{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe15/sbe15113.htm","path":"hin/sbe15/sbe15113.htm","source_url":"https://sacred-texts.com/hin/sbe15/sbe15113.htm","text":"The Upanishads, Part 2 (SBE15), by Max M\u00fcller, [1879]\n1. Then the Saint S\u00e2k\u00e2yanya, well pleased, said to the King: 'Great King Brihadratha, thou banner of the race of Ikshv\u00e2ku, quickly obtaining a knowledge of Self, thou art happy, and art renowned by the name of Marut, the wind 1. This indeed is thy Self 2.'\n'Which 3, O Saint,' said the King.\nThen the Saint said to him:\n2. 'He 4 who, without stopping the out-breathing 5, proceeds upwards (from the sth\u00fbla to the s\u00fbkshma sar\u00eera), and who, modified (by impressions), and yet not modified 6, drives away the darkness (of error), he is the Self. Thus said the Saint Maitri 7.' And S\u00e2k\u00e2yanya said to the King Brihadratha: 'He who in perfect rest, rising from this body (both from the sth\u00fbla and s\u00fbkshma), and reaching the highest\nlight 1, comes forth in his own form, he is the Self 2 (thus said S\u00e2k\u00e2yanya); this is the immortal, the fearless, this is Brahman.'\n3. 'Now then this is the science of Brahman, and the science of all Upanishads, O King, which was told us by the Saint Maitri 3. I shall tell it to thee:\n'We hear (in the sacred records) that there were once the V\u00e2lakhilyas 4, who had left off all evil, who were vigorous and passionless. They said to the Prag\u00e2pati Kratu: \"O Saint, this body is without intelligence, like a cart. To what supernatural being belongs this great power by which such a body has been made intelligent? Or who is the driver? What thou knowest, O Saint, tell us that 5.\"' Prag\u00e2pati answered and said:\n4. 'He who in the Sruti is called \"Standing above,\" like passionless ascetics 6 amidst the objects of the world, he, indeed, the pure, clean, undeveloped, tranquil, breathless, bodiless 7, endless, imperishable, firm, everlasting, unborn, independent one, stands in his own greatness, and by him has this body been made intelligent, and he is also the driver of it.'\nThey said: 'O Saint, How has this been made intelligent by such a being as this which has no desires 1, and how is he its driver?' He answered them and said:\n5. 'That Self which is very small, invisible, incomprehensible, called Purusha, dwells of his own will here in part 2; just as a man who is fast asleep awakes of his own will 3. And this part (of the Self) which is entirely intelligent, reflected in man (as the sun in different vessels of water), knowing the body (kshetrag\u00f1a), attested by his conceiving, willing, and believing 4, is Prag\u00e2pati (lord of creatures), called Visva. By him, the intelligent, is this body made intelligent, and he is the driver thereof.'\nThey said to him: 'O Saint 5, if this has been made intelligent by such a being as this, which has no desires, and if he is the driver thereof, how was it?' He answered them and said:\n6. 'In the beginning Prag\u00e2pati (the lord of creatures) stood alone. He had no happiness, when alone. Meditating 6 on himself, he created many\ncreatures. He looked on them and saw they were, like a stone, without understanding, and standing like a lifeless post. He had no happiness. He thought, I shall enter 1 within, that they may awake. Making himself like air (v\u00e2yu) 2 he entered within. Being one, he could not do it. Then dividing himself fivefold, he is called Pr\u00e2na, Ap\u00e2na, Sam\u00e2na, Ud\u00e2na, Vy\u00e2na. Now that 3 air which rises upwards, is Pr\u00e2na. That which moves downwards, is Ap\u00e2na. That by which these two are supposed to be held, is Vy\u00e2na. That 4 which carries the grosser material of food to the Ap\u00e2na, and brings the subtler material to each limb, has the name Sam\u00e2na. [After these (Pr\u00e2na, Ap\u00e2na, Sam\u00e2na) comes the work of the Vy\u00e2na, and between them (the Pr\u00e2na, Ap\u00e2na, and Sam\u00e2na on one side and the Vy\u00e2na on the other) comes the rising of the Ud\u00e2na.] That which brings up or carries down 5 what has been drunk and eaten, is the Ud\u00e2na 6.\nNow the Up\u00e2msu-vessel (or pr\u00e2na) depends on the Antary\u00e2ma-vessel (ap\u00e2na) and the Antary\u00e2ma-vessel\n[paragraph continues] (ap\u00e2na) on the Up\u00e2msu-vessel 1 (pr\u00e2na), and between these two the self-resplendent (Self) produced heat 2. This heat is the purusha (person), and this purusha is Agni Vaisv\u00e2nara. And thus it is said elsewhere 3: \"Agni Vaisv\u00e2nara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When a man is on the point of departing this life, he does not hear that noise.\"\nNow he 4, having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the pr\u00e2nas as his body, resplendent, having true concepts, and free like ether 5. Feeling even thus that he has not attained his object, he thinks from within the interior of the heart 6, \"Let me enjoy objects.\" Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the\nwheel driven by the potter. This body is made intelligent, and he is the driver thereof.