The Upanishads, Part I — SBE Vol. 1 — second scan

_ THE SACRED BOOKS _ OFTHEEAST

-Volume1l

_ THE UPANISHADS

~ Part |

Edited & Translated by F, MAX

THE SACRED BOOKS OF THE EAST

Translated by VARIOUS ORIENTAL SCHOLARS

Edited by F. MAX MULLER

Vol. 1

SACRED BOOKS OF THE EAST

(50 VOLUMES) Series Editor : F. Max-Miiller

ISBN: 978-81-208-0101-1 (Set) Rs. 20000 (Each Vol. Rs. 400)

These volumes of the Sacred Books of the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilisations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2; 8 volumes comprise Sacred Books of the Parsis; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Miiller. The inception, publication and the compilation of these books cover almost 34 years. I. BUDDHISM

Vol. 49: Buddhist Mahayana Texts (2 Parts) Vol. 11: Buddhist Suttas Vol. 10: The Dhammapada and Sutta Nipata Vols. 35 & 36: The Questions of King Milinda (2 Parts) Vol. 21: The Saddharma Pundarika or the Lotus of the True Law Vols. 13, 17 & 20: Vinaya Texts (3 Parts) j

Il. CHINESE Vol. 19: The Fo-Sho-Hing-Tsan-King Vols. 3, 16, 27, 28, 39 & 40: The Sacred Books of China (6 Parts)

Il. A GENERAL INDEX Vol. 50: A General Index to the Names and Subject-matter of the Sacred Books of the East

‘IV. ISLAM Vols. 6 & 9: The Qur'an (2 Parts)

V. JAINISM Vols. 22 & 45: The Jaina Sutras (2 Parts)

VI. PARSIS Vols. 5, 18, 24, 37 & 47: Pahlavi Texts (5 Parts) Vols. 4, 23 & 31: The Zend-Avesta (3 Parts)

VII. VEDIC-BRAHMANIC SYSTEM Vol. 8: The Bhagavadgita with the Sanatsujatiya and the Anugita Vols. 29 & 30: The Grihya-Sutras: Rules of Vedic Domestic Ceremonies (2 Parts) ~ Vol. 42: Hymns of the Atharva Veda together with Extracts from the Ritua! Books and the Commentaries Vol. 7: The Institutes of Vishnu Vol. 25: The Laws of Manu Vol. 33: The Minor Law Baoks : Vols. 2 & 14: The Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha and Baudhayana (2 Parts) Vols. 12, 26, 41, 43 8 44: The Satapatha BrahmanaAccording to the Textofthe _ Madhyandina School (5 Parts)

Vols. 1 & 15: The Upanishads (2 Parts) Vols. 34 & 38: The Vedanta Sutras (2 Parts) Vol. 48: The Vedanta-Sutras (with the commentary by Ramanuja) Vols. 32 & 46: Vedic Hymns (2 Parts)

The Upanishads

Translated by F. MAx MULLER

PART I The Khandogya-Upanishad The Talavakara-Upanishad The Aitareya-Aranyaka The Kaushitaki-Brahmana-Upanishad and The Vagasaneyi-Samhita-Upanishad

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED e DELHI

Hh Reprint: Delhi, 2018 First Published by Oxford University Press, 1900

ISBN: 978-81-208-0102-8

MOTILAL BANARSIDASS

ISBN: 978-81-208-0102-8

MOTILAL BANARSIDASS

_ 41 U.A. Bungalow Road, Jawahar Nagar, Delhi 110 007 1 B, Jyoti Studio Compound, Kennedy Bridge, Nana Chowk, Mumbai 400 007 203 Royapettah High Road, Mylapore, Chennai 600 004 236, 9th Main III Block, Jayanagar, Bengaluru 560 011 8 Camac Street, Kolkata 700 017 Ashok Rajpath, Patna 800 004 Chowk, Varanasi 221 001

UNESCO COLLECTION OF REPRESENTATIVE WORKS— Indian Series This book has been accepted in the Indian Translation Series of the UNESCO Collection of Representative Works, jointly sponsored by the United Nations Educational Scientific and Cultural Organization (UNESCO) and the Government of India

Printed in India

by RP Jain at NAB Printing Unit, A-44, Naraina Industrial Area, Phase I, New Delhi—110028 _and published by JP Jain for Motilal Banarsidass Publishers (P) Ltd, 41 U.A. Bungalow Road, Jawahar Nagar, Delhi-110007

RASHTRAPATI BHAVAN, New DEtHi-4 June 10, 1962

I am very glad to know that the Sacred Books of the East, published years ago by the Clarendon Press, Oxford, which have been out-of-print for a number of years, will now be available to all students of religion and philosophy. The enterprise of the publishers is commendable and I hope the books will be widely read.

S. RADHAKRISHNAN

PREFATORY NOTE TO THE NEW EDITION

Since 1948 the United Nations Educational, Scientific and Cultural Organization (UNESCO), upon the recom- mendation of the General Assembly of the United Nations, has been concerned with facilitating the translation of the works most representative of the culture of certain of its Mem- ber States, and, in particular, those of Asia.

One of the major difficulties confronting this programme is the lack of translators having both the qualifications and the time to undertake translations of the many outstanding books meriting publication. To heip overcome this difficulty in part, UNESCO’s advisers in this field (a panel of experts convened every other year by the International Council for Philosophy and Humanistic Studies), have recommended that many worthwhile translations published during the 19th century, and now impossible to find except in a limited number of libraries, should be brought back into print in low-priced editions, for the use of students and of the general public. The experts also pointed out that in certain cases, even though there might be in existence more recent and more accurate translations endowed with a more modern apparatus of scholar- ship, a number of pioneer works of the greatest value and interest to students of Eastern religions also merited republi- cation.

This point of view was warmly endorsed by the Indian National Academy of Letters (Sahitya Akademi), and the Indian National Commission for UNESCO.

It is in the spirit of these recommendations that this work from the famous scries ‘“‘Sacred Books of the East’ is now once again being made available to the general public as part of the UNESCO Collection of Representative Works.

THE RIGHT HONOURABLE THE MARQUIS OF SALISBURY, K.G.

CHANCELLOR OF THE UNIVERSITY GF OXFORD,

LATELY SECRETARY Of STATE FOR INDIA,

SIR HENRY J. 8. MAINE, K.0.8.1,

MEMBER OF THE COUNCIL OF INDIA, AND

THE VERY REV. H. G. LIDDELL, D.D.

DEAN OF CHRIST CHURCH, TO WHOSE KIND INTEREST AND EXERTIONS THIS ATTEMPT TO MAKE KNOWN TO THE ENGLISH PEOPLE THE SACRED BOOKS OF THE EAST | IS SO LARGELY INDEBTED, I NOW DEDICATE THESE VOLUMES

WITH SINCERE RESPECT AND GRATITUDE,

F. MAX MULLER.

[3] a 3

PUBLISHER’S NOTE

First, the man distinguished between eternal and perish- able. Later he discovered within himself the germ of the Eternal. This discovery was an epoch in the history of the human mind and the East was the first to discover it.

To watch in the Sacred Books of the East the dawn of this religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world. In order to havea solid foundation for a com- parative study of the Religions of the East, we must have before all things, complete and thoroughly faithful translation of their Sacred Books in which some of the ancient sayings were pre- served because they were so true and so striking that they could not be forgotten. They contained eternal truths, ex- pressed for the first time in human language.

With profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh & Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Miller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.

CONTENTS.

PAGE

PREFACE TO THE SacrED Books oF THE East . ix Program of a Translation of the Sacred Books of the Fast . : : é : ‘ : i RESIX Transliteration of Oriental Alphabets : : . xiviii Approximate Pronunciation of the Roman Letters as representing the Sanskrit Alphabet . ; . lv INTRODUCTION TO THE UPANISHADS lvii Khandogya-upanishad : : ; . lxxxvi Talavakara-upanishad : : ; . Ixxxix Aitareya-aranyaka xci Kaushitaki-brahmaza-upanishad . é . Xcviil Vagasaneyi-samhita-upanishad : TRANSLATION OF THE KHANDOGYA-UPANISHAD I TRANSLATION OF THE TALAVAKARA-UPANISHAD 147 TRANSLATION OF THE AITAREYA-ARANYAKA 157 TRANSLATION OF THE KAUSH{TAKI-BRAHMANA-UPANISHAD . 271 TRANSLATION OF THE VAGASANEYI-SAMHITA-UPANISHAD 311

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East .

271 TRANSLATION OF THE VAGASANEYI-SAMHITA-UPANISHAD 311

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East .

PeerACE TO

Pee SACRED BOOKS OF SHE.-EAST.

I must begin this series of translations of the Sacred Books of the East with three cautions :— the first, referring to the character of the original texts here translated ; the second, with regard to the difficulties in making a proper use of translations ; the third, showing what is possible and what is im- possible in rendering ancient thought into modern speech.

Readers who have been led to believe that the Vedas of the ancient Brahmans, the Avesta of the Zoroastrians, the Tripiaka of the Buddhists, the Kings of Confucius, or the Koran of Mohammed are books full of primeval wisdom and religious enthusiasm, or at least of sound and simple moral teaching, will be disappointed on consulting these volumes. Looking at many of the books that have lately been published on the religions of the ancient world, I do not wonder that such a belief should have been raised; but I have long felt that it was high time to dispel such illusions, and to place the study of the ancient religions of the world on a more real and sound, on a more truly historical basis. It is but natural that those who write on

He PREFACE TO THE

ancient religions, and who have studied them from translations only, not from original documents, should have had eyes for their bright rather than for their dark sides. The former absorb all the attention of the student, the latter, as they teach nothing, seem hardly to deserve any notice. Schoiars also who have devoted their life either to the editing of the original texts or to the careful in- terpretation of some of the sacred books, are more inclined, after they have disinterred from a heap of rubbish some solitary fragments of pure gold, to exhibit these treasures only than to display all the refuse from which they had to extract them. I do not blame them for this, perhaps I should feel that I was open to the same blame myself, for it is but natural that scholars in their joy at finding one or two fragrant fruits or flowers should gladly forget the brambles and thorns that had to be thrown aside in the course of their search. |

But whether I am myself one of the guilty or not, I cannot help calling attention to the real mischief that has been done and is still being done by the enthusiasm of those pioneers who have opened the first avenues through the bewildering forest of the sacred literature of the East. They have raised expectations that cannot be fulfilled, fears also that, as will be easily seen, are ynfounded. Anyhow they have removed the study of religion from that whole- some and matter-of-fact atmosphere in which alone it can produce valuable and permanent results.

They have raised expectations that cannot be fulfilled, fears also that, as will be easily seen, are ynfounded. Anyhow they have removed the study of religion from that whole- some and matter-of-fact atmosphere in which alone it can produce valuable and permanent results.

The time has come when the study of the ancient religions of mankind must be approached in a dif- ferent, in a less enthusiastic, and more discrimi- nating, in fact, in a more scholarlike spirit. Not

SACRED BOOKS OF THE EAST. x1

that I object to dilettanti, if they only are what by their name they profess to be, devoted lovers, and not mere amateurs. The religions of antiquity must always be approached in a loving spirit, and the dry and cold-blooded scholar is likely to do here as much mischief as the enthusiastic sciolist. But true love does not ignore all faults and failings: on the contrary, it scans them keenly, though only in order to be able to understand, to explain, and thus to excuse them. To watch in the Sacred Books of the East the dawn of the religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world; and he whose heart cannot quiver with the first quivering rays of human thought and human faith, as revealed in those ancient docu- ments, is, in his own way, as unfit for these studies as, from another side, the man who shrinks from copying and collating ancient MSS., or toiling through volumes of tedious commentary. What we want here, as everywhere else, is the truth, and the whole truth; and if the whole truth must be told, it is that, however radiant the dawn of religious thought, it is not without its dark clouds, its chilling colds, its noxious vapours. Whoever does not know these, or would hide them from his own sight and from the sight of others, does not know and can never understand the real toil and travail of the human heart in its first religious aspirations; and not knowing its toil and travail, can never know the intensity of its triumphs and its joys.

In order to have a solid foundation for a com- parative study of the religions of the East, we must have before all things complete and thoroughly

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In order to have a solid foundation for a com- parative study of the religions of the East, we must have before all things complete and thoroughly

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faithful translations of their sacred books. Extracts will no longer suffice. We do not know Germany, if we know the Rhine; nor Rome, when we have admired St. Peter’s. No one who collects and pub- lishes such extracts can resist, no one at all events, so far as I know, has ever resisted, the temptation of giving what is beautiful, or it may be what is strange and startling, and leaving out what is com- monplace, tedious, or it may be repulsive, or, lastly, what is difficult to construe and to understand. We must face the problem in its completeness, and I[ confess it has been for many years a problem to me, aye, and to a great extent is so still, how the Sacred Books of the East should, by the side of so much that is fresh, natural, simple, beautiful, and true, contain so much that is not only unmeaning, artificial, and silly, but even hideous and repellent. This is a fact, and must be accounted for in some way or other.

To some minds this problem may seem to be no problem at all. To those (and I do not speak of Christians only) who look upon the sacred books of all religions except their own as necessarily the out- come of human or superhuman ignorance and de- pravity, the mixed nature of their contents may seem to be exactly what it ought to be, what they expected it would be. But there are other and more. reverent minds who can feel a divine afflatus in the sacred books, not only of their own, but of other religions also, and to them the mixed character of some of the ancient sacred canons must always be extremely perplexing.

I can account for it to a certain extent, though not entirely to my own satisfaction. Most of the

SACRED BOOKS OF THE EAST. Xill

ancient sacred books have been handed down by oral tradition for many generations before they were consigned to writing. In an age when there was nothing corresponding to what we call literature, every saying, every proverb, every story handed down from father to son, received very soon a kind of hallowed character. They became sacred heir- looms, sacred, because they came from an unknown source, from a distant age. There was a stage in the development of human thought, when the dis- tance that separated the living generation from their grandfathers or great-grandfathers was as yet the nearest approach to a conception of eternity, and when the name of grandfather and great-grandfather seemed the nearest expression of God*. Hence, what had been said by-these half-human, half-divine ancestors, if it was preserved at all; was soon looked upon as a more than human utterance. It was received with reverence, it was never questioned and criticised.

Hence, what had been said by-these half-human, half-divine ancestors, if it was preserved at all; was soon looked upon as a more than human utterance. It was received with reverence, it was never questioned and criticised.

Some of these ancient sayings were preserved because they were so true and so striking that they could not be forgotten. They contained eternal truths, expressed for the first time in human lan- guage. Of such oracles of truth it was said in India that they had been heard, sruta, and from it arose the word sruti, the recognised term for divine revelation in Sanskrit.

But besides those utterances which had a vitality of their own, strong enough to defy the power of

' Bishop Callaway, Unkulunkulu, or the Tradition of Creation, as existing among the Amazulu and other tribes of South Africa,

Pp. 7:

XIV PREFACE TO THE

time, there were others which might have struck the minds of the listeners with great force under the peculiar circumstances that evoked them, but which, when these circumstances were forgotten, be- came trivial and almost unintelligible. A few verses sung by warriors on the eve of a great battle would, if that battle ended in victory, assume a charm quite independent of their poetic merit. They would be repeated in memory of the heroes who conquered, and of the gods who granted victory. But when the heroes, and the gods, and the victory were all forgotten, the song of victory and thanksgiving would often survive as a relic of the past, though almost unintelligible to later generations.

Even a single ceremonial act, performed at the time of a famine or an inundation, and apparently attended with a sudden and almost miraculous success, might often be preserved in the liturgical code of a family or a tribe with a superstitious awe entirely beyond our understanding. It might be repeated for some time on similar emergencies, till when it had failed again and again it survived only as a superstitious custom in the memory of priests and poets.

Further, it should be remembered that in ancient as in modern times, the utterances of men who had once gained a certain prestige, would often receive attention far beyond their merits, so that in many a family or tribe the sayings and teachings of one man, who had once in his youth or manhood uttered words of inspired wisdom, would all be handed down together, without any attempt to separate the grain from the chaff.

SACRED BOOKS OF THE EAST. XV

Nor must we forget that though oral tradition, when once brought under proper discipline, is a most faithful guardian, it is not without its dangers in its incipient stages. Many a word may have been misunderstood, many a sentence confused, as it was told by father to son, before it became fixed in the tradition of a village community, and then resisted by its very sacredness all attempts at emendation.

Many a word may have been misunderstood, many a sentence confused, as it was told by father to son, before it became fixed in the tradition of a village community, and then resisted by its very sacredness all attempts at emendation.

Lastly, we must remember that those who handed down the ancestral treasures of ancient wisdom, would often feel inclined to add what seemed useful to themselves, and what they knew could be pre- served in one way only, namely, if it was allowed to form part of the tradition that had to be handed down, as a sacred trust, from generation to genera- tion. The priestly influence was at work, even before there were priests by profession, and when the priesthood had once become professional, its influence may account for much that would other- wise seem inexplicable in the sacred codes of the ancient world.

These are some of the considerations which may help to explain how, mixed up with real treasures of thought, we meet in the sacred books with so many passages and whole chapters which either never had any life or meaning at all, or if they had, have, in the form in which they have come down to us, com- pletely lost it. We must try to imagine what the Old Testament would have been, if it had not been kept distinct from the Talmud; or the New Testament, if it had been mixed up not only with the spurious gospels, but with the records of the wranglings of the early Councils, if we wish to understand, to some extent at least, the wild confusion of sublime truth

XVI PREFACE TO THE

with vulgar stupidity that meets us in the pages of the Veda, the Avesta, and the Tripizaka. The idea of keeping the original and genuine tradition separate from apocryphal accretions was an idea of later growth, that could spring up only after the earlier tendency of preserving whatever could be preserved of sacred or half-sacred lore, had done its work, and wrought its own destruction.

The idea of keeping the original and genuine tradition separate from apocryphal accretions was an idea of later growth, that could spring up only after the earlier tendency of preserving whatever could be preserved of sacred or half-sacred lore, had done its work, and wrought its own destruction.

In using, what may seem to some of my fellow- workers, this very strong and almost irreverent lan- guage with regard to the ancient Sacred Books of the East, I have not neglected to make full allow- ance for that very important intellectual parallax which, no doubt, renders it most difficult for a Western observer to see things and thoughts under exactly the same angle and in the same light as they would appear to an Eastern eye. There are Western expressions which offend Eastern taste as much as Eastern expressions are apt to offend Western taste. A symphony of Beethoven’s would be mere noise to an Indian ear, an Indian Sangita seems to us with- out melody, harmony, or rhythm. All this I fully admit, yet after making every allowance for national taste and traditions, I still confidently appeal to the best Oriental scholars, who have not entirely for- gotten that there is a world outside the four walls of their study, whether they think that my con- demnation is too severe, or that Eastern nations themselves would tolerate, in any of their classical literary compositions, such violations of the simplest rules of taste as they have accustomed themselves to tolerate, if not to admire, in their sacred books.

But then it might no doubt be objected that books of such a character hardly deserve the honour of

SACRED BOOKS OF THE EAST. XVII

But then it might no doubt be objected that books of such a character hardly deserve the honour of

SACRED BOOKS OF THE EAST. XVII

being translated into English, and that the sooner they are forgotten, the better. Such opinions have of late been freely expressed by some eminent writers, and supported by arguments worthy of the Khalif Omar himself. In these days of anthropo- logical research, when no custom is too disgusting to be recorded, no rules of intermarriage too com- plicated to be disentangled, it may seem strange that the few genuine relics of ancient religion which, as by a miracle, have been preserved to us, should thus have been judged from a purely zsthetic, and not from an historical point of view. There was some excuse for this in the days of Sir William Jones and Colebrooke. The latter, as is well known, considered ‘the Vedas as too voluminous for a complete translation of the whole, adding that ‘what they contain would hardly reward the labour of the reader; much less that of the translator’) The former went still further in the condemnation which he pronounced on Anquetil Duperron’s translation of the Zend-avesta. Sir W. Jones, we must remember, was not only a scholar, but also a man of taste, and the man of taste some- times gained a victory over the scholar. His con- troversy with Anquetil Duperron, the discoverer of the Zend-avesta, is well known. It was carried on by Sir W. Jones apparently with great success, and yet in the end the victor has proved to be the vanquished. It was easy, no doubt, to pick out from Anquetil Duperron’s translation of the sacred writings of Zoroaster hundreds of passages which were or seemed to be utterly unmeaning or absurd. This arose partly, but partly only, from the imperfections

' Colebrooke’s Miscellaneous Essays, 1873, vol. ii, p. 102.

(3) b

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This arose partly, but partly only, from the imperfections

' Colebrooke’s Miscellaneous Essays, 1873, vol. ii, p. 102.

(3) b

XVill PREFACE TO THE

of the translation. Much, however, of what Sir W. Jones represented as ridiculous, and therefore un- worthy of Zoroaster, and therefore unworthy of being translated, forms an integral part of the sacred code of the Zoroastrians. Sir W. Jones smiles at those who ‘think obscurity sublime and venerable, like that of ancient cloisters and temples, shedding, as Milton expresses it, ‘a dim religious light!’ ‘On possé- dait déja, he writes in his letter addressed to Anquetil Duperron, and composed in very good and sparkling French, ‘plusieurs traités attribués a Zardusht ou Zeratusht, traduits en Persan moderne ; de prétendues conférences de ce législateur avec Ormuzd, des priéres, des dogmes, des lois religieuses. Quelques savans, qui ont lu ces traductions, nous ont assuré que les originaux étaient de la plus haute antiquité, parce qu'ils renfermaient beaucoup de plati- tudes, de bévues, et de contradictions: mais nous avons conclu par les mémes raisons, quiils étaient trés-modernes, ou bien quiils n’étaient pas dun homme d’esprit, et d’un philosophe, tel que Zoroastre est peint par nos historiens. Votre nouvelle tra- duction, Monsieur, nous confirme dans ce juge- ment: tout le collé¢ge des Guébres aurait beau nous l’assurer; nous ne croirons jamais que le charlatan le moins habile ait pu écrire les fadaises dont vos deux derniers volumes sont remplis 2’ He at last sums up his argument in the following words: ‘Ou Zoroastre n'avait pas le sens commun, ou il n’écrivit pas le livre que vous lui attribuez: sil n'avait pas le sens commun, il fallait le laisser dans la foule, et dans Vobscurité; s'il n’écrivit pas

* Sir W. Jones's Works, vol. iv, p.113. ? Ib., vol. x, p. 408.

SACRED BOOKS OF THE EAST. XIX

ce livre, il était impudent de le publier sous son nom. Ainsi, ou vous avez insulté le gofit du public en lui présentant des sottises, ou vous l’avez trompé en lui donnant des faussetés: et de chaque cété vous méritez son mépris!’

iv, p.113. ? Ib., vol. x, p. 408.

SACRED BOOKS OF THE EAST. XIX

This alternative holds good no longer. The sacred code of Zoroaster or of any other of the — founders of religions may appear to/us to be full of absurdities, or may in fact really bé so, and it may yet be the duty of the scholar to publish, to translate, and carefully to examine those codes as memorials of the past, as the /only trustworthy documents in which to study the growt and decay of religion. It does not answer to say that/if Zoroaster was what we believe him to have been, A wise man, in our sense of the word, he could not have written the rubbish which we find in the Avesta. If we are once satisfied that the text of the Avesta, or the Veda, or the Tripi¢aka is old and genuine, and that this text formed the foundation on which, during many centuries, the religious belief of millions of human beings was based, it becomes our duty, both as historians and philosophers, to study these books, to try to understand how they could have arisen, and how they could have exercised for ages an influence over human beings who in all other respects were not inferior to ourselves, nay, whom we are accustomed to look up to on many points as patterns of wisdom, of virtue, and of taste.

The facts, such as they are, must be faced, if the study of the ancient religions of the world is ever to assume a really historical character; and having

1 Works, vol. x, p. 437. b 2

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The facts, such as they are, must be faced, if the study of the ancient religions of the world is ever to assume a really historical character; and having

1 Works, vol. x, p. 437. b 2

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myself grudged no praise to what to my mind is really beautiful or sublime in the early revelations of reli- vious truth, I feel the less hesitation in fulfilling the duty of the true scholar, and placing before historians and philosophers accurate, complete, and unembel- lished versions of some of the sacred books of the East. Such versions alone will enable them to form a true and just estimate of the real development of early religious thought, so far as we can still gain a sight of it in literary records to which the highest human or even divine authority has been ascribed by the followers of the great religions of antiquity. It often requires an effort to spoil a beautiful sen- tence by a few words which might so easily be suppressed, but which are there in the original, and must be taken into account quite as much as the pointed ears in the beautiful Faun of the Capitol. We want to know the ancient religions such as they really were, not such as we wish they should have been. We want to know, not their wisdom only, but their folly also ; and while we must learn to look up to their highest points where they seem to rise nearer to heaven than anything we were acquainted with before, we must not shrink from looking down into their stony tracts, their dark abysses, their muddy moraines, in order to compre- hend both the heighth and the depth of the human mind in its searchings after the Infinite.

I can answer for myself and for those who have worked with me, that our translations are truthful, that we have suppressed nothing, that we have varnished nothing, however hard it seemed some- times even to write it down.

There is only one exception. There are in ancient

SACRED BOOKS OF THE EAST. XX!

books, and particularly in religious books, frequent allusions to the sexual aspects of nature, which, though perfectly harmless and innocent in them- selves, cannot be rendered in modern language with- out the appearance of coarseness. We may regret that it should be so, but tradition is too strong on this point, and I have therefore felt obliged to leave certain passages untranslated, and to give the ori- ginal, when necessary, in a note. But this has been done in extreme cases only, and many things which we should feel inclined to suppress have been left in all their outspoken simplicity, because those who want to study ancient man, must learn to study him as he really was, an animal, with all the strength and weaknesses of an animal, though an animal that was to rise above himself, and in the end discover his true self, after many struggles and many defeats.

After this first caution, which I thought was due to those who might expect to find in these volumes nothing but gems, I feel I owe another to those who may approach these translations under the impression that they have only to read them in order to gain an insight into the nature and character of the religions of mankind. There are philosophers who have accustomed themselves to look upon reli- gions as things that can be studied as they study the manners and customs of savage tribes, by glancing at the entertaining accounts of travellers or mis- sionaries, and then classing each religion under such wide categories as fetishism, polytheism, monotheism, and the rest. That is not the case. Translations can do much, but they can never take the place of the originals, and if the originals require not only to be

XXil PREEACE TO THE

ee ee,

en eee

read, but to be read again and again, translations of sacréd books require to be studied with much greater care, before we can hope to gain a real under- standing of the intentions of their authors or venture on géneral assertions.

Such general assertions, if once made, are difficult to extirpate. It has been stated, for instance, that the religious notion of sin is wanting altogether in the hymns of the Rig-veda, and some important con- clusions have been based on this supposed fact. Yet the gradual growth of the concept of guilt is one of the most interesting lessons which certain passages of these ancient hymns can teach us1. It has been asserted that in the Rig-veda Agni, fire, was adored essentially as earthly sacrificial fire, and not as an elemental force. How greatly such an assertion has to be qualified, may be seen from a more careful examination of the translations of the Vedic hymns now accessible. In many parts of the Avesta fire is no doubt spoken of with great rever- ence, but those who speak of the Zoroastrians as fire-worshippers, should know that the true fol- lowers of Zoroaster abhor that very name. Again, there are certainly many passages in the Vedic writings which prohibit the promiscuous communi- cation of the Veda, but those who maintain that the Brahmans, like Roman Catholic priests, keep their sacred books from the people, must have for-

" M. M., History of Ancient Sanskrit Literature, second edition, 1859, p. 540 Seq.

* Ludwig, Rig-veda, iibersetzt, vol. iii, p. 331 seq. Muir, Sanskrit Texts, vol. v, p. 199 seq. On the later growth of Agni, see a very useful essay by Holtzmann, ‘Agni, nach den Vorstellungen des Mahabharata,’ 1878.

SACRED BOOKS OF THE EAST. XXili

gotten the many passages in the Brahmamzas, the Satras, and even in the Laws of Manu, where the duty of learning the Veda by heart is inculcated for every Brahmaza, Kshatriya, Vaisya, that is, for every man except a Sidra.

SACRED BOOKS OF THE EAST. XXili

These are a few specimens only to show how dangerous it is to generalise even where there exist complete translations of certain sacred books. It is far easier to misapprehend, or even totally to mis- understand, a translation than the original; and it should not be supposed, because a sentence or a whole chapter seems at first sight unintelligible in a translation, that therefore they are indeed devoid of all meaning.

What can be more perplexing than the beginning of the AA#andogya-upanishad ? ‘Let a man medi- tate, we read, or, as others translate it, ‘Let a man worship the syllable Om. It may seem impossible at first sight to elicit any definite meaning from these words and from much that follows after. But it would be a mistake, nevertheless, to con- clude that we have here vox et preterea nihil. Meditation on the syllable Om consisted in a long- continued repetition of that syllable with a view of drawing the thoughts away from all other sub- jects, and thus concentrating them on some higher object of thought of which that syllable was made to be the symbol. This concentration of thought, eka- grata or one-pointedness, as the Hindus called it, is something to us almost unknown. Our minds are like kaleidoscopes of thoughts in constant motion ; and to shut our mental eyes to everything else, while dwelling on one thought only, has become to most of us almost as impossible as to apprehend one

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musical note without harmonics. With the life we are leading now, with telegrams, letters, newspapers, reviews, pamphlets, and books ever breaking in upon us, it has become impossible, or almost impossible, ever to arrive at that intensity of thought which the Hindus meant by eka4grat4, and the attainment of which was to them the indispensable condition of all philosophical and religious speculation. The loss may not be altogether on our side, yet a loss it is, and if we see the Hindus, even’ in their comparatively mono- tonous life, adopting all kinds of contrivances in order to assist them in drawing away their thoughts from all disturbing impressions and to fix them on one subject only, we must not be satisfied with smiling at their simplicity, but try to appreciate the object they had in view.

When by means of repeating the syllable Om, which originally seems to have meant ‘that,’ or ‘ yes,’ they had arrived at a certain degree of mental tran- quillity, the question arose what was meant by this Om, and to this question the most various answers were given, according as the mind was to be led up to higher and higher objects. Thus in one passage we are told at first that Om is the beginning of the Veda, or, as we have to deal with an Upanishad of the Sama-veda, the beginning of the SAma-veda, so that he who meditates on Om, may be supposed to be meditating on the whole of the Sama-veda. But that is not enough. Om is said to be the essence of the Sama-veda, which, being almost entirely taken from the Rig-veda, may itself be called the essence of the Rig-veda. And more than that. The Rig-veda stands for all speech, the Sama-veda for all breath or life, so that Om may be conceived of again as the

SACRED BOOKS OF THE EAST. XXV

symbol of all speech and all life. Om thus becomes the name, not only of all our physical and mental powers, but especially of the living principle, the Prava or spirit. This is explained by the parable in the second chapter, while in the third chapter, that spirit within us is identified with the spirit in the sun. He therefore who meditates on Om, medi- tates on the spirit in man as identical with the spirit in nature, or in the sun; and thus the lesson that is meant to be taught in the beginning of the KAandogya-upanishad is really this, that none of the Vedas with their sacrifices and ceremonies could ever secure the salvation of the worshipper, i.e. that sacred works, performed according to the rules of the Vedas, are of no avail in the end, but that meditation on Om alone, or that knowledge of what is meant by Om alone, can procure true salva- tion, or true immortality. Thus the pupil is led on step by step to what is the highest object of the Upanishads, viz. the recognition of the self in man as identical with the Highest Self or Brahman. The lessons which are to lead up to that highest conception of the universe, both subjective and objective, are no doubt mixed up with much that is superstitious and absurd ; still the main object is never lost sight of. Thus, when we come to the eighth chapter, the discussion, though it begins with Om or the Udgitha, ends with the question of the origin of the world; and though the final answer, namely, that Om means ether (4k4sa), and that ether is the origin of all things, may still sound to us more physical than metaphysical, still the descrip- tion given of ether or Akasa, shows that more is meant by it than the physical ether, and that ether

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is in fact one of the earlier and less perfect names of the Infinite, of Brahman, the universal Self. This, at least, is the lesson which the Brahmans themselves read in this chapter!; and if we look at the ancient language of the Upanishads as re- presenting mere attempts at finding expression for what their language could hardly express as yet, we shall, I think, be less inclined to disagree with the interpretation put on those ancient oracles by the later Vedanta philosophers?, or, at all events, we shall hesitate before we reject what is difficult to interpret, as altogether devoid of meaning.

This is but one instance to show that even behind the fantastic and whimsical phraseology of the sacred. writings of the Hindus and other Eastern nations, there may be sometimes aspirations after truth which deserve careful consideration from the student of the psychological development and the historical growth of early religious thought, and that after careful sifting, treasures may be found in what at first we may feel inclined to throw away as utterly worthless.

And now I come to the third caution. Let it not be supposed that a text, three thousand years old, or, even if of more modern date, still widely distant from our own sphere of thought, can be translated in the same manner as a book

1 The Upanishad itself says: ‘The Brahman is the same as the ether which is around us; and the ether which is around us, is the same as the ether which is within us. And the ether which is within, that is the ether within the heart. That ether in the heart is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.’ Ah. Up. III, 12, 7-9.

2 Cf. Vedanta-sftras I, 1, 22.

SACRED BOOKS OF THE EAST. XXVIi

written a few years ago in French or German. Those who know French and German well enough, know how difficult, nay, how impossible it is, to render justice to certain touches of genius which the true artist knows how to give to a sen- tence. Many poets have translated Heine into English or Tennyson into German, many painters. have copied the Madonna di San Sisto or the so- called portrait of Beatrice Cenci. But the greater the excellence of these translators, the more frank has been their avowal, that the original is beyond their reach. And what is a translation of modern German into modern English compared with a trans- lation of ancient Sanskrit or Zend or Chinese into any modern language? It is an undertaking which, from its very nature, admits of the most partial success only, and a more intimate knowledge of the ancient language, so far from facilitating the task of the translator, renders it only more hopeless. Modern words are round, ancient words are square, and we may as well hope to solve the quadrature of the circle, as to express adequately the ancient thoughts of the Veda in modern English.

Modern words are round, ancient words are square, and we may as well hope to solve the quadrature of the circle, as to express adequately the ancient thoughts of the Veda in modern English.

