Through this brahmavidyā, O King, the sons of Prajāpati have ascended along the path of Brahman ” - Contentment, forbearance of the pairs of opposites, and tranquillity one acquires through the practice of yoga This most secret practice should not be divulged to one who has no sons, or no pupils, or is impure One must impart it to a perfect bhakta, to one endowed with all good qualities ]

6 30

[OM In a pure place one should be pure, abiding in sattva, learning well, speaking well, meditating well, worshipping well; thus one is perfected in the true Brahman, being desirous of truth The other, whose ropes that tie him to the results of his acts have been cut, who has no worldly hopes, who, as an ātman, has no fear for others, without desire, attains permanently to indestructible, unmeasurable bliss. This freedom from desire is the supreme excavation of a supreme treasure For the puruṣa who is possessed of all kinds of desire, whose linga is resolution, intention and misrepresentation, is bound The opposite of that puruṣa is released

As to this some say the evolute reaches a state of bondage which consists in resolution. as the result of the differentation of prakṛti

107 Inspired by 6 38

108 This should refer to the Vālakhilyas

109 saty abhilaṣinı makes no sense whatever, the translation is a guess

110 The first word of the sentence, anyah, suggests that there is a lacuna

111 The lingasarira is here equated with buddhi, manas and ahaṅkāra

112 adhyavasāyātmabandham may be interpreted as "bondage of one self through resolution" (buddhi, the first product), or "which is resolution"

Release occurs on the destruction of the defect of resolution For a man

sees through the manas, hears through the manas, desire, will, doubt,

faith, disbelief, perseverance, inconsistency, shame, resoluteness, fear are all manas Carried away by the multitudes of qualities, hardened,

unstable, volatile, greedy, desirous, preoccupied, he comes to assume

certain presumptions thinking, I am that person, this is mine, he himself

binds his self, as a bird (is ensnared) in a net 113 So the purusa whose

linga is resolution, intention and misrepresentation is bound, the opposite

of that purusa is released

Therefore one should be without resolution, without intention, with-

out misrepresentation That is the sign of release Thus is here the path

of Brahman Thus is here the opening of the gate Through it one reaches

beyond tamas In it all desires are contained On this they cite When

the five sources of knowledge114 and the manas are at peace and the buddhi

is no longer active, they call this state the supreme goal

After having said thus Sakāyanya (who was the one) within the heart -

after the king had bowed to him properly attentive, having now

reached his goal, Marut went by the northern course For there is no

going by a byway This is here the path of Brahman Having pierced

the solar portal, he went out upward

On this they cite Of him who resides within the heart the radiations are

infinite, white and black, tawney and dark, brownish and reddish 115

Among these rays there is one above which pierces the disk of the sun

and passes into the Brahmaloka, along this ray they go to the supreme

goal The hundred rays other than this one, which are above, are the

path by which one reaches the abodes of the hosts of gods The many-

hued, faintly luminous rays below this (hundred) are the path by which

man, powerless, wanderers to experience his karman Therefore the

reverend Lord, yonder Sun, is the cause of creation heaven, and release.]

631

[On what repose the senses that operate? Who is their leader, who is

their director, he asks

He replies they repose on the ātman The ātman is their leader as

well as their director He eats the objects with five rays, the rays are

called apsarases, bhanaviyās and marīcis

Which ātman?

113 Lifted bodily from 3 2

114 Ie, the five senses

115 Cf ChUp 8 6.

148

Translation and Notes

The ātman that is pure, purifies, void, described as being characterized as tranquil etc, which can be grasped by means of his own lingas 116

That linga is to him (who has no lingas) what heat and the heated 117 are to fire, what the most auspicious taste 118 is to water Thus maintain some thinkers Others hold that the linga is speech, hearing, sight, manas and prana Others again that it is cognition, discrimination, recollection, and knowledge Or they 119 relate to him as in the world sprouts relate to the seed Or as smoke, glow and sparks relate to fire On this they cite

As sparks spring from fire and the rays from the sun, so his prana etc one after the other spring from him 120

632

Therefore all pranas, all worlds, all Vedas, all gods and all creatures spring up in the ātman His esoteric teaching is satyasya satyam 121

Just as from a fire that burns damp kindling separate wisps of smoke depart so are the Ṛgveda Yajurveda Sāmaveda, Atharvangiṛasas, epic and purāṇa science, upaniṣads, ślokas, sūtras, glosses, explanations, the breath of the Great Being, of him are all creatures ]

