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330
MAITRÂYANA-BRAHMANA-UPANISHAD.
heat is of fire, the purest taste of water; thus say some'. It is speech, hearing, sight, mind, breath ; thus say others. It is intellect, retention, remembering, knowledge; thus say others. Now all these are signs of the Self in the same sense in which here on earth shoots are the signs of seed, or smoke, light, and sparks of fire. And for this they quote:
As the sparks from the fire, and as the rays from the sun, thus do his Prânas and the rest in proper order again and again proceed from him here on earth.'
32. From this very Self, abiding within his Self, come forth all Prânas (speech, &c.), all worlds, all Vedas, all gods, and all beings; its Upanishad (revelation) is that it is the true of the true.' Now as from a fire of greenwood, when kindled, clouds of smoke come forth by themselves (though belonging to the fire), thus from that great Being has been breathed forth all this which is the Rig-veda, the Yagur-veda, the Sâma-veda, the Atharvârgirasas (Atharva-veda), the Itihâsa (legendary stories), the Purana (accounts of the creation, &c.), Vidyâ (ceremonial doctrines), the Upanishads, the Slokas (verses interspersed in the Upanishads, &c.), the Satras (compendious statements), the Anuvyâkhyânas (explanatory notes), the Vyâkhyânas (elucidations) 8—all these things are his.
1 See Svet. Up. VI, 13.
See Ken. Up. 2. 8 See Ait. Up. III, 2. Here we find dhriti (holding), smriti (remembering), pragñanam (knowledge), but not buddhi. Pragñânam seems the right reading, and is supported by M.
• See before, VI, 26.
o Revelation is here the rendering of Upanishad, upanigamayitritvật sâkshâdrahasyam, and the true (sattya) is explained first by the five elements, and then by that which is their real essence.
6 See Khând. Up. VI, 1. The explanations given of these literary
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