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MAITRÂYANA-BRÂHMANA-UPANISHAD.
(ragas)? Then this obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). Then this goodness, being moved, the essence flowed forth ?. This is that part (or state of Self) which is entirely intelligent, reflected in man (as the sun is in different vessels of water) knowing the body (kshetragña), attested by his conceiving, willing, and believing, it is Pragâpati, called Visva. His manifestations have been declared before 3. Now that part of him which belongs to darkness, that, O students 4, is he who is called Rudra. That part of him which belongs to obscurity, that, O students, is he who is called Brahmâ. That part of him which belongs to goodness, that, O students, is he who is called Vishnu. He being one, becomes three, becomes eight 5, becomes eleven“, becomes twelve, becomes infinite. Because? he thus came to be, he is the Being (neut.), he moves about, having entered all beings, he has become the Lord of all beings. He is the Self within and without, yes, within and without.'
1 M. reads etad vai ragaso rûpam, which is better, or, at least, more in accordance with what follows.
3 M. reads sattvam everitarasas sam prâsrivat. SA reference to Maitr. Up. II, 5, would have saved the commentator much trouble. M. has a better text. It leaves out visveti or visvâkhyas after pragâpati, which may be wrong, but then goes on: tasya proklâ agryâs tanavo brahmâ rudro vishnur iti. In enumerating the three agryâs tanavah, however, M. is less consistent, for it begins with ragas or Brahmâ, then goes on to tamas or Rudra, and ends with sattva or Vishnu. The Anubhàtiprakâsa, verse 142, has the right succession.
+ This vocative, brahmakârino, is always left out in M. • The five prânas, the sun, moon, and asterisms.
6 The eleven organs of sense and action, which, by dividing manas and buddhi, become twelve.
? M. reads aparimitadhâ kodbhůtatyâd bhūteshu karati pravishtaḥ sarvabhûtânâm.
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