633

This fire, made of five bricks, is the Year Its bricks are spring summer, rains, autumn winter It has a head, two wings, a back and a tail (thus) this fire is like a man This earth is Prajāpati's first laying Having thrown up the yajamāna with its hands, it proffered him to Wind

Wind equals Prana This fire is prāṇa Its bricks are prāṇa, vyana, apana samana, udana It has a head, two wings, a back and a tail (Thus) this fire is like a man The atmosphere is Prajāpati's second laying

Having thrown up the yajamāna with its hands, it proffered him to Indra

Indra is yonder sun This fire is the sun Its bricks are Ṛc, Yajus, Sāman, the Atharvangiṛasas, the epic and purāṇa It has a head, two wings, a back and a tail (Thus) this fire is like a man This sky is Prajāpati's third laying With its hands it makes an offering of the yajamana to the ātman knower The ātman knower, having thrown him up, proffered him to the Brahman There he becomes blissful joyful

116 linga is taken here and below both as characteristic mark and lingaśarīra

117 I take āvṛta for āsṛydṛṣṭa but this is uncertain, one suspects behind the word a superlative parallel to śvatama

118 rasa defines water, as smell defines earth

119 I e the various functions

120 Also quoted above 6 26

121 BĀUp 2.1 20

Translation and Notes

149

634

The gārhapatya fire is Earth The dakṣiṇa fire is Atmosphere The

ahavanīya fire is Sky They are the Pavamāna, Pāvaka, and Śuci He

makes an offering of food in his mouth [For the intestinal fire is the

combination of the Pavamāna, Pāvaka, and Śuci ] Therefore the fire is

to be worshipped, laid, praised and meditated upon [The yajamāna,

having taken the oblation, desires to meditate upon the deity of the fire,

thus ]

The golden hued Bird abides in the heart as well as in the sun He who

is the Diver, the Duck, the Glow, and the Bull He is in the fire We

worship him

[And he must think upon the meaning of the mantra ] That covetable

gift of Savitr, on that he must meditate, he who is within the spirit

[While meditating he contemplates the state of serenity of the mind puts

(the mind) into the ātman itself ]

*On this there are these ślokas Like a fire without fuel etc 122

[Therefore the contemplation of the heavenly abode which is the (highest)

state of Brahman is outside the scope of those who fail to offer the

agnihotra, to think upon the fire, and to meditate upon the fire therefore

the fire must be worshipped, "thought upon", praised, and meditated

upon ]

