{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe15/sbe15109.htm","path":"hin/sbe15/sbe15109.htm","source_url":"https://sacred-texts.com/hin/sbe15/sbe15109.htm","text":"The Upanishads, Part 2 (SBE15), by Max M\u00fcller, [1879]\n1. Then Saury\u00e2yanin G\u00e2rgya asked: 'Sir, What are they that sleep in this man, and what are they that are awake in him? What power (deva) is it that sees dreams? Whose is the happiness? On what do all these depend?'\n2. He replied: 'O G\u00e2rgya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva) 1, the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about. He sleeps, that is what people say.\n3. The fires of the pr\u00e2nas are, as it were 2, awake in that town (the body). The Ap\u00e2na is the G\u00e2rhapatya fire, the Vy\u00e2na the Anv\u00e2h\u00e2ryapakana fire; and because it is taken out of the G\u00e2rhapatya fire, which is fire for taking out 3, therefore the Pr\u00e2na is the \u00c2havan\u00eeya fire 4.\nNow the Ap\u00e2na is identified with the G\u00e2rhapatya fire, no reason being given except afterwards, when it is said that the Pr\u00e2na is the \u00c2havan\u00eeya fire, being taken out of the G\u00e2rhapatya, here called p. 280 pranayana, in the same manner as the pr\u00e2na proceeds in sleep from the ap\u00e2na. The Vy\u00e2na is identified with the Dakshin\u00e2gni, the Southern fire, because it issues from the heart through an aperture on the right.\n4. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Sam\u00e2na is he (the Hotri priest) 1. The mind is the sacrificer, the Ud\u00e2na is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman.\n5. There that god 2 (the mind) enjoys in sleep greatness. What has been seen, he 2 sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all; he, being all, sees.\n6. And when he is overpowered by light 3, then that god sees no dreams, and at that time that happiness arises in his body.\n7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest \u00c2tman,--\n8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be\nseen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Pr\u00e2na and what is to be supported by it.\n9. For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose essence is knowledge 1, the person, and he dwells in the highest, indestructible Self,--\n10. He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright--,yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this Sloka:\n11. He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (pr\u00e2nas), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all.'\n279:1 See note to verse 5.\n279:2 We ought to read agnaya iva.\n279:3 Pranayana, pran\u00eeyate 'sm\u00e2d iti pranayano g\u00e2rhapatyo 'gnih.\n279:4 The comparison between the pr\u00e2nas and the fires or altars is not very clear. As to the fires or altars, there is the G\u00e2rhapatya, placed in the South-west, the household fire, which is always kept burning, from which the fire is taken to the other altars. The Anv\u00e2h\u00e2ryapakana, commonly called the Dakshina fire, placed in the South, used chiefly for oblations to the forefathers. The \u00c2havan\u00eeya fire, placed in the East, and used for sacrifices to the gods.\n280:1 The name of the Hotri priest must be supplied. He is supposed to carry two oblations equally to the \u00c2havan\u00eeya, and in the same way the Vy\u00e2na, combines the two breathings, the in and out breathings.\n280:2 The g\u00eev\u00e2tman under the guise of manas. The Sanskrit word is deva, god, used in the sense of an invisible power, but as a masculine. The commentator uses manodevah, p. 212, l. 5. I generally translate deva, if used in this sense, by faculty, but the context required a masculine. See verse 2.\n280:3 In the state of profound sleep or sushupti.\n281:1 Buddhi and the rest are the instruments of knowledge, but there is the knower, the person, in the Highest Self.","title":"The Upanishads, Part 2 (SBE15): Pras\u00f1a Upanishad: ...","type":"page"}