We must not expect therefore that a translation of the sacred books of the ancients can ever be more than an approximation of our language to theirs, of our thoughts to theirs. The translator, however, if he has once gained the conviction that it is impossible to translate old thought into modern speech, without doing some violence either to the one or to the other, will hardly hesitate in his choice between two evils. He will prefer to do some violence to language rather than to misrepresent old thoughts by clothing them in words which do

XXVIII PREFACE TO THE

not fit them. If therefore the reader finds some of these translations rather rugged, if he meets with expressions which sound foreign, with combinations of nouns and adjectives such as he has never seen before, with sentences that seem too long or too abrupt, let him feel sure that the translator has had to deal with a choice of evils, and that when the choice lay between sacrificing idiom or truth, he has chosen the smaller evil of the two. I do not claim, of course, either for myself or for my fellow-workers, that we have always sacrificed as little as was possible of truth or idiom, and that here and there a happier rendering of certain passages may not be suggested by those who come after us. I only wish to warn the reader once more not to expect too much from a translation, and to bear in mind that, easy as it might be to render word by word, it is difficult, aye, sometimes impossible, to render thought by thought.

I shall give one instance only from my own translation of the Upanishads. One of the most important words in the ancient philosophy of the Brahmans is Atman, nom. sing. Atma. It is rendered in our dictionaries by ‘breath, soul, the principle of life and sensation, the individual soul, the self, the abstract individual, self, one’s self, the reflexive pronoun, the natural temperament or dis- position, essence, nature, character, peculiarity, the person or the whole body, the body, the understand- ing, intellect, the mind, the faculty of thought and reason, the thinking faculty, the highest principle of life, Brahma, the supreme deity or soul of the universe, care, effort, pains, firmness, the sun, fire, wind, air, a son.’

SACRED BOOKS OF THE EAST. XXIX

XXIX

This will give classical scholars an idea of the chaotic state from which, thanks to the excellent work done by Boehtlingk, Roth, and others, Sanskrit lexicology is only just emerging. Some of the mean- ings here mentioned ought certainly not to be ascribed to 4tman. It never means, for instance, the understanding, nor could it ever by itself be translated by sun, fire, wind, air, pains or firmness. But after deducting such surplusage, there still remains a large variety of meanings which may, under certain circumstances, be ascribed to Atman.

When Atman occurs in philosophical treatises, such as the Upanishads and the Vedanta system which is based on them, it has generally been trans- lated by soul, mind, or spirit. I tried myself to use one or other of these words, but the oftener I employed them, the more I felt their inadequacy, and was driven at last to adopt self and Self as the least liable to misunderstanding.

No doubt in many passages it sounds strange in English to use self, and in the plural selfs instead of selves; but that very strangeness is useful, for while such words as soul and mind and spirit pass over us unrealised, self and selfs will always ruffle the surface of the mind, and stir up some reflection in the reader. In English to speak even of the I and the Non-I, was till lately considered harsh ; it may still be ,called a foreign philosophical idiom. In German the Ich and Nicht-ich have, since the time of Fichte, become recognised and almost familiar, not only as philosophical terms, but as legitimate expressions in the literary language of the day. But while the Ich with Fichte expressed the highest abstraction of personal existence, the

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corresponding word in Sanskrit, the Aham or AhankAra, was always looked upon as a secondary development only, and as by no means free from all purely phenomenal ingredients. Beyond the Aham or Ego, with all its accidents and limitations, such as sex, sense, language, country, and religion, the ancient sages of India perceived, from a very early time, the Atman or the self, independent of all such accidents,

The individual 4tman or self, however, was with the Brahmans a phase or phenomenal modification only of the Highest Self, and that Highest Self was to them the last point which could be reached by philosophical speculation. It was to them what in other systems of philosophy has been called by various names, 76 év, the Divine, the Absolute. The highest aim of all thought and study with the Brahman of the Upanishads was to recognise his own self as a mere limited reflection of the Highest Self, to know his self in the Highest Self, and through that knowledge to return to it, and regain his identity with it. Here to know was to be, to know the Atman was to be the Atman, and the reward of that highest knowledge after death was freedom from new births, or immortality.

Here to know was to be, to know the Atman was to be the Atman, and the reward of that highest knowledge after death was freedom from new births, or immortality.

That Highest Self which had become to the ancient Brahmans the goal of all their mental ef- forts, was looked upon at the same time as the starting-point of all phenomenal existence, the root of the world, the only thing that could truly be said to be, to be real and true. As the root of all that exists, the Atman was identified with the Brahman, which in Sanskrit is both masculine and neuter, and with the Sat, which is neuter only, that which is,

SACRED BOOKS OF THE EAST. XXXI1

or Satya, the true, the real. It alone exists in the beginning and for ever; it has no second. What- ever else is said to exist, derives its real being from the Sat. How the one Sat became many, how what we call the creation, what they call emanation (mpéodos), constantly proceeds and returns to it, has been explained in various more or less fanciful ways by ancient prophets and poets. But what they all agree in is this, that the whole creation, the visible and invisible world, all plants, all animals, all men are due to the one Sat, are upheld by it, and will return to it.

If we translate Atman by soul, mind, or spirit, we commit, first of all, that fundamental mistake of using words which may be predicated, in place of a word which is a subject only, and can never be- come a predicate. We may say in English that man possesses a soul, that a man is out of his mind, that man has or even that man is a spirit, but we could never predicate 4tman, or self, of anything else. Spirit, if it means breath or life; mind, if it means the organ of perception and conception ; soul, if, like faitanya, it means intelligence in general, all these may be predicated of the Atman, as manifested in the phenomenal world. But they are never subjects in the sense in which the Atman is: they have no independent being, apart from Atman. Thus to translate the beginning of the Aitareya-upanishad, Atma va idam eka evagra Asit, by ‘ This (world) verily was before (the creation of the world) soul alone’ (Réer); or, ‘ Originally this (universe) was indeed soul only’ (Colebrooke), would give us a totally false ideas M. Regnaud in his ‘ Matériaux pour servir a | histoire de la philo-

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sophie de I’Inde’ (vol. ii, p. 24) has evidently felt this, and has kept the word 4tman untranslated, ‘Au commencement cet univers n’était que l’atman.’ But while in French it would seem impossible to find any equivalent for 4tman, I have ventured to translate in English, as I should have done in German, ‘Verily, in the beginning all this was Self, one only.’ |

Thus again when we read in Sanskrit, ‘ Know the Self by the self, A4tmanam A4tmana pasya, tempt- ing as it may seem, it would be entirely wrong to render it by the Greek yr@& ceavrév, The Brahman called upon his young pupil to know not himself, but his Self, that is, to know his individual self as a merely temporary reflex of the Eternal Self. Were we to translate this so-called Atmavidya, this self-knowledge, by knowledge of the soul, we should not be altogether wrong, but we should never- theless lose all that distinguishes Indian from Greek thought. It may not be good English to say to know his self, still less to know our selfs, but it would be bad Sanskrit to say to know himself, to know our- selves; or, at all events, such a rendering would deprive us of the greatest advantage in the study of Indian philosophy, the opportunity of seeing in how many different ways man has tried to solve the riddles of the world and of his soul.

I have thought it best therefore to keep as close as possible to the Sanskrit original, and where I could not find an adequate term in English, I have often retained the Sanskrit word rather than use a misleading substitute in English. It is impossible, for instance, to find an English equivalent for so simple a word as Sat, 75 6v, Wecannot render the Greek 73

SACRED BOOKS OF THE EAST. XXXIll

ov and ro uy dv by Being or Not-being, for both are abstract nouns; nor by ‘the Being, for this would almost always convey a wrong impression. In Ger- man it is easy to distinguish between das Sein, i.e. being, in the abstract, and das Seiende, ro 6v. In the same way the Sanskrit sat can easily be ren- dered in Greek by ro év, in German by das Seiende, but in English, unless we say ‘that which is,’ we are driven to retain the original Sat.

From this Sat was derived in Sanskrit Sat-ya, meaning originally ‘endowed with being,’ then ‘true.’ This is an adjective ; but the same word, as a neuter, is also used in the sense of truth, as an abstract ; and in translating it is very necessary always to dis- tinguish between Satyam, the true, frequently the same as Sat, ro év, and Satyam, truth, veracity. One example will suffice to show how much the clearness of a translation depends on the right ren- dering of such words as 4tman, sat, and satyam.

In a dialogue between Uddalaka and his son Svetaketu, in which the father tries to open his son’s mind, and to make him see man’s true relation to the Highest Self (AAandogya-upanishad VI), the father first explains how the Sat produced what we should call the three elements}, viz. fire, water, and earth, which he calls heat, water, and food. Having produced them (VI, 2, 4), the Sat entered into them, but not with its real nature, but only with its ‘living self’ (VI, 3, 3), which is a reflection (abhasamatram) of the real Sat, as the sun in the water is a reflection

fire, water, and earth, which he calls heat, water, and food. Having produced them (VI, 2, 4), the Sat entered into them, but not with its real nature, but only with its ‘living self’ (VI, 3, 3), which is a reflection (abhasamatram) of the real Sat, as the sun in the water is a reflection

1 Devatas, literally deities, but frequently to be translated by powers or beings. - Mahadeva Moreshvar Kunte, the learned editor of the Ved4nta-sfitras, ought not (p. 70) to have rendered devata, in Kh’. Up. I, 11, 5, by goddess.

(3] -

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of the real sun. By this apparent union of the Sat with the three elements, every form (rapa) and every name (naman) in the world was produced; and therefore he who knows the three elements is supposed to know everything in this world, nearly in the same manner in which the Greeks imagined that through a knowledge of the elements, every- thing else became known (VI, 4, 7). The same three elements are shown to be also the constituent elements of man (VI, 5). Food or the earthy ele- ment is supposed to produce not only flesh, but also mind; water, not only blood, but also breath ; heat, not only bone, but also speech. This is more or less fanciful; the important point, however, is this, that, from the Brahmanic point of view, breath, speech, and mind are purely elemental, or external instruments, and require the support of the living self, the givatman, before they can act.

Having explained how the Sat produces pro- gressively heat, how heat leads to water, water to earth, and how, by a peculiar mixture of the three, speech, breath, and mind are produced, the teacher afterwards shows how in death, speech returns to mind, mind to breath, breath to heat, and heat to the Sat (VI, 8, 6). This Sat, the root of every- thing, is called para devatda, the highest deity, not in the ordinary sense of the word deity, but as expressing the highest abstraction of the human mind. We must therefore translate it by the Highest Being, in the same manner as we translate devata, when applied to heat, water, and earth, not by deity, but by substance or element.

The same Sat, as the root or highest essence of all material existence, is called aziman, from

SACRED BOOKS OF THE EAST. XXXV

azu, small, subtile, infinitesimal, atom. It is an abstract word, and I have translated it by subtile essence.

The father then goes on explaining in various ways that this Sat is underlying all existence, and that we must learn to recognise it as the root, not only of all the objective, but likewise of our own subjective existence. ‘Bring the fruit of a Nyagrodha tree,’ he says, ‘break it, and what do you find?’ ‘The seeds,’ the son replies, ‘almost | infinitesimal.’ ‘Break one of them, and tell me what you see.’ ‘Nothing, the son replies. Then . the father continues: ‘My son, that subtile essence which you do not see there, of that very essence this great Nyagrodha tree exists.’

Then . the father continues: ‘My son, that subtile essence which you do not see there, of that very essence this great Nyagrodha tree exists.’

‘After that follows this sentence: ‘ Etadétmyam idayz sarvam, tat satyam, sa Atma, tat tvam asi Svetaketo.’

This sentence has been rendered by Rajendralal Mitra in the following way: ‘All this universe has the (Supreme) Deity for its life. That Deity is Truth. He is the Universal Soul. Thou art He, O Svetaketu !’

This translation is quite correct, as far as the words go, but I doubt whether we can connect any definite thoughts with these words. In spite of the division adopted in the text, I believe it will be necessary to join this sentence with the last words of the preceding paragraph. This is clear from the commentary, and from later paragraphs, where this sentence is repeated, VI, 9, 4,&c. The division

—

* Anquetil Duperron translates: ‘Ipso hoc modo (ens) illud est subtile: et hoc omne, unus 4tma est: et id verum et rectum est, O Sopatkit, tatoumes, id est, ille 4tma tu as,’

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in the printed text (VI, 8, 6) is wrong, and VI, 8, 7 should begin with sa ya esho ’zimA, i.e. that which is the subtile essence.

The question then is, what is further to be said about this subtile essence. I have ventured to translate the passage in the following way:

‘That which is the subtile esserice (the Sat, the root of everything), in it all that exists has its self, or more literally, its self-hood. It is the True (not the Truth in the abstract, but that which truly and really exists). It is the Self, i.e. the Sat is what is called the Self of everything?.’ Lastly, he sums up, and tells Svetaketu that, not only the whole world, but he too himself is that Self, that Satya, that Sat.

No doubt this translation sounds strange to English ears, but as the thoughts contained in the Upanishads are strange, it would be wrong to smoothe down their strangeness by clothing them in language familiar to us, which, because it is familiar, will fail to startle us, and because it fails to startle us, will fail also to set us thinking.

To know oneself to be the Sat, to know that all that is real and eternal in us is the Sat, that all came from it and will, through knowledge, return to it, requires an independent effort of speculative thought. We must realise, as well as we can, the thoughts of the ancient Rishis, before we can hope to translate them. It is not enough simply to read the half-reli- gious, half-philosophical utterances which we find in

* The change of gender in sa for tad is idiomatic. One could not say in Sanskrit tad 4tma, it is the Self, but sa 4tma. By sa, he, the Sat, that which is, is meant. The commentary explains Sa dtma by tat sat, and continues tat sat tat tvam asi (p. 443).

SACRED BOOKS OF THE EAST. XXXVII

One could not say in Sanskrit tad 4tma, it is the Self, but sa 4tma. By sa, he, the Sat, that which is, is meant. The commentary explains Sa dtma by tat sat, and continues tat sat tat tvam asi (p. 443).

SACRED BOOKS OF THE EAST. XXXVII

the Sacred Books of the East, and to say that they are strange, or obscure, or mystic. Plato is strange, till we know him; Berkeley is mystic, till for a time we have identified ourselves with him. So it is with these ancient sages, who have become the founders of the great religions of antiquity. They can never be judged from without, they must be judged from within. We need not become Brahmans or Bud- dhists or Taosze altogether, but we must for a time, if we wish to understand, and still more, if we are bold enough to undertake to translate their doc- trines. Whoever shrinks from that effort, will see hardly anything in these sacred books or their translations but matter to wonder at or to laugh at ; possibly something to make him thankful that he is not as other men. But to the patient reader these same books will, in spite of many drawbacks, open a new view of the history of the human race, of that one race to which we all belong, with all the fibres of our flesh, with all the fears and hopes of our soul. We cannot separate ourselves from those who be- lieved in these sacred books. There is no specific difference between ourselves and the Brahmans, the Buddhists, the Zoroastrians, or the Taosze. Our powers of perceiving, of reasoning, and of believing may be more highly developed, but we cannot claim the possession of any verifying power or of any power of belief which they did not possess aswell. Shall we say then that they were forsaken of God, while we are His chosen people? God forbid! There is much, no doubt, in their sacred books which we should tolerate no longer, though we must not forget that there are portions in our own sacred _ books, too, which many of us would wish to be absent,

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which, from the earliest ages of Christianity, have been regretted by theologians of undoubted piety, and which often prove a stumblingblock to those who have been won over by our missionaries to the » simple faith of Christ. But that is not the question. The question is, whether there is or whether there is not, hidden in every one of the sacred books, some- thing that could lift up the human heart from this earth to a higher world, something that could make man feel the omnipresence of a higher Power, some- thing that could make him shrink from evil and in- cline to good, something to sustain him in the short journey through life, with its bright moments of happiness, and its long hours of terrible distress.

If some of those who read and mark these trans- lations learn how to discover some such precious grains in the sacred books of other nations, though hidden under heaps of rubbish, our labour will not have been in vain, for there is no lesson which at the present time seems more important than to learn that in every religion there are such precious grains ; that we must draw in every religion a broad distinction between what is essential and what is not, between the eternal and the temporary, between the divine and the human; and that though the non-essential may fill many volumes, the essential can often be comprehended in a few words, but words on which ‘hang all the law and the prophets.’

SACRED BOOKS OF THE EAST. XXXIX

PROGRAM OF A TRANSLATION OF

THE SACRED BOOKS OF THE EAST.

I here subjoin the program in which I first put forward the idea of a translation of the Sacred Books of the East, and through which I invited the co-operation of Oriental scholars in this undertaking. The difficulty of finding translators, both willing and competent to take a part in it, proved far greater than I had anticipated. Even when I had secured the assistance of a number of excellent scholars, and had received their promises of prompt co-operation, illness, domestic affliction, and even death asserted their control over all human affairs. Professor Childers, who had shown the warmest interest in our work, and on whom I chiefly de- pended for the Pali literature of the Buddhists, was taken from us, an irreparable loss to Oriental scholar- ship in general, and to our undertaking in particular. Among native scholars, whose co-operation I had been particularly desired to secure, Rajendralal Mitra, who had promised a translation of the Vayu-puraza, was prevented by serious illness from fulfilling his engagement. In other cases sorrow and sickness have caused, at all events, serious delay in the translation of the very books which were to have inaugurated this Series. However, new offers of assistance have come, and I hope that more may still come from Oriental scholars both in India and England, so that the limit of time which had been originally

x] PREFACE TO THE

—$——e

assigned to the publication of twenty-four volumes may not, I hope, be much exceeded.

Tue Sacrep Booxs or THE East, TRANSLATED, WITH INTRODUC- TIONS AND Notes, BY VARIOUS ORIENTAL SCHOLARS, AND EDITED By F. Max Murer.

Apart from the interest which the Sacred Books of all religions possess in the eyes of the theologian, and, more particularly, of the missionary; to whom an accurate knowledge of them is as indispen- sable as a knowledge of the enemy’s country is to a general, these works have of late assumed a new importance, as viewed in the character of ancient historical documents. In every country where Sacred Books ‘have been preserved, whether by oral tradition or by writing, they are the oldest records, and mark the beginning of what may be called documentary, in opposition to purely tradi- tional, history.

There is nothing more ancient in India than the Vedas; and, if we except the Vedas and the literature connected with them, there is again no literary work in India which, so far as we know at present, can with certainty be referred to an earlier date than that of the Sacred Canon of the Buddhists. Whatever age we may assign to the various portions of the Avesta and to their final arrangement, there is no book in the Persian language of greater antiquity than the Sacred Books of the followers of Zarathustra, nay, even than their translation in Pehlevi. There may have been an extensive ancient literature in China long before Khung-f@-3ze and L&o-jze, but among all that was rescued and preserved of it, the five King and the four Sh claim again the highest antiquity. As to the Koran, it is known to be the fountain-head both of the religion and of the literature of the Arabs.

This being the case, it was but natural that the attention of the historian should of late have been more strongly attracted by these Sacred Books, as likely to afford most valuable information, not only on the religion, but also on the moral sentiments, the social institutions, the legal maxims of some of the most important nations of antiquity. There are not many nations that have preserved sacred writings, and many of those that have been preserved have but lately become accessible to us in their original form, through the rapid advance of Oriental scholarship in Europe. Neither Greeks, nor Romans, nor Germans, nor Celts, nor Slaves have left us anything that deserves the name of Sacred Books. The

SACRED BOOKS OF THE EAST. xli

Neither Greeks, nor Romans, nor Germans, nor Celts, nor Slaves have left us anything that deserves the name of Sacred Books. The

SACRED BOOKS OF THE EAST. xli

Homeric Poems are national Epics, like the Ramayama, and the Nibelunge, and the Homeric Hymns have never received that genera] recognition or sanction which alone can impart to the poetical effusions of personal piety the sacred or canonical cha- racter which is the distinguishing feature of the Vedic Hymns. The sacred literature of the early inhabitants of Italy seems to have been of a liturgical rather than of a purely religious kind, and whatever the Celts, the Germans, the Slaves may have possessed of sacred traditions about their gods and heroes, having been handed down by oral tradition chiefly, has perished beyond all hope of recovery. Some portions of the Eddas alone give us an idea of what the religious and heroic poetry of the Scandinavians may have been. The Egyptians possessed Sacred Books, and some of them, such as the Book of the Dead, have come down to us in various forms. There is a translation of the Book of the Dead by Dr. Birch, published in the fifth volume of Bunsen’s Egypt, and a new edition and translation of this important work may be expected from the combined labours of Birch, Chabas, Lepsius, and Naville. In Babylon and Assyria, too, important fragments of what may be called a Sacred Literature have lately come to light. The interpretation, however, of these Hieroglyphic and Cuneiform texts is as yet so difficult that, for the present, they are of interest to the scholar only, and hardly available for histo- rical purposes,

Leaving out of consideration the Jewish and Christian Scriptures, it appears that the only great and original religions which profess to be founded on Sacred Books’, and have preserved them in manuscript, are :—

1. The religion of the Brahmans.

2. The religion of the followers of Buddha.

3. The religion of the followers of Zarathustra. 4. The religion of the followers of Khung-ff-3ze. 5. The religion of the followers of Lio-;ze.

6. The religion of the followers of Mohammed.

A desire for a trustworthy transiation of the Sacred Books of these six Eastern religions has often been expressed. Several have been translated into English, French, German, or Latin, but in some cases these translations are difficult to procure, in others they are loaded with notes and commentaries, which are intended for

LO EE RC a

1 Introduction to the Science of Religion, by F. Max Miiller (Longmans, 1873), p. 104.

xlii PREFACE TO THE

Max Miiller (Longmans, 1873), p. 104.

xlii PREFACE TO THE

students by profession only. Oriental scholars have been blamed for not having as yet supplied a want so generally felt, and so fre- quently expressed, as a complete, trustworthy, and readable transla- tion of the principal Sacred Books ofthe Eastérn Religions. The reasons, however, why hitherto they have shrunk from such an undertaking are clear enough. The difficulties in many cases of giving complete translations, and not selections only, are very great. There is still much work to be done in a critical restoration of the original texts, in an examination of their grammar and metres, and in determining the exact meaning of many words and passages. That kind of work is naturally far more attractive to scholars than a mere translation, particularly when they cannot but feel that, with the progress of our knowledge, many a passage which now seems clear and easy, may, on being re-examined, assume a new import. ‘Thus while scholars who are most competent to under- take a translation, prefer to devote their time to more special researches, the work of a complete translation is deferred to the future, and historians are left under the impression that Oriental scholarship is still in so unsatisfactory a state as to make any reliance on translations of the Veda, the Avesta, or the Tao-te King extremely hazardous,

It is clear, therefore, that a translation of the principal Sacred Books of the East can be carried out only at a certain sacrifice. Scholars must leave for a time their own special researches in order to render the general results already obtained accessible to the public at large. And even then, really useful results can be achieved viribus unitis only. If four of the best Egyptclogists have to combine in order to produce a satisfactory edition and translation of one of the Sacred Books of ancient Egypt, a much larger number of Oriental scholars will be required for translating the Sacred Books of the Brahmans, the Buddhists, the Zoroastrians, the followers of Khung-ffi-3ze, Lao-3ze, and Mohammed.

Lastly, there was the most serious difficulty of all, a difficulty which no scholar could remove, viz. the difficulty of finding the funds necessary for carrying out so large an undertaking. No doubt there exists at present a very keen interest in questions connected with the origin, the growth, and decay of religion. But much of that interest is theoretic rather than historical. How people might or could or should have elaborated religious ideas, is a topic most warmly discussed among psychologists and theolo- gians, but a study of the documents, in which alone the actual growth of religious thought can be traced, is much neglected.

oso

SACRED BOOKS OF THE EAST. xliti

How people might or could or should have elaborated religious ideas, is a topic most warmly discussed among psychologists and theolo- gians, but a study of the documents, in which alone the actual growth of religious thought can be traced, is much neglected.

oso

SACRED BOOKS OF THE EAST. xliti

A faithful, unvarnished prose translation of the Sacred Books of India, Persia, China, and Arabia, though it may interest careful students, will never, I fear, excite a widespread interest, or com- mand a circulation large enough to make it a matter of private enterprise and commercial speculation.

No doubt there is much in these old books that is startling by its very simplicity and truth, much that is elevated and elevating, much that is beautiful and sublime; but people who have vague ideas of primeval wisdom and the splendour of Eastern poetry will soon find themselves grievously disappointed. It cannot be too strongly stated, that the chief, and, in many cases, the only interest of the Sacred Books of the East is historical; that much in them is extremely childish, tedious, if not repulsive; and that no one but the historian will be able to understand the important lessons which they teach. It would have been impossible to undertake a trans- lation even of the most important only of the Sacred Books of the East, without the support of an Academy or a University which recognises the necessity of rendering these works more generally accessible, on the same grounds on which it recognises the duty of collecting and exhibiting in Museums the petrifactions of bygone ages, little concerned whether the public admires the beauty of fossilised plants and broken skeletons, as long as hard-working students find there some light for reading once more the darker pages in the history of the earth.

Having been so fortunate as to secure that support, having also received promises of ‘assistance from some of the best Oriental scholars in England and India, I hope I shall be able, after the necessary preparations are completed, to publish about three volumes of translations every year, selecting from the stores of the six so-called ‘Book-religions’ those works which at present can be translated, and which are most likely to’ prove useful. All trans- lations will be made from the original texts, and where good translations exist already, they will be carefully revised by compe- tent scholars. Such is the bulk of the religious literature of the Brahmans and the Buddhists, that to attempt a complete translation would be far beyond the powers of one generation of scholars. Still, if the interest in the work itself should continue, there is no reason why this series of translations should not be carried on, even after those who commenced it shall have ceased from their labours.

What I contemplate at present, and I am afraid at my time of life even this may seem too sanguine, is no more than a Series

xliv PREFACE TO THE

What I contemplate at present, and I am afraid at my time of life even this may seem too sanguine, is no more than a Series

xliv PREFACE TO THE

of twenty-four volumes, the publication of which will probably extend over eight years. In this Series I hope to comprehend the following books, though I do not pledge myself to adhere strictly to this outline :—

1. From among the Sacred Books of the Brahmans I hope to give a translation of the Hymns of the Rig-veda. While I shall continue my translation of selected hymns of that Veda, a traduc- tion raisonnée which is intended for Sanskrit scholars only, on the same principles which I have followed in the first volume’, explaining every word and sentence that seems to require elucida- tion, and carefully examining the opinions of previous commen- tators, both native and European, I intend to contribute a freer translation of the hymns to this Series, with a few explanatory notes only, such as are absolutely necessary to enable readers who are unacquainted with Sanskrit to understand the thoughts of the Vedic poets. The translation of perhaps another Samhita, one or two of the Brahmanas, or portions of them, will have to be included in our Series, as well as the principal Upanishads, theosophic trea- tises of great interest and beauty. There is every prospect of an early appearance of a translation of the Bhagavad-gita, of the most important among the sacred Law-books, and of one at least of the Purazas. I should have wished to include a translation of some of the Gain books, of the Granth of the Sikhs, and of similar works illustrative of the later developments of religion in India, but there is hardly room .for them at present.

2. The Sacred Books of the Buddhists will be translated chiefly from the two original collections, the Southern in’ Pali, the Northern in Sanskrit. Here the selection will, no doubt, be most difficult. Among the first books to be published will be, I hope, Siitras from the Digha Nikdya, a part of the Vinaya-pi/aka, the Dhammapada, the Divydvadana, the Lalita-vistara, or legendary life of Buddha.

3. The Sacred Books of the Zoroastrians lie within a smaller compass, but they will require fuller notes and commentaries in order to make a translation intelligible and useful.

4. The books which enjoy the highest authority with the fol- lowers of Khung-f@-3ze are the King and the Shi. Of the former the Shi King or Book of History; the Odes of the Temple and

* Rig-veda-sanhita, The Sacred Hymns of the Brahmans, trans- lated and explained by F. Max Miller. Vol. i. Hymns to the Maruts or the Storm-Gods. London, 1869.

SACRED BOOKS OF THE EAST. xIv

Of the former the Shi King or Book of History; the Odes of the Temple and

* Rig-veda-sanhita, The Sacred Hymns of the Brahmans, trans- lated and explained by F. Max Miller. Vol. i. Hymns to the Maruts or the Storm-Gods. London, 1869.

SACRED BOOKS OF THE EAST. xIv

the Altar, and other pieces illustrating the ancient religious views and practices of the Chinese, in the Shih King or Book of Poetry; the Yt King; the Li Af; and the Hsido King or Classic of Filial Piety, will all be given, it is hoped, entire. Of the latter, the Series will contain the Kung Yung or Doctrine of the Mean; the TA Hsio or Great Learning; all Confucius’ utterances in the Lun Yii or Con- fucian Analects, which are of a religious nature, and refer to the principles of his moral system; and Mang-3ze’s Doctrine of the Goodness of Human Nature.

5. For the system of Lao-3ze we require only a translation of the Tao-teh King with some of its commentaries, and, it may be, an authoritative work to illustrate the actual operation of its principles.

6. For Islam, all that is essential is a trustworthy translation of the Koran.

It will be my endeavour to divide the twenty-four volumes which are contemplated in this Series as equally as possible among the six religions. But much must depend on the assistance which I receive from Oriental scholars, and also on the interest and the

wishes of the public. 8 F. MAX MULLER. Oxrorp, October,: 1876.

The following distinguished scholars, all of them occupying the foremost rank in their own special departments of Oriental literature, are at present engaged in preparing translations of some of the Sacred Books of the East: S. Beal, R. G. Bhan- darkar, G. Biihler, A. Burnell, E. B. Cowell, J. Darmesteter, T. W. Rhys Davids, J. Eggeling, V. Fausbdll, H. Jacobi, J. Jolly, H. Kern, F. Kiel- horn, J. Legge, H. Oldenberg, E. H. Palmer, R. Pischel, K. T. Telang, E. W. West.

The works which for the present have been selected for translation are the following :

I. ANcIENT VEDIC RELIGION.

Hymns of the Azg-veda. The Satapatha-brahmama.

xlvi PREFACE TO THE

The Upanishads. The Grvzhya-sitras of Hirawyakesin and others.

II. LAaw-BooKs IN PROSE.

The Satras of Apastamba, Gautama, BaudhAyana, Vasish¢ha, Vishuu, &c.

Ill. LAW-BOOKS IN VERSE. The Laws of Manu, Y4gfiavalkya, &c.

IV. Later BRAHMANISM.

The Bhagavad-gita. The Vayu-puraza.

V. BuppHIsM. 1. Pali Documents.

The Mah4aparinibbana Sutta, the Tevigga Sutta, the Mahasudassana Sutta, the Dhammaéakkappa- vattana Sutta; the Suttanipata; the Mah4avagga, the Aullavagga, and the PAtimokkha.

2. Sanskrit Documents. The Divyavadana and Saddharmapuzaarika.

3. Chinese Documents. The Phia-ydo King, or life of Buddha. 4. Prakrit Gaina Documents.

The Af#aranga Sdatra, Dasavaik4lika Stra, Sftra- krztanga, and Uttaradhyayana Sitra.

3. Chinese Documents. The Phia-ydo King, or life of Buddha. 4. Prakrit Gaina Documents.

The Af#aranga Sdatra, Dasavaik4lika Stra, Sftra- krztanga, and Uttaradhyayana Sitra.

VI. Parst REticion.

1. Zend Documents; The Vendidad.

SACRED BOOKS OF THE EAST. xl vil

2. Pehlevi and Parsi Documents.

The Bundahis, Bahman Yasht, Shayast-la-sh4yast, Dadistani Dini, Mainyéi Khard.

VII. MoHaMMEDANISM. The Koran.

VIII. CuinesE RELIGION. 1. Confucianism.

The Sha King, Shih King, Hsiao King, Yi King, Li Ai, Lun Yii, and Mang-jze.

2. Taoism. The Tao-teh King, Awang-;ze, and Kan Ying Phien.

xl vill PREFACE TO THE

TRANSLITERATION OF ORIENTAL ALPHABETS:

The system of transcribing Oriental words with Roman types, adopted by the translators of the Sacred Books of the East, is, on the whole, the same which I first laid down in my Proposals for a Missionary Alphabet, 1854, and which afterwards I shortly described in my Lectures on the Science of Language, Second Series, p.169 (ninth edition). That system allows of great freedom in its appli- cation to different languages, and has, therefore, recommended itself to many scholars, even if they had long been accustomed to use their own system of transliteration.

It rests in fact on a few principles only, which may be applied to individual languages according to the views which each student has formed for him- self of the character and the pronunciation of the vowels and consonants of any given alphabet.

It does not differ essentially from the Standard Alphabet proposed by Professor Lepsius. It only endeavours to realise, by means of the ordinary types which are found in every printing office, what my learned friend has been enabled to achieve, it may be in a more perfect manner, by means of a number of new types with diacritical marks, cast expressly for him by the Berlin Academy.

The general principles of what, on account of its easy application to all languages, I have called the Missionary Alphabet, are these:

1. No letters are to be used which do not exist in ordinary founts,

SACRED BOOKS OF THE EAST. xlix

2. The same Roman type is always to represent the same foreign letter, and the same foreign letter is always to be represented by the same Roman type.

3. Simple letters are, as a rule, to be represented by simple, compound by compound types.

4. It is not attempted to indicate the pronuncia- tion of foreign languages, but only to represent foreign letters by Roman types, leaving the pro- nunciation to be learnt, as it is now, from gram- mars or from conversation with natives.

5. The foundation of every system of translitera- tion must consist of a classification of the typical sounds of human speech. Such classification may be more or less perfect, more or less minute, accord- ing to the objects in view. For ordinary purposes the classification in vowels and consonants, and of consonants again in gutturals, dentals, and labials suffices. In these three classes we distinguish hard (not-voiced) and sonant (voiced) consonants, each being liable to aspiration; nasals, sibilants, and semivowels, some of these also, being either voiced or not-voiced.

6. After having settled the typical sounds, we assign to them, as much as possible, the ordinary Roman types of the first class.

7. We then arrange in every language which possesses a richer alphabet, all remaining letters, according to their affinities, as modifications of the nearest typical letters, or as letters of the second and third class. Thus linguals in Sanskrit are treated as nearest to dentals, palatals to gutturals.

8. The manner of expressing such modifications is uniform throughout. While all typical letters of

(3] d

] PREFACE TO THE

the first class are expressed by Roman types, modi- fied letters of the second class are expressed by italics, modified letters of the third class by small capitals. Only in extreme cases, where another class of modified types is wanted, are we compelled to have recourse either to diacritical marks, or to a different fount of types.