635

Homage to Fire, dweller on Earth, bestower of his world bestow the

world on the sacrificer

Homage to Wind, dweller in the atmosphere, bestower of his world

bestow the world on the sacrificer

Homage to Sun, dweller in the Sky, bestower of his world bestow the

world on the sacrificer

Homage to Brahman, dweller in all, bestower of all bestow all on

the sacrificer

The face of the True is covered by a golden vessel, open it, thou Pūṣan,

on him whose order is the True, on Viṣṇu The person in that sun, that

am I

He is in truth the One whose order is the True That which makes the

sun sun is its white color [But that is only a particle of the glow of the

One who dwells in Ether ] that which is in the middle of the sun, as it

122 See above in SM 4.3

150

Translation and Notes

were, and in the eye, and in the fire, that is Brahman, the immortal, the

bhargas, the one whose order is the True [But that is only a particle

of the glow of the One who dwells in Ether ] that which is in the middle

of the sun is the immortal, of which sun and moon are the offshoots,

that is Brahman, the immortal, the Bhargas, the One whose order is the

True [But that is only a particle of the glow of the one who dwells in

Ether ] that which is in the middle of the sun the yajus glows OM

apo jyoti raso brahmanamptam bhūḥ bhuvah svah OM

The eight-footed, the Pure, the Duck, the thrice-corded, the minute,

the imperishable, the one of two orders, kindled in glow - seeing him

one sees all

That which is in the middle of the sun is the UD [But that is only a

particle of the glow of the one who dwells in Ether ] Two rays appear -

it is the savit, the One whose order is the True, the yajus, the tapas, the

fire, the wind, the prāṇa, the waters, the moon, the bright, the immortal,

the Brahman, the oceanic light in it the sacrificers sink as in a sea This

is the oneness with Brahman, for in it all objects of desire are contained

On this they cite “like a lamp that is moved by a tiny wind, he flickers,

entered among the gods He who knows this is the savit, he knows

duality, he will come to unity and consist in it Like drops that spring up

continually, like lightning, the lights that play upon the clouds in the high

heaven - these lights are the powers of fame, because of their substratum,

resplendent with the flame crests of the fire

6 36

This brahman light has two forms One is the pure form, the other is

the thriving form Ether is the seat of the pure form, food that of the

thriving form Therefore one should sacrifice with formulae, herbs,

butter, meat, cakes, cooked rice and such in the fire-hearth, and in the

mouth with the eatables and drinkables left over by the fire, [thinking

that the mouth is the āhavanīya hearth,] for the thriving of the light-

power, the winning of auspicious worlds, and for immortality

On this they cite “He who desires heaven must offer the agnihotra

With the agniṣṭoma one conquers the world of Yama With the Ukthya

the realm of the moon With the sodāsīn the realm of the sun, with the

atirātra the realm of Indra, with a sacrifice of a thousand years the realm

of Prajāpati

[Just as a lamp exists by virtue of the combination of wick, container

and oil, so do the ātman and the suct stand by virtue of the combination

with the inner egg ]

Translation and Notes

637

The Supreme Light is the essence of That which is in the heart of Ether The syllable OM is the essence of that which is in the heart of Ether It is uttered thrice for the fire, for the sun, for the prāṇa Through it, fire breaks forth, sun rises, breath breathes Therefore one should meditate upon the boundless light with OM

Now the channel Anābāhu It conducts the oblation to the sun The sap which flows from it rains down the udgītha Through it live the vital airs, through the airs live the creatures

On this they cite the oblation which is poured into the fire it conducts to the sun The sun rains it down with its rays, through that food is born [Out of food takes place the origination of the beings thus the text says the oblation thrown in the fire goes entirely to the sun Out of the sun rain comes forth Out of rain food, therefrom the creatures ]

638

He who offers the agnihotra pierces the net of greed [Thereupon, not lauding the wraths, (not?) meditating having severed ignorance, ] Thereupon he pierces the four whorls of the Brahman calyx [For therein are four circles, solar, lunar, fiery, and sattvic ] Then having pierced the space beyond (these whorls) he beholds the Supreme Light, present within the sattva, unmoving, undying, unfailing, stable, called Viṣṇu, possessed of the trueness of desires, trueness of will and greatness

[On this they cite Within the sun is the moon, within the moon the fire, within the fire the sattva, within the sattva the Unfallen Having meditated upon this one whose body is the mere size of a thumb, more minute than the minute, he thereupon attains to supreme vastness For therein all desires are contained On this they cite whose body has the mere size of a thumb like the relation between lamp and light ]

Twice, indeed thrice this Brahman is lauded mahas! The god has entered the worlds Homage to OM Homage to Brahman

7 1

Agni, the Gāyatra,124 the Trivṛt, the Rathantara, the Spring, the Prāṇa,

129 This often refers to the relation between the supreme being and the world, here it is in the air

126 In the following series gāyatra, tristubh jagatī, anustubh and pankti are names of metres, pañcadaśa, saptadaśa, ekaviṃśa triṇava and trayastriṃśa names of sāmaṅs

152

Translation and Notes

the Asterisms, the Vasu gods rise from the East, glow, rain, praise, re-enter, and watch from within through an orifice [Inconceivable, disembodied, profound, mysterious, irreproachable, condensed, secret, without gunas, perfected, luminous, partaking of the gunas, dangerous, active, lord of yogins, omniscient, powerful, unknowable, without beginning or end, lustrous, unborn, wise, indescribable, all-creator, universal soul, experiencing all, lord of all, innermost within all ]

72

Indra, the Tristubh, the Pañcadaśa, the Brhat, the Summer, the Vyāna, the Moon, the Rudras rise from the South, glow, rain, praise, re-enter and watch from within through an orifice [Without beginning or end, immeasurable, unlimited, not to be impelled by another, independent, without a linga, disembodied, infinitely powerful, creator, illuminator ]

73

The Maruts, the Jagatī, the Saptadaśa, the Vairūpya, the Rains, the Apāna, the planet Śukra, the Ādityas rise from the West, glow, rain, praise, re enter, and watch from within through an orifice