\nThis 1 is indeed the Self, who seeming to be filled with desires, and seeming to be overcome 2 by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prakriti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled 3, unmoved, free from desire, remaining a spectator, resting in himself Having concealed himself in the cloak of the three qualities he appears as the enjoyer of rita, as the enjoyer of rita (of his good works).'\n290:1 Prishadasva in the Veda is another name of the Maruts, the storm gods. Afterwards the king is called Marut, VI, 30.\n290:2 This sentence is called a S\u00fbtra by the commentator to VI, 32.\n290:3 M. reads Kathaya me katamo bhav\u00e2n iti.\n290:4 M. leaves out atha.\n290:5 One might read \u00e2vishtambhanena, in the sense of while preventing the departure of the vital breath, as in the Brih. \u00c2r. VI, 3, pr\u00e2nena rakshann avaram kul\u00e2yam.\n290:6 M. reads vyatham\u00e2no 'vyatham\u00e2nas.\n290:7 M. leaves out Maitrih-ity evam hy\u00e2ha. The commentator explains Maitrir by mitr\u00e2y\u00e2 apatyam rishir maitrir maitreya. In a later passage (II, 3) M. reads Bhagavat\u00e2 Maitrena, likewise the Anubh\u00fbtiprak\u00e2sa.\n291:1 M. adds svayam gyotir upasampadya.\n291:2 M. reads esha for ity esha, which seems better.\n291:3 M. reads Maitrena vy\u00e2khy\u00e2t\u00e2.\n291:4 M. M., Translation of Rig-veda, Preface, p. xxxiv.\n291:5 M. adds: br\u00fbh\u00eeti te hokur Bhagavan katham anena v\u00e2syam yat Bhagavan vetsy etad asm\u00e2kam br\u00fbh\u00eeti t\u00e2n hov\u00e2keti.\n291:6 The commentator allows \u00fbtrdhvaretasasah to be taken as a vocative also.\n291:7 Nir\u00e2tm\u00e2 is explained by the commentator as thoughtless, without volition, &c. But \u00e2tm\u00e2 is frequently used for body also, and this seems more appropriate here. M., however, reads an\u00ees\u00e2tm\u00e2, and this is the reading explained in the Anubh\u00fbtiprak\u00e2sa, p. 228, ver. 60. This might mean the \u00c2tman which has not yet assumed the quality of a personal god. See VI, 28; VI, 31.\n292:1 The reading anishthena is explained by the commentator as free from any local habitation or attachment. He also mentions the various readings anishtena, free from wishes, and anishthena, the smallest. M. reads anikkhena, and this seems better than anishtena. The Anubh\u00fbtiprak\u00e2sa reads likewise anikkhasya.\n292:2 I read buddhip\u00fbrvam, and again with M. suptasyeva buddhip\u00fbrvam. I also read amsena without iti, as in M. The simile seems to be that a man, if he likes, can wake himself at any time of night, and this 'if he likes' is expressed by buddhip\u00fbrvam. See Anubh\u00fbtiprak\u00e2sa, vv. 67, 68.\n292:3 M. reads vibodhayati, atha.\n292:4 See Maitr. Up. V, 2; Cowell's Translation, pp. 246, 256; Ved\u00e2ntaparibh\u00e2sh\u00e2, ed. A. Venis, in the Pandit, IV, p. 100.\n292:5 M. adds: bhagavann \u00eedrisasya katham amsena vartanam iti t\u00e2n hov\u00e2ka.\n292:6 AT. reads abhidhy\u00e2yan.\n293:1 It is better to read with M. vis\u00e2n\u00eeti.\n293:2 M. v\u00e2yum iva.\n293:3 M. Atha yo 'yam.\n293:4 M. reads: yo 'yam sthavishtham annam dh\u00e2tum annasy\u00e2p\u00e2ne sth\u00e2payaty anishtham k\u00e2\u1e45ge '\u1e45ge samnayati esha v\u00e2va sa sam\u00e2no 'tha yo 'yam. Leaving, out annam, this seems the right reading. The whole sentence from uttaram to ud\u00e2nasya is left out in M.\n293:5 M. nigirati kaisho v\u00e2va sa ud\u00e2no 'tha yenait\u00e2s sir\u00e2 anuvy\u00e2pt\u00e2 esha v\u00e2va sa vy\u00e2nah.\n293:6 The views of these five kinds of wind differ considerably. Here the commentator explains that the pr\u00e2na and ap\u00e2na, the up-breathing and down-breathing, keep the bodily warmth alive, as bellows keep up a fire. The food cooked in it is distributed by the Sam\u00e2na, so that the coarse material becomes ordure, the middle flesh, the subtle material mind (manas). The ud\u00e2na brings up phlegm, &c., while the Vy\u00e2na gives strength to the whole body.\n294:1 Two sacrificial vessels (graha) placed on either side of the stone on which the Soma is squeezed, and here compared to the Pr\u00e2na and Ap\u00e2na, between which the Self (kaitany\u00e2tm\u00e2) assumes heat.\n294:2 M. reads tayor antar\u00e2le kaushnyam pr\u00e2suvat.\n294:3 See Brihad\u00e2ranyaka Up. V, 9; Kh\u00e2nd. Up. III, 13, 8.\n294:4 The Vaisv\u00e2nara or purusha, according to the commentator, but originally the Prag\u00e2pati, who had made himself like air, and divided himself into five vital airs.\n294:5 Thus the \u00e2tm\u00e2, with his own qualities and those which he assumes, becomes a living being.\n294:6 M. reads esho 'sya hridantare tishthann.\n295:1 M. reads: Sa v\u00e2 esha \u00e2tmeti hosann iva sit\u00e2sitaih. This seems better than usanti kavayah, which hardly construes.\n295:2 M. reads abhibh\u00fbyam\u00e2nay iva, which again is better than anabhibh\u00fbta iva, for he seems to be overcome, but is not, just as he seems to be an agent, but is not. See also III, 1.\n295:3 M. has alepo.","title":"The Upanishads, Part 2 (SBE15): Maitr\u00e2yana Br\u00e2hmana Upanishad: Second Prap\u00e2thaka","type":"page"}