9. Which letters in each language are to be considered as primary, secondary, or tertiary may, to a certain extent, be left to the discretion of individual scholars.

10. As it has been found quite impossible to devise any practical alphabet that should accurately represent the pronunciation of words, the Missionary Alphabet, by not attempting to indicate minute shades of pronunciation, has at all events the advantage of not misleading readers in their pro- nunciation of foreign words. An italic ¢, for instance, or a small capital T, serves simply as a warning that this is not the ordinary t, though it has some affinity with it. How it is to be pronounced must be learnt for each language, as it now is, from a grammar or otherwise. Thus ¢ in Sanskrit is the lingual ¢. How that is to be pronounced, we must learn from the Pratisikhyas, or from the mouth of a highly educated Srotriya. We shall then learn that its pronunciation is really that of what we call the ordinary dental t, as in town, while the ordinary dental t in Sanskrit has a pronunciation of its own, extremely difficult to acquire for Europeans.

11. Words or sentences which used to be printed in italics are spaced.

SACRED BOOKS OF THE EAST.

11. Words or sentences which used to be printed in italics are spaced.

SACRED BOOKS OF THE EAST.

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SACRED BOOKS OF THE EAST. lv

APPROXIMATE PRONUNCIATION OF THE RoMAN LETTERS AS REPRESENTING THE SANSKRIT ALPHABET.

VoweELs.

a WT as in sam

a » psalm

i 9 knit

i »» neat

ri » fiery

ri ee

hi » friendly

pe tol » fool » date » aisle » note

44VAIII AA MAH a

»» proud

CONSONANTS.

Gutturals. k @ as in kite kh @ _,, inkhorn g T™ «4 gate gh @ ,, springhead h(ng)F ,, sing h Zs, hear

Palatals. k as in church kh Rs, church-history g WH 4, jolly gh R ,,_ bridge-house

m v m h

WH as in new

aq, yet

W ,, sharp Dentals.

: . tip of tongue strikin, @W as in tin (the bone of the teeth) » lanthorn » din

»» landholder

AQ aacu gd =] &

» Srass Linguals.

Z as in town (ie wrecks ik) », outhouse »» done »» rodhook no 99 Ted » shun

Labials.

SAAN A

TW as in pan A ,, topheavy @ ==, bed w=, clubhouse S55 mill @_ =, live @ = ,, Anusvara (i221) BW ,, Visarga (oreathing)

Proper names have frequently been left in their ordinary spelling, e.g.

Rajendra, instead of Ragendra.

In words which have almost become

English the diacritical marks have often been omitted, e.g. Rig-veda, instead of Rig-veda; Brahman, instead of Brahmana; Confucius,

Zoroaster, Koran, &c.

rierOpUCTION

hee UA N ES ADS.

FIRST TRANSLATION OF THE UPANISHADS. DARA SHUKOH, ANQUETIL DUPERRON, SCHOPENHAUER.

Rig-veda, instead of Rig-veda; Brahman, instead of Brahmana; Confucius,

Zoroaster, Koran, &c.

rierOpUCTION

hee UA N ES ADS.

FIRST TRANSLATION OF THE UPANISHADS. DARA SHUKOH, ANQUETIL DUPERRON, SCHOPENHAUER.

THE ancient Vedic literature, the foundation of the whole literature of India, which has been handed down in that country in an unbroken succession from the earliest times within the recollection of man to the present day, became known for the first time beyond the frontiers of India through the Upanishads. The Upanishads were translated from Sanskrit into Persian by, or, it may be, for Dara Shukoh, the eldest son of Shah Jehan, an enlightened prince, who openly professed the liberal religious tenets of the great Emperor Akbar, and even wrote a book intended to reconcile the religious doctrines of Hindus and Moham- medans. He seems first to have heard of the Upanishads during his stay in Kashmir in 1640. He afterwards in- vited several Pandits from Benares to Delhi, who were to assist him in the work of translation. The translation was finished in 1657. Three years after the accomplish- ment of this work, in 1659, the prince was put to death by his brother Aurangzib}, in reality, no doubt, because he was the eldest son and legitimate successor of Shah Jehan, but under the pretext that he was an infidel, and dangerous to the established religion of the empire.

When the Upanishads had once been translated from Sanskrit into Persian, at that time the most widely read language of the East and understood likewise by many European scholars, they became generally accessible to

' Elphinstone, History of India, ed. Cowell, p. 610.

Ivili UPANISHADS.

all who took an interest in the religious literature of India. It is true that under Akbar’s reign (1556-1586) similar translations had been prepared’, but neither those nor the translations of Dara Shukoh attracted the ‘attention of European scholars till the year 1775. In that year Anquetil Duperron, the famous traveller and discoverer of the Zend-avesta, received one MS. of the Persian trans- lation of the Upanishads, sent to him by M. Gentil, the French resident at the court of Shuja ud daula, and brought to France by M. Bernier. After receiving another MS., Anquetil Duperron collated the two, and translated the Persian translation? into French (not published), and into Latin. That Latin translation was published in 1801 and 1802, under the title of ‘Oupnek’hat, id est, Secretum tegen- dum: opus ipsa in India rarissimum, continens antiquam et arcanam, seu theologicam et philosophicam doctrinam, e quatuor sacris Indorum libris Rak baid, Djedjer baid, Sam baid, Athrban baid excerptam; ad verbum, e Persico idiomate, Samkreticis vocabulis intermixto, in Latinum conversum: Dissertationibus et Annotationibus diffici- liora explanantibus, illustratum: studio et opera Anquetil Duperron, Indicopleuste. Argentorati, typis et impensis fratrum Levrault, vol. i, 1801; vol. ii, 1802 %.’

Argentorati, typis et impensis fratrum Levrault, vol. i, 1801; vol. ii, 1802 %.’

This translation, though it attracted considerable interest among scholars, was written in so utterly unintelligible a style, that it required the lynxlike perspicacity of an intre-

1 M. M., Introduction to the Science of Religion, p. 79. :

* Several other MSS. of this translation have since come to light; one at Oxford, Codices Wilsoniani, 399 and 400. Anquetil Duperron gives the following title of the Persian translation: ‘ Hanc interpretationem rév Oupnekhathai quo- rumvis quatuor librorum Beid, quod, designatum cum secreto magno (per secretum magnum) est, et integram cognitionem luminis luminum, hic Fakir sine tristitia (Sultan) Mohammed Dara Schakoh ipse, cum significatione recta, cum sinceritate, in tempore sex mensium (postremo die, secundo tov Schonbeh, vigesimo) sexto mensis ro’ Ramazzan, anno 1067/rov Hedjri (Christi, 1657) in urbe Delhi, in mansione nakhe noudeh, cum absolutione ad finem fecit pervenire.’ The MS. was copied by Atma Ram in the year 1767 A.D. Anquetil Duperron adds: ‘Absolutum est hoc Apographum versionis Latinze 7@y quinquaginta Oupnekhatha, ad verbum, e Persico idiomate, Samskreticis vocabulis inter- mixto, fact, die g Octobris, 1796, 18 Brumaire, anni 4, Reipublic. Gall. Parisiis.’

° M.M., History of Ancient Sanskrit Literature, second edition, p. 325.

INTRODUCTION. lix

pid philosopher, such as Schopenhauer, to discover a thread through such a labyrinth. Schopenhauer, however, not only found and followed such a thread, but he had the courage to proclaim to an incredulous age the vast treasures of thought which were lying buried beneath that fearful jargon.

As Anquetil Duperron’s volumes have become scarce, I shall here give a short specimen of his translation, which corresponds to the first sentences of my translation of the Khandogya-upanishad (p. 1):—‘Oum hoc verbum (esse) adkit ut sciveris, sic ro maschghouli fac (de eo medi- tare), quod ipsum hoc verbum aodkit est; propter illud quod hoc (verbum) oum, in Sam Beid, cum voce alta, cum harmonia pronunciatum fiat.

‘Adkiteh porro cremor (optimum, selectissimum) est: quemadmodum ex (prez) omni quieto (non moto), et moto, pulvis (terra) cremor (optimum) est; et e (pre) terra aqua cremor est; et ex aqua, comedendum (victus) cremor est ; (et) e comedendo, comedens cremor est; et e comedente, loquela (id quod d‘citur) cremor est; et e loquela, aiet rod Beid, et ex aiet, rd siam, id est, cum har- monia (pronunciatum); et e Sam, 76 adkit, cremor est ; id est, oum, voce alta, cum harmonia pronunciare, aokit, cremor cremorum (optimum optimorum) est. Major, ex (pra) adkit, cremor alter non est.’

Major, ex (pra) adkit, cremor alter non est.’

Schopenhauer not only read this translation carefully, but he makes no secret of it, that his own philosophy is powerfully impregnated by the fundamental doctrines of the Upanishads. He dwells on it again and again, and it seems both fair to Schopenhauer’s memory and _ highly important for a true appreciation of the philosophical value of the Upanishads, to put together what that vigorous thinker has written on those ancient rhapsodies of truth.

In his ‘Welt als Wille und Vorstellung,’ he writes, in the preface to the first edition, p. xiii:

‘ If the reader has also received the benefit of the Vedas, the access to which by means of the Upanishads is in my eyes the greatest privilege which this still young century (1818) may claim before all previous centuries, (for I anticipate that the influence of Sanskrit literature will not be less pro-

Ix UPANISHADS.

found than the revival of Greek in the fourteenth century, )—if then the reader, I say, has received his initiation in primeval Indian wisdom, and received it with an open heart, he will be prepared in the very best way for hearing what I have to tell him. It will not sound to him strange, as to many others, much less disagreeable ; for I might, if it did not sound conceited, contend that every one of the detached statements which constitute the Upanishads, may be de- duced as a necessary result from the fundamental thoughts which I have to enunciate, though those deductions them- selves are by no means to be found there.’

And again!:

‘If I consider how difficult it is, even with the assistance of the best and carefully educated teachers, and with all the excellent philological appliances collected in the course of this century, to arrive at a really correct, accurate, and living understanding of Greek and Roman authors, whose language was after all the language of our own predecessors in Europe, and the mother of our own, while Sanskrit, on the contrary, was spoken thousands of years ago in distant India, and can be learnt only with appliances which are.as yet very imperfect ;—if I add to this the impression which the translations of Sanskrit works by European scholars, with very few exceptions, produce on my mind, I cannot resist a certain suspicion that our Sanskrit scholars do not understand their texts much better than the higher class of schoolboys their Greek. Of course, as they are not boys, but men of knowledge and understanding, they put together, out of what they do understand, something like what the general meaning may have been, but much probably creeps in ex ingenio. It is still worse with the Chinese of our European Sinologues.

‘If then I consider, on the other hand, that Sultan Mohammed Dara Shukoh, the brother of Aurangzib, was born and bred in India, was a learned, thoughtful, and enquiring man, and therefore probably understood his Sanskrit about as well as we our Latin, that moreover

* Schopenhauer, Parerga, third edition, II, p. 426.

INTRODUCTION. xi

he was assisted by a number of the most learned Pandits, all this together gives me at once a very high opinion of his translation of the Vedic Upanishads into Persian. If, besides this, I see with what profound and quite appro- priate reverence Anquetil Duperron has treated that Persian translation, rendering it in Latin word by word, retaining, in spite of Latin grammar, the Persian syntax, and all the Sanskrit words which the Sultan himself had left untranslated, though explaining them in a glossary, I feel the most perfect confidence in reading that transla- tion, and that confidence soon receives its most perfect justification. For how entirely does the Oupnekhat breathe throughout the holy spirit of the Vedas! How is every one who by a diligent study of its Persian Latin has. become familiar with that incomparable book, stirred by that spirit to the very depth of his soul! How does every line display its firm, definite, and throughout harmonious meaning! I*rom every sentence deep, original, and sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit. Indian air surrounds us, and original thoughts of kindred spirits. And oh, how thoroughly is the mind here washed clean of all early engrafted Jewish superstitions, and of all philosophy that cringes before those superstitions! In the whole world there is no study, except that of the originals, so beneficial and so elevating as that of the Oupnekhat. It has been the solace of my life, it will be the solace of my death!

‘Though ! I feel the highest regard for the religious and philosophical works of Sanskrit literature, I have not been able to derive much pleasure from their poetical composi- tions. Nay, they seem to me sometimes as tasteless and monstrous as the sculpture of India.

‘In* most of the pagan philosophical writers of the first Christian centuries we see the Jewish theism, which, as Christianity, was soon to become the faith of the people, shining through, much as at present we may perceive shining through in the writings of the learned, the native

' Loe. cit. II, pp. 425. * Loe. cit. I, p. 59.

xii UPANISHADS.

pantheism of India, which is destined sooner or later to become the faith of the people. Ex oriente lux.’

cit. II, pp. 425. * Loe. cit. I, p. 59.

xii UPANISHADS.

pantheism of India, which is destined sooner or later to become the faith of the people. Ex oriente lux.’

This may seem strong language, and, in some respects, too strong. But I thought it right to quote it here, be- cause, whatever may be urged against Schopenhauer, he was a thoroughly honest thinker and honest speaker, and no one would suspect him of any predilection for what has been so readily called Indian mysticism. That Schelling and his school should use rapturous language about the Upanishads, might carry little weight with that large class of philosophers by whom everything beyond the clouds of their own horizon is labelled mysticism. But that Schopenhauer should have spoken of the Upanishads as ‘products of the highest wisdom’ (Ausgeburt der héchsten Weisheit)!, that he should have placed the pantheism there taught high above the pantheism of Bruno, Male- branche, Spinoza, and Scotus Erigena, as brought to light again at Oxford in 1681 %, may perhaps secure a more con- siderate reception for these relics of ancient wisdom than anything that I could say in their favour.

RAMMOHUN Roy.

Greater, however, than the influence exercised on the philosophical thought of modern Europe, has been the impulse which these same Upanishads have imparted to the religious life of modern India. In about the same year (1774 or 1775) when the first MS. of the Persian translation of the Upanishads was received’ by Anquetil Duperron, Rammohun Roy? was born in India, the reformer and reviver of the ancient religion of the Brahmans. A man who in his youth could write a book ‘Against the Idolatry of all Religions, and who afterwards expressed in so many exact words his ‘belief in the divine authority of Christ 4,’ was not likely to retain anything of the sacred literature of his own religion, unless he had perceived in it the same

! Loc. cit..IT; p..428.

? Loc. cit. I, p.6. These passages were pointed out to me by Professor Noiré. $ Born 1774, died at 2.304.M., on Friday, 28th September, 1833.

* Last Days of Rammohun Roy, by Mary Carpenter, 1866, p. 135.

INTRODUCTION. Ixiii

Loc. cit..IT; p..428.

? Loc. cit. I, p.6. These passages were pointed out to me by Professor Noiré. $ Born 1774, died at 2.304.M., on Friday, 28th September, 1833.

* Last Days of Rammohun Roy, by Mary Carpenter, 1866, p. 135.

INTRODUCTION. Ixiii

divine authority which he recognised in the teaching of Christ. He rejected the Purazas, he would not have been swayed in his convictions by the authority of the Laws of Manu, or even by the sacredness of the Vedas. He was above all that. But he discovered in the Upanishads and in the so-called Vedanta something different from all the rest, something that ought not to be thrown away, some- thing that, if rightly understood, might supply the right native soil in which alone the seeds of true religion, aye, of true Christianity, might spring up again and prosper in India, as they had once sprung up and prospered from out the philosophies of Origen or Synesius. European scholars have often wondered that Rammohun Roy, in his defence of the Veda, should have put aside the Saszhités and the Brahmamas, and laid his finger on the Upanishads only, as the true kernel of the whole Veda. Historically, no doubt, he was wrong, for the Upanishads presuppose both the hymns and the liturgical books of the Veda. But as the ancient philosophers distinguished in the Veda between the Karma-kauda and the Gitdna-kazda, between works and knowledge; as they themselves pointed to the learning of the sacred hymns and the performance of sacrifices as a preparation only for that enlightenment which was re- served as the highest reward for the faithful performance of all previous duties!; Rammohun Roy, like Buddha and other enlightened men before him, perceived that the time for insisting on all that previous discipline with its minute prescriptions and superstitious observances was gone, while the knowledge conveyed in the Upanishads or the Vedanta, enveloped though it may be in strange coverings, should henceforth form the foundation of a new religious life *. He would tolerate nothing idolatrous, not even in his mother, poor woman, who after joining his most bitter opponents, confessed to her son, before she set out on her

' M. M., History of Ancient Sanskrit Literature, p. 319.

2 *The adoration of the invisible Supreme Being is exclusively prescribed by the Upanishads or the principal parts of the Vedas and also by the Vedant.’ Rammohun Roy, Translation of the Kena-upanishad, Calcutta, 1816, p. 6. M. M., History of Ancient Sanskrit Literature, p. 320,

lxiv UPANISHADS.

last pilgrimage to Juggernaut, where she died, that ‘he was right, but that she was a weak woman, and grown too old to give up the observances which were a comfort to her. It was not therefore from any regard of their antiquity or their sacred character that Rammohun Roy clung to the Upanishads, that he translated them into Bengali, Hindi, and English, and published them at his own expense. It was because he recognised in them seeds of eternal truth, and was bold enough to distinguish between what was essential in them and what was not,—a distinction, as he often remarked with great perplexity, which Christian teachers seemed either unable or unwilling to make! The death of that really great and good man during his stay in England in 1833, was one of the severest blows that have fallen on the prospects of India. But his work has not been in vain. Like a tree whose first shoot has been killed by one winter frost, it has broken out again in a number of new and more vigorous shoots, for whatever the outward differences may be between the Adi Brahnio Samaj of De- bendranath Tagore, or the Brahmo Samaj of India of Keshub Chunder Sen, or the Sadharan Brahmo Samaj, the common root of them all is the work done, once for all, by Rammohun Roy. That work may have disappeared from sight for a time, and its present manifestations may seem to many observers who are too near, not very promising. But in one form or another, under one name or another, I feel convinced that work will live. ‘In India,’ Schopenhauer writes, ‘ our religion will now and never strike root: the primitive wisdom of the human race will never be pushed aside there by the events of Galilee. On the con- trary, Indian wisdom will flow back upon Europe, and produce a thorough change in our knowing and thinking.’ Here, again, the great philosopher seems to me to have allowed himself to be carried away too far by his enthu- siasm for the less known. He is blind for the dark sides of the Upanishads, and he wilfully shuts his eyes against the bright rays of eternal truth in the Gospels, which even

—_— ee -h r--

1 Last Days, p. II.

INTRODUCTION. Ixv

Rammohun Roy was quick enough to perceive behind the mists and clouds of tradition that gather so quickly round the sunrise of every religion.

POSITION OF THE UPANISHADS IN VEDIC LITERATURE.

II.

INTRODUCTION. Ixv

Rammohun Roy was quick enough to perceive behind the mists and clouds of tradition that gather so quickly round the sunrise of every religion.

POSITION OF THE UPANISHADS IN VEDIC LITERATURE.

If now we ask what has been thought of the Upanishads by Sanskrit scholars or by Oriental scholars in general, it must be confessed that hitherto they have not received at their hands that treatment which in the eyes of philo- sophers and theologians they seem so fully to deserve. When the first enthusiasm for such works as Sakuntala and Gita-Govinda had somewhat subsided, and Sanskrit scholars had recognised that a truly scholarlike study of Indian literature must begin with the beginning, the exclu- sively historical interest prevailed to so large an extent that the hymns of the Veda, the Brahmavzas, and the Sitras absorbed all interest, while the Upanishads were put aside for a time as of doubtful antiquity, and there- fore of minor importance.

My real love for Sanskrit literature was first kindled by the Upanishads. It was in the year 1844, when attending Schelling’s lectures at Berlin, that my attention was drawn to those ancient theosophic treatises, and I still possess my collations of the Sanskrit MSS. which had then just arrived at Berlin, the Chambers collection, and my copies of com- mentaries, and commentaries on commentaries, which I made at that time. Some of my translations which I left with Schelling, I have never been able to recover, though to judge from others which I still possess, the loss of them is of small consequence. Soon after leaving Berlin, when continuing my Sanskrit studies at Paris under Burnouf, I put aside the Upanishads, convinced that for a true appreciation of them it was necessary to study, first of all, the earlier periods of Vedic literature, as represented by the hymns and the Brahmamzas of the Vedas.

In returning, after more than thirty years, to these favourite studies, I find that my interest in them, though it has changed in character, has by no means diminished.

[3] €

Ixvi UPANISHADS.

In returning, after more than thirty years, to these favourite studies, I find that my interest in them, though it has changed in character, has by no means diminished.

[3] €

Ixvi UPANISHADS.

It is true, no doubt, that the stratum of literature which contains the Upanishads is later than the Sam- hitas, and later than the Brahmazas, but the first germs of Upanishad doctrines go back at least as far as the Mantra period, which provisionally has been fixed between 1000 and 800 B.C. Conceptions corresponding to the general teaching of the Upanishads occur in certain hymns of the Rig-veda-samhita, they must have existed there- fore before that collection was finally closed. One hymn in the Samhita of the Rig-veda (I, 191) was designated by Katydyana, the author of the Sarvanukramazika, as an Upanishad. Here, however, upanishad means rather a secret charm than a philosophical doctrine. Verses of the hymns have often been incorporated in the Upa- nishads, and among the Oupnekhats translated into Persian by Dara Shukoh we actually find the Purusha-sikta, the goth hymn of the tenth book of the Rig-veda’, forming the greater portion of the Bark’heh Soukt. In the Samhita of the Yagur-veda, however, in the Vagasaneyi- sdkha, we meet with a real Upanishad, the famous Isa or ea ceteris while the Sivasamzkalpa, too, forms part of its thirty-fourth book 2, In the Brahmawas several Upani- shads occur, even in portions which are not classed as Aranyakas, as, for instance, the well-known Kena or Tala- vakara-upanishad.. The recognised place, however, for the ancient Upanishads is in the Arazyakas, or forest-books, which, as a rule, form an appendix to the Brahmamas, but are sometimes included also under the general name of Brahmaza. Brahmama, in fact, meaning originally the sayings of Brahmans, whether in the general sense of priests, or in the more special of Brahman-priest, is a name applicable not only to the books, properly so called, but to all old prose traditions, whether contained in the Samhitas, such as the Taittiriya-samhita, the Brahmamas, the Aramyakas, the Upanishads, and even, in certain cases, in the Sdtras. We shall see in the introduction to the Aitareya-dranyaka, that that Arazyaka is in the beginning

* See Weber, Indische Studien, IX, p. 1 seq. * See M. M., History of Ancient Sanskrit Literature, p. 317.

INTRODUCTION. Ixvil

We shall see in the introduction to the Aitareya-dranyaka, that that Arazyaka is in the beginning

* See Weber, Indische Studien, IX, p. 1 seq. * See M. M., History of Ancient Sanskrit Literature, p. 317.

INTRODUCTION. Ixvil

a Brahmaza, a mere continuation of the Aitareya-brah- maa, explaining the Mahavrata ceremony, while its last book contains the Sfitras or short technical rules explain- ing the same ceremony which in the first book had been treated in the style peculiar to the Brahmawas. In the same Aitareya-arazyaka, III, 2, 6, 6, a passage of the Upanishad is spoken of as a Brahmawza, possibly as something like a Brahmavza, while something very like an Upanishad occurs in the Apastamba-sfitras, and might be quoted therefore as a Siitra', At all events the Upanishads, like the Aranyakas, belong to what Hindu theologians call Sruti, or revealed literature, in opposition to Smriti, or traditional literature, which is supposed to be founded on the former, and allowed to claim a secondary authority only ; and the earliest of these philosophical treatises will always, I be- lieve, maintain a place in the literature of the world, among the most astounding productions of the human mind in any age and in any country.

DIFFERENT CLASSES OF UPANISHADS.

The ancient Upanishads, i.e. those which occupy a place in the Samhitas, Brahmavas, and Aranyakas, must be, if we follow the chronology which at present is com- monly, though, it may be, provisionally only, received by Sanskrit scholars, older than 600 B.C., i.e, anterior to the rise of Buddhism. As to other Upanishads, and their number is very large, which either stand by them- selves, or which are ascribed to the Atharva-veda, it is extremely difficult to fix their age. Some of them are, no doubt, quite modern, for mention is made even of an Allah-upanishad; but others may claim a far higher antiquity than is generally assigned to them on internal evidence. I shall only mention that the name of Atharva- siras, an Upanishad generally assigned to a very modern date, is quoted in the Sitras of Gautama and Baudhayana?;

‘

. Apastamba, translated by Biihler, Sacred Books. of the East, vol. ii, p. 75. ? Gautama, translated by Biihler, Sacred Books of the East, vol, ii, p. 272, and Introduction, p. lvi.

€ 2

Ixvill UPANISHADS.

that the Svetasvatara-upanishad, or the Svetasvatarawvam Mantropanishad, though bearing many notes of later periods of thought, is quoted by Sankara in his commentary on the Vedanta-sitras!; while the Nvrzsimhottaratapaniya- upanishad forms part of the twelve Upanishads explained by Vidyarazya in his Sarvopanishad-arthanubhiti-prakasa. The Upanishads comprehended in that work are: 1. Aitareya-upanishad.

Taittiriya-upanishad. . Khandogya-upanishad. Muzdaka-upanishad. Prasna-upanishad. Kaushitaki-upanishad. Maitrayaziya-upanishad. Ka¢havalli-upanishad. Svetasvatara-upanishad. Brzhad-arazyaka-upanishad.

11. Talavakara (Kena)-upanishad.

Aitareya-upanishad.

11. Talavakara (Kena)-upanishad.

12. Nvrisimhottaratapaniya-upanishad 2. The number of Upanishads translated by Dara Shukoh amounts to 50; their number, as given in the Mahavakya- muktavali and in the Muktikd-upanishad, is 108%. Pro- fessor Weber thinks that their number, so far as we know at present, may be reckoned at 235%. In order, however, to arrive at so high a number, every title of an Upanishad would have to be counted separately, while in several cases it is clearly the same Upanishad which is quoted under dif- ferent names. In an alphabetical list which I published in 1865 (Zeitschrift der Deutschen Morgenlandischen Gesell- schaft XIX, 137-158), the number of real Upanishads reached 149. To that number Dr. Burnell® in his Catalogue

OD SIAN PYW DH

bel

1 Vedanta-siitras I, 1, 11.

2 One misses the {cA or fsdvasya-upanishad in this list. The Upanishads chiefly studied in Bengal are the Brihad-araxyaka, Aitareya, Khandogya, Taitti- riya, 1s4, Kena, Katha, Prasna, Muzdaka, and Mazdiikya, to which should be added the Svetasvatara. M.M., History of Ancient Sanskrit Literature, p. 325.

3 Dr. Burnell thinks that this is an artificial computation, 108 being a sacred number in Southern India. See Kielhorn in Gough’s Papers on Ancient Sanskrit Literature, p. 193.

* Weber, History of Sanskrit Literature, p. 155 note.

® Jadian Antiquary, II, 267.

INTRODUCTION. Ixix (p. 59) added 5, Professor Haug (Brahma und die Brah- manen) 16, making a sum total of 170. New names, however, are constantly being added in the catalogues of MSS. pub- lished by Biihler, Kielhorn, Burnell, Rajendralal Mitra, and others, and I shall reserve therefore a more complete list of Upanishads for a later volume.

New names, however, are constantly being added in the catalogues of MSS. pub- lished by Biihler, Kielhorn, Burnell, Rajendralal Mitra, and others, and I shall reserve therefore a more complete list of Upanishads for a later volume.

Though it is easy to see that these Upanishads belong to very different periods of Indian thought, any attempt to fix their relative age seems to me for the present almost hopeless. No one can doubt that the Upanishads which have had a place assigned to them in the Sashitas, Brahmavas, and Aranyakas are the oldest. Next to these we can draw a line to include the Upanishads clearly referred to in the Vedanta-sitras, or explained and quoted by Sankara, by Sayaza, and other more modern commentators. We can distinguish Upanishads in prose from Upanishads in mixed prose and verse, and again Upanishads in archaic verse from Upanishads in regular and continuous Anush¢fubh Slokas. We can also class them according to their subjects, and, at last, according to the sects to which they belong. But beyond this it is hardly safe to venture at present. Attempts have been made by Professor Weber and M. Regnaud to fix in each class the relative age of certain Upanishads, and I do not deny to their arguments, even where they conflict with each other, considerable weight in forming a preliminary judgment. But I know of hardly any argument which is really convincing, or which could not be met by counter arguments equally strong. Simplicity may be a sign of antiquity, but it is not so always, for what seems simple, may be the result of abbreviation. One Upanishad may give the correct, another an evidently corrupt reading, yet it does not follow that the correct reading may not be the result of an emendation. It is quite clear that a large mass of traditional Upanishads must have existed before they assumed their present form. Where two or three or four Upanishads contain the same story, told almost in the same words, they are not always copied from one another, but they have been settled independently, in different locali- ties, by different teachers, it may be, for different purposes.

Ixx UPANISHADS.

Where two or three or four Upanishads contain the same story, told almost in the same words, they are not always copied from one another, but they have been settled independently, in different locali- ties, by different teachers, it may be, for different purposes.

Ixx UPANISHADS.

Lastly, the influence of Sakh4s or schools may have told more or less on certain Upanishads. Thus the Maitrayaziya- upanishad, as we now possess it, shows a number of irregular forms which even the commentator can account for only as peculiarities of the Maitrayaziya-sakha1. That Upanishad, as it has come down to us, is full of what we should call clear-indications of a modern and corrupt age. It contains in VI, 37, a sloka from the Manava-dharma-sastra, which startled even the commentator, but is explained away by him as possibly found in another Sakha, and borrowed from there by Manu. It contains corruptions of easy words which one would have thought must have been familiar to every student. Thus instead of the passage as found in the K/an- dogya-upanishad VIII, 7, 1, ya atmapahatapadpma vigaro vimvztyur visoko ’vigighatso ’pipasak, &c., the text of the Maitrayawtya-upanishad (VII, 7) reads, Atmapahatapapma vigaro vimvityur visoko ’vikikitso ’vipasaZ. But here again the commentator explains that another SAkha reads ’vigi- ghatsa, and that avipdsa is to be explained by means of a change of letters as apipadsa. Corruptions, therefore, or modern elements which are found in one Upanishad, as handed down in one Sakha, do not prove that the same existed in other Sakhas, or that they were found in the original text.

All these questions have to be taken into account before we can venture to give a final judgment on the relative age of Upanishads which belong to one and the same class. I know of no problem which offers so many similarities with the one before us as that of the relative age of the four Gospels. All the difficulties which occur in the Upa- nishads occur. here, and no critical student who knows the difficulties that have to be encountered in determining the relative age of the four Gospels, will feel inclined, in the present state of Vedic scholarship, to speak with confidence on the relative age of the ancient Upanishads.

+ They are generally explained as khandasa, but in one place (Maitr. Up. II, 4) the commentator treats such irregularities as etakkhakha&sanketapathak, a reading peculiar to the Maitrayaniya school. Some learned remarks cn this point may be seen in an article by Dr. L. es Uber - Maitrayani Samhita.

INTRODUCTION. Ixxi

CRITICAL TREATMENT OF THE TEXT OF THE UPANISHADS.

II, 4) the commentator treats such irregularities as etakkhakha&sanketapathak, a reading peculiar to the Maitrayaniya school. Some learned remarks cn this point may be seen in an article by Dr. L. es Uber - Maitrayani Samhita.

INTRODUCTION. Ixxi

CRITICAL TREATMENT OF THE TEXT OF THE UPANISHADS.

With regard to a critical restoration of the text of the Upa- nishads, I have but seldom relied on the authority of new MSS., but have endeavoured throughout to follow that text which is presupposed by the commentaries, whether they are the work of the old Sankaraarya, or of the more modern Sankardnanda, or Sayama, or others. Though there still prevails some uncertainty as to the date of Sankarazarya, commonly assigned to the eighth century A.D., yet I doubt whether any MSS. of the Upanishads could now be found prior to 1000 A.D. The text, therefore, which Sankara had before his eyes, or, it may be, his ears, commands, I think, a higher authority than that of any MSS. likely to be recovered at present.

It may be objected that Sankara’s text belonged to one locality only, and that different readings and different recensions may have existed in other parts of India. That is perfectly true. We possess various recensions of several Upanishads, as handed down in different Sakhas of different Vedas, and we know of various readings recorded by the commentators. These, where they are of import- ance for our purposes, have been carefully taken into account.

It has also been supposed that Sankara, who, in writing his commentaries on the Upanishad, was chiefly guided by philosophical considerations, his chief object being to use the Upanishads as a sacred foundation for the Vedanta philosophy, may now and then have taken liberties with the text. ‘That may be so, but no stringent proof of it has as yet been brought forward, and I therefore hold that when we succeed in establishing throughout that text which served as the basis of Sankara’s com- mentaries, we have done enough for the present, and have fulfilled at all events the first and indispensable task in a critical treatment of the text of the Upanishads.

But in the same manner as it is easy to see that the text

Ixxil UPANISHADS.

of the Rig-veda, which is presupposed by Sayaza’s com- mentary and even by earlier works, is in many places palpably corrupt, we cannot resist the same conviction with regard to the text of the Upanishads. In some cases the metre, in others grammar; in others again the collation of analogous passages enable us to detect errors, and pro- bably very ancient errors, that had crept into the text long before Sankara composed his commentaries.

In some cases the metre, in others grammar; in others again the collation of analogous passages enable us to detect errors, and pro- bably very ancient errors, that had crept into the text long before Sankara composed his commentaries.

Some questions connected with the metres of the Upani- shads have been very learnedly treated by Professor Gilde- meister in his essay, ‘Zur Theorie des Sloka.’ The lesson to be derived from that essay, and from a study of the Upanishads, is certainly to abstain for the present from conjectural emendations. In the old Upanishads the same metrical freedom prevails as in the hymns; in the later Upanishads, much may be tolerated as the result of con- scious or unconscious imitation. The metrical emendations that suggest themselves are generally so easy and so obvious that, for that very reason, we should hesitate before correcting what native scholars would have corrected long ago, if they had thought that there was any real necessity for correction.