[That pure, soundless, fearless, griefiess bliss, satisfied, stable, unshakable, immortal, unfalling, fixed, called Viṣṇu, supreme abode ]

74

The Viśve Devāh, the Anuṣṭubh, the Ekaviṁśa, the Vairāja, the Autumn, the Samāna, the planet Varuna, the Sādhyas rise from the North, glow, rain, praise, re enter, and watch from within through an orifice [Interior, pure, purified void, appeased, without prāṇa, without ātman, infinite ]

75

Mitra and Varuṇa, the Paṅkti, the Trinava and Trayastriṁśa, the Śākvara and Raivata, Winter and Dewy Season, the Udāna, the Aṅgirasas, the Moon rise from the zenith, glow, rain, praise, re-enter, and watch from within through an orifice [Named the Prāṇava, the leader, luminous, without sleep, without age, without death, without grief ]

76

The planet Saturn, the ascending and the descending nodes, the serpents, the Rākṣasas, the Yakṣas, men, birds, śarabhas, elephants etc

154

Translation and Notes

security of Indra, and the ruin of the Asuras Through it they point to

what is auspicious as being inauspicious, and say that one must ponder

the injurious character128 of the scriptures like the Veda etc Hence one

must not learn that knowledge, else it is like a barren woman its fruit

is mere concupiscence, even one who has fallen away from his proper

conduct must not embrace it

Thus the text says “Widely opposed and differently directed are what

are known as knowledge and ignorance” I believe that Naciketas is

desired by knowledge, the many objects of desire do not hanker after

thee 129 He who knows these two, knowledge and ignorance, will,

having crossed to death by ignorance, reach non-death by knowledge 130

Enveloped within ignorance, the self-styled sages who deem themselves

learned run around in a rush, confused, like blind men led by a blind

man 131

7 10

The gods and asuras, being desirous of the ātman, betook themselves

to Brahman Having bowed to him they said “ Reverend, we are

desirous of the ātman teach us ” Thereupon, having pondered awhile,

he thought “The asuras are after a different ātman ”132 Therefore

something different was taught them Those who are confused, live

according to that, being attracted to it, assaulting the Veda, they look

upon untruth as truth - it is like an illusion Hence that which is stated

in the Vedas is the truth On that which is declared in the Vedas the

wise live Therefore the Brahmin should not learn non-Vedic doctrines,

that is the meaning

7 11

The Supreme Light is the essence of that which resides in the heart of

ether That is said thrice (for fire, for sun, for breath) The Syllable Oṁ

is the essence of that which resides in the heart of ether Through it,

fire breaks forth, sun rises, breath breathes Or there be support through

thinking of Brahman

As to this, in breath it represents the digestive heat which spreads

about radiance Or (the spreading) of smoke in the wind it rises to the

128 Because they enjoy annual sacrifices

129 Quoted from KathUp 24

130 Quoted from KathUp 25 = Muṇḍaka 123

131 He would err due to dogmatism or dogmatism

sky along the branches and runs from treetrunk to treetrunk Or like the

spreading of salt in water, or the heat of (offered) ghee It is like the

spreading out of him who meditates

On this they cite Why is it133 called vaidyuta? Because at the mere

uttering of it it illuminates the entire body Therefore one must meditate

with OM upon the boundless light

The ocular puruṣa which resides in the right eye is Indra His wife

resides in the left eye Their meeting takes place in the hollow of the heart

The lump of blood there is their light A channel runs from the heart

and ends in the eye, this is the vein of both of them, which, after being

one, bifurcates The mind heats the body fire, the fire prompts breath,

the breath, circulating in the chest, generates a soft sound

By the union with the fire that springs from the sky it134 is joined in

the heart Out of the atom rises an atom, in the throat it becomes a

double-atom, on the tip of the tongue it becomes a triple atom, you

should know When it comes out, they call it the mātṛkā

Not seeing death he sees neither sickness nor suffering For seeing all

he sees indeed, he reaches all everywhere The ocular one, the one that

moves in the dream, the one of the deep sleep, and the one beyond deep

sleep, those are its four phases, of them the fourth is the highest In the

three, Brahman moves one-footed, in the other he moves three-footed 135

For the sake of the experience of truth and untruth the great ātman

becomes dual

133 Sc the syllable Of

134 The ṛṣis, by three quarters unmanifest, by one quarter manifest

135 S. the brahman Rg 10.90.

BIBLIOGRAPHY

1 Text editions

a The version of the Vulgate

1 The Maitri or Maitrāyanīya Upanishad, with the commentary of Rāmatīrtha,

edited with an English translation by E B Cowell, M A, Bibliotheca Indica (London

and Calcutta, 1870)