It is easy to suggest, for instance, that in the Vagasaneyi- samhita-upanishad, verse 5, instead of tad antar asya sar- vasya tadu sarvasydasya bahyata4, the original text may have been tad antar asya sarvasya tadu sarvasya bahyataZ; yet Sankara evidently read sarvasyadsya, and as the same reading is found in the text of the Vagasaneyi-sawhita, who would venture to correct so old a mistake?

Again, if in verse 8, we left out yathatathyataz, we should get a much more regular metre,

Kavir manishi paribhiZ svyambhiz

atthan vyadadhak &&Asvatibhyas samabhyah, Here vyada forms one syllable by what I have proposed to call synizesis!, which is allowed in the Upanishads as well as in the hymns. All would then seem right, except

— er RN: RRR | A ES a

? Rig-veds, translated by M. M., vol. i, Preface, p. cxliii.

INTRODUCTION. Ix xiii

that it is difficult to explain how so rare a word as yatha- tathyatak could have been introduced into the text.

In verse 10 one feels tempted to propose the omission of eva in anyad ahur avidyay4, while in verse 11, an eva inserted after vidya ka would certainly improve the metre.

In verse 15 the expression satyadharmaya drzshZaye is archaic, but perfectly legitimate in the sense of ‘that we may see the nature of the True,’ or ‘that we see him whose nature is true. When this verse is repeated in the Maitr. Up. VI, 35, we find instead, satyadharmaya vishvave, ‘for the true Vishzu.’ But here, again, no sound critic would venture to correct a mistake, intentional or unintentional, | which is sanctioned both by the MSS. of the text and by the commentary.

When this verse is repeated in the Maitr. Up. VI, 35, we find instead, satyadharmaya vishvave, ‘for the true Vishzu.’ But here, again, no sound critic would venture to correct a mistake, intentional or unintentional, | which is sanctioned both by the MSS. of the text and by the commentary.

Such instances, where every reader feels tempted at once to correct the textus receptus, occur again and again, and when they seem of any interest they have been men- tioned in the notes. It may happen, however, that the correction, though at first sight plausible, has to be sur- rendered on more mature consideration. Thus in the Vagasaneyi-samhita-upanishad, verse 2, one feels certainly inclined to write evasz tve nanyatheto ’sti, instead of evam tvayi nanyatheto sti. But tve, if it were used here, would probably itself have to be pronounced dissyllabically, while tvayi, though it never occurs in the Rig-veda, may well keep its place here, in the last book of the Vagasaneyi- samhita, provided we pronounce it by synizesis, i.e. as one syllable.

Attempts have been made sometimes to go beyond Sankara, and to restore the text, as it ought to have been originally, but as it was no longer in Sankara’s time. It is one thing to decline to follow Sankara in every one of his interpretations, it is quite another to decline to accept the text which he interprets. The former is inevitable, the Jatter is always very precarious.

Thus I see, for instance, that M. Regnaud, in the Errata to the second volume of his excellent work on the Upani- shads (Matériaux pour servir 4 Vhistoire de la philosophie de I'Inde, 1878) proposes to read in the Brzhad-aravyaka-

Ixxiv UPANISHADS.,

upanishad IV, 3, 1-8, sam anena vadishya iti, instead of sa mene na vadishya iti. Sankara adopted the latter reading, and explained accordingly, that Yagfiavalkya went to king Ganaka, but made up his mind not to speak. M. Regnaud, reading sam anena vadishya iti, takes the very opposite view, namely, that Yagfhavalkya went to king Ganaka, having made up his mind to have a conversation with him. As M. Regnaud does not rest this emendation on the author- ity of any new MSS., we may examine it as an ingenious conjecture; but in that case it seems to me clear that, if we adopted it, we should have at the same time to omit the whole sentence which follows. Sankara saw clearly that what had to be accounted or explained was why the king should address the Brahman first, samrad eva pirvas paprakkha; whereas if Yagfiavalkya had come with the intention of having a conversation with the king, he, the Brahman, should have spoken first. This irregularity is explained by the intervening sentence, in which we are re- minded that on a former occasion, when Ganaka and Yagiia- vaikya had a disputation on the Agnihotra, Yagnavalkya granted Ganaka a boon to choose, and he chose as his boon the right of asking questions according to his pleasure. Having received that boon, Ganaka was at liberty to question Yagnavalkya, even though he did not like it, and hence Ganaka is introduced here as the first to ask a question.

All this hangs well together, while if we assume that Yagiiavalkya came for the purpose of having a conversation with Ganaka, the whole sentence from ‘atha ha yag ganakas ka’ to ‘pirvam paprakkha’ would be useless, nor would there be any excuse for Ganaka beginning the conversation, when Yagiiavalkya came himself on purpose to question him.

It is necessary, even when we feel obliged to reject an interpretation of Sankara’s, without at the same time altering the text, to remember that Sankara, where he is not blinded by philosophical predilections, commands the highest respect as an interpreter. I cannot help thinking therefore that M. Regnaud (vol. i, p. 59) was right in trans- lating the passage in the A/and. Up. V, 3, 7, tasmad u

INTRODUCTION. Ixxv

I cannot help thinking therefore that M. Regnaud (vol. i, p. 59) was right in trans- lating the passage in the A/and. Up. V, 3, 7, tasmad u

INTRODUCTION. Ixxv

sarveshu lokeshu kshattrasyaiva prasdsartam abhit, by ‘que le kshatriya seul l’a enseignée dans tous les mondes.’ For when he proposes in the ‘ Errata’ to translate instead, ‘c’est pourquoi l’empire dans tous les mondes fut attribué au kshatriya seulement, he forgets that such an idea is foreign to the ordinary atmosphere in which the Upanishads move. It is not on account of the philosophical knowledge possessed by a few Kshatriyas, such as Ganaka or Pravahama, that the privilege of government belongs everywhere to the second class. That rests on a totally different basis. Such excep- tional knowledge, as is displayed by a few kings, might be an excuse for their claiming the privileges belonging to the Brahmans, but it would never, in the eyes of the ancient Indian Aryas, be considered as an argument for their claim- ing kingly power. Therefore, although I am well aware that prasds is most frequently used in the sense of ruling, I have no doubt that Sankara likewise was fully aware of that, and that if he nevertheless explained prasdsana here in the sense of prasdstrztvam sishyazam, he did so because this meaning too was admissible, particularly here, where we may actually translate it by proclaiming, while the other meaning, that of ruling, would simply be impossible in the concatenation of ideas, which is placed before us in the Upanishad.

It seems, no doubt, extremely strange that neither the last redactors of the text of the Upanishads, nor the com- mentators, who probably knew the principal Upanishads by heart, should have perceived how.certain passages in one Upanishad represented the same or nearly the same text which is found in another Upanishad, only occasionally with the most palpable corruptions.

Thus when the ceremony of offering a mantha or mash is described, we read in the A/A4ndogya-upanishad V, 2, 6, that it is to be accompanied by certain words which on the whole are intelligible. But when the same passage occurs again in the Brizhad-drazyaka, those words have been changed to such a degree, and in two different ways in the two Sakhds of the Madhyandinas and Kazvas, that, though the commentator explains them, they are almost unintel-

Ixxvi UPANISHADS.

ligible. I shall place the three passages together in three parallel lines:

I. KAandogya-upanishad V, 2, 6 II. Brthad-arazyaka, MAadhyandina-sakha, XIV, 9, 3, 10: III. Brzhad-aravyaka-upanishad, Kazva-sakha, VI, 3, 5

I. Amo namasy ama hi te sarvam idam sa hi syeshthah

IT. amo ’sy Amam hi te mayi sa hi III. amasusy Amamhi te mahi sa hi I. sreshtho ragadhipatiz sa ma gyaishthyam srai- ‘Be ragesano ‘dhipatiZ sa ma ragesano IIT. ragesano I. shthyam ragyam Adhipatyam gamayatv aham evedam II. *dhipati — karotv iti. TB BE ‘dhipatizz — karotv iti. I. sarvam asaniti. II. III.

amasusy Amamhi te mahi sa hi I. sreshtho ragadhipatiz sa ma gyaishthyam srai- ‘Be ragesano ‘dhipatiZ sa ma ragesano IIT. ragesano I. shthyam ragyam Adhipatyam gamayatv aham evedam II. *dhipati — karotv iti. TB BE ‘dhipatizz — karotv iti. I. sarvam asaniti. II. III.

The text in the XZandogya-upanishad yields a certain sense, viz.‘ Thou art Ama by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.’ This, according to the commentator, is addressed to Prava, and Ama, though a purely artificial word, is used in the sense of Prawa, or breath, in another passage also, viz. Brihad-dravyaka-up. I, 3, 22. If therefore we accept this meaning of Ama, the rest is easy and intelligible.

But if we proceed to the Brzhad-arazyaka, in the Madhyan- dina-sakha, we find the commentator proposing the fol- lowing interpretation : ‘O Mantha, thou art a full knower, complete knowledge of me belongs to thee.’ This meaning is obtained by deriving 4maz from 4+ man, in the sense of knower, and then taking 4mam, as a neuter, in the sense of knowledge, derivations which are simply impossible.

Lastly, if we come to the text of the Kazva-sakha, the grammatical interpretation becomes bolder still. Sankara does not explain the passage at all, which is strange, but Anandagiri interprets Amamsi tvam by ‘Thou knowest

INTRODUCTION. Ixxvii

(all) and 4mamhi te mahi, by ‘we know thy great (shape), which are again impossible forms.

But although there can be little doubt here that the reading of the X#andogya-upanishad gives us the original text, or a text ‘nearest to the original, no sound critic would venture to correct the readings of the Brzhad- aramyaka. They are corruptions, but even as corrup- tions they possess authority, at all events up to a certain point, and it is the fixing of those certain points or chrono- logical limits, which alone can impart a scientific character to our criticism of ancient texts.

They are corruptions, but even as corrup- tions they possess authority, at all events up to a certain point, and it is the fixing of those certain points or chrono- logical limits, which alone can impart a scientific character to our criticism of ancient texts.

In the Kaushitaki-brahmavza-upanishad Professor Cowell has pointed out a passage to me, where we must go beyond the text as it stood when commented on by the Sankara- nanda. In the beginning of the fourth adhyaya all MSS. of the text read savasan, and this is the reading which the commentator seems anxious to explain, though not very successfully. I thought that possibly the commentator might have had before him the reading sa vasan, or so ’va- san, but both would be very unusual. Professor Cowell in his Various Readings, p. xii, conjectured saszvasan, which would be liable to the same objection. He now, however, informs me that, as B. has samtvan, and C. satvan, he believes the original text to have been Satvan-Matsyeshu. This seems to me quite convincing, and is borne out by the reading of the Berlin MS., so far as it can be made out from Professor Weber’s essay on the Upanishads, Indische Studien I, p. 419. I see that Boehtlingk and Roth in their Sanskrit Dictionary, s.v. satvat, suggest the same emendation.

The more we study the nature of Sanskrit MSS., the more, I believe, we shall feel convinced that their proper arrangement is one by locality rather than by time. I have frequently dwelt on this subject in the introductions to the successive volumes of my edition of the Rig-veda and its commentary by SAyaw4karya, and my convictions on this point have become stronger ever since. A MS., however modern, from the south of India or from the north, is more important as a check on the textus receptus of

Ixxviili UPANISHADS.

A MS., however modern, from the south of India or from the north, is more important as a check on the textus receptus of

Ixxviili UPANISHADS.

any Sanskrit work, as prevalent in Bengal or Bombay, than ever so many MSS., even if of greater antiquity, from the same locality. When therefore I was informed by my friend Dr. Bihler that he had discovered in Kashmir a MS. of the Aitareya-upanishad, I certainly ex- pected some real help from such a treasure. The MS. is described by its discoverer in the last number of the Journal of the Bombay Asiatic Society, p. 341, and has since been sent to me by the Indian Government. It is written on birch bark (bhirga), and in the alphabet commonly called Sdrada. The leaves are very much injured on the margin, and it is almost impossible to handle them without some injury. In many places the bark has shrunk, probably on being moistened, and the letters have become illegible. Apart from these drawbacks, there remain the difficulties inherent in the Sdrada alphabet which, owing to its nu- merous combinations, is extremely difficult to read, and very trying to eyes which are growing weak. However, I collated the Upanishad from the Aitareya-Arazyaka, which turned out to be the last portion only, viz. the Samhita-upanishad (Ait. Ar. III, 1-2), or, as it is called here, Samhitarazya, and I am sorry to say my expectations have been disappointed. The MS. shows certain graphic peculiarities which Dr. Biihler has pointed out. It is particu- larly careful in the use of the sibilants, replacing the Visarga by sibilants, writing s+s and s+-s instead of k+s and +s; distinguishing also the Gihvamiliya and Upadhma- niya. If therefore the MS. writes antastha, we may be sure that it really meant to write so, and not anta/stha, or, as it would have written, antasstha. It shows equal care in the use of the nasals, and generally carries on the sandhi between different paragraphs. Here and there I met with better readings than those given in Rajendralal Mitra’s edition, but in most cases the commentary would have been sufficient to restore the right reading. A few various read- ings, which seemed to deserve being mentioned, will be found

* Journal of the Bombay Branch of the Royal Asiatic Society, 1877. Extra Number, containing the Detailed Report of a Tour in search of Sanskrit MSS., made in Kasmir, Rajputana, and Central India, by G. Biihler.

INTRODUCTION. Ixxix

Extra Number, containing the Detailed Report of a Tour in search of Sanskrit MSS., made in Kasmir, Rajputana, and Central India, by G. Biihler.

INTRODUCTION. Ixxix

in the notes. The MS., though carefully written, is not free from the ordinary blunders. At first one feels inclined to attribute some importance to every peculiarity of a new MS., but very soon one finds out that what seems peculiar, is in reality carelessness. Thus Ait. Ar. III, 1, 5, 2, the Kashmir MS. has piirvam aksharasz ripam, instead of what alone can be right, pdirvaripam. Instead of pragaya pasubhiZ it writes repeatedly pragaya pasubhiz, which is impossible. In III, 2, 2, it leaves out again and again manomaya between #Aandomaya and vanmaya; but that this is a mere accident we learn later on, where in the same sentence manomayo is found in its right place. Such cases reduce this MS. to its proper level, and make us look with suspicion on any accidental variations, such as I have noticed in my translation.

The additional paragraph, noticed by Dr. Biihler, is very indistinct, and contains, so far as I am able to find out, santi verses only.

I have no doubt that the discovery of new MSS. of the Upanishads and their commentaries will throw new light on the very numerous difficulties with which a translator of the Upanishads, particularly in attempting a complete and faithful translation, has at present to grapple. Some of the difficulties, which existed thirty years ago, have been removed since by the general progress of Vedic scholar- ship, and by the editions of texts and commentaries and translations of Upanishads, many of which were known at that time in manuscript only. But I fully agree with M. Regnaud as to the difficultés considérables que les meilleures traductions laissent subsister, and which can be solved only by a continued study of the Upanishads, the Arazyakas, the Brahmamas, and the Vedanta-sitras.

MEANING OF THE WORD UPANISHAD.

How Upanishad became the recognised name of the philosophical treatises contained in the Veda is difficult to explain. Most European scholars are agreed in deriving

Ixxx UPANISHADS.

upa-ni-shad from the root sad, to sit down, preceded by the two prepositions ni, down, and upa, near, so that it would express the idea of session, or assembly of pupils sitting down near their teacher to listen to his instruction. In the Trikaxdasesha, upanishad is explained by samipasa- dana, sitting down near a person}.

In the Trikaxdasesha, upanishad is explained by samipasa- dana, sitting down near a person}.

Such a word, however, would have been applicable, it would seem, to any other portion of the Veda as well as to. the chapters called Upanishad, and it has never been ex- plained how its meaning came thus to be restricted. It is still more strange that upanishad, in the sense of session or assembly, has never, so far as I am aware, been met with. Whenever the word occurs, it has the meaning of doctrine, secret doctrine, or is simply used as the title of the philo- sophic treatises which constitute the gfidnakazda, the know- ledge portion, as opposed to the karmakazda, the work or ceremonial portion, of the Veda.

Native philosophers seem never to have thought of deriv- ing upanishad from sad, to sit down. They derive it either from the root sad, in the sense of destruction, supposing these ancient treatises to.have received their name because they were intended to destroy passion and ignorance by means of divine revelation?, or from the root sad, in the sense of approaching, because a knowledge of Brahman comes near to us by means of the Upanishads, or because we approach Brahman by their help. Another explanation proposed by Sankara in his commentary on the Taittiriya- upanishad IT, 9, is that the highest bliss is contained in the Upanishad (param sreyo ’sy4m nishannam).

These explanations seem so wilfully perverse that it is difficult to understand the unanimity of native scholars. We ought to take into account, however, that very general tendency among _half-educated people, to ac- quiesce in any etymology which accounts. for the most prevalent meaning of a word. The Aranyakas abound in

? Panini I, 4, 79, has upanishatkritya.

* M. M., History of Ancient Sanskrit Literature, p. 318; Colebrooke, Essays, I, 92; Regnaud, Matériaux, Pista

INTRODUCTION. . Ixxxi

such etymologies, which probably were never intended as real etymologies, in our sense of the word, but simply as plays on words, helping to account somehow for their meaning. The Upanishads, no doubt, were meant to destroy ignorance and passion, and nothing seemed more natural therefore than that their etymological meaning should be that of destroyers '.

The history and the genius of the Sanskrit language leave little doubt that upanishad meant originally session, particularly a session consisting of pupils, assembled at a respectful distance round their teacher.

With upa alone, sad occurs as early as the hymns of the Rig-veda, in the sense of approaching respectfully ?:—

Rig-veda IX, 11, 6. Namasa it upa sidata, ‘approach him with praise.’ See also Rig-veda X, 73, 11; I, 65, 1.

In the A/andogya-upanishad VI, 13, 1, a teacher says to his pupil, atha m4 pratar upasidathaZ, ‘come to me (for advice) to-morrow morning.’

Namasa it upa sidata, ‘approach him with praise.’ See also Rig-veda X, 73, 11; I, 65, 1.

In the A/andogya-upanishad VI, 13, 1, a teacher says to his pupil, atha m4 pratar upasidathaZ, ‘come to me (for advice) to-morrow morning.’

In the same Upanishad VII, 8, 1, a distinction is made between those who serve their teachers (parifarita), and those who are admitted to their more intimate society (upasatta, comm. samipaga4, antaranga, priyah).

Again, in the A/andogya-upanishad VII, 1, we read of a pupil approaching his teacher (updsasdda or upasasdda), and of the teacher telling him tc approach with what he knows, i.e. to tell him first what he has learnt already (yad vettha tena mopasida °).

In the Satras (Gobhiliya Grzhya-sitra II, 10, 38) upasad is the recognised term for the position assumed by a pupil with his hands folded and his eyes looking up to the teacher who is to instruct him.

It should be stated, however, that no passage has yet been met with in which upa-ni-sad is used in the sense of pupils approaching and listening to their teacher. In the

‘ The distinction between possible and real etymologies is as modern as that between legend and history.

4 See M. M.’s History of Ancient Sanskrit Literature, p. 318.

3 See also AAand, Up. V1, 7, 2.

(3) f

Ixxxli UPANISHADS.

only passage in which upanishasdda occurs (Ait. Ar. II, 2, 1), it is used of Indra sitting down by the side of Visv4- mitra, and it is curious to observe that both MSS. and commentaries give here upanishasasdda, an entirely irre- gular form. ?

The same is the case with two other roots which are used almost synonymously with sad, viz. 4s and vis. We find upa+4s used to express the position which the pupil occupies when listening to his teacher, e.g. Paz. III, 4, 72. upasito gurum bhav4n, ‘thou hast approached the Guru,’ or upasito gurur bhavata, ‘the Guru has been approached by thee.’ We find pari +upa+ 4s used with regard to relations assembled round the bed of a dying friend, KAand. Up. VI, 15; or of hungry children sitting round their mother, and likened to people performing the Agnihotra sacrifice (hand. Up. V, 24, 5). But I have never met with upa-ni-as in that sense.

We likewise find upa-vis used in the sense of sitting down to a discussion (Kind. Up. I,8, 2), but I have never found upa+ni+vis as applied to a pupil listening to his teacher.

The two prepositions upa and ni occur, however, with pat, to fly, in the sense of flying down and settling near a person, KAand. Up. IV, 7,2; IV, 8,2. And the same pre- positions joined to the verb sri, impart to it the meaning of sitting down beneath a person, so as to show him respect : Bris. Ar. 1; 4, 11, ‘Although a king is exalted, he sits down at the end of the sacrifice below the Brahman, brahmaivantata upanisrayati.

Up. IV, 7,2; IV, 8,2. And the same pre- positions joined to the verb sri, impart to it the meaning of sitting down beneath a person, so as to show him respect : Bris. Ar. 1; 4, 11, ‘Although a king is exalted, he sits down at the end of the sacrifice below the Brahman, brahmaivantata upanisrayati.

Sad, with upa and ni, occurs in upanishddin only, and has there the meaning of subject, e.g. Satap. Brahm. IX, 4, 3, 3, kshatraya tad visam adhastad upanishddinim karoti, ‘he thus makes the Vis (citizen) below, subject to the Kshatriya.’

Sometimes nishad is used by the side of upanishad, and so far as we can judge, without any difference of meaning!.

All we can say therefore, for the present, is that upani-

" Mahabharata, Santiparva, 1613.

INTRODUCTION. lxxxiii

shad, besides being the recognised title of certain philo- sophical treatises, occurs also in the sense of doctrine and of secret doctrine, and that it seems to have assumed this meaning from having been used originally in the sense of session or assembly in which one or more pupils receive instruction from a teacher. |

Thus we find the word upanishad used in the Upanishads themselves in the following meanings:

1. Secret or esoteric explanation, whether true or false.

2. Knowledge derived from such explanation.

3. Special rules or observances incumbent on those who have received such knowledge.

4. Title of the books containing such knowledge.

I. Ait. Ar. III, 1, 6, 3. ‘For this Upanishad, i.e. in order to obtain the information about the true meaning of Sam- hita, Tarukshya served as a cowherd for a whole year.’

Taitt. Up. I, 3. ‘We shall now explain the Upanishad of the Samhita.’

Ait. Ar. III, 2,5,1. ‘Next follows this Upanishad of the whole speech. True, all these are Upanishads of the whole speech, but this they declare especially.’

Talav. Up. IV,7. ‘As you have asked me to tell you the Upanishad, the Upanishad has now been told you. We have told you the Brahmi Upanishad, i.e. the true meaning of Brahman.

In the Afand. Up. III, 11, 3, after the meaning of Brahman has been explained, the text says: ‘To him who thus knows this Brahma upanishad (the secret doctrine of Brahman) the sun does not rise and does not set.’ In the next paragraph brahma itself is used, meaning either Brahman as the object taught in the Upanishad, or, by a slight change of meaning, the Upanishad itself.

Khand. Up. I, 13, 4. ‘Speech yields its milk to him who knows this Upanishad (secret doctrine) of the Sdmans in this wise.’

Khand. Up. VIII, 8, 4. When Indra and Virofana had both misunderstood the teaching of Pragdpati, he says: ‘They both go away without having perceived and without having known the Self, and whoever of these two, whether

f 2

Ixxxiv UPANISHADS.

Devas or Asuras, will follow this doctrine (upanishad), will perish.’

When Indra and Virofana had both misunderstood the teaching of Pragdpati, he says: ‘They both go away without having perceived and without having known the Self, and whoever of these two, whether

f 2

Ixxxiv UPANISHADS.

Devas or Asuras, will follow this doctrine (upanishad), will perish.’

II. In the K/and. Up. I. 1, after the deeper meaning of the Udgitha or Om has been described, the advantage of knowing that deeper meaning is put forward, and it is said that the sacrifice which a man performs with knowledge, with faith, and with the Upanishad, i.e. with an under- standing of its deeper meaning, is more powerful.

III. In the Taittiriya-upanishad, at the end of the second chapter, called the Brahmanandavalli, and again at the end of the tenth chapter, the text itself says: Ity upanishad, ‘this is the Upanishad, the true doctrine.’

IV. In the Kaushitaki-upanishad II, 1, 2, we read: ‘ Let him not beg, this is the Upanishad for him who knows this.’ Here upanishad stands for vrata or rahasya-vrata, rule.

WORKS ON THE UPANISHADS.

Anquetil Duperron, Oupnek’hat, 1801, 1802. See page clii.

Rammohun Roy, Translation of Several Principal Books, Passages, and Texts of the Veds. Second edition. London, 1832.

Translation of the Moonduk-Oopunishud of the Uthurvu Ved, p. 23.

Translation of the Céna Upanishad, one of the Chapters of the Sama Véda, 41.

: itelinien of the Kut’h-Oopunishud of the Ujoor-Ved, p. 55. Translation of the Ishopanishad, one of the Chapters of the Yajur Véda, p. 81.

H. T. Colebrooke, Miscellaneous Essays, in three volumes, 1873.

K. J. H. Windischmann, Die Philosophie im Fortgange der Weltgeschichte, 1827-34.

F. W. Windischmann, Sancara, seu de theologumenis Vedanticorum, 1833.

E. Roer, The Taittiriya, Aitareya, Svetasvatara, Kena fsa, Katha, Prasna, Mundaka, and Mazdikya Upanishads translated ; Bibliotheca Indica. Calcutta, 1853.

Rajendralal Mitra, The AZandogya Upanishad, with extracts from the commentary of Sankara; Bibliotheca Indica. Calcutta, 1862.

INTRODUCTION. Ixxxv

E. B. Cowell, The Kaushitaki - brahmawa - upanishad, edited with an English translation; Bibliotheca Indica. Calcutta, 1861.

E. B. Cowell, The Maitri Upanishad, edited with an, English translation ; Bibliotheca Indica. Calcutta, 1870.

A. Weber, Die Vagrasfki des Asvaghosha. Berlin, 1860.

A. Weber, Die Rama-tapaniya Upanishad. Berlin, 1864.

A. Weber, Analyse der in Anquetil du Perron’s Uber- setzung enthalten Upanishad; Indische Studien, vol. i, p- 247 et seq.

A. E. Gough, The Philosophy of the Upanishads; Cal- cutta Review, CX XXI.

P. Regnaud, Matériaux pour servir a | histoire de la Phi- losophie de l’Inde. Paris, 1876.

A. Weber, Analyse der in Anquetil du Perron’s Uber- setzung enthalten Upanishad; Indische Studien, vol. i, p- 247 et seq.

A. E. Gough, The Philosophy of the Upanishads; Cal- cutta Review, CX XXI.

P. Regnaud, Matériaux pour servir a | histoire de la Phi- losophie de l’Inde. Paris, 1876.

Editions of the Upanishads, their commentaries and glosses have been published in the Tattvabodhini patrika, and by Poley (who has also translated several Upani- shads into French), by Roer, Cowell, Rajendralal Mitra, Harakandra Vidyabhdshawa, Visvanatha Sadstri, Rama- maya Tarkaratna, and others. For fuller titles see Gilde- meister, Bibliotheca Sanscrita, and E. Haas, Catalogue of Sanskrit and Pali Books in the British Museum, s. v. Upa- nishads.

Ixxxvi UPANISHADS.

THE KHANDOGYA-UPANISHAD.

Tue KhAdndogya-upanishad belongs to the Sama-veda. Together with the Brzhad-aravyaka, which belongs to the Yagur-veda, it has contributed the most important ma- terials to what may be called the orthodox philosophy of India, the Vedanta}, i.e. the end, the purpose, the highest object of the Veda. It consists of eight adhyayas or lec- tures, and formed part of a K/andogya-brahmaza, in which it was preceded by two other adhyayas. While MSS. of the Khandogya-upanishad and its commentary are fre- quent, no MSS. of the whole Brahmava has been met with in Europe. Several scholars had actually doubted its ex- istence, but Rajendralal Mitra ?, in the Introduction to his translation of the AAdndogya-upanishad, states that in India ‘MSS. of the work are easily available, though as yet he has seen no commentary attached to the Brahmaza portion of any one of them.’ ‘ According to general accep-

of the work are easily available, though as yet he has seen no commentary attached to the Brahmaza portion of any one of them.’ ‘ According to general accep-

1 Vedanta, as a technical term, did not mean originally the last portions of the Veda, or chapters placed, as it were, at the end of a volume of Vedic literature, but the end, i.e. the object, the highest purpose of the Veda. There are, of course, passages, like the one in the Taittiriya-drazyaka (ed- Rajendralal Mitra, p. 820), which have been misunderstood both by native and European scholars, and where vedanta means simply the end of the Veda :—yo vedadau svarah prokto vedante 4a pratish¢hita/, ‘the Om which is pronounced at the beginning of the Veda, and has its place also at the end of the Veda.’ Here vedanta stands simply in opposition to vedddau, and it is impossible to translate it, as Sdyaza does, by Vedanta or Upanishad. Vedanta, in the sense of philosophy, occurs inthe Taittiriya-arazyaka (p. 817),in a verse of the Narayamiya- upanishad, repeated in the Muzdaka-upanishad III, 2, 6, and elsewhere, vedantavigianasuniszitarthaZ, ‘those who have well understood the object of the knowledge arising from the Vedanta,’ not ‘from the last books of the Veda;’ and Svetasvatara-up. VI, 22, vedante paramam guhyam, ‘the highest mystery in the Vedanta.’ Afterwards it is used in the plural also, e. g. Kshurikopanishad, 10 (Bibl. Ind. p. 210), pudariketi vedanteshu nigadyate, ‘it is called pusdarika in the Vedantas,’ i.e. in the AA&ndogya and other Upanishads, as the com- mentator says, but not in the last books of each Veda. A curious passage is found in the. Gautama-sitras XIX, 12, where a distinction seems to be made between Upanishad and Vedanta. Sacred Books, vol. ii, p. 272.

* Khandogya-upanishad, translated by Rajendralal Mitra, Calcutta, 1862, Introduction, p. 17.

INTRODUCTION. Ixxxvii

A curious passage is found in the. Gautama-sitras XIX, 12, where a distinction seems to be made between Upanishad and Vedanta. Sacred Books, vol. ii, p. 272.

* Khandogya-upanishad, translated by Rajendralal Mitra, Calcutta, 1862, Introduction, p. 17.

INTRODUCTION. Ixxxvii

tation,’ he adds, ‘the work embraces ten chapters, of which the first two are reckoned to be the Brahmaza, and the rest is known under the name of A/andogya-upanishad. In their arrangement and style the two portions differ greatly, and judged by them they appear to be productions of very different ages, though both are evidently relics of pretty remote antiquity. Of the two chapters of the K Zandogya- brahmaza_', the first includes eight siktas (hymns) on the ceremony of marriage, and the rites necessary to be ob- served at the birth of acchild. The first sikta is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for pros- perity in behalf of the married couple. The second prays for long life, kind relatives, and a numerous progeny. The third is the marriage pledge by which the contracting parties bind themselves to each other. Its spirit may be guessed from a single verse. In talking of the unanimity with which they will dwell, the bridegroom addresses his bride, “ That heart of thine shall be mine, and this heart of mine shall be thine’.’’ The fourth and the fifth invoke Agni, Vayu, Xandramas, and Sirya to bless the couple and ensure healthful progeny. The sixth is a-mantra for offering an oblation on the birth of a child ; and the seventh and the eighth are prayers for its being healthy, wealthy, and powerful, not weak, poor, or mute, and to ensure a profusion of wealth and milch-cows. The first sikta of the second chapter is addressed to the Earth, Agni, and Indra, with a prayer for wealth, health, and prosperity; the second, third, fourth, fifth, and sixth are mantras for offer- ing oblations to cattle, the manes, Sarya, and divers minor deities. The seventh is a curse upon worms, insects, flies, and other nuisances, and the last, the concluding mantra of the marriage ceremony, in which a general blessing is invoked for all concerned.’

After this statement there can be but little doubt that

1 It begins, Om, deva savitak, pra suva yagilam pra suva yagiiapatim bhagaya. The second begins, yah prakyam disi sarparaga esha te balih.

2 Yad etad dhvidayam tava tad astu hyzdayam mama, Yad idam hv:dayam mama tad astu hrzdayam tava.

Ixxxvi UPANISHADS.

THE KHANDOGYA-UPANISHAD.

The second begins, yah prakyam disi sarparaga esha te balih.

2 Yad etad dhvidayam tava tad astu hyzdayam mama, Yad idam hv:dayam mama tad astu hrzdayam tava.

Ixxxvi UPANISHADS.

THE KHANDOGYA-UPANISHAD.

Tue KhAndogya-upanishad belongs to the Sama-veda. Together with the Brzhad-aravyaka, which belongs to the Yagur-veda, it has contributed the most important ma- terials to what may be called the orthodox philosophy of India, the Vedanta !, i.e. the end, the purpose, the highest object of the Veda. It consists of eight adhyayas or lec- tures, and formed part of a K#andogya-brahmama, in which it was preceded by two other adhyayas. While MSS. of the Khandogya-upanishad and its commentary are fre- quent, no MSS. of the whole Brahmava has been met with in Europe. Several scholars had actually doubted its ex- istence, but Rajendralal Mitra ?, in the Introduction to his translation of the AAandogya-upanishad, states that in India ‘MSS. of the work are easily available, though as yet he has seen no commentary attached to the Brahmaza portion of any one of them.’ ‘ According to general accep-

1 Vedanta, as a technical term, did not mean originally the last portions of the Veda, or chapters placed, as it were, at the end of a volume of Vedic literature, but the end, i.e. the object, the highest purpose of the Veda. There are, of course, passages, like the one in the Taittiriya-drazyaka (ed- Rajendralal Mitra, p. 820), which have been misunderstood both by native and European scholars, and where vedanta means simply the end of the Veda :—yo vedadau svarah prokto vedante 4a pratish¢hitah, ‘the Om which is pronounced at the beginning of the Veda, and has its place also at the end of the Veda.’ Here vedanta stands simply in opposition to vedadau, and it is impossible to translate it, as Sayaza does, by Vedanta or Upanishad. Vedanta, in the sense of philosophy, occurs inthe Taittiriya-arazyaka (p. 817), in a verse of the Narayaziya- upanishad, repeated in the Muzdaka-upanishad III, 2, 6, and elsewhere, vedantavigfianasunis&itarthaZ, ‘those who have well understood the object of the knowledge arising from the Vedanta,’ not ‘from the last books of the Veda;’ and Svetasvatara-up. VI, 22, vedante paramam guhyam, ‘the highest mystery in the Vedanta.’ Afterwards it is used in the plural also, e. g. Kshurikopanishad, 10 (Bibl. Ind. p. 210), pudariketi vedanteshu nigadyate, ‘ it is called pusdarika in the Vedantas,’ i.e. in the Ahindogya and other Upanishads, as the com- mentator says, but not in the last books of each Veda. A curious passage is found in the. Gautama-sitras XIX, 12, where a distinction seems to be made between Upanishad and Vedanta. Sacred Books, vol. ii, p. 272.

* Khandogya-upanishad, translated by Rajendralal Mitra, Calcutta, 1862, Introduction, p. 17.

INTRODUCTION. Ixxxvii

A curious passage is found in the. Gautama-sitras XIX, 12, where a distinction seems to be made between Upanishad and Vedanta. Sacred Books, vol. ii, p. 272.

* Khandogya-upanishad, translated by Rajendralal Mitra, Calcutta, 1862, Introduction, p. 17.

INTRODUCTION. Ixxxvii

tation, he adds, ‘the work embraces ten chapters, of which the first two are reckoned to be the Brahmaza, and the rest is known under the name of A/andogya-upanishad. In their arrangement and style the two portions differ greatly, and judged by them they appear to be productions of very different ages, though both are evidently relics of pretty remote antiquity. Of the two chapters of the K Zandogya- brahmava', the first includes eight siktas (hymns) on the ceremony of marriage, and the rites necessary to be ob- served at the birth of a child. The first sikta is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for pros- perity in behalf of the married couple. The second prays for long life, kind relatives, and a numerous progeny. The third is the marriage pledge by which the contracting parties bind themselves to each other. Its spirit may be guessed from a single verse. In talking of the unanimity with which they will dwell, the bridegroom addresses his bride, “ That heart of thine shall be mine, and this heart of mine shall be thine*.”’ The fourth and the fifth invoke Agni, Vayu, Xandramas, and Sirya to bless the couple and ensure healthful progeny. The sixth is a-mantra for offering an oblation on the birth of a child ; and the seventh and the eighth are prayers for its being healthy, wealthy, and powerful, not weak, poor, or mute, and to ensure a profusion of wealth and milch-cows. The first sikta of the second chapter is addressed to the Earth, Agni, and Indra, with a prayer for wealth, health, and prosperity; the second, third, fourth, fifth, and sixth are mantras for offer- ing oblations to cattle, the manes, Sarya, and divers minor deities. The seventh is a curse upon worms, insects, flies, and other nuisances, and the last, the concluding mantra of the marriage ceremony, in which a general blessing is invoked for all concerned.’

After this statement there can be but little doubt that

1 It begins, Om, deva savitak, pra suva yagiiam pra suva yagilapatim bhagaya. The second begins, yak prakyam disi sarparaga esha te bali.

2 Yad etad dhvzdayam tava tad astu hyzdayam mama, Yad idam hridayam mama tad astu hrédayam tava.

Ixxxvill UPANISHADS.

this Upanishad originally formed part of a Brahmaza. This may have been called either by a general name, the Brahmaza of the A/andogas, the followers of the Sama-veda, or, on account of the prominent place occupied in it by the Upanishad, the Upanishad-brahmaza’. In that case it would be one of the eight Brahmavzas of the SAma-veda, enumerated by Kumarila BhaZfa and others’, and called simply Upanishad, scil. Brahmava.

In that case it would be one of the eight Brahmavzas of the SAma-veda, enumerated by Kumarila BhaZfa and others’, and called simply Upanishad, scil. Brahmava.

The text of the Upanishad with the commentary of Sankara and the gloss of Anandagiri has been published in the Bibliotheca Indica. The edition can only claim the character of a manuscript, and of a manuscript not always very correctly read.

A translation of the Upanishad was published, likewise in the Bibliotheca Indica, by Rajendralal Mitra.

It is one of the Upanishads that was translated into Persian under the auspices of Dara Shukoh*, and from Persian into French by Anquetil Duperron, in his Oup- nekhat, i.e. Secretum Tegendum. Portions of it were translated into English by Colebrooke in his Mis- cellaneous Essays, into Latin and German by F. W. Windischmann, in his Sankara, seu de theologumenis Vedanticorum (Bonn, 1833), and in a work published by his father, K. J. H. Windischmann, Die Philosophie im Fortgang der Weltgeschichte (Bonn, 1827-34). Professor A. Weber has treated of this Upanishad in his Indische Studien I, 254; likewise M. P. Regnaud in his Matériaux pour servir a histoire de la philosophie de l’Inde (Paris, 1876) and Mr. Gough in several articles on ‘the Philosophy of the Upanishads,’ in the Calcutta Review, No. CXXXI.

I have consulted my predecessors whenever there was a serious difficulty to solve in the translation of these ancient texts. These difficulties are very numerous, as those know

‘ The same name seems, however, to be given to the adhydya of the Talava- kara-brahmaza, which contains the Kena-upanishad.

*-M. M., History of Ancient Sanskrit Literature, p. 348. Most valuable information on the literature of the Sdma-veda may be found in Dr. Burnell’s editions of the smaller Brahmamas of that Veda.

* M. M., History of Ancient Sanskrit Literature, p. 325.

INTRODUCTION. Ixxxix

best who have attempted to give complete translations of these ancient texts. It will be seen that my translation differs sometimes very considerably from those of my pre- decessors. Though I have but seldom entered into any controversy with them, they may rest assured that I have not deviated from them without careful reflection.

II. THE TALAVAKARA-UPANISHAD.

It will be seen that my translation differs sometimes very considerably from those of my pre- decessors. Though I have but seldom entered into any controversy with them, they may rest assured that I have not deviated from them without careful reflection.

II. THE TALAVAKARA-UPANISHAD.

THIS Upanishad is best known by the name of Kena- upanishad, from its first word. The name of brahmi- upanishad (IV, 7) can hardly be considered as a title. It means ‘the teaching of Brahman,’ and is used with reference to other Upanishads also!. Sankara, in his commentary, tells us that this Upanishad forms the ninth adhydya of a Brahmaza, or, if we take his words quite literally, he says, ‘the beginning of the ninth adhyaya is “the Upanishad beginning with the words Keneshitam, and treating of how the Highest Brahman has to be taught.”’ In the eight preceding adhyayas, he tells us, all the sacred rites or sacrifices had been fully explained, and likewise the medi- tations (updsana) on the praza (vital breath) which belongs to all these sacrifices, and those meditations also which have reference to the fivefold and sevenfold Samans. After that followed Gayatra-siman and the Vamsa, the genealogical list. All this would naturally form the subject | of a Sama-veda-brahmava, and we find portions corres- ponding to the description given by Sankara in the AZan- dogya-upanishad, e.g. the fivefold Saman, II, 2; the seven- fold SAman, II, 8; the Gayatra-saman, III, 12, 1.

_Anandagiiana tells us that our Upanishad belonged to the Sakha of the Talavakaras,

All this had formerly to be taken on trust, because no Brahmavza was known containing the Upanishad. Dr. Burnell, however, has lately discovered a Brahmaza of the SAma-veda which comes very near the description given by

1 See before, p. 1xxxiii.

XC UPANISHADS.

writes: ‘It appears to me that you would be glad to know the following about the Kena-upanishad, as it occurs in my MS. of the Talavakara-brahmaza.

‘The last book but one of this Brahmaza is termed Upanishad-brahmaza. It consists of 145 khamdas treating of the Gayatra-siman, and the 134th is a Vamsa. The Kena-upanishad comprises the 135-145 khazdas, or the tenth anuvaka of a chapter. The 139th section begins: asa va idam agra Asit, &c.

‘My MS. of the Talavak4ra-brahmama agrees, as regards the contents, exactly with what Sankara says, but not in the divisions. He says that the Kena-upanishad begins the ninth adhydya, but that is not so in my MS. Neither the beginning nor the end of this Upanishad is noticed particularly.

‘The last book of this Brahmaza is the Arsheya-brah- maza, which I printed last February.

He says that the Kena-upanishad begins the ninth adhydya, but that is not so in my MS. Neither the beginning nor the end of this Upanishad is noticed particularly.

‘The last book of this Brahmaza is the Arsheya-brah- maza, which I printed last February.

‘Among the teachers quoted in the Brahmaza I have noticed both Taxdya and Satydyani. I should not be surprised to find in it the difficult quotations which are incorrectly given in the MSS. of Sadyaza’s commentary on the Rig-veda. The story of Apala, quoted by Sayama in his commentary on the Rig-veda, VIII, 80, as from the Satyayanaka, is found word for word, except some trivial var. lectiones, in sections 220-221 of the Agnishfoma book of the Talavakara-brahmava. The Satydyanins seem to be closely connected with the Talavakara-sakha,

From a communication made by Dr. Burnell to the Academy (1 Feb. ’79), I gather that this Talavakara-brah- mavza is called by those who study it ‘Gaiminiya-brahmama, after the Sakha of the Sdma-veda which they follow. The account given in the Academy differs on some particulars slightly from that given in Dr. Burnell’s letter to me. He writes: ‘The largest part of the Brahmawa treats of the sacrifices and the Sdmans used at them. The first chapter is on the Agnihotra, and the Agnishéoma and other rites follow at great length. Then comes a book termed Upanishad-brahmaza. This contains 145 sections in four chapters. It begins with speculations on the GaAyatra-

INTRODUCTION. Xcl

saman, followed by a Vamsa; next, some similar matter and another Vamsa. Then (§§ 135-138) comes the Kena- upanishad (Talavakara). The last book is the Arsheya. The Upanishad forms the tenth anuvaka of the fourth chapter, not the beginning of a ninth chapter, as Sankara remarks.’

The Kena-upanishad has been frequently published and translated. It forms part of Dara Shukoh’s Persian, and Anquetil Duperron’s Latin translations. It was several times published in English by Rammohun Roy (Translations of Several Principal Books, Passages, and Texts of the Veda, London, 1832, p. 41), in German by Windischmann, Poley, and others. It has been more or less fully discussed by Colebrooke, Windischmann, Poley, Weber, Roer, Gough, and Regnaud in the books mentioned before.

Besides the text of this Upanishad contained in the Brahmaza of the Sama-veda, there is another text, slightly . differing, belonging to the Atharva-veda, and there are commentaries on both texts (Colebrooke, Misc. Essays, 1873, II, p. 80).

FHT. THE AITAREYA-ARANYAKA.

IN giving a translation of the Aitareya-upanishad, I found it necessary to give at the same time a translation of that portion of the Aitareya-arazyaka which precedes the Upani- shad. The Arazyakas seem to have been from the begin- ning the proper repositories of the ancient Upanishads, though it is difficult at first sight to find out in what relation the Upanishads stood to the Aranyakas. The Aramyakas - are to be read and studied, not in the village (grame), but in the forest, and so are the Upanishads. But the subjects treated in the Upanishads belong to a very different order from those treated in the other portions of the Arazyakas, the former being philosophical, the latter liturgical.

The liturgical chapters of the Aranyakas might quite as well have formed part of the Brahmamas, and but for the restriction that they are to be read in the forest, it is diffi- cult to distinguish between them and the Brahmazas. The

XCil UPANISHADS.

first chapter of the Aitareya-drazyaka is a mere continua- tion of the Aitareya-brahmava, and gives the description of the Mahavrata, the last day but one of the Gavama- yana, a sattra or sacrifice which is supposed to last a whole year. The duties which are to be performed by the Hotrz priests are described in the Aitareya-drazyaka; not all, however, but those only which are peculiar to the Maha- vrata day. The general rules for the performance of the Mah4vrata are to be taken over from other sacrifices, such as the Visvagit, Katurvissa, &c., which form the type (prakrzti) of the Mahavrata. Thus the two sastras or recita- tions, called 4gya-praiiga, are taken over from the Visvagit, the sastras of the Hotrakas from the Katurviszsa. The Mahavrata is treated here as belonging to the Gavamayana sattra, which is described in a different Sakha, see Tait- tirtya Samhita VII, 5, 8, and partly in other Vedas. It is the day preceding the udayaniya, the last day of the sattra. It can be celebrated, however, by itself also, as an ekaha or ahina sacrifice, and in the latter case it is the tenth day of the Ekadasaratra (eleven nights’ sacrifice) called Pusdarika.

Sayava does not hesitate to speak of the Aitareya- aravyaka as a part of the Brahmava?; and a still earlier authority, Sankara, by calling the Aitareya-upanishad by the name of Bahvrika-brahmavza-upanishad?, seems to imply that both the Upanishad and the Arazyaka may be classed as Brahmama.

The Aitareya-d4ravyaka appears at first sight a miscella- neous work, consisting of liturgical treatises in the first, fourth, and fifth Arazyakas, and of three Upanishads, in the second and third Arazyakas. This, however, is not the case. The first Arazyaka is purely liturgical, giving a description of the Mahavrata, so far as it concerns the Hotvz priest. It is written in the ordinary Brahmama style. Then follows the first Upanishad, Aravyaka II, 1-3, showing

Aitareyabrakmame ’sti kazdam arazyakabhidham (introduction), a remark which he repeats in the fifth Aravzyaka. He also speaks of the Aramyaka- vratariipam brahmavam ; see p. cxiv, 1. 24.

? In the same manner the Kaushitaki-upanishad is properly called Kaushitaki-

brahmava-upanishad, though occurring in the Arazyaka; see Kaushitaki-brah- maza-upanishad, ed. Cowell, p. 30.

INTRODUCTION. XClil

how certain portions of the Mahavrata, as described in the first Aramyaka, can be made to suggest'a deeper meaning, and ought to lead the mind of the sacrificer away from the purely outward ceremonial to meditation on higher subjects. Without a knowledge of the first Arawyaka therefore the first Upanishad would be almost unintelligible, and though its translation was extremely tedious, it could not well have been omitted.

The second and third Upanishads are not connected with the ceremonial of the Mahdavrata, but in the fourth and fifth Arazyakas the Mahavrata forms again the prin- cipal subject, treated, however, not as before in the style of the Brahmazas, but in the style of Sdtras. The fourth Aranyaka contains nothing but a list of the Mahanamni hymns’, but the fifth describes the Mahdvrata again, so that if the first Aravyaka may be looked upon as a portion of the Aitareya-brahmazas, the fifth could best be classed with the Sdtras of Asvalayana.

To a certain extent this fact, the composite character of the Aitareya-darazyaka, is recognised even by native scholars, who generally do not trouble themselves much on such questions. They look both on the Aitareya-brahmava and on the greater portion of Aitareya-arazyaka as -the works of an inspired AXzshi, Mahidasa Aitareya”, but they consider the fourth and fifth books of the Arazyaka as contributed by purely human authors, such as Asvalayana and Saunaka, who, like other Sitrakaras, took in verses belonging to other Sakhas, and did not confine their rules to their own Sakha only.

There are many legends about Mahidasa, the reputed author of the Aitareya-brahmavza and Arazyaka. He is

? See Boehtlingk and Roth, s. v. ‘Neun Vedische Verse die in ihrem voll- standigen Wortlaut aber noch nicht nachgewiesen sind.’ Weber, Indische Studien VIII, 68. How these hymns are to be employed we learn from the Asvalayana- sfitras VII, 12, 10, where we are told that if the Udgatr7s sing the Sakvara Saman as the Prish¢Aastotra, the nine verses beginning with Vida maghavan, and known by the name of Mahanamnf, are to be joined in a peculiar manner. The only excuse given, why these Mahanamnis are mentioned here, and not in the Brahmawa, is that they are to be studied in the forest.

? M. M., History of Ancient Sanskrit Literature, pp. 177, 335.

XCIV UPANISHADS.

quoted several times as Mahidasa Aitareya in the Aranyaka itself, though not in the Brahmaza. We also meet his name in the KA&ndogya-upanishad (III, 16, 7), where we are told that he lived to the age of 116 years?. All this, however, would only prove that, at the time of the compo- sition or collection of these Arazyakas and Upanishads, a sage was known of the name of Mahidasa Aitareya, descended possibly from Itara or Itara, and that one text of the Brahmawas and the Aramzyakas of the Bahvrzkas was handed down in the family of the Aitareyins.

Not content with this apparently very obvious explana- tion, later theologians tried to discover their own reasons for the name of Aitareya. Thus Sdyavza, in his introduction to the Aitareya-brahmavza?, tells us that there was once a Kishi who had many wives. One of them was called Itara, and she had a son called Mahidésa. His father preferred the sons of his other wives to Mahidasa, and once he insulted him in the sacrificial hall, by placing his other sons on his lap, but not Mahidasa. Mahidasa’s mother, seeing her son with tears in his eyes, prayed to her tutelary goddess, the Earth (sviyakuladevata Bhimif), and the goddess in her heavenly form appeared in the midst of the assembly, placed Mahidasa on a throne, and on account of his learning, gave him the gift of knowing the Brahmaza, consisting of forty adhy4yas, and, as Sayama calls it, another Brahmaza, ‘treating of the Arazyaka duties’ (Arazyakavra- taripam brahmazam).

Without attaching much value to the legend of Itara, we see at all events that Sdyava considered what we call the Aitareydrazyaka as a kind of Brahmawa, not however the whole of it, but only the first, second, and third Ara- nyakas (atha mahavratam ityadikam Af#aryA AkaryA ityan- tam). How easy it was for Hindu theologians to invent such legends we see from another account of Mahidasa, given by Anandatirtha in his notes on the Aitareya-upani-

? Not 1600 years, as I printed by mistake; for 24+44+48 make 116 years. Rajendralal Mitra should not have corrected his right rendering 116 into 1600. Ait. Ar. Introduction, p. 3.

? M. M., History of Ancient Sanskrit Literature, p. 336.

INTRODUCTION, XCV

Not 1600 years, as I printed by mistake; for 24+44+48 make 116 years. Rajendralal Mitra should not have corrected his right rendering 116 into 1600. Ait. Ar. Introduction, p. 3.

? M. M., History of Ancient Sanskrit Literature, p. 336.

INTRODUCTION, XCV

shad. He, as Colebrooke was the first to point out, takes Mahidasa ‘to be an incarnation of Narayava, proceeding from Visala, son of Abga,’ and he adds, that on the sudden appearance of this deity at a solemn celebration, the whole assembly of gods and priests (suraviprasangha) fainted, but at the intercession of Brahma, they were revived, and after making their obeisance, they were instructed in holy science. This avatara was called Mahiddsa, because those venerable personages (mahin) declared themselves to be his slaves (dasa) ’.

In order properly to understand this legend, we must remember that Anandatirtha, or rather, Visvesvaratirtha, whose commentary he explains, treated the whole of the Mahaitareya-upanishad from a Vaishvava point of view, and that his object was to identify Mahidasa with Ndrayama. He therefore represents Narayavza or Hari as the avatara of Visala, the son of Brahman (abgasuta), who appeared at a sacrifice, as described before, who received then and there the name of Mahidasa (or Mahidasa), and who taught this Upanishad. Any other person besides Mahidasa would have been identified with the same ease by Visvesvara- tirtha with Vishvzu or Bhagavat.

A third legend has been made up out of these two by European scholars who represent Mahidasa as the son of Visdla and Itard, two persons who probably never met before, for even the Vaishzava commentator does not attempt to take liberties with the name of Aitareya, but simply states that the Upanishad was called Aitareyi, from Aitareya.

Leaving these legends for what they are worth, we may at all events retain the fact that, whoever was the author of the Aitareya-brahmavza and the first three books of the Aitareya-arazyaka, was not the author of the two con- cluding Arazyakas. And this is confirmed in different ways. Sdyavza, when quoting in his commentary on the Rig-veda from the last books, constantly calls it a Sdtra of Saunaka, while the fourth Arazyaka is specially ascribed

1 Colebrooke, Miscellaneous Essays, 1873, II, p. 42.

XCV1 UPANISHADS.

to Asvalayana, the pupil and successor of Saunaka'. These two names of Saunaka and Asvaldyana are frequently in- termixed. If, however, in certain MSS. the whole of the Aitareya-4razyaka is sometimes ascribed either to Asvala- yana or Saunaka, this is more probably due to the colophon of the fourth and fifth Arazyakas having been mistaken for the title of the whole work than to the fact that such MSS. represent the text of the Arazyaka, as adopted by the school of Asvalayana.

The Aitareya-drazyaka consists of the following five Aranyakas :

The first Arazyaka has five Adhy4yas:

. First Adhyaya, Atha mahavratam, has four Khamdas, I-4.

represent the text of the Arazyaka, as adopted by the school of Asvalayana.

The Aitareya-drazyaka consists of the following five Aranyakas :

The first Arazyaka has five Adhy4yas:

. First Adhyaya, Atha mahavratam, has four Khamdas, I-4.

. Second Adhyaya, A tv4 ratham, has four Khazdas, 5-8.

. Third Adhydya, Hinkarez1, has eight? Khamdas, 9-16.

. Fourth Adhyaya, Atha siidadohad, has three Khamdas, 17-19. . Fifth Adhyaya, Vasam samsati, has three Khandas, 20-22.

tn —® Ww H

The second Arazyaka has seven Adhydyas:

. First Adhyaya, Esha pantha, has eight Khazdas, 1-8. . Second Adhya&ya, Esha imam lokam, has four Khamdas, 9-12. . Third Adhyaya, Yo ha va atmanam, has eight (not three) Khandas, 13-20. g. Fourth Adhy&ya, Atma va idam, has three Khazdas, 21-23. ao, Fifth Adhydya, Purushe ha ya, has one Khamda, 24. 11. Sixth Adhyaya, Ko ’yam &tmeti, has one Khamda, 25. 12. Seventh Adhy4ya, Van me manasi, has one Khanda,' 26.

2sT OV

Bahvr/a-upanishad Aitareya upanishad

The third Arazyaka has two Adhy4yas:

13. First Adhyaya, Athatad samhitaya upanishat, has six Khamdas, 1-6.

14. Second Adhyaya, Prazo vamsa iti sthavirak Sakalya%, has six Khandas, 7-12.

The fourth Arazyaka has one AdhyAya :

15. First Adhyaya, Vida maghavan, has one Khanda (the Maha- namni's).

The fifth Arazyaka has three Adhyayas :

16. First Adhyaya, Mahavratasya pafikavimsatim, has six K_handas, 1-6.

17. Second Adhyaya, (Grivak) Yasyedam, has five Khasdas, 7-11.

18. Third Adhyaya, (Ord) Indragnf, has four Khandas, II-14.

" M.M., History of Ancient Sanskrit Literature, p. 235. ? Not six, as in Rajendralal Mitra’s edition.

INTRODUCTION. XCVII

With regard to the Upanishad, we must distinguish between the Aitareya-upanishad, properly so-called, which fills the fourth, fifth, and sixth adhydyas of the second Aranyaka, and the Mahaitareya-upanishad }, also called by a more general name Bahvrzka-upanishad, which comprises the whole of the second and third Aranyakas.

The Persian translator seems to have confined himself to the second Arazyaka?, to which he gives various titles, Sarbsar, Asarbeh, Antrteheh. That Antrteheh 5,31 is a misreading of 13,2) was pointed out long ago by Burnouf, and the same explanation applies probably to w,.l, asar- beh, and if to that, then to Sarbsar also. No explanation has ever been given why the Aitareya-upanishad should have been called Sarvasdra, which Professor Weber thinks was corrupted into Sarbsar. At all events the Aitareya- upanishad is not the Sarvasara-upanishad, the Oupnek’hat Sarb, more correctly called Sarvopanishatsara, and ascribed either to the Taittiriyaka or to the Atharva-veda °.

The Aitareya-upanishad, properly so called, has been edited and translated in the Bibliotheca Indica by Dr. Roer. The whole of the Aitareya-drazyaka with Sayama’s commentary was published in the same series by Rajen- dralal Mitra.

Though I have had several MSS. of the text and com- mentary at my disposal, I have derived little aid from them, but have throughout endeavoured to restore that text which Sankara (the pupil of Govinda) and Sayama had before them. Sdyama, for the Upanishad portion, fol- lows Sankara’s commentary, of which we have a gloss by Anandagiiana.

Colebrooke in his Essays (vol. ii, p. 42) says that he

1 This may have been the origin of a Rishi Mahaitareya, by the side of the Rishj Aitareya, mentioned in the Asvalayana Grthya-sitras III, 4 (ed. Stenzler). Professor Weber takes Aitareya and Mahaitareya here as names of works, but he admits that in the Saikh4yana Grzhya-siltras they are clearly names. of Rishis (Ind. Stud. I, p. 389).

2 He translates II, 1-II, 3, 4, leaving out the rest of the third adhydya ; afterwards II, 4-II, 7.

3 Bibliotheca Indica, the Atharvaza-upanishads, p. 394.

[3] Ss

xeviil UPANISHADS.

possessed one gloss by Nardyazendra on Sankara’s com- mentary, and another by Anandatirtha on a different gloss for the entire Upanishad. The gloss by Narayavzendra’, however, is, so Dr. Rost informs me, the same as that of Anandagifiana, while, so far as I can see, the gloss contained in MS.E.I. H. 2386 (also MS. Wilson 401), to which Cole- brooke refers, is not a gloss by Anandatirtha at all, but a gloss by Visvesvaratirtha on a commentary by Anandatir- thabhagavatpadafarya, also called Pirzapragfiakarya, who explained the whole of the Mahaitareya-upanishad from a Vaishvzava point of view.

LY, THE KAUSHITAKI-BRAHMAWA-UPANISHAD.

THE Kaushitaki-upanishad, or, as it is more properly called, the Kaushitaki-brahmava-upanishad, belongs, like the Aitareya-upanishad, to the followers of the Rig-veda. It was translated into Persian under the title of Kokhenk, and has been published in the Bibliotheca Indica with Sanka- rananda’s commentary and an excellent translation by Professor Cowell.

Though it is called the Kaushitaki-brahmava-upanishad, it does not form part of the Kaushitaki-brahmaza in 30 adhydyas which we possess, and we must therefore account for its name by admitting that the Aramzyaka, of which it formed a portion, could be reckoned as part of the Brah- mavza literature of the Rig-veda (see Aitareya-drazyaka, Introduction, p. xcii), and that hence the Upanishad might be called the Upanishad of the Brahmaza of the Kaushi- takins *.

From a commentary discovered by Professor Cowell it appears that the four adhydyas of this Upanishad

xcii), and that hence the Upanishad might be called the Upanishad of the Brahmaza of the Kaushi- takins *.

From a commentary discovered by Professor Cowell it appears that the four adhydyas of this Upanishad

1 A MS. in the Notices of Sanskrit MSS., vol. ii, p. 133, ascribed to Abhi- navanarayamendra, called Atmashafkabh4shyasikA, begins like the gloss edited by Dr. Roer, and ends like Sayaza’s commentary on the seventh adhy4ya, as edited by Rajendralal Mitra. The same name is given in MS. Wilson 94, Stimatkaivalyendrasarasvatipiigyapadasishya-srimadabhinavanara yawendrasara- syatti.

? A Maha-kaushitaki-brahmama is quoted, but has not yet been met with.

INTRODUCTION, XCIX were followed by five other adhy4yas, answering, so far as we can judge from a few extracts, to some of the adhydyas of the Aitareya-dravyaka, while an imperfect MS. of an Aranyaka in the Royal Library at Berlin (Weber, Catalogue, p. 20) begins, like the Aitareya-arawzyaka, with a descrip- tion of the Mahavrata, followed by discussions on the uktha in the second adhyaya; and then proceeds in the third adhyaya to give the story of Xitra Gangydyani in the same words as the Kaushitaki-upanishad in the first adhydya. Other MSS. again adopt different divisions. In one MS. of the commentary (MS. A), the four adhydyas of the Upanishad are counted as sixth, seventh, eighth, and ninth (ending with ity4razyake navamo ‘dhydya’); in another (MS. P) the third and fourth adhyayas of the Upanishad are quoted as the fifth and sixth of the KaushitakyArasyaka, possibly agreeing therefore, to a certain extent, with the Berlin MS. In a MS. of the SAnkhd4yana Arasyaka in the Royal Library at Berlin, there are 15 adhydyas, 1 and 2 corresponding to Ait. Ar. 1 and 5; 3-6 containing the Kau- shitaki-upanishad ; 7 and 8 corresponding to Ait. Ar. 31. Poley seems to have known a MS. in which the four adhydyas of the Upanishad formed the first, seventh, eighth, and ninth adhydyas of a Kaushitaki-brahmama.

As there were various recensions of the Kaushitaki-brah- maa (the Saakhayana, Kauthuma, &c.), the Upanishad also exists in at least two texts. The commentator, in some of its MSS., refers to the various readings of the Sakhas, explaining them, whenever there seems to be occasion for it. I have generally followed the text which is presupposed by Sankar4nanda’s Dipika, and contained in MSS. F, G (Cowell, Preface, p. v), so far as regards the third and fourth adhydyas. According to Professor Cowell, Vidyarazya in his Sarvopanishadarthanubhatiprakasa fol- lowed the text of the commentary, while Sankardzarya, if we may trust to extracts in his commentary on the Vedanta-satras, followed the other text, contained in MS. A (Cowell, Preface, p. v).

2 See Weber, History of Sanskrit Literature, p. 50.

g 2

Cc UPANISHADS.

A (Cowell, Preface, p. v).

2 See Weber, History of Sanskrit Literature, p. 50.

g 2

Cc UPANISHADS.

The style of the commentator differs in so marked a manner from that of Sankarafarya, that even without the fact that the author of the commentary on the Kaushitaki- upanishad is called Sankarananda, it would have been difficult to ascribe it, as has been done by some scholars, to the famous Sankaraarya. Sankardnanda is called the teacher of Madhavasarya (Hall, Index, p. 98), and the dis- ciple of Anandatma Muni (Hall, Index, p. 116).

I have had the great advantage of being able to consult for the Kaushitaki-upanishad, not only the text and com- mentary as edited by Professor Cowell, but also his excellent translation. If I differ from him in some points, this is but natural, considering the character of the text and the many difficulties that have still to be solved, before we can hope to arrive at a full understanding of these ancient philoso- phical treatises.

V. THE VAGASANEYI-SAMYHITA-UPANISHAD.

THE Va4gasaneyi-samhitaé-upanishad, commonly called from its beginning, fs4 or fsdvdsya, forms the fortieth and concluding chapter of the Samhita of the White Yagur-veda. If the Samhitas are presupposed by the Brahmamas, at least in that form in which we possess them, then this Upanishad, being the only one that forms part of a Samhita, might claim a very early age. The Samhita of the White Yagur-veda, however, is acknowledged to be of modern origin, as compared with the Samhita of the Black Yagur-veda, and it would not be safe therefore to ascribe to this Upanishad a much higher antiquity than to those which have found a place in the older Brahimawas and Aranyakas.

There are differences between the text, as contained in the Yagur-veda-samhita, and the text of the Upanishad by itself. Those which are of some interest have been men- tioned in the notes.

In some notes appended to the translation of this Upanishad I have called attention to what seems to me

INTRODUCTION. Cl

its peculiar character, namely, the recognition of the necessity of- works as a preparation for the reception of the highest knowledge. This agrees well with the position occupied by this Upanishad at the end of the Sazzhita, in which the sacrificial works and the hymns that are to accompany them are contained. The doctrine that the moment a man is enlightened, he becomes free, as taught in other Upanishads, led to a rejection of all discipline and a condemnation of all sacrifices, which could hardly have been tolerated in the last chapter of the Yagur-veda- samhita, the liturgical Veda par excellence.

The doctrine that the moment a man is enlightened, he becomes free, as taught in other Upanishads, led to a rejection of all discipline and a condemnation of all sacrifices, which could hardly have been tolerated in the last chapter of the Yagur-veda- samhita, the liturgical Veda par excellence.

Other peculiarities of this Upanishad are the name Is, lord, a far more personal name for the highest Being than Brahman; the asurya (demoniacal) or asirya (sunless) worlds to which all go who have lost their self; Matarisvan, used in the sense of pravza or spirit; asnaviram, without muscles, in the sense of incorporeal; and the distinction between sambhiti and asambhiti in verses 12-14.

The editions of the text, commentarles, and glosses, and the earlier translations may be seen in the works quoted before, p. Ixxxiv.

as-5

ee et a ae & Pat ae ot 3S 4 } -

KHAN DOGYA-UPANISHAD.

Seta | 24,

tal AP

KHANDOGYA-UPANISHAD.

FIRST PRAPAZ7HAKA..

First Kuawnpa},

1. LeT a man meditate on the syllable? Om, called the udgitha; for the udgitha (a portion of the Sama-veda) is sung, beginning with Om.

The full account, however, of Om is this:—

2. The essence® of all beings is the earth, the essence of the earth is water, the essence of water

1 The AAandogya-upanishad begins with recommending medi- tation on the syllable Om, a sacred syllable that had to be pro- nounced at the beginning of each Veda and of every recitation of Vedic hymns. As connected with the Sdma-veda, that syllable Om is called udgitha. Its more usual name is prazava. The object of the Upanishad is to explain the various meanings which the syllable Om may assume in the mind of a devotee, some of them being extremely artificial and senseless, till at last the highest meaning of Om is reached, viz. Brahman, the intelligent cause of the universe.

* Akshara means both syllable and the imperishable, i.e. Brahman.

* Essence, rasa, is explained in different ways, as origin, sup- port, end, cause, and effect. Rasa means originally the sap of trees. That sap may be conceived either as the essence extracted from the tree, or as what gives vigour and life to a tree. In the former case it might be transferred to the conception of effect, in the latter to that of cause. In our sentence it has sometimes the one, sometimes the other meaning. Earth is the support of all beings, water pervades the earth, plants arise from water, man lives by plants, speech is the best part of man, the Rig-veda the best part of speech, the Sdma-veda the best extract from the Rié, udgitha, or the syllable Om, the crown of the Sdma-veda.

[3] Q

2 KHANDOGYA-UPANISHAD.

the plants, the essence of plants man, the essence of man speech, the essence of speech the Rig-veda, the essence of the Rig-veda the Sama-veda?, the essence of the SAma-veda the udgitha (which is Om).

3. That udgitha (Om) is the best of all essences, the highest, deserving the highest place’, the eighth.

4. What then is the Rz£? What is the SAman? What is the udgitha ? This is the question.

5. The 42% indeed is speech, Sdman is breath, the udgitha is the syllable Om. Now speech and breath, or Azé and Sdman, form one couple.

6. And that couple is joined together in the syllable Om. When two people come together, they fulfil each other’s desire.