An edition of the tenth adhyāya of Vidyāranya's Sarvopanisadarthanubhutiprakāśa

is appended The text edition is based upon two manuscripts, after the edition had

been completed, three more manuscripts were collated, one of which contained the

version of SM

1a Revised edition by Satis Chandra Vidyabhūshana (Calcutta 1913), of which only

two fascicules seem to have appeared (up to 6 37, Cowell p 192)

2 Maitryupanisat, Rāmatīrtha viracita-dīpikā sameta in Upanisadām Samuccayah, by

the paṇḍits of the Ānandāśrama, published by Hari Narayana Āpte, Anandasrama

Sanskrit Series, vol 29 (Poona, 1817/1895) pp 345 ff

(= Cowell's edition?)

3 Maitry Upanisad, publiée et traduite par Mlle Esnoul, vol XV of Les Upanishad,

texte et traduction sous la direction de Louis Renou (Paris, 1952)

The edition has no critical apparatus, one looks in vain for a simple mention of the

source of its text, probably based upon Cowell's and the ĀĀS edition

4 Maitr̥y̥ Upanisad, in The Principal Upanisads, edited with introduction, text,

translation and notes by S Radhakrishnan (London, 1953), p 795 ff

Again no critical apparatus, nor mention of the source of the text, probably also

based on Cowell's and the ĀĀS edition

b The version of the Southern Maitrayani

The Minor Upanisads, vol III The Sāmānya Vedānta Upanishads, edited with the

commentary of Sri Upanishad Brahmayogin, by A Mahadeva Sastri (Adyar,

Madras, 1921)

c The version of the Maitreya Upanishad

The Minor Upanisads, critically edited for the Adyar Library (Theosophical Society),

by F Otto Schrader, Ph D, vol I Samnyāsa Upanisads (Adyar, Madras 1912),

p 105 ff

Bibliography

157

d Other versions

Locally printed collections of the upaniṣads occassionally contain fragmentary versions

of the Vulgate Quite typical of these versions is the Maitrayanbrahmanopanisad

from a manuscript of which Max Muller (see below) quotes extensively in his introduc-

tion to and translation of the Vulgate These versions descend apparently from a

Vorlage different from that of Ramatirtha's text and are closer to SM, having the 11

slokas still in the right place

11 Translations

1 Anquetil du Perron, Oupnek'hat, 2 vols (Strassburg, 1801-02), Oupnekhat Mitri, I,

pp 294-374

2 E B Cowell, see above i, a 1

3 Friedrich Max Muller, The Upanishads, vol II, Sacred Books of the East, vol XV

(Oxford, 1884), p 287 ff

3 Paul Deussen, Sechzig Upanishad's des Veda (Leipzig, 19052), p 311 ff

4 Robert Ernest Hume, The Thirteen Principal Upanishads, second revised edition

(Oxford University Press, 1934), p 412 ff

5 Mlle Esnoul, see above 1, a 3

6 S Radhakrishnan, see above 1, a 4

९८ अपुत्रजातकम्

शीलप्रशामप्रतिपक्षसंवाधं गाहृस्थ्यमित्येवमात्मकां न रोचयन्ते । तद्ग्यानुश्रूयते-

बोधिसत्त्वः किल कामसंसिद्धिदिव्याकुले श्वाघनीयवृत्तचारित्रसंपन्ने प्रार्थनीयसंबन्धे

कुलोद्ववां निपानभूते श्रमणब्राह्मणानां कोशकोष्ठागारनिविंशेषे मित्रस्खजनानामभिगमनীয়े

कृपणवनचीकानामुपजीव्ये शिल्पजनस्यापदभूते लक्ष्म्या दत्ताच्च प्रहस्तकारे राजो लोकाभि-

संते जन्म प्रतिलेभे । स कालानामयेनाभिवृद्धः कृतश्रमो लोकाभिमतेपु विद्यास्थानेप्य-