7. Thus he who knowing this, meditates on the syllable (Om), the udgitha, becomes indeed a ful- filler of desires.

8. That syllable is a syllable of permission, for whenever we permit anything, we say Om, yes. Now permission is gratification. He who knowing this meditates on the syllable (Om), the udgitha, becomes indeed a gratifier of desires.

9. By that syllable does the threefold know- ledge (the sacrifice, more particularly the Soma- sacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hotvz priest recites, he says Om. When the Udgatzz priest sings, he says Om,

1 Because most of the hymns of the Sama-veda are taken from the Rig-veda.

* Pardrdhya is here derived from para, highest, and ardha, place. The eighth means the eighth or last in the series of essences.

I PRAPATHAKA, I KHANDA, IO. 4

—all for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds by the greatness of that syllable (the vital breaths), and by its essence (the oblations) ?.

10. Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice”. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs -with knowledge, faith, and the Upanishad? is more powerful. This is the full account of the syllable Om.

1 These are allusions to sacrificial technicalities, all intended to show the importance of the syllable Om, partly as a mere word, used at the sacrifices, partly as the mysterious name of the Highest Self. As every priest at the Soma-sacrifices, in which three classes of priests are always engaged, has to begin his part of the cere- monial with Om, therefore the whole sacrifice is said to be de- pendent on the syllable Om, and to be for the glory of that syllable, as an emblem of the Highest Self, a knowledge of whom is the indirect result of all sacrifices. The greatness of the syllable Om is explained by the vital breaths of the priest, the sacrificer, and his wife ; its essence by rice, corn, &c., which constitute the oblations. Why breath and food are due to the syllable Om is explained by the sacrifice, which is dependent on that syllable, ascending to the sun, the sun sending rain, rain producing food, and food producing breath and life.

Why breath and food are due to the syllable Om is explained by the sacrifice, which is dependent on that syllable, ascending to the sun, the sun sending rain, rain producing food, and food producing breath and life.

* He who simply pronounces the syllable Om as part of his recitation at a sacrifice, and he who knows the hidden meaning of that syllable, both may perform the same sacrifice. But that per- formed by the latter is more powerful, because knowledge is better than ignorance. This is, as usual, explained by some comparisons. It is true that both he who knows the quality of the haritaki and he who does not, are purged alike if they take it. But on the other hand, if a jeweller and a mere clod sell a precious stone, the knowledge of the former bears better fruit than the ignorance of the latter.

8 Upanishad is here explained by yoga, and yoga by devatadi- vishayam updsanam, meditation directed to certain deities. More

B 2

4 KHANDOGYA-UPANISHAD.

SEcoND KHaAwpA}.

1; Whent he Devas and Asuras? struggled toge- ther, both of the race of PragApati, the Devas took the udgitha? (Om), thinking they would vanquish the Asuras with it.

2. They meditated on the udgitha® (Om) as the breath (scent) in the nose‘*, but the Asuras pierced it (the breath) with evil. Therefore we smell by the breath in the nose both what is good- smelling and what is bad-smelling. For the breath was pierced by evil.

3. ‘Then they meditated on the udgitha (Om) as speech, but the Asuras pierced it with evil. There- fore we speak both truth and falsehood. For speech is pierced by evil.

4. Then they meditated on the udgitha (Om) as the eye, but the Asuras pierced it with evil. There-

likely, however, it refers to this very upanishad, i.e. to the udgftha- vidya, the doctrine of the secret meaning of Om, as here explained.

1 A very similar story is told in the Brzhad-aramyaka I, 1, 3, r. But though the coincidences between the two are considerable, amounting sometimes to verbal identity, the purport of the two seemis to be different. See Vedanta-sfitra III, 3, 6.

? Devas and Asuras, gods and demons, are here explained by the commentator as the good and evil inclinations of man; Pra- gapati as man in general.

®’ Udgitha stands, according to the commentator, for the sacri- ficial act to be performed by the Udgatrz, the SAama-veda priest, with the udgitha hymns ; and as these sacrificial acts always form part of the Gyotishfoma &c., these great Soma-sacrifices are really intended. In the second place, however, the commentator takes udgitha in the sense of Udgatrz, the performer of the udgitha, which is or was by the Devas thought to be the breath in the nose. I have preferred to take udgitha in the sense of Om, and all that is implied by it.

* They asked that breath should recite the udgttha. Comm.

I PRAPATHAKA, 2 KHANDA, 9. 5

fore we see both what is sightly and unsightly. For the eye is pierced by evil.

I have preferred to take udgitha in the sense of Om, and all that is implied by it.

* They asked that breath should recite the udgttha. Comm.

I PRAPATHAKA, 2 KHANDA, 9. 5

fore we see both what is sightly and unsightly. For the eye is pierced by evil.

5. Then they meditated on the udgitha (Om) as the ear, but the Asuras pierced it with evil. There- fore we hear both what should be heard and what should not be heard. For the ear is pierced by evil.

6. Then they meditated on the udgitha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be con- ceived and what should not be conceived. For the mind is pierced by evil.

7. Then comes this breath (of life) in the mouth’. They meditated on the udgitha (Om) as that breath. When the Asuras came to it, they were scattered, as (a ball of earth) would be scattered when hitting a solid stone.

8. Thus, as a ball of earth is scattered when hit- ting on a solid stone, will he be scattered who wishes evil to one who knows this, or who persecutes him ; for he is a solid stone.

9. By it (the breath in the mouth) he distinguishes neither what is good nor what is bad-smelling, for that breath is free from evil. What we eat and drink with it supports the other vital breaths (i.e. the senses, such as smell, &c.) When at the time of death he? does not find that breath (in the

1 Mukhya prava ig used in two senses, the principal or vital breath, also called sresh¢ha, and the breath in the mouth, also called dsanya.

2 According to the commentator, the assemblage of the other vital breaths or senses is here meant. ‘They depart when the breath of the mouth, sometimes called sarvambhari, all-supporting, does no longer, by eating and drinking, support them.

6 KHANDOGYA-UPANISHAD.

mouth, through which he eats and drinks and lives), then he departs. He opens the mouth at the time of death (as if wishing to eat).

to. Angiras! meditated on the udgitha (Om) as that breath, and people hold it to be Angiras, 1. e. the essence of the members (anganam rasaZ) ;

11. Therefore Brzhaspati meditated on udgitha (Om) as that breath, and people hold it to be Brz- haspati, for speech is brzhati, and he (that breath) is the lord (pati) of speech ;

12. Therefore Ayasya meditated on the udgitha (Om) as that breath, and people hold it to be Ayasya, because it comes (ayati) from the mouth (asya) ;

13. Therefore Vaka Dalbhya knew it. He was the Udgatrz (singer) of the Naimishiya-sacrificers, and by singing he obtained for them their wishes.

14. He who knows this, and meditates on the syllable Om (the imperishable udgitha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgitha (Om) as meditated on with reference to the body 2.

' The paragraphs from ro to 14 are differently explained by Indian commentators. By treating the nominatives angir4s, br¢haspatis, and aydsyas (here the printed text reads aydsyam) as accusatives, or by admitting the omission of an iti after them they connect paragraphs g, 10, and rr with paragraph 12, and thus gain the meaning that Vaka Dalbhya meditated on the breath in the mouth as Angiras, Brzhaspati, and Aydasya, instead of those saints having themselves thus meditated; and that he, knowing the secret names and qualities of the breath, obtained, when acting as Udgatr? priest, the wishes of those for whom he sacrificed. Tena is diffi- cult to explain, unless we take it in the sense of tendnusish/ah, taught by him.

* Adhydtma means with reference to the body, not with refer- ence to the self or the soul. Having explained the symbolical

I PRAPATHAKA, 3 KHANDA, 4. 7

-THIRD KHANDA.

1. Now follows the meditation on the udgitha with reference to the gods. Let a man meditate on the udgitha (Om) as he who sends warmth (the sun in the sky). When the sun rises it sings as Udgatrz for the sake of all creatures, When it rises it destroys the fear of darkness. He who knows this, is able to destroy the fear of darkness (ignorance).

2. This (the breath in the mouth) and that (the sun) are the same. This is hot and that is hot. This they call svara (sound), and that they call pra- tydsvara! (reflected sound). Therefore let a man meditate on the udgitha (Om) as this and that (as breath and as sun).

3. Then let a man meditate on the udgitha (Om) as vydna indeed. If we breathe up, that is praza, the up-breathing. If we breathe down, that is apana, the down-breathing. The combination of prava and apdana is vyana, back-breathing or holding in of the breath. This vyana is speech. ‘Therefore when we utter speech, we neither breathe up nor down.

4. Speech is Azé, and therefore when a man utters a Rzk verse he neither breathes up nor down.

meaning of Om as applied to the body and its organs of sense, he now explains its symbolical meaning adhidaivatam, i.e. as applied to divine beings.

1 As applied to breath, svara is explained by the commentator in the sense of moving, going out; pratyAsvara, as applied to the sun, is explained as returning every day. More likely, however, svara as applied to breath means sound, Om itself being called svara (KA. Up. I, 4, 3), and prasvara in the Rig-veda-pratisakhya, 882. As applied to the sun, svara and pratydsvara were probably taken in the sense of light and reflected light.

8 KHANDOGYA-UPANISHAD.

Rik is SAman, and therefore when a man utters a SA4man verse he neither breathes up nor down.

SAman is udgitha, and therefore when a man sings (the udgitha, Om) he neither breathes up nor down.

8 KHANDOGYA-UPANISHAD.

Rik is SAman, and therefore when a man utters a SA4man verse he neither breathes up nor down.

SAman is udgitha, and therefore when a man sings (the udgitha, Om) he neither breathes up nor down.

5. And other works also which require strength, such as the production of fire by rubbing, running a race, stringing a strong bow, are performed with- out breathing up or down. Therefore let a man meditate on the udgitha (Om) as vy4ana.

6. Let a man meditate on the syllables of the udgitha, i.e. of the word udgitha. Ut is breath (praza), for by means of breath a man rises (ut- tish¢hati). Gi is speech, for speeches are called girak, Tha is food, for by means of food all subsists (sthita).

7. Ut is heaven, gt the sky, tha the earth. Ut is ‘the ‘sun, gi the air, tha ‘the fire. Ut is the S4ma-veda, gi the Yagur-veda, tha the Rig-veda!.

1 The commentator supplies explanations to all these fanciful etymologies. The heaven is ut, because it is high; the sky is gi, because it gives out all the worlds (girazat); earth is tha, because it is the place (sthana) of living beings. The sun is ut, because‘it is high. The wind is gif, because it gives out fire, &c. (giramat); fire is tha, because it is the place (sthana) of the sacrifice. The Saéma- veda is ut, because it is praised as svarga; the Yagur-veda is gi, because the gods take the oblation offered with a Yagus; the Rig-veda is tha, because the Sama verses stand in it. All this is very childish, and worse than childish, but it is interesting as a phase of human folly which is not restricted to the Brahmans of India. I take the following passage from an interesting article, ‘On the Ogam Beithluisnin and on Scythian Letters,’ by Dr. Charles Graves, Bishop of Limerick. ‘An Irish antiquary,’ he says, ‘ writing several hundred years ago, proposes to give an account of the origin of the names of the notes in the musical scale.

‘“Tt is asked here, according to Saint Augustine, What is chant- ing, Or why is it so called? Answer. From this word canéalena ;

I PRAPATHAKA, 3 KHANDA, 7. 9

Speech yields the milk, which is the milk of speech itself 1, to him who thus knowing meditates on those

and canialena is the same thing as /enzs canlus, i.e. a soft, sweet chant to God, and to the Virgin Mary, and to all the Saints. And the reason why the word puzncc (puncia) is so called is be- cause the points (or musical notes) wé, re, mz, fa, sol, la, hurt the devil and puncture him. And it is thus that these points are to be understood: viz. When Moses the son of Amram with his people in their Exodus was crossing the Red Sea, and Pharaoh and his host were following him, this was the chant which Moses had to protect him from Pharaoh and his host—these six points in praise of the Lord :—

‘“The first point of these, i.e. w/: and w/ in the Greek is the same as /bera¢ in the Latin; and that is the same as saer in the Gaelic; i.e. O God, said Moses, deliver us from the harm of the devil.

w/: and w/ in the Greek is the same as /bera¢ in the Latin; and that is the same as saer in the Gaelic; i.e. O God, said Moses, deliver us from the harm of the devil.

‘“The second point of them, i.e. ve: and re is the same as saer; i.e. O God, deliver us from everything hurtful and malignant.

‘“The third point, i.e. mz: and m7 in the Greek is the same as milttum in the Latin; and that is the same as rzdere (a knight) in the Gaelic ; i.e. O God, said Moses, deliver us from those knights who are pursuing us,

‘“The fourth point, i.e. fa: and fa in the Greek is the same as Jamulus in the Latin; and that is the same as mug (slave) in the Gaelic; i.e. O God, said Moses, deliver us from those slaves who are pursuing us.

‘«“The fifth point, i.e. sol: and sol is the same as grzan (sun); and that is the same as righteousness; because righteousness and Christ are not different; i.e. O Christ, said Moses, deliver us.

‘The sixth point, i.e. Ja, is the same as /av,; and that is the same as zudaz/ (wash); i.e. O God, said Moses, wash away our sins from us.

‘“ And on the singing of that laud Pharaoh and his host were drowned,

‘«Understand, O man, that in whatever place this laud, i.e. this chant, is sung, the devil is bound by it, and his power is extirpated thence, and the power of God is called in.”

‘We have been taught that the names of the first six notes

1 The milk of speech consists in rewards to be obtained by the Rig-veda, &c. Or we may translate, Speech yields its milk to him who is able to milk speech.

ice) KHANDOGYA-UPANISHAD.

syllables of the name of udgitha, he becomes rich in food and able to eat food.

8. Next follows the fulfilment of prayers. Let a man thus meditate on the Upasaramas, i.e. the objects which have to be approached by meditation : Let him (the Udgatvz) quickly reflect on the Sdman with which he is going to praise;

9. Let him quickly reflect on the Az&é in which that Saman occurs; on the Azshi (poet) by whom it was seen or composed; on the Devata (object) which he is going to praise ;

10. On the metre in which he is going to praise; on the tune with which he is going to sing for himself;

11. On the quarter of the world which he is going to praise. Lastly, having approached himself (his name, family, &c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &c. Quickly? will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for which he may have offered his hymn of praise

in the gamut were suggested by the initial syllables of the first six hemistichs in one of the stanzas of a hymn to St. John:

Ut queant laxis

Resonare fibris

Mira gestorum

Famuli tuorum,

Solve polluti

Labii reatum,

Sancte Joannes,’

1 Abhyaso ha yat, lit. depend on it that it will be fulfilled, but always explained by quickly. See Ah. Up. II, 1, 4; III, ro, 4; V,10, 7. Frequently, but wrongly, written with a dental s.

depend on it that it will be fulfilled, but always explained by quickly. See Ah. Up. II, 1, 4; III, ro, 4; V,10, 7. Frequently, but wrongly, written with a dental s.

* The repetition of the last sentence is always an indication that a chapter is finished. This old division into chapters is of great importance for a proper study of the Upanishads.

I PRAPATHAKA, 4 KHANDA,' 5. FI

FourtH KHANDA.

1. Let a man meditate on the syllable Om, for the udgitha is sung beginning with Om. And this is the full account of the syllable Om :—

2. The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Be- cause they covered (#4ad) themselves with the hymns, therefore the hymns are called £/andas.

3. Then, asa fisherman might observe a fish in the water, Death observed the Devas in the 24, Yagus, and SAaman-(sacrifices). And the Devas seeing this, rose from the 774, Yagus, and SAman-sacrifices, and entered the Svara’, i.e. the Om (they meditated on the Om).

4. When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mas- tered the Sdman and the Yagus. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they be- came immortal, and free from fear.

5. He who knowing this loudly pronounces (pra- nauti)? that syllable, enters‘the same (imperish- able) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal.

GEL, ay 2 ? Prazauti, he lauds, i.e. he meditates on. Comm,

12 KHANDOGYA-UPANISHAD.

FirtH KHAWDA.

1. The udgitha is the prawava}, the prazava is the udgitha. And as the udgitha is the sun?, so is the prazava, for he (the sun) goes sounding Om.

2. ‘Him I sang praises to, therefore art thou my only one,’ thus said Kaushitaki to his son. ‘Do thou revolve his rays, then thou wilt have many sons.: So much in reference to the Devas.

3. Now with reference to the body. Let a man meditate on the udgitha as the breath (in the mouth), for he goes sounding Om.

4. ‘Him I sang praises to, therefore art thou my only son,’ thus said Kaushitaki to his son. ‘Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.’

5. He who knows that the udgitha is the pra- mava, and the prazava the udgitha, rectifies from the seat of the Hotv?z priest any mistake committed by the Udgatrz priest in performing the udgitha, yea, in performing the udgitha.

SixtH KuaAnbDa.

1. The Azz (veda) is this earth, the Saman (veda) is fire. This Saman (fire) rests on that /tz& (earth) 4. Therefore the SAman is sung as resting on the 77s.

? Pramava is the name used chiefly by the followers of the Rig- veda, udgitha the name used by the followers of the Sama-veda. Both words are intended for the syllable Om.

This Saman (fire) rests on that /tz& (earth) 4. Therefore the SAman is sung as resting on the 77s.

? Pramava is the name used chiefly by the followers of the Rig- veda, udgitha the name used by the followers of the Sama-veda. Both words are intended for the syllable Om.

Cf AAA Up, 1) .80%

* The breath in the mouth, or the chief breath, says Om, i.e. gives permission to the five senses to act, just as the sun, by saying Om, gives permission to all living beings to move about.

* The Sama verses are mostly taken from the Rig-veda.

I PRAPATHAKA, 6 KHANDA, 8. 13

Sa is this earth, ama is fire, and that makes Sama.

2. The Azk is the sky, the Sdman air. This Saman (air) rests on that A7z& (sky). Therefore the Saman is sung as resting on the Azz. Sa is the sky, ama the air, and that makes SAma.

3. zk is heaven, SAdman the sun. This Sdman (sun) rests on that Azé (heaven). Therefore the Saman is sung as resting on the Ak. SA is heaven, ama the sun, and that makes S4ma.

4. Aik is the stars, SAman the moon. This S4man (moon) rests on that /z& (stars). Therefore the Sdman is sung as resting on the Azé, Sa is the stars, ama the moon, and that makes Sama.

5. “zk is the white light of the sun, Sdman the blue exceeding darkness! (in the sun). This SAman (darkness) rests on that /z& (brightness). There- fore the Sdman is sung as resting on the A7z£.

6. Sa is the white light of the sun, ama the blue exceeding darkness, and that makes Sama.

Now that golden? person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

7. Whose eyes are like blue lotus’s*, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

8. Az# and Sdman are his joints, and therefore he is udgitha. And therefore he who praises him

' The darkness which is seen by those who can concentrate their sight on the sun.

? Bright as gold.

3 The colour of the lotus is described by a comparison with the Kapy4sa, the seat of the monkey (kapipr7sh/h4nto yena upavisati). It was probably a botanical name.

14 KHANDOGYA-UPANISHAD.

(the ut) is called the Ud-gatr7! (the out-singer). He (the golden. person, called ut) is lord of the worlds

beyond that (sun), and of all the wishes of the Devas

(inhabiting those worlds). So much with reference to the Devas.

| SEVENTH KuHawpa.

1. Now with reference to the body. &z# is speech, Saman breath 2, This Sdman (breath) rests on that Rik (speech). Therefore the Sdman is sung as resting on the Azé. SA is speech, ama is breath, and that makes SAma.

2. ARzk is the eye, Saman the self?. This Saman (shadow) rests on that A7é (eye). Therefore the Sdman is sung as resting on the Azké. Sa is the eye, ama the selfjand that makes Sam a.

3. Rik is the ear, Sdman the mind. This Sdman (mind) rests on that Azé (ear). Therefore the Saman is sung as resting on the Azs. Sa is the ear, ama the mind, and that makes Sama.

Therefore the Sdman is sung as resting on the Azké. Sa is the eye, ama the selfjand that makes Sam a.

3. Rik is the ear, Sdman the mind. This Sdman (mind) rests on that Azé (ear). Therefore the Saman is sung as resting on the Azs. Sa is the ear, ama the mind, and that makes Sama.

4. Rzk is the white light of the eye, Saman the blue exceeding darkness. This SAman (darkness) rests on the As (brightness). Therefore the Saman is sung as resting on the Rzs. SA is the white light of the eye, ama the blue exceeding darkness, and that makes Sama.

5. Now the person who is seen in the eye, he is Rik, he is Saman, Uktha‘, Yagus, Brahman. The form of that person (in the eye) is the same® as the

* Name of the principal priest of the SAma-veda.

* Breath in the nose, sense of smelling. Comm.

* The shadow-self, the likeness or image thrown upon the eye ; see Ah. Up. VIII, 9, 1.

* A set of hymns to be recited, whereas the Sdman is sung, and the Yagus muttered.

° Cf. Kh. Up. I, 6, 6.

I PRAPATHAKA, 8 KHANDA, 2. 15

form of the other person (in the sun), the joints of the one (#7 and Sadman) are the joints of the other, the name of the one (ut) is the name of the other.

6. He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the viva (lyre), sing him, and from him also they obtain wealth.

7. He who knowing this sings a Saman, sings to both (the adhidaivata and adhydtma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas;

8. And he obtains through the other the worlds beneath that, and the wishes of men.

Therefore an Udgatrz priest who knows this, may say (to the sacrificer for whom he officiates) ;

9. ‘What wish shall I obtain for you by my songs?’ For he who knowing this sings a Sdman is able to obtain wishes through his song, yea, through his song.

EIGHTH KHANDA.

1. There were once three men, well-versed in udgitha?, Silaka Salavatya, Kaikitayana Dalbhya, and Pravahawa Gaivali. They said: ‘We are well- versed in udgitha, Let us have a discussion on udgitha.’

2. They all agreed and sat down. Then Prava- haza Gaivali* said: ‘Sirs, do you both speak first,

* Cognisant of the deeper meanings of udgitha, i.e. Om.

* He, though not being a Bréhmaza, turns out to be the only one who knows the true meaning of udgitha, i.e. the Highest Brahman.

16 KHANDOGYA-UPANISHAD. for I wish to hear what two Brahmazas’ have to say.

of Then Silaka Sdlavatya said to Kaikitayana Dalbhya : ‘Let me ask you.’

‘Ask,’ he replied.

4. ‘What is the origin of the Saman?’ ‘ Tone (svara),’ he replied.

‘What is the origin of tone?’ ‘Breath, he replied.

‘What is the origin of breath?’ ‘Food,’ he replied.

‘What is the origin of tone?’ ‘Breath, he replied.

‘What is the origin of breath?’ ‘Food,’ he replied.

‘What is the origin of food?’ ‘Water, he replied.

5. ‘What is the origin of water?’ ‘That world (heaven), he replied.

‘And what is the origin of that world ?’—

He replied: ‘Let no man carry the Saman beyond the world of svarga (heaven). We place (recognise) the Sdman in the world of svarga, for the S4man is extolled as svarga (heaven).’

6. Then said Silaka Salavatya to Kaikitayana Dalbhya: ‘O Dalbhya, thy Sdman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely ie head would now fall.’

7. ‘Well then, let me know this from you, Sir,’ said Dalbhya.

‘Know it, replied Silaka Salavatya.

‘What is the origin of that. world (heaven) ?’ ‘This world, he replied.

‘And what is the origin of this world ?’—

He replied: ‘Let no man carry the Sdman be- yond this world as its rest. We place the Saman

In V, 3,5, Pravahava (raivali is distinctly called a raganyabandhu.

I PRAPATHAKA, 9 KHANDA, 4. 17

in this world as its rest, for the SAman is extolled as rest.’

8. Then said Pravahava Gaivali to Silaka Sala- vatya: ‘Your Sdman (the earth), O Salavatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.’

‘Well then, let me know this from you, Sir,’ said Salavatya.

‘Know it,’ replied Gaivali.

NINTH KHAwWDA.

1. ‘What is the origin of this world?’ ‘Ether’, he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest.

2. He is indeed the udgitha (Om = Brahman), greater than great (parovariyas), he is without end.

He who knowing this meditates on the udgitha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great.

3. Atidhanvan Saunaka, having taught this udgi- tha to Udara-saudilya, said: ‘As long as they will know in your family this udgitha, their life in this world will be greater than great.

4. ‘And thus also will be their state in the other world. He who thus knows the udgitha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world.

' Ether, or we might translate it by space, both being intended, however, as names or symbols of the Highest Brahman. See Vedanta-sfitra I, 1, 22.

[3] . Cc

18 KHANDOGYA-UPANISHAD.

TrentTH KHAwpaA.

1. When the Kurus had been destroyed by (hail) stones!, Ushasti AAkrdyaza lived as a beggar with his virgin? wife at Ibhyagrama.

2. Seeing a chief eating beans, he begged of him. The chief said: ‘I have no more, except those which are put away for me here.’

Ushasti said: ‘Give me to eat of them.’ He gave him the beans, and said: ‘ There is something to drink also. Then said Ushasti: ‘If I drank of it, I should have drunk what was left by another, and is therefore unclean.’

4. The chief said: ‘Were not those beans also left over and therefore unclean ?’

‘No, he replied; ‘for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure 3,’

5. Having eaten himself, Ushasti gave the re- maining beans to his wife. But she, having eaten before, took them and put them away.

6. Rising the next morning, Ushasti said to her: ‘Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices.’

1 When they had been killed efther by stone weapons, or by a shower of stones, which produced a famine in the land. Comm.

2 A/ikf is not the name of the wife of Ushasti, nor does it mean strong enough to travel. Sankara explains it as anupagatapayo- dharadistrivyafigana, and Anandagiri adds, Svairasamkdre ’pi na vyabhikarasanketi darsayitum Atikyeti viseshazam. She was so young that she was allowed to run about freely, without exciting any suspicion. Another commentator says, Grzhad bahirgantu- marha anupagatapayodhara.

* Or, according to the commentator, ‘ water I can get whenever I like.’

I PRAPATHAKA, I1 KHANDA, 2. 19

7- His wife said to him: ‘Look, here are those beans of yours.’ Having eaten them, he went to the sacrifice which was being performed.

8. He went and sat down on the orchestra near the Udgatr7s, who were going to sing their hymns of prais.. And he said to the Prastotv7 (the leader) :

9. ‘ Prastotrz, if you, without knowing! the deity which belongs to the prastéva (the hymns &c. ot the Prastotrz), are going to sing it, your head will fall off.’

10. Inthe same manner he addressed the Udgatr7: ‘Udgatrz, if you, without knowing the deity which belongs to the udgttha (the hymns of the Udgatrz), are going to sing it, your head will fall off.’

11. In the same manner he addressed the Pra- tihartvz: ‘Pratihartvz, if you, without knowing the deity which belongs to the pratihdra (the hymns of the Pratihartvz), are going to sing it, your head will fall off.’

They stopped, and sat down in-silence.

ELEVENTH KHAWDA.

1. Then the sacrificer said to him: ‘I should like to know who you are, Sir.’ He replied: ‘I am Ushasti KAkrayama.’

2. He said: ‘I looked for you, Sir, for all these sacrificial offices, but not finding you*, I chose others.’

1 The commentator is at great pains to show that a priest may officiate without knowing the secret meanings here assigned to certain parts of the sacrifice, and without running any risk of punishment. Only, if another priest is present, who is initiated, then the uninitiated, taking his place, is in danver of losing his head.

* Should it be avittva, as in I, 2, 9?

Only, if another priest is present, who is initiated, then the uninitiated, taking his place, is in danver of losing his head.

* Should it be avittva, as in I, 2, 9?

20 KHANDOGYA-UPANISHAD.

3. ‘ But now, Sir, take all the sacrificial offices.

Ushasti said: ‘Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.’

The sacrificer assented.

4. Then the Prastotv? approached him, saying: ‘Sir, you said to me, “ Prastotzz, if you, without knowing the deity which belongs to the prastava, are going to sing it, your head will fall off,’—which then is that deity ?'

5. Hesaid: ‘Breath (praza). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastéva. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.’

6. Then the Udgatrz approached him, saying: Sir, you said to me, “ Udg4tz, if you, without knowing the deity which belongs to the udgitha, are going to sing it, your head will fall off,’— which then is that deity ?’

7. He said: ‘The sun (Aditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgitha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.’

8. Then the Pratihartyz approached him, saying : Sir, you said to me, “ Pratihartyz, if you, without knowing the deity belonging to the pratihdra, are going to sing it, your head will fall off,’—which then is that deity ?’

9. He said: ' Food (anna). For all these beings

I PRAPATHAKA, I2 KHANDA, 5. 21

————

live when they partake of food. This is the deity belonging to the pratihara. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me?’

TWELFTH KHANDA.

1. Now wwilows the udgitha of the dogs. Vaka Dalbhya, or, as he was also called, Glava Maitreya, went out to repeat the Veda (in a quiet place).

2. A white (dog) appeared before him, and other dogs gathering round him, said to him: ‘Sir, sing and get us food, we are hungry.’

3. The white dog said to them: ‘Come to me to-morrow morning.’ Vaka Dalbhya, or, as he was also called, Glava Maitreya, watched.

4. The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamana hymn* After they had settled down, they began to say Hin.

5. ‘Om, let us eat! Om, let us drink! Om, may the divine Varuza, Pragdpati, Savitrz* bring us food! Lord of food, bring hither food, bring it, Om!’

1 There are certain etymological fancies for assigning each deity to a certain portion of the Sama-veda ceremonial. Thus praza is assigned to the prastava, because both words begin with pra. Aditya is assigned to the udgftha, because the sun isut. Anna, food, is assigned to the pratihara, because food is taken, pratihrzyate, &c.

2 This alludes to a ceremony where the priests have to walk in procession, each priest holding the gown of the preceding priest.

3 The commentator explains Varuza and Pragapati as epithets of Savitz, or the sun, meaning rain-giver and man-protector.

22 KHANDUGYA-UPANISHAD.

THIRTEENTH KHANDA'.

1. The syllable Hau? is this world (the earth), the syllable Hai* the air, the syllable Atha the moon, the syllable Iha the self. the syllable [* is Agni, fire.

2. The syllable U is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi® is the Visve Devas, the syllable Hin is Pragapati, Svara * (tone) is breath (praza), the syllable Y4 is food, the syllable Vag? is Virag. |

3. The thirteenth stobha syllable, viz. the indis- tinct syllable Hun, is the Undefinable (the Highest Brahman).

4. Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the Samans in this wise. He becomes rich in food, and able to eat food *,—yea, able to eat food.

' The syllables here mentioned are the so-called stobh4ksha- ras, sounds used in the musical recitation of the Saman hymns, probably to fill out the intervals in tne music for which there were no words in the hymns. These syllables are marked in the MSS. of the Sdma-veda, but their exact character and purpose are not quite clear.

? A stobha syllable used in the Rathantara SAaman.

* Used in the Vamadevya Saman.

* The Saman addressed to Agni takes the syllable f as nidhana.

* The stobha syllables used in the Saman addressed to the Visve Devas.

6 See KA. Up. I, 4, 4.

7 The commentator takes vag as a stobha, as a syllable occurring in hymns addressed to Virag, and as implying either the deity Virag or food.

® Ise. wealthy and healthy.

II PRAPATHAKA, 2 KHANDA, 2. 23

SECOND PRAPAZ7AAKA.

First KuHaAnpDaA.

1. Meditation on the whole’ of the Saman is good, and people, when anything is good, say it is Saman ; when it is not good, it is not SAman.

2. Thus they also say, he approached him with Saman, i.e. becomingly; and he approached him without Saman, i.e. unbecomingly.

3. And they also say, truly this is SAman for us, i.e. it is good for us, when it is good; and truly that is not Sadman for us, i.e. it is not good for us, when it is not good.

4. If any one knowing this meditates on the Saman as good, depend upon it all good qualities will approach quickly, aye, they will become his own ?,

it is good for us, when it is good; and truly that is not Sadman for us, i.e. it is not good for us, when it is not good.

4. If any one knowing this meditates on the Saman as good, depend upon it all good qualities will approach quickly, aye, they will become his own ?,

SECOND KHANDA.

1. Let a man meditate on the fivefold Saman* as the five worlds. The hinkdra is the earth, the prastava the fire, the udgitha the sky, the pratihara the sun, the nidhana heaven; so in an ascending line,

2. In a descending line, the hink4ra is heaven,

* Hitherto meditation on certain portions only of the Sama- veda and the Sama-sacrifice had been enjoined, and their deeper meaning explained. Now the same is done for the whole of the Saman.

2 Cf. Kh. Up. III, 19, 4.

* The five forms in which the Saman is used for sacrificial purposes. The Séman is always to be understood as the Good, as Dharma, and as Brahman.

24 KHANDOGYA-UPANISHAD.

the prastava the sun, the udgitha the sky, the pratihara the fire, the nidhana the earth.

3. The worlds in an ascending and in a descend- ing line belong to him who knowing this meditates on the fivefold Sdman as the worlds '.

Tuirp KHaAnpDa.

1. Let a man meditate on the fivefold Saman as rain. The hinkdra is wind (that brings the rain); the prastava is, ‘the cloud is come;’ the udgitha is, ‘it rains;’ the pratihdra, ‘it flashes, it thunders ;’

2. The nidhana is, ‘it stops.’ There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold Saman as rain.

FourTH KHANDA.

1. Let a man meditate on the fivefold Saman in all waters. When the clouds gather, that is the hinkara; when it rains, that is the prastava; that which flows in the east’, that is the udgitha; that which flows in the west, that is the pratih4ra; the sea is the nidhana.

2. He does not die in water‘, nay, he is rich in

* The commentator supplies some fanciful reasons why each of the five Sémans is identified with certain objects. Earth is said to be the hinkara, because both always come first. Agni is prastava, because sacrifices are praised in thé fire (prastfyante). The sky is udgfiha, because it is also called gagana, and both words have the letter g in common. The sun is pratihara, because everybody wishes the sun to come towards him (prati). Heaven is nidhana, because those who depart from here are placed there (nidhi- yante), &c.

* The Ganges, &c. Comm.

* The Narmada, &c. Comm.

* The commentator adds, ‘unless he wishes to die in the Ganges,’

II PRAPATHAKA, 7 KHANDA, 2. 25

water who knowing this meditates on the fivefold Saman as all waters.

Firty KuHawpa.

1. Let a man meditate on the fivefold SAman as the seasons. The hinkara is spring, the prastava summer (harvest of yava, &c.), the udgitha the rainy season, the pratihéra autumn, the nidhana winter.

The hinkara is spring, the prastava summer (harvest of yava, &c.), the udgitha the rainy season, the pratihéra autumn, the nidhana winter.

2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Saman as the seasons.

SIXTH KHANDA.

1. Let a man meditate on the fivefold Sdman in animals. The hink4ra is goats, the prastava sheep, the udgitha cows, the pratihara horses, the nidhana man.

2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Saman as animals.

SEVENTH KHANDA.

1. Let a man meditate on the fivefold Saman, which is greater than great, as the prazas (senses). The hinkara is smell? (nose), the prastava speech (tongue), the udgitha sight (eye), the pratihara hearing (ear), the nidhana mind. ‘These are one greater than the other.

2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than

1 Prama is explained by ghrama, smel!; possibly ghraza may have been the original reading. Anyhow, it cannot be the mukhya praza here, because it is distinctly represented as the lowest sense.

26 KHANDOGYA-UPANISHAD.

great, who knowing this meditates on the fivefold SAman, which is greater than great, as the pravas (senses).

E1cHTH KuHawpa.

1. Next for the sevenfold SAman. Let a man meditate on the sevenfold SAman in_ speech. Whenever there is in speech the syllable hun’, that is hinkara, pra is the prast4va, 4 is the Adi, the first, i.e. Om,

2. Ud is the udgitha, pra the pratihara, upa the upadrava, ni the nidhana.

3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold SAman in speech. He becomes rich in food, and able to eat food.

NInTH KHAwnDA.

1. Let a man meditate on the sevenfold Saman as the sun. The sun is S&man, because he is always the same (sama); he is Sdman because he is the same, everybody thinking he looks towards me, he looks towards me ?.

2. Let him know that all beings are dependent on him (the sun). What he is before his rising, that ts the hinkara. On it animals are dependent. Therefore animals say hin (before sunfise), for they share the hinkara of that SAman (the sun).

3, What he is when first risen, that is the pra- stava. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastava of that S4man.

" These are again the stobhaksharas, or musica] syllables used in the performazice of the Saman hymns; see p. 22. > Cf. Ka. Up. I, 2, 2. Comm.

II PRAPATHAKA, 9 KHANDA, 8. 27

4. What he is at the time of the sangava!, that is the Adi, the first, the Om. On it birds are de- pendent. Therefore birds fly about in the sky without support, holding themselves, for they share the Adi? (the Om) of that SAman.

22. > Cf. Ka. Up. I, 2, 2. Comm.

II PRAPATHAKA, 9 KHANDA, 8. 27

5. What he is just at noon, that is the udgttha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragdpati, for they share the udgi- tha of that Saman.

6. What he is after midday and before afternoon, that is the pratihdra. On it all germs are depend- ent. Therefore these, having been conceived (pra- tihyzta), do not fall, for they share the pratihara of that Saman.

7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Saman.

8. What he is when he first sets, that is the nidhana. On it the fathers are dependent. There- fore they put them* down (nidadhati), for they share the nidhana of that SAman. Thus a man meditates on the sevenfold SAéman as the sun.

* When the sun puts forth his rays, and when the cows are together with their calves, i.e. as Rajendralal Mitra says, after the cows have been milked and are allowed by the cowherds to suckle their young.

* The tertium comparationis is here the 4 of adi and the a of adaya, ie. holding. The d might have been added.

* The cakes for the ancestral spirits, or the spuits themselves.

28 KHANDOGYA-UPANISHAD.

TENTH KHAwpa.

1. Next let a man meditate on the sevenfold S4man which is uniform in itself! and leads beyond death. The word hinkdara has three syllables, the word prastava has three syllables: that is equal (sama).

2. The word 4di (first, Om) has two syllables, the word pratihara has four syllables. Taking one syllable from that over, that is equal (sama).

3. The word udgitha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal.

4. The word nidhana has three syllables, there- fore it isequal. These make twenty-two syllables.

5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first? from here ; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief. |

6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Saéman as uniform in itself, which leads beyond death, yea, which leads beyond death.

ELEVENTH Kuawpa °. 1. The hinkara is mind, the prastava speech, the udgitha sight, the pratihdra hearing, the nidhana

1 Atmasammita is explained by the commentator either as having the same number of syllables in the names of the different Samans, or as equal to the Highest Self.

2? There are twelve months, five seasons, three worlds, then follows the sun as the twenty-first. Comm.

° After having explained the secret meaning of the whole Sama-

II PRAPATHAKA, 13 KHANDA, 2. 29

breath. That is the Gdyatra SAman, as interwoven in the (five) prazas }.

2. He who thus knows this Gayatra interwoven in the prazas, keeps his senses, reaches the full life, he lives long’, becomes great with children and cattle, great by fame. The rule of him who thus meditates on the GAyatra is, ‘ Be not high-minded.’

TweLrtH KHAwpDa.

1. The hinkdra is, he rubs (the fire-stick) ; the prastava, smoke rises; the udgitha, it burns; the pratihara, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara SAman as interwoven in fire *.

2. He who thus knows this Rathantara inter- woven in fire, becomes radiant‘ and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, ‘Do not rinse the mouth or spit before the fire.’

THIRTEENTH KHANDA.

1, 2. Next follows the Vamadevya as interwoven in generation °.

veda ceremonial, as it is to be understood by meditation only (dhyana), he proceeds to explain the secret meaning of the same ceremonial, giving to each its proper name in proper succession (gayatra, rathantara, &c.), and showing the hidden purport of those names.

* Cf. Kh. Up. Il, 7, 1, where prava is explained differently. The Gayatr? itself is sometimes called prama.

* The commentator generally takes gyok in the sense of bright.

* The Rathantara is used for the ceremony of producing fire.

* Brahmavarkasa is the ‘glory of countenance’ produced by higher knowledge, an inspired look. Annada, lit. able to eat, healthy, strong.

5 Upamantrayate sa hinkdro, ghapayate sa prastavad, striyd saha

30 KHANDOGYA-UPANISHAD. tat ee lin

FouRTEENTH KHANDA.

1. Rising, the sun is the hink4ra, risen, he is the prastAva, at noon he is the udgitha, in the afternoon he is the pratihara, setting, he is the nidhana. That is the Bxzhat SAman as interwoven in the sun}.

8. He who thus knows the Bvzhat as interwoven in the sun, becomes refulgent? and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the heat of the sun.’

FIFTEENTH KHANDA.

1. The mists gather, that is the hinkdra; the cloud has risen, that is the prast4va ; it rains, that is the udgitha; it flashes and thunders, that is the pratihdra; it stops, that is the nidhana. That is the Vairipa SAman, as interwoven in Parganya, the god of rain.

2. He who thus knows the Vairfipa as interwoven in Parganya, obtains all kinds of cattle (viripa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the rain.’

SIXTEENTH KHANDA.

t. The hinkara is spring, the prastava summer, the udgitha the rainy season, the pratihara autumn,

sete sa udgithaA, pratistrf saha sete sa pratihara#, kalam gakéfati tan nidhanam, param gakkhati tan nidhanam. Etad vamadevyam mithune protam, 2. Sa ya evam etad vamadevyam mithune pro- tam veda, mithun? bhavati, mithunén mithunat pragdyate, sarvam dyur eti, gyog gfvati, mahén pragayd pasubhir bhavati, mahan kirttya. Na kamkana pariharet tad vratam.

* The sun is brzhat. The Brzhat Sdman is to be looked upon as the sun, or the Brzhat has Aditya for its deity.

* The same as brahmavarfasin.

II PRAPATHAKA, 18 KHANDA, 2. 31

the nidhana winter. That is the Vairaga SAman, as interwoven in the seasons.

2. He who thus knows the Vairaga, as interwoven in the seasons, shines (virdgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. MHis rule is, ‘Never complain of the seasons.’

SEVENTEENTH KHANDA.

1. The hink4ra is the earth, the prastava the sky, the udgitha heaven, the pratihara the regions, the nidhana the sea. These are the Sakvari Samans, as interwoven in the worlds}.

2. He who thus knows the Sakvaris, as inter- woven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, be- comes great with children and cattle, great by fame. His rule is, ‘ Never complain of the worlds.’

EIGHTEENTH KHANDA.

1. The hinkadra is goats, the prastava sheep, the udgitha cows, the pratihara horses, the nidhana man. These are the Revati SAmans, as interwoven in animals.

2. He who thus knows these Revatis, as inter- woven in animals, becomes rich in animals?, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of animals.’

* The Sakvaris are sung with the Mahanamnis. These are said to be water, and the worlds are said to rest on water. * Revat means rich.

so KHANDOGYA-UPANISHAD.

NINETEENTH KHANDA.

1, The hinkara is hair, the prastava skin, the udgitha flesh, the pratihdra bone, the nidhana marrow. ‘That is the Yagiiayagfiya Saman, as interwoven in the members of the body.

* Revat means rich.

so KHANDOGYA-UPANISHAD.

NINETEENTH KHANDA.

1, The hinkara is hair, the prastava skin, the udgitha flesh, the pratihdra bone, the nidhana marrow. ‘That is the Yagiiayagfiya Saman, as interwoven in the members of the body.

2. He who thus knows the Yagflayagiiya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Do not eat marrow for a year, or ‘Do not eat marrow at all.’

TWENTIETH KHANDA.

1. The hinkdra is fire, the prastava air, the ud- githa the sun, the pratihara the stars, the nidhana the moon. That is the Ragana Sdman, as inter- woven in the deities.

2. He who thus knows the Ragana, as inter- woven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is,‘ Do not speak evil of the Brahmazas.’

TWENTY-FIRST KHANDA.

1. The hinkara is the threefold knowledge, the prastava these three worlds, the udgitha Agni (fire), Vayu (air), and Aditya (sun), the pratihara the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sdman, as interwoven in everything.

2. He who thus knows this SAman, as interwoven in everything, he becomes everything.

II PRAPATHAKA, 22 KHANDA, 2. 32

3. And thus it is said in the following verse: ‘There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i.e. as identified with the hinkara, the prastava, &c.), and the other forms of the SAdman. Greater than these there is nothing else besides.’

4. He who knows this, knows everything. All regions offer him gifts. His rule is, ‘Let him meditate (on the Sdman), knowing that he is everything, yea, that he is everything?’

TWENTY-SECOND KHANWDA 2,

1. The udgitha, of which a poet said, I choose the deep sounding note of the SAman as good for cattle, belongs to Agni; the indefinite note belongs to Pragdpati, the definite note to Soma, the’ soft and smooth note to Vayu, the smooth and strong note to Indra, the heron-like note to Brzhaspati, the dull note to Varuza. Let a man cultivate all of these, avoiding, however, that of Varuma.

2. Let a man sing’, wishing to obtain by his song immortality for the Devas. ‘May I obtain by my song oblations (svadha) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself, thus reflecting on these in his mind, let a man (Udgatrz priest) sing praises, without making mistakes im pronuncia- tion, &c.

* Here ends the Sdmopdsana.

* These are lucubrations on the different tones employed in singing the Saman hymns, and their names, such as vinardi, ani- rukta, nirukta, mrzdu slakshva, slakshva balavad, krauiifa, apa- dhv4nta.

* Here ends the Sdmopdsana.

* These are lucubrations on the different tones employed in singing the Saman hymns, and their names, such as vinardi, ani- rukta, nirukta, mrzdu slakshva, slakshva balavad, krauiifa, apa- dhv4nta.

® It would be better if the first ity A4g&yet could be left out. The commentator ignores these words.

[3] D

34 KHANDOGYA-UPANISHAD.

3. All vowels (svara) belong to Indra, all sibilants (tshman) to Prag&pati, all consonants (sparsa) to Mrztyu (death). If somebody should reprove him for his vowels, let him say, ‘I went to Indra as my refuge (when pronouncing: my vowels): he will answer thee.’

4. And if somebody should reprove him for his sibilants, let him say, ‘I went to Pragdpati as my refuge: he will smash thee.’ And if somebody should reprove him for his consonants, let him say, ‘I went to Mvztyu as my refuge: he will reduce thee to ashes.’

5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgatrz may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta)?, nor as if thrown out (nirasta)?, but well opened? (vivr7ta), so that the Udgatvz may give himself to Praga- pati. All consonants are to be pronounced slowly, and without crowding them together‘, so that the Udgatrz may withdraw himself from Mvztyu.

* Grdsa, according to the Rig-veda-pratisikhya 766, is the stiffening of the root of the tongue in pronunciation.

* Nirasa, according to the Rig-veda-pratisdkhya 760, is the with- drawing of the active from the passive organ in pronunciation..

* The opening, vivryzta, may mean two things, either the opening of the vocal chords (kha), which imparts to the fishmans their surd character (Rig. Prat. 709), or the opening of the organs of pronunciation (karaza), which for the fshmans is aspr7sh/am nee (Rig. Prat. 719), or vivrzta (Ath. -Prat. I, 31; Taitt. Prat.

» 5)

* Anabhinihita, for thus the commentaries give the reading, is explained by anabhinikshipta. On the real abhinidhana, see Rig. Prat. 393. The translation does not follow the commentary. The genitive pragapateh is governed by paridadani.

II PRAPATHAKA, 24 KHANDA, I. 35

TWENTY-THIRD KHANDA.

I. There are three branches of the law. Sacrifice, study, and charity are the first’,

2. Austerity the second, and to dwell as a Brah- mafarin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

3. Pragdpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhi, Bhuvas, Svah.

4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this.

TWENTY-FOURTH KHANDA.

1. The teachers of Brahman (Veda) declare, as the Prata/-savana (morning-oblation) belongs to the Vasus, the MAdhyandina-savana (noon-libation) to

4 Not the first in rank or succession, but only in enumerating the three branches of the law. This first branch corresponds to the second stage, the d4srama of the householder. Austerity is meant for the Vanaprastha, the third 4srama, while the third is intended for the Brahmafarin, the student, only that the naish/Aika or per- petual Brahmafarin here takes the place of the ordinary student. The Brahmasamstha would represent the fourth 4srama, that of the Sannydsin or parivrag, who has ceased to perform any works, even the tapas or austerities of the Vanaprastha.

D 2

36 KHANDOGYA-UPANISHAD.

the Rudras, the third Savana (evening-libation) to the Adityas and the Visve Devas,

2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice ? He only who knows, should perform it'.

3. Before the beginning of the Prataranuvaka (matin-chant), the sacrificer, sitting down behind the household altar (g4rhapatya), and looking towards the north, sings the Saman, addressed to the Vasus :

4. ‘Open the door of the world (the earth), Jet us see thee, that we may rule (on earth).’

5. Then he sacrifices, saying: ‘Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world, for me, the sacrificer! That is the world for the sacrificer!’

6. ‘I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the liba- tion.) Cast back the bolt!’ Having said this, he rises. For him the Vasus fulfil the morning- oblation. 7

7. Before the beginning of the Mdadhyandina- savana, the noon-oblation, the sacrificer, sitting down behind the Agnidhrtya altar, and looking towards the north, sings the Sdman, addressed to the Rudras :

8. ‘Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky),’

9. Then he sacrifices, saying: ‘Adoration to

+ The commentator is always very anxious to explain that though it is better that a priest should know the hidden meaning of the sacrificial acts which he has to perform, yet there is nothing to prevent a priest, who has not yet arrived at this stage of know- ledge, from performing his duties.

II] PRAPATHAKA, 24 KHANDA, 16, ae)

Vayu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacri- ficer! That is the world for the sacrificer !’

10. ‘I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!’ Having said this, he rises. For him the Rudras fulfil the noon-oblation.

Obtain that world for me, the sacri- ficer! That is the world for the sacrificer !’

10. ‘I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!’ Having said this, he rises. For him the Rudras fulfil the noon-oblation.

11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Ahavantya altar, and looking towards the north, sings the Sadman, addressed to the Adityas and Visve Devas:

12. ‘Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).’ This is addressed to. the Adityas.

13. Next the Sdman addressed to the Visve Devas: ‘Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).

14. Then he sacrifices, saying: ‘Adoration to the Adityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer !’

15. ‘That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!’ Having said this, he rises.

16. For him the Adityas and the Visve Devas fulfil the third- oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it.

38 KHANDOGYA-UPANISHAD.

THIRD PRAPA7AAKA.

First KuHawpA},

1. The sun is indeed the honey? of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees *.

2. The eastern rays of the sun are the honey- cells in front. The Azé verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

3. Those very Azé verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health*.

4. That (essence) flowed forth and went towards the sun®, And that forms what we call the red (rohita) light of the rising sun.

1 After the various meditations on the Sama-veda sacrifice, the sun is next to be meditated on, as essential t othe performance of all sacrifices.

2 Everybody delights in the sun, as the highest reward of all sacrifices.

$I am not certain whether this passage is rightly translated. Rajendralal Mitra speaks of an arched bamboo, whence the atmo- sphere hangs pendant like a hive, in which the vapours are the eggs. Apfipa means a cake, and may mean a hive. In order to understand the simile, we ought to have a clearer idea of the con- struction of the ancient bee-hive.

* Annadya, explained as food, but more likely meaning power to eat, appetite, health. See III, 13, 1

° The commentator explains: The Azk verses, on becoming part of the ceremonial, perform the sacrifice. The sacrifice (the flower), when surrounded by the Rz& verses (bees), yields its essence, the nectar. That essence consists in all the rewards to be obtained through sacrifice, and as these rewards are to be enjoyed in the

The sacrifice (the flower), when surrounded by the Rz& verses (bees), yields its essence, the nectar. That essence consists in all the rewards to be obtained through sacrifice, and as these rewards are to be enjoyed in the

III PRAPATHAKA, 4 KHANDA, I. 39

SECOND KHANDA.

1. The southern rays of the sun are the honey- cells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of ithe sacrificial libations) is the nectar (of the flower).

2. Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower) ; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

3. That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun.

TuirD KuHawpa.

1. The western rays of the sun are the honey- cells behind. The Sdman verses are the bees, the Sama-veda sacrifice is the flower, the water is the nectar.

2. Those very Saman verses (as _ bees). brooded over the SAma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

3. That flowed forth and went towards the sun. And that forms what we call the dark (kvzshza) light of the sun.

FourTH KHANDA.

1. The northern rays of the sun are the honey- cells on the left. The (hymns of the) Atharvangiras are the bees, the Itihdsa-purdza! (the reading of the old stories) is the flower, the water is the nectar.

next world and in the sun, therefore that essence or nectar is said to ascend to the sun.

1 As there is no Atharva-veda sacrifice, properly so called, we have corresponding to the Atharva-veda hymns the so-called fifth

40 KHANDOGYA-UPANISHAD.

cane a meme Tee PY, PE ne ee

2. Those very hymns of the Atharvangiras (as bees) brooded over the Itihdsa-purava; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

3. That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parak kvishvam) light of the sun.

FirtH KHANDA.

1. The upward rays of the sun are the honey- cells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar.

2. Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of coun- tenance, brightness, vigour, strength, and health.

3. That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun.

4. These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.

For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.

Veda, the Itihdsa-puraza. This may mean the collection of legends and traditions, or the old book of traditions. At all events it is taken as one Purawza, not as many. These ancient stories were repeated at the Asvamedha sacrifice during the so-called Pariplava nights. Many of them have been preserved in the Brahmamas; others, in a more modern form, in the Mahabharata. See Weber, Indische Studien, I, p. 258, note.

III PRAPATHAKA, 77 KHANDA, 3. 41

SixtH KHAwpa.

1. On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2. They enter into that (red) colour, and they rise from that colour}.

3. He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour.

4. So long as the sun rises in the east and sets in the west?, so long does he follow the sovereign supremacy of the Vasus.

SEVENTH KHANDA.

1. On the second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2. They enter into that white colour, and they rise from that colour.

3. He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the

1 This is differently explained by the commentator. He takes it to mean that, when the Vasus have gone to the sun, and see that there is no opportunity for enjoying that colour, they rest; but when they see that there is an opportunity for enjoying it, ' they exert themselves for it. I think the colour is here taken for the colour of the morning, which the Vasus enter, and from which ‘they go forth again.

* x. East: Vasus: red: Agni. 2. South: Rudras: white: Indra. 3. West: Aditya: dark: Varuma. 4. North: Marut: very dark: Soma. 5. Upward: Sadhya: centre: Brahman,

42 KHANDOGYA-UPANISHAD.

nectar and rejoices. And he, having entered that colour, rises again from that colour.

4. So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; and so long does he follow the sovereign supremacy of the Rudras.

EIGHTH KHANDA.

1. On the third of these nectars the Adityas live, with Varuza at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2. They enter into that (dark) colour, and they rise from that colour.

EIGHTH KHANDA.

1. On the third of these nectars the Adityas live, with Varuza at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2. They enter into that (dark) colour, and they rise from that colour.

3. He who thus knows this nectar, becomes one of the Adityas, with Varuza at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

4. So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the sovereign supremacy of the Adityas.

NintH KHAwDA.

1. On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2. They enter in that (very dark) colour, and they rise from that colour.

3. He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices, And he, having entered that colour, rises again from that colour.

4. So long as the sun rises in the west and sets

III PRAPATHAKA, IO KHANDA, 4. 43

in the east, twice as long does it rise in the north and set in the south; and so long does he follow the sovereign supremacy of the Maruts.

TENTH KHANDA.

1. On the fifth of these nectars the Sadhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2. They enter into that colour, and they rise from that colour.

3. He who thus knows this nectar, becomes one of the Sadhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

4. So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sadhyas’.

1 The meaning of the five Khazdas from 6 to to is clear, in so far as they are intended to show that he who knows or meditates on the sacrifices as described before, enjoys his reward in different worlds with the Vasus, Rudras, &c. for certain periods of time, till at last he reaches the true Brahman. Of these periods each succeed- ing one is supposed to be double the length of the preceding one. This is expressed by imagining a migration of the sun from east to south, west, north, and zenith. Each change of the sun marks a new world, and the duration of each successive world is com- puted as double the duration of the preceding world. Similar ideas have been more fully developed in the Purazas, and the commen- tator is at great pains to remove apparent contradictions between the Paur4zik and Vaidik accounts, following, as Anandagfanagiri remarks, the Dravidasarya (p. 173, |. 13).

44 KHANDOGYA-UPANISHAD.

ELEVENTH KHANDA.

1. When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

173, |. 13).

44 KHANDOGYA-UPANISHAD.

ELEVENTH KHANDA.

1. When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

2. ‘Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman,’

3. And indeed to him who thus knows this Brah- ma-upanishad (the secret doctrine of the Veda) the sun does not rise and does not set. For him there is day, once and for all?.

4. This doctrine (beginning with III, 1, 1) Brah- man (m. Hirazyagarbha) told to Pragapati (Virag), Pragdpati to Manu, Manu to his offspring (Iksh- vaku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddalaka Arumi.

5. A father may therefore tell that doctrine of Brahman to his eldest son ?, or to a worthy pupil.

But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more.

TWELFTH KHANDA.

1. The GAayatri® (verse) is everything whatsoever here exists. Gayatri indeed is speech, for speech

1 Ch. Ah Ups VU dy ae

* This was the old, not the present custom, says Anandagiri. Not the father, but an 4#4rya, has now to teach his pupils.

* The Gayatri is one of the sacred metres, and is here to be meditated on as Brahman. It is used in the sense of verse, and as the name of a famous hymn. The Gayatrt is often praised as the most powerful metre, and whatever can be obtained by means of the recitation of Gayatrf verses is described as the achievement of the Gayatrt, The etymology of gayatri from gai and tr4 is, of course, fanciful.

III PRAPATHAKA, I2 KHANDA, 6. 45

sings forth (gdya-ti) and protects (trdya-te) every- thing that here exists.

2. That Gayatri is also the earth, for everything that here exists rests on the earth, and does not go beyond.

3. That earth again is the body in man, for in it the vital airs (prazas', which are everything) rest, and do not go beyond. -

4. That body again in man is the heart within man, for in it the prazas (which are everything) rest, and do not go beyond.

5. That Gayatri has four feet? and is sixfold *. And this is also declared by a Azé& verse (Rig-veda X, 90, 3) :—

6. ‘Such is the greatness of it (of Brahman, under the disguise of Gayatri‘); greater than it is the Person® (purusha). His feet are all things. The immortal with three feet is in heaven (i.e. in himself).

1 The pramas may be meant for the five senses, as explained in Kh. I, 2,1; Il, 7, 1; or for the five breathings, as explained im- mediately afterwards in III, 13, r. The commentator sees in them everything that here exists (K%. Up. III, 15, 4), and thus establishes the likeness between the body and the Gayatri. As GAyatri is the earth, and the earth the body, and the body the heart, Gayatri is in the end to be considered as the heart.

The commentator sees in them everything that here exists (K%. Up. III, 15, 4), and thus establishes the likeness between the body and the Gayatri. As GAyatri is the earth, and the earth the body, and the body the heart, Gayatri is in the end to be considered as the heart.

* The four feet are explained as the four quarters of the Gayatri? metre, of six syllables each. The G4yatri? really consists of three feet of eight syllables each.

* The Gayatri has been identified with all beings, with speech, earth, body, heart, and the vital airs, and is therefore called sixfold. This, at least, is the way in which the commentator accounts for the epithet ‘ sixfold.’

* Of Brahman modified as Gayatri, having four feet, and being sixfold.

5 The real Brahman, unmodified. by form and name.

46 KHANDOGYA-UPANISHAD.

7. The Brahman which has been thus described (as immortal with three feet in heaven, and as Gaya- tri) is the same as the ether which is around us;

8. And the ether which is around us, is the same as the ether which is within us. And the ether which is within us,

9. That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and un- changing. He who knows this obtains omnipresent and unchangeable happiness.

THIRTEENTH KHANDA},

1. For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Praza (up-breathing), that is the eye, that is Aditya (the sun). Let a man meditate on that as brightness _ (glory of countenance) and health. He who knows ' this, becomes bright and healthy.

2. The southern gate is the Vyana (back- breathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous.

3. The western gate is the Apdna (down- breathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy.

4. The northern gate is the Sam4na (on- breathing), that is mind, that is Parganya (rain). Let a man meditate on that as celebrity and beauty.

? The meditation on the five gates and the five gate-keepers of the heart is meant to be subservient to the meditation on Brahman, as the ether in the heart, which, as it is said at the end, is actually seen and heard by the senses as being within the heart.

III PRAPATHAKA, I3 KHANDA, 8. 47

He who knows this, becomes celebrated and beau- tiful.

5. The upper gate is the Udana (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great.

6. These are the five men of Brahman, the door- keepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.

He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.

7. Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof?:

8. Namely, when we thus perceive by touch the warmth here in the body*. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a car- riage, or the bellowing of an ox, or the sound of a burning fire * (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard.

1 The presence of Brahman in the heart of man is not to rest on the testimony of revelation only, but is here to be established by the evidence of the senses. Childish as the argument may seem to us, it shows at all events how intently the old Brahmans thought on the problem of the evidence of the invisible.

* That warmth must come from something, just as smoke comes from fire, and this something is supposed to be Brahman in the heart.

8 Cf, Ait. Ar, III, 2, 4, 11-13.

48 KHANDOGYA-UPANISHAD.

He who knows this, becomes conspicuous and cele- brated, yea, he becomes celebrated.

FourTEENTH KHANDA.

1. All this is Brahman (n.) Let a man medi- tate on that (visible world) as beginning, ending, and breathing! in it (the Brahman).

Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:

2. The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the . kernel of a canary seed. Healso is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith? has no doubt: thus said Sazdiiya*, yea, thus he said.

1 Galan is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedanta school, and always explained in this manner.

2 Or he who has faith and no doubt, will obtain this.

has no doubt: thus said Sazdiiya*, yea, thus he said.

1 Galan is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedanta school, and always explained in this manner.

2 Or he who has faith and no doubt, will obtain this.

* This chapter is frequently quoted as the Sandilya-vidy4, Vedantasara, init; Vedants-sfitra Hl, 3, 31.

III PRAPATHAKA, I5 KHANDA, 5. 49

FIFTEENTH KuHawpa}.

1. The chest which has the sky for its circum- ference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above: That chest is a treasury, and all things are within it.

2. Its eastern quarter is called Guhd, its southern Saham4na, its western RAgiii, its northern Subhita ”. The child of those quarters is Vayu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. ‘I know the wind to be the child of the quarters, may I never weep for my sons.’

3. ‘I turn to the imperishable chest with such and such and such®*.’ ‘I turn to the Prawa (life) with such and such and such.’ ‘I turn to Bhds with such and such and such.’ ‘I turn to Bhuvas with such and such and such. ‘I turn to Svah with such and such and such.’

4. ‘When I said, I turn to Prdwa, then Prava means all whatever exists here—to that I turn.’

5- ‘When I said, I turn to Bhd&s, what I said is, I:turn to the earth, the sky, and heaven.’

' The object of this section, the Kosavigfiana, is to show how the promise made in III, 13, 6, ‘that a strong son should be born in a man’s family,’ is to be fulfilled.

* These names are explained by the commentator as follows: Because people offer libations (guhvati), turning to the east, therefore it is called Guha. Because evil doers suffer (sahante) in the town of Yama, which is in the south, therefore it is called Saham4ana. The western quarter is called Ragiii, either because it is sacred to king Varuza (raégan), or on account of the red colour (raga) of the twilight. The north is called Subhita, because wealthy beings (bhfitimat), like Kuvera &c., reside there.

* Here the names of the sons are to be pronounced.

[3] E

50 KHANDOGYA-UPANISHAD.

6. ‘When I said, I turn to Bhuva4, what I said is, I turn to Agni (fire), Vayu (air), Aditya (sun).’

7. ‘When I said, I turn to Sva%, what I said is, I turn to the Azg-veda, Yagur-veda, and Sama-veda. That is what I said, yea, that is what I said.’

SIXTEENTH KHaAwpA},

1. Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gayatri has twenty- four syllables, the morning-libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The Pradmwas (the five senses) are the Vasus, for they make all this to abide (vdsayanti).

His (first) twenty-four years are the morning-libation. The Gayatri has twenty- four syllables, the morning-libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The Pradmwas (the five senses) are the Vasus, for they make all this to abide (vdsayanti).

2. If anything ails him in that (early) age, let him say: ‘ Ye Prazas, ye Vasus, extend this my morning- libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Prdzas or Vasus.’ Thus he recovers from his illness, and becomes whole.

3. The next forty-four years are the midday- libation. The Trish¢ubh has forty-four syllables, the midday-libation is offered with Trish¢ubh hymns. The Rudras are connected with that part of it. The Prazas are the Rudras, for they make all this to cry (rodayanti).

4. If anything ails him in that (second) age, let him say: ‘Ye Pramas, ye- Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Prazas or Rudras.’ Thus he recovers from his ill- ness, and becomes whole.

5. The next forty-eight years are the third

* The object of this Khazda is to show how to obtain long life, as promised before.

III PRAPATHAKA, 17 KHANDA, 5. 51

libation. The Gagatt has forty-eight syllables, the third libation is offered with Gagati hymns. The Adityas are connected with that part of it. The Prawas are the Adityas, for they take up all this (Adadate).

6. If anything ails him in that (third) age, let him say: ‘Ye Pramas, ye Adityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Prazas or Adityas.’ Thus he recovers from his illness, and becomes whole.

7. Mahidésa Aitareya (the son of Itara), who knew this, said (addressing a disease): ‘Why dost thou afflict me, as I shall not die by it?’ He lived a hundred and sixteen years (i.e. 24+44+ 48). He, too, who knows this lives on to a hundred and six- teen years.

SEVENTEENTH KHANDA},

1. When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Diksha (initiatory rite).

2. When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food).

3. When a man laughs, eats, and delights him- self, he does it with the Stuta-sastras (hymns sung and recited'at the sacrifices).

4. Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshizds (gifts be- stowed on priests, &c.).

5- Therefore when they say, ‘There will be a

* Here we have a representation of the sacrifice as performed without any ceremonial, and as it is often represented when perfoimed in thought only by a man living in the forest.

E 2

52 KHANDOGYA-UPANISHAD.

5- Therefore when they say, ‘There will be a

* Here we have a representation of the sacrifice as performed without any ceremonial, and as it is often represented when perfoimed in thought only by a man living in the forest.

E 2

52 KHANDOGYA-UPANISHAD.

birth,’ and ‘there has been a birth’ (words used at the Soma-sacrifice, and really meaning, ‘He will pour out the Soma-juice,’ and ‘he has poured out the Soma-juice’), that is his new birth. His death is the Avabhvztha ceremony (when the sacrificial vessels are carried away to be cleansed).

6. Ghora Angirasa, after having communicated this (view of the sacrifice) to Kzzshva, the son of Devaki'—and he never thirsted again (after other knowledge)—said: ‘Let a man, when his end ap-

1 The curious coincidence between Krzshua Devaktputra, here mentioned as a pupil of Ghora Angirasa, and the famous Krzshaa, the son of Devak?, was first pointed out by Colebrooke, Miscell. Essays, II, 177. Whether it is more than a coincidence, is difficult to say. Certainly we can build no other conclusions on it than those indicated by Colebrooke, that new fables may have been constructed elevating this personage to the rank of a god. We know absolutely nothing of the old Krzshna Devakiputra except his having been a pupil of Ghora Angirasa, nor does there seem to have been any attempt made by later Brahmans to connect their divine Krishva, the son of Vasudeva, with the Kreshza Devakiputra of our Upanishad. This is all the more remarkable because the author of the Sazdilya-sftras, for instance, who is very anxious to find a srauta authority for the worship of Krzshna Vasudeva as the supreme deity, had to be satisfied with quoting such modern compilations as the Narayanopanishad, Atharvasiras, VI, 9, brahmamyo devakiputro brahmazyo madhusfdanah (see Sandilya-sitras, ed. Ballantyne, p. 36, translated by Cowell, p. 51), without venturing to refer to the Krishva Devakiputra of the Khandogya-upanishad. The occurrence of such names as Krzshaa, Vasudeva, Madhusfidana stamps Upanishads, like the Atmabodha- upanishad, as modern (Colebrooke, Essays, I, 101), and the same remark applies, as Weber has shown, to the Gopdlatapant-upani- shad (Bibliotheca Indica, No. 183), where we actually find such names as Srikrzshva Govinda, Gopiganavallabha, Devaky4m gata (p. 38), &c. Professor Weber has treated these question’ very fully, but it is not quite clear to me whether he wishes to go beyond Colebrooke and to admit more than a similarity of name between the pupil of Ghora Angirasa and the friend of the Gopis.