परोक्सबुद्धिरैश्वर्यविकलपाश्रयासु-कलासु जननयमकान्तेन च वपुषा धर्मानिरोधिन्या च

लोकवतया स्खजन इव लोकस्य हृदयेऽपु पर्यवर्तत ।

न हि स्खजन इखेव स्खजनोऽथु मन्यते ।

जनो वा जन इस्खेव स्खजनादृश्यतेऽन्यथा ॥ १ ॥

गुणदोपपि'मर्शाच्चु बहुमानोवमानयोः ।

व्रजस्यास्पदतां लोकः स्खजनस्य जनस्य वा ॥ २ ॥

कतमत्रस्यापरिचयल्वात तस्य महासत्त्वस्य

पयेष्टिदु:खानुगर्तां विदित्वा

गृहस्थतां धर्मविरोधिनीं च ।

सुखोदयत्वं च तपोवनानां

न गेहसौख्येऽपु मनः ससज्जे ॥ ३ ॥

स मातापित्रोः कालक्रियया संविग्रहृदयस्तमनेश्रालसहस्रसंघं गृहविभवसारं मित्र-

स्खजनकृपणश्रमणब्राह्मणेभ्यो यथार्हमतिसृज्य प्रचच्राज । सोऽनुपूर्वेण ग्रामनगरनिगमराष्ट्रराज-

धानीश्वनविचाररनप्तमनागरमुपाश्रिल्य कुसंसिद्धिहनप्रस्थे निवसतिं स्म । स ध्यानगुण-

म्यासाल्साल्मीभूतनैकतेकनेन्द्रियमप्रसादेन श्रुतिहृदयाह्लादिना च विद्वत्सामूच्येनाऽनुसितकेन

विगतलाभाशाकार्पण्यदैन्येन विनयौजसिना यथार्हमधुरोपचारसौष्ठवेन धर्मोधर्मविभाग-

निपुणेन च वचसा प्रभर्जिताचारशौभया ( च ) सज्जनेप्य चेष्टा तत्राभिलक्षितोऽभूव ।

१८ अपुचजातकमू।

आराध्यते सप्रतिपत्तिमद्रि-

धैर्यै यदार्य भवने बने वा ।

श्रीमन्त हि्वा भवनान्यतस्त्वं

कस्मादरण्येपु मतिं करोऽपि ॥ ५ ॥

परमप्रसादार्जितभैक्ष्यवृत्ति-

रागण्यमाने: खलु भिक्षुजनैः ।

कुत्रेलभद्रादनुसुधारिहीना

वनान्तभूयारपविद्धकायः ॥ ६ ॥

मूतं दरिद्रस्यमिवोद्युद्रा

कयं सु लोकस्य वशां प्रयाति ।

इमामवस्थां हि तवैक्ष्यमाणा

द्विपोऽपि वायापपिहितेक्षणा: स्वः ॥ ७ ॥

'तदे हि पित्र्यं भवनं तवेदं

श्रुतार्थसारं भवनापि न त्वम् ।

सपादयेथा नियतं स्वमत्र

धमें च सत्पुत्रमनोरथं च ॥ ८ ॥

लोकप्रवाद: खल्वपि चाप-

लङ्कर्मकरस्थापि निपातसुखा गृधा: ।

कि पुनः सुप्तस्य समृद्धिदृश्यस्थितेऽथ्रियः ॥ ९ ॥

अप बोधिसत्त्व: परमेकतुल्यासूततरसपरिभागेर्नमतिस्तस्यप्रणगहदयः समुपलब्धधनिरोपो हि

गृहवनवासयो. कामोपभोगानिममश्रयां तुष इह भोजनक्रियामुपायमात्र उदाच-

ईदृशो हि स तत्त्वच कामभोगपतिपय वचः ।

सुपसन्नां तु मा धार्यः कर्ताचिद्धस्तहकारके ॥ १० ॥

गार्हस्पं महदसाश्यं सघनस्वाधनस्य वा ।

एकस्य रक्षणायासादितरस्स्यार्जनभ्रमात् ॥ ११ ॥

यत्र नाम सुगं नैव सघनस्याsनस्य वा ।

तन्राभिरतिमं मोहः पापसेतु फलोदयः ॥ १२ ॥

पदापि चेट गुरसेनापि दास्यगसमाराधयितु धर्म इति काममेवन्तव । अनिद्रुप्त-

हु मे प्रतिभाति धर्मप्रतिपक्षननाधिगूनादुत्साह गुरुम्य । पदसट भगवन् ।

१ Ms. तैस्मात् । २ Ms. निलेकु'