IIt PRAPATHAKA, 18 KHANDA, 2. 53

proaches, take refuge with this Triad}: “ Thou art the imperishable,” “Thou art the unchangeable,” “Thou art the edge of Praza.”’ On this subject there are two Azk verses (Rig-veda VIII, 6, 30) :—

7. ‘Then they see (within themselves) the ever- present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brah- man). Rig-veda I, 50, 10 :—

‘Then they see (within themselves) the ever- present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brah- man). Rig-veda I, 50, 10 :—

‘Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light®’

EIGHTEENTH KHANDA 3,

1. Let a man meditate on mind as Brahman (n.), this is said with reference to the body. Let a man meditate on the ether as Brahman (n.), this is said with reference to the Devas. Thus both the meditation which has reference to the body, and the meditation which has reference to the Devas, has been taught.

2. That Brahman (mind) has four feet (quarters).

* Let him recite these three verses.

* Both these verses had to be translated here according to their scholastic interpretation, but they had originally a totally different meaning. Even the text was altered, diva being changed to divi, svah to sve. The first is taken from a hymn addressed to Indra, who after conquering the dark clouds brings back the light of the sun. When he does that, then the people see again, as the poet says, the daily light of the old seed (from which the sun rises) which is lighted in heaven. The other verse belongs to a hymn addressed to the sun. Its simple meaning is: ‘Seeing above the darkness (of the night) the rising light, the Sun, bright among the bright, we came towards the highest light.’

§ This is a further elucidation of AA. Up. III, 14, 2.

54 KHANDOGYA-UPANISHAD.

Speech is one foot, breath is one foot, the eye is one foot, the ear is one foot—so much with reference to the body. Then with reference to the gods, Agni (fire) i is one foot, Vayu (air) is one foot, Aditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught.

3. Speech is indeed the fourth foot of Brahman That foot shines with Agni (fire) as its light, and warms. Hewho knows this, shines andwarms through his celebrity, fame, and glory of countenance.

4. Breath is indeed the fourth foot of Brahman. That foot shines with Vayu (air) as its light, and warms. Hewho knows this, shines andwarms through his celebrity, fame, and glory of countenance.

5. The eye is indeed the fourth foot of Brahman. That foot shines with Aditya (sun) as its light, and warms. Hewho knows this,shines andwarms through his celebrity, fame, and glory of countenance.

6. The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. Hewho knows this, shines and warms through his celebrity, fame, and glory of countenance.

NINETEENTH KHANDA.

1. Aditya (the sun’) is Brahman, this is the doc- trine, and this is the fuller account of it :— In the beginning this was non-existent’. It be-

Hewho knows this, shines and warms through his celebrity, fame, and glory of countenance.

NINETEENTH KHANDA.

1. Aditya (the sun’) is Brahman, this is the doc- trine, and this is the fuller account of it :— In the beginning this was non-existent’. It be-

' Aditya, or the sun, had before been represented as one of the four feet of Brahman. He is now represented as Brahman, or as to be meditated on as such.

* Not yet existing, not yet developed in form and name, and therefore as if not existing.

IV PRAPATHAKA, I KHANDA, I. 55

came existent, it grew. It turned into an egg’. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold.

2 The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea.

3. And what was born from it that was Aditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they de- sired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire.

4. If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue.

FOURTH PRAPAZAAKA.

First KHANDA?.

1. There lived once upon a time Ganasruti Pau- trayawa (the great-grandson of Ganasruta), who was a pious giver, bestowing much wealth upon the

1 Anda instead of anda is explained as a Vedic irregularity. A similar cosmogony is given in Manu’s Law Book, I, 12 seq. See Keligren, Mythus de ovo mundano, Helsingfors, 1849.

* Vayu (air) and Prana (breath) had before been represented as feet of Brahman, as the second pair. Now they are repre- sented as Brahman, and as to be meditated on as such. This is the teaching of Raikva. The language of this chapter is very obscure, and I am not satisfied with the translation.

56 KHANDOGYA-UPANISHAD.

people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food.

2. Once in the night some Hamsas (flamingoes) flew over his house, and one flamingo said to an- other: ‘Hey, Bhallaksha, Bhallaksha (short-sighted friend). The light (glory) of Ganasruti Pautrayaza has spread like the sky. Do not go near, that it may not burn thee.’

3. The other answered him: ‘How can you speak of him, being what he is (a raganya, noble), as if he were like Raikva with the car? ?’

4. The first replied: ‘ How is it with this Raikva with the car of whom thou speakest ?’

The other answered: ‘As (in a game of dice) all the lower casts? belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’

belong to him who has conquered with the Kvzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’

5. GAnasruti Pautrayava overheard this conversa- tion, and as soon as he had risen in the morning, he said to his door-keeper (kshattvz) : ‘Friend, dost thou speak of (me, as if I were) Raikva with the car ?’

He replied: ‘ How is it with this Raikva with the care

6. The king said: ‘As (in a game of dice), all the lower casts belong to him who has conquered with the Krzta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’

ee ——— — ———— Eee

? Sayugvan is explained as possessed of a car with yoked horses or oxen. Could it have meant originally, ‘ yoke-fellow, equal,’ as in Rig-veda X, 130, 4? Anquetil renders it by ‘semper cum se ipso camelum solutum habens.’

? Instead of adhareyah, we must read adhare ’yAA.

IV PRAPATHAKA, 2 KHANDA, 5. 57

7. The door-keeper went to look for Raikva, but returned saying, ‘I found him not.’ Then the king said: ‘Alas! where a Brahmamza should be searched for (in the solitude of the forest), there go for him.’

8. The door-keeper: came to a man who was lying beneath a car and scratching his sores}. He addressed him, and said: ‘Sir, are you Raikva with the car ?’

He answered: ‘ Here I am.’

Then the door-keeper returned, and said: ‘I have found him.’

SECOND KHANDA.

1. Then Ganasruti Pautrayaza took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:

2. ‘Raikva, here are six hundred cows, a_neck- lace, and a carriage with mules; teach me the deity which you worship.’

3. The other replied: ‘ Fie, necklace and carriage be thine, O Sidra, together with the cows.’

Then Ganasruti Pautrayavza took again a thou- sand cows, a necklace, a carriage with mules, and his own daughter, and went to him.

4. He said to him: ‘ Raikva, there are a thou- sand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!’

5. He, opening her mouth’, said: ‘You have

1 It is curious that in a hymn of the Atharva-veda (V, 22, 5, 8) takman, apparently a disease of the skin, is relegated to the Maha- vrishas, where Raikva dwelt. Roth, Zur Literatur des Veda, p. 36.

* To find out her age. The commentator translates, ‘ Raikva, knowing her mouth to be the door of knowledge, i.e. knowing that for her he might impart his knowledge to Ganasruti, and that

58 KHANDOGYA-UPANISHAD.

brought these (cows and other presents), O Sidra, but only by that mouth did you make me speak.’

These are the Raikva-parza villages in the country of the Mahavrzshas (mahdpuzyas) where Raikva dwelt under him’. And he said to him:

Tuirp Kuawpa.

And he said to him:

Tuirp Kuawpa.

1. ‘Air (vAyu) is indeed the end of all For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air.

2. ‘When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas.

3. ‘Now with reference to the body. Breath (praza) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind, Breath indeed consumes them all.

4. ‘ These are the two ends, air among the Devas, breath among the senses (pra74z).’

5. Once while Saunaka KApeya and Abhipra- tarin Kakshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing.

6. He said: ‘One god—who is he ?—swallowed the four great ones*, he, the guardian of the world.

Ganasruti by bringing such rich gifts had become a proper receiver of knowledge, consented to do what he had before refused.’

+ The commentator supplies adat, the king gave the villages to him.

? Samvarga, absorption, whence samvargavidya, not samsarga. It is explained by samvargana, samgrahava, and samgrasana, in the text itself by adana, eating.

* This must refer to Vayu and Prava swallowing the four, as explained in IV, 3, 2, and IV, 3, 3. The commentator explains

IV PRAPATHAKA, 3 KHANDA, 8. 59

O Kapeya, mortals see him not, O Abhipratérin, though he dwells in many places. He to whom this food belongs, to him it has not been given 1.’

7- Saunaka KApeya, pondering on that speech, went to the student and said: ‘ He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food?. Thus dowe, O BrahmaAarin, meditate on that Being.’ Then he said : ‘ Give him food.’

8. They gave him food. Now these five (the eater Vayu (air), and his food, Agni (fire), Aditya (sun), Aandramas (moon), Ap (water)) and the other five (the eater Praza (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krzta (the highest *) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) Kvzta (the highest cast). These are again the Virag‘ (of ten syllables)

it by Pragapati, who is sometimes called Ka. In one sense it would be Brahman, as represented by Vayu and Praza.

1 The food which you have refused to me, you have really refused to Brahman.

* Saunaka wishes the student to understand that though ‘ mortals see him not,’ he sees and knows him, viz. the god who, as Vayu, swallows all the gods, but produces them again, and who, as praza, swallows during sleep all senses, but produces them again at the time of waking.

* The words are obscure, and the commentator does not throw much light on them. He explains, however, the four casts of the dice, the Krizta=4, the Tretd=3, the Dvapara=2, the Kali=1, making together 10, the Krita cast absorbing the other casts, and thus counting ten.

* Virdg, name of a metre of ten syllables, and also a name of food. One expects, ‘ which is the food and eats the food.’

60 KHANDOGYA-UPANISHAD.

which eats the food. Through this all this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food.

FourtH KHAwpa !.

1. Satyakama, the son of Gab4ala, addressed his mother and said: ‘I wish to become a Brahmaéarin (religious student), mother. Of what family am I?’

2. She said to him: ‘I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father’s house), I conceived thee. I do not know of what family thou art. I am Gabala by name, thou art Satyakama (Philalethes). Say that thou art SatyakAma GAbéla.’

3. He going to Gautama Haridrumata said to him, ‘I wish to become a Brahmaéarin with you, Sir. May I come to you, Sir?’

4. He said to him: ‘ Of what family are you, my friend?’ He replied: ‘1 do not know, Sir, of what family I am. I asked my mother, and she answered : “In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Gabdala by name, thou art Satyakama,” I am therefore Satyakama GAbila, Sir.’

5- He said to him: ‘No one but a true Brah- maza would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.’

Having initiated him, he chose four hundred lean and weak cows, and said: ‘ Tend these, friend.’

' This carries on the explanation of the four feet of Brahman. as first mentioned in III, 18, 1. Each foot or quarter of Brahman is represented as fourfold, and the knowledge of these sixteen parts is called the Shodasakalavidya.

IV PRAPATHAKA, 6 KHANDA, I. 61

He drove them out and said to himself, ‘ I shall not return unless I bring back a thousand.’ He dwelt a number of years (in the forest), and when the cows had become a thousand,

FirtH KHANDA.

1. The bull of the herd (meant for Vayu) said to him: ‘Satyakama!’ He replied: ‘Sir!’ The bull said : ‘ We have become a thousand, lead us to the house of the teacher ;

2. ‘And I will declare to you one foot of Brahman.’

‘Declare it, Sir,’ he replied.

1. The bull of the herd (meant for Vayu) said to him: ‘Satyakama!’ He replied: ‘Sir!’ The bull said : ‘ We have become a thousand, lead us to the house of the teacher ;

2. ‘And I will declare to you one foot of Brahman.’

‘Declare it, Sir,’ he replied.

He said to him: ‘ The eastern region is one quar- ter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakasavat (endowed with splendour).

3. ‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakasavat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakasavat.

SixtH Kuawna.

1. ‘Agni will declare to you another foot of Brahman.’

(After these words of the bull), Satyakama, on the morrow, drove the cows (towards the house of the teacher), And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east.

62 KHANDOGYA-UPANISHAD.

2. Then Agni (the fire) said to him : ‘Satyakama! ’ He replied: ‘Sir.’

3. Agni said: ‘Friend, I will declare unto you one foot of Brahman.’

‘Declare it, Sir,’ he replied.

He said to him: ‘ The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).

4. ‘ He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

SEVENTH KHANDA.

1. ‘A Hamesa (flamingo, meant for the sun) will declare to you another foot of Brahman.’

(After these words of Agni), Satyakama, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

2. Then a Hamsa flew near and said to him: ‘Satyakama.’ He replied: ‘Sir.’

3. The Hassa said: ‘ Friend, I will declare unto you one foot of Brahman.’

‘Declare it, Sir,’ he replied.

He said to him: ‘Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. ‘This is a foot of Brahman, consisting of four quarters, and called Gyotishmat (full of light).

IV PRAPATHAKA, 8 KHANDA, 3. 63

4 ‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

EIGHTH KHANDA.

1. ‘A diver-bird (Madgu, meant for Pravza) will declare to you another foot of Brahman.’

(After these words of the Hamsa), Satyakama, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down be- hind the fire, looking toward the east.

2. Then a diver flew near and said to him: ‘Satyakama.’ He replied: ‘Sir.’

3 The diver said: ‘Friend, I will declare unto you one foot of Brahman.’

‘Declare it, Sir,’ he replied.

He said to him: ‘ Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Ayatanavat (having a home).

‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat.’

64 KHANDOGYA-UPANISHAD.

NinTH KHANDA.

1. Thus he reached the house of his teacher. The teacher said to him: ‘Satyakama. He re- plied sc’ Sines

2. The teacher said: ‘Friend, you shine like one who knows Brahman. Who then has taught you!?’ He replied: ‘Not men. But you only, Sir, I wish, should teach me?;

3. ‘For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (AZarya), leads to real good.’ Then he taught him the same knowledge. Nothing was left out, yea, nothing was left out.

TENTH KuHanpa 3,

1. Upakosala Kamalayana dwelt as a Brahma- karin (religious student) in the house of Satyakama Gabéla. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart.

2. Then his wife said to him: ‘ This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves tL lame you, but teach him.’ The teacher, however, went away on a journey without having taught him.

3. The student from sorrow was not able to eat.

* It would have been a great offence if Satyakama had accepted instruction from any man, except his recognised teacher.

* The text should be, bhagavams ty eva me kame brfiydt (me kame = mamekkhayam).

* The Upakosala-vidya teaches first Brahman as the cause, and then in its various forms, and is therefore called atmavidy* and agnividy a.

IV PRAPATHAKA, II KHANDA, I. 65

Then the wife of the teacher said to him: ‘Student, eat! Why do you not eat?’ He said: ‘There are many desires in this man here, which lose themselves in different directions. I. am full of sorrows, and shall take no food.’

IV PRAPATHAKA, II KHANDA, I. 65

4. Thereupon the fires said among themselves : ‘This student, who is quite exhausted, has carefully tended us. Well, let us teach him.’ They said to him: |

5. ‘ Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.’

He said: ‘I understand that breath is Brahman, but I do not understand Ka or Kha’

They said: ‘What is Ka is Kha, what is Kha is Ka?*” They therefore taught him Brahman as breath, and as the ether (in the heart)*.

ELEVENTH Kuawpa.

1. After that the Garhapatya fire* taught him: ‘Earth, fire, food, and the sun (these are my forms, or

1T do not understand, he mean§, how Ka, which means pleasure, and is non-eternal, and how Kha, which means ether, and is not intelligent, can be Brahman.

* The commentator explains as follows :—Ka is pleasure, and Kha is ether, but these two words are to-determine each other mutually, and thus to form one idea. Ka therefore does not mean ordinary pleasures, but pleasures such as belong to Kha, the ether. And Kha does not signify the ordinary outward ether, but the ether in the heart, which alone is capable of pleasure. What is meant by Ka arid Kha is therefore the sentient ether in the heart, and that is Brahman, while Prama, breath, is Brahman, in so far as it is united with the ether in the heart.

$ And as its ether, i.e. as the ether in the heart, the Brahman, with which praza is connected. Comm.

« The household altar.

[3] F

66 KHANDOGYA-UPANISHAD.

forms of Brahman). The person that is seen in the sun, I am he, I am he indeed}.

2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Garha- patya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’

TweLFtH KHANDA.

1. Then the Anvaharya fire? taught him: ‘Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anva- harya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates. on him.’

3 THIRTEENTH KHANDA.

1. Then the Ahavantya3 fire taught him: ‘Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.

We guard him in this world and in the other, whosoever knowing this meditates. on him.’

3 THIRTEENTH KHANDA.

1. Then the Ahavantya3 fire taught him: ‘Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.

1 Fanciful similarities and relations between the fires of the three altars and their various forms and manifestations are pointed out by the commentator. Thus earth and food are represented as warmed and boiled by the fire. The sun is said to give warmth and light like the fire of the altar. The chief point, however, is that in all of them Brahman is manifested.

* The altar on the right. Anvaharya is a sacrificial oblation, chiefly one intended for the manes.

* The Ahavantya altar is the altar on the eastern side of the sacrificial ground.

IV PRAPATHAKA, 15 KHANDA, I. 67

2. ‘He who knowing this meditates on him,

destroys sin, obtains the world (of Agni Ahava-

niya), reaches his full age, and lives long; his

descendants do not perish. We guard him in this

world and in the other, whosoever knowing this meditates on him.’

FOURTEENTH KHANDA.

1. Then they all said: ‘ Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).

2. In time his teacher came back, and said to him: ‘Upakosala”’ He answered: ‘Sir. The teacher said: ‘ Friend, your face shines like that of one who knows Brahman. Who has taught you ?’

‘Who should teach me, Sir ?’ he said. He denies, as it were. And he said (pointing) to the fires: ‘Are these fires other than fires ?’

The teacher said: ‘What, my friend, have these fires told you?’

3. He answered: ‘ This’ (repeating some of what they had told him). |

The teacher said: ‘ My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.’ He said: ‘Sir, tell it me.’

FIFTEENTH KHawpa.

1. He said: ‘The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman?. Even though they drop melted

1 This is also the teaching of PragApati in VIII, 7, 4. rie

68 KHANDOGYA-UPANISHAD.

butter or water on him, it runs away on both sides 3.

2. ‘They call him Samyadvama, for all blessings (vima) go towards him (samyanti). All blessings go towards him who knows this.

3. ‘He is also VAmani, for he leads (nayati) all blessings (viama). He leads all blessings who knows this.

4. ‘He is also Bhamani, for he shines (bhati) in all worlds. He who knows this, shines in ail worlds.

All blessings go towards him who knows this.

3. ‘He is also VAmani, for he leads (nayati) all blessings (viama). He leads all blessings who knows this.

4. ‘He is also Bhamani, for he shines (bhati) in all worlds. He who knows this, shines in ail worlds.

5. ‘Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to livht (arfis)*, from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human,

6. ‘He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, vea, they do not return.

SIXTEENTH KHAwDA 3.

1. Verily, he who purifies (Vayu) is the sacrifice, for he (the air) moving along, purifies everything.

1 It does so in the eye, and likewise with the person in the eye, who is not affected by anything. Cf. Kh. Up. IV, 14, 3.

* The commentator takes light, day, &c. as persons, or devatas. Cf. Kh. Up. V, ro, 1.

° If any mistakes happen during the performance of a sacri- fice, as described before, they are remedied by certain interjectiona]

IV PRAPATHAKA, 16 KHANDA, 5. 69

Because moving along he purifies everything, there- fore he is-the sacrifice. Of that sacrifice there are two ways, by mind and by speech.

2. The Brahman priest performs one of them in his mind}, the Hotvz, Adhvaryu, and Udgatrz priests perform the other by words. When the Brahman priest, after the Prataranuvaka ceremony has begun, but before the recitation of the Paridha- niya hymn, has (to break his silence and) to speak,

3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured; yes, having sacrificed, he becomes worse. |

4. But when after the Prataranuvaka ceremony has begun, and before the recitation of the Paridha- niya hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured.

5. Asaman walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better.

syllables (vyahrzti), the nature of which is next described. All this is supposed to take place in the forest.

1 While the other priests perform the sacrifice, the Brahman priest has to remain silent, following the whole sacrifice in his mind, and watching that no mistake be committed. If a mistake is committed, he has to correct it, and for that purpose certain corrective penances (prAyaskitta) are enjoined. The performance of the Brahman priest resembles the meditations of the sages in the forest, and therefore this chapter is here inserted.

70 KHANDOGYA-UPANISHAD.

SEVENTEENTH KHANDA.

1. PragApati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vayu (air) from the sky, Aditya (the sun) from heaven.’

2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the Azk verses from Agni, the Yagus verses from Vayu, the Saman verses from Aditya.

3. He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he ‘squeezed out the essences, the sacred interjection Bhis from the Azé verses, the sacred interjection Bhuvas from the Yagus verses, the sacred inter- jection Svar from the Saman verses.

4. If the sacrifice is injured from the Azg-veda side, let him offer a libation in the Garhapatya fire, saying, Bhi, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Azé verses themselves, whatever break the Aik sacrifice may have suffered.

5. If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshiza fire, saying, Bhuvad, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered.

6. If the sacrifice is injured by the SAma-veda side, let him offer a libation in the Ahavantya fire, saying, Svak, Svaha! Thus does he bind together and heal, by means of the essence and the power of the SAman verses themselves, whatever break the Saman sacrifice may have suffered.

IV PRAPATHAKA, I7 KHANDA, 9. 71

7. As one binds (softens) gold by means of lavava' (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather,

8. Thus does one bind together and heal any: break in the sacrifice by means of (the Vyahvztis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed ? in which there is a Brahman priest who knows this.

That sacrifice is healed ? in which there is a Brahman priest who knows this.

g. That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brah- man priest there is the following Gatha*: ‘Where- ever it falls back, thither the man * goes,’—viz. the Brahman only, as one of the Aztvig priests. ‘He saves the Kurus as a mare’ (viz. a Brahman priest who

1 Lavava, a kind of salt, explained by kshara and /anka or fankana. It is evidently borax, which is still imported from the East Indies under the name of tincal, and used as a flux in chemi- cal processes. :

2 Bheshagakreta, explained by bheshagena’iva kritahk samskritah, and also by 4ikitsakena susikshitena ‘esha yagiio bhavati,’ which looks as if the commentator had taken it as a genitive of bheshagakrit.

’ This Gatha (or, according to Sankara, Anugatha) is probably a GAyatri, though Anandagiri says that it is not in the GAyatrt or any other definite metre. It may have been originally ‘yato yata 4vartate, tattad gaksAati mAnavahk, kurtin asvabhirakshati.’ This might be taken from an old epic ballad, ‘ Wherever the army fell back, thither the man went; the mare (mares being preferred to stallions in war) saves the Kurus.’ That verse was applied to the Brahman priest succouring the sacrifice, whenever it seemed to waver, and protecting the Kurus, i. e. the performers of the sacrifice.

- M&nava, explained from mauna, or manana, but possibly ori- ginally, a descendant of Manu.

"2 KHANDOGYA-UPANISHAD.

knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it; who does not know it.

FIFTH PRAPA7AHAKA}1

First Kuawpa.

1. He who knows the oldest and the best be- comes himself the oldest and the best. Breath indeed is the oldest and the best.

2. He who knows the richest, becomes himself the richest. Speech indeed is the richest.

3. He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest.

4. He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success.

5. He who knows the home, becomes a home of his people. The mind indeed is the home.

6. The five senses quarrelled together 2, who was the best, saying, I am better, I am better.

1 The chief object is to show the different ways on which people proceed after death. One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now.

One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now.

* The same fable, the prazasamvada or pramayidy4, is told in the Brzhadaranyaka VI, 1, 1-14, the Aitareya Ar. Il, 4, the Kaush. Up. III, 3, and the Prasna Up. II, 3. The last is the simplest version of all, but it does not follow therefore that it is the oldest. It would be difficult to find two fables apparently more alike, yet in reality differing from each other more characteristically than this fable and the fable told to the plebeians by Menenius Agrippa.

V PRAPATHAKA, I KHANDA, II. .

7. They went to their father Pragdpati and said: ‘Sir, who is the best of us?’ He replied: ‘ He by whose departure the body seems worse than worst, he is the best of you.’

8. The tongue (speech) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me ?’ They replied: ‘Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus we lived.’ Then speech went back.

9. The eye (sight) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me?’ They replied : ‘ Like blind people, not seeing, but breath- ing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.’ Then the eye went back.

10. The ear (hearing) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied: ‘ Like deaf people, not hearing, but breath- ing with the breath, speaking with the tongue, thinking with the mind. Thus we lived. Then the ear went back.

r1. The mind departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me?’ They replied: ‘Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we lived.’ Then the mind went back.

12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start,

74 KHANDOGYA-UPANISHAD.

might tear up the pegs to which he is tethered’. They came to him and said: ‘Sir, be thou (our lord); thou art the best among us. Do not depart from us!’

13. Then the tongue said to him: ‘If I am the richest, thou art the richest.’ The eye said to him: ‘If I am the firm rest, thou art the firm rest 2.’

14. The ear said to him: ‘If I am success, thou art success.’ The mind said to him: ‘If I am the home, thou art the home.’

15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (praza, the senses). or breath are all these.

SECOND KHANDA.

The ear said to him: ‘If I am success, thou art success.’ The mind said to him: ‘If I am the home, thou art the home.’

15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (praza, the senses). or breath are all these.

SECOND KHANDA.

1. Breath said: ‘What shall be my food?’ They answered: ‘Whatever there is, even unto dogs and birds.’ Therefore this is food for Ana (the breather). His name is clearly Ana*. To him who knows this there is nothing that is not (proper) food.

2. He said: ‘What shall be my dress?’ They answered: ‘Water.’ Therefore wise people, when they are going to eat food, surround their food be- fore and after with water +,” He (praza) thus gains a dress, and is no longer naked °.

1 Padvisa, fetter, médn, pedica, a word now well known, but which Burnouf (Commentaire sur le Yagna, Notes, CLXXIV) tried in vain to decipher.

* Burnouf rightly preferred pratish/Aasi to pratish‘Ao’si, though the commentary on the corresponding passage of the Brzhad4ra- nyaka seems to favour tatpratish/ho ’si.

* Ana, breather, more general than pra-ana=prama, forth- breather, and the other more specified names of breath.

* They rinse the mouth before and after every meal.

’ We expect, ‘He who knows this’ instead of pramza, but as

V PRAPATHAKA, 2 KHANDA, 8. 75

3. Satyakdma G4Abdla, after hé had communi- cated this to Gosruti Vaiyaghrapadya, said to him: ‘If you were to tell this to a dry stick, branches would grow, and leaves spring from it.’

4. If! a man wishes to reach greatness, let him perform the Diksha? (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (Avasathya laukika), saying, ‘Svah4 to the oldest and the best.’ After that let him throw all that remains (of the ghee)* into the mash.

5. In the same manner let him pour ghee on the fire, saying, ‘Svaha to the richest.’ After that let him throw all that remains together into the mash.

In the same manner let him pour ghee on the fire, saying, ‘Svaha to the firm rest.’ After that let him throw all that remains together into the mash.

In the same manner let him pour ghee on the fire, saying; ‘Svaha to success.’ After that let him throw all that remains together into the mash.

6. Then going forward and placing the mash

praza may apply to every individual praza, the usual finishing sentence was possibly dropt on purpose.

1 The oblation here described is called mantha, a mortar, or what is pounded in a mortar, i.e. barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406.

* Not the real diksh4, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of dikshd with those who live in the forest and devote themselves to upasana, meditative worship.

barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406.

* What is here called samp4tam avanayati is the same as samsravam avanayati in the Brzh. Ar. VI, 3, 2. The commentator says: Sruvavalepanam 4gyam mantham samsravayati.

76 KHANDOGYA-UPANISHAD.

in his hands, he recites: ‘Thou (Praza) art Ama’ by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.’

7. Then he eats with the following /zé verse at every foot : ‘We choose that food’—here he swal- lows—‘ Of the divine Savitrz (praza)’—here he swallows—‘ The best and all-supporting food —here he swallows— We meditate on the speed of Bhaga (Savitsz, praza)’—here he drinks all.

8. Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.

9. On this there is a Sloka: ‘If during saecri- fices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.’

Tuirp KHawpa *.

1. Svetaketu Aruzeya went to an assembly * of the Pan#dlas. Pravadhavza Gaivali* said to him: ‘Boy, has your father instructed you?’ ‘ Yes, Sir,’ he replied.

2. ‘Do you know to what place men go from here?’ ‘No, Sir,’ he replied.

1 Cf, Brth. Ar. I, 1, 2,22.

* This story is more fully told in the Brzhadaramyaka VI, 2, Satapatha-brahmana XIV, 8, 16.

Samiti, or parishad, as in the Brzh. Ar.

* He is the same Kshatriya sage who appeared in I, 8, 1, silencing the Brahmans,

V PRAPATHAKA, 3 KHANDA, 6. 77

‘Do you know how they return again?’ ‘No Sir,’ he replied.

‘Do you know where the path of Devas and the path of the fathers diverge?’ ‘No, Sir,’ he replied.

3. ‘Do you know why that world! never becomes full?” ‘No, Sir,’ he replied.

‘Do you know why in the fifth libation water is called Man??’ ‘No, Sir,’ he replied.

4. ‘Then why did you say (you had been) in- structed ? How could anybody who did not know these things say that he had been instructed ?’ Then the boy went back sorrowful to the place of his father, and said: ‘Though you had not instructed me, Sir, you said you had instructed me.

5. ‘That fellow of a Raganya asked me five questions, and I could not answer one of them.’ The father said: ‘As you have told me these questions of his, | do not know any one of them *. If I knew these questions, how should I not have told you*?’

6. Then Gautama went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly®. The king said to him:

1 That of the fathers. Comm.

2 Or, according to others, why the water has a human voice ; purushavaéah in Brzh, Ar. XIV, 9, 3.

* I doubt whether the elliptical construction of these sentences is properly filled out by the commentator. In the Brzhadaranyaka the construction is much easier. ‘You know me well enough to know that whatever I know, I told you.’

* I read avedishyam, though both the text and commentary give avadishyam. Still viditavan asmi points to an_ original avedishyam, and a parallel passage,. VI, 1, 7, confirms this emendation.

® Cf. KA. Up. V, r1, 5.

78 KHANDOGYA-UPANISHAD.

‘Sir, Gautama, ask a boon of such things as men possess. He replied: ‘Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.’

7. The king was perplexed, and commanded him, saying: ‘Stay with me some time.’ Then he said: ‘As (to what) you have said to me, Gautama, this knowledge did not go to any Brahmawa before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began :

FourtH KHawpa}!.

‘1. ‘The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama ; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars.

2. ‘On that altar the Devas (or prazas, repre- sented by Agni, &c.) offer the sraddhé libation (consisting of water). From that oblation rises Soma, the king? (the moon).

FirtH KHAwpa.

1. ‘The altar is Parganya (the god of rain), O Gautama; its fuel is the air’ itself, the .smoke the cloud, the light the lightning, the coals the thunderbolt, the sparks the thunderings °.

1 He answers the last question, why water in the fifth libation is called Man, first.

* The sacrificers themselves rise through their oblations to heaven, and attain as their reward a Soma-like nature.

* Hraduni, generally explained by hail, but here by stanayitnu- sabd4h, rumblings.

V PRAPATHAKA, 9 KHANDA, 2. 79

2. ‘On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain},

SixtH KHAnDA.

1. ‘The altar is the earth, O Gautama; its. fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters.

2. ‘On that altar the Devas (prdmas) offer rain. From that oblation rises food (corn, &c.)

SEVENTH KHAWDA.

2. ‘On that altar the Devas (prdmas) offer rain. From that oblation rises food (corn, &c.)

SEVENTH KHAWDA.

1. ‘The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.

2. ‘On that altar the Devas (prazas) offer food. From that oblation rises seed.

E1GHTH KHANDA.

1. ‘ The altar is woman, O Gautama?. 2. ‘On that altar the Devas (pravas) offer seed. From that oblation rises the germ.

NintH KHANDA.

1. ‘For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born.

2. ‘When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang.

1 The water, which had assumed the nature of Soma, now becomes rain,

2 Tasya upastha eva samid, yad upamantrayate sa dhimo, yonir arkir, yad anta/ karoti te ’ng4ra abhinanda vishphulinga/.

80 KHANDOGYA-UPANISHAD.

TENTH KHANDA.

1. ‘Those who know this! (even though they still be gvzhasthas, householders) and those who in the forest follow faith and austerities (the vdna- prasthas, and of the parivragakas those who do not yet know the Highest Brahman) go ® to light (aréis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There ts a person not human ’,—

2. ‘He leads them to Brahman (the conditioned Brahman). This is the path of the Devas.

3. ‘But they who living in a village practise (a life _ of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year.

4. ‘From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them *.

NG SS:

* The doctrine of the five fires, and our being born in them, i.e. in heaven, rain, earth, man, and woman.

Yh ee Oey, 25, B. _ * Instead of manava, human, or amanava, not human, the Brzh. Ar. reads m4nasa, mental, or created by manas, mind.

* This passage has been translatéd, ‘They are the food of the gods. The gods do eat it.’ And this is indeed the literal meaning of the words. But bhag (to enjoy) and bhaksh (to eat) are often

V PRAPATHAKA, IO KHANDA, 6. 81

5: ‘Having dwelt there, till their (good) works are consumed, they return again that way as they came}, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist,

6. ‘Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he hence- forth becomes like unto them.

used by theosophical writers in India, in the more general sense of cherishing or loving, and anna in the sense of an object of desire, love, and protection. The commentators, however, as the use of bhaksh in this sense is exceptional, or as it has no support in the use of the ancients, warn us here against a possible mis- understanding. If those, they say, who have performed sacrifices enter at last into the essence of Soma, the moon, and are eaten by the Devas, by Indra, &c., what-is the use of their good works? No, they reply, they are not really eaten. Food (anna) means only what is helpful and delightful; it is not meant that they are eaten by morsels, but that they form the delight of the Devas. Thus we hear it said that men, women, and cattle are food for kings. And if it is said that women are loved by men, they are, in being loved, themselves loving. Thus these men also, being loved by the Devas, are happy and rejoice with the Devas. Their body, in order to be able to rejoice in the moon, becomes of a watery substance, as it was said before, that the water, called the Sraddha libation, when offered in heaven, as in the fire of the altar, becomes Soma, the king (KA. Up. V, 4, 1). That water becomes, after various changes, the body of those who have performed good works, and when a man is dead and his body burnt (4. Up. V, g, 2), the water rises from the body upwards with the smoke, and carries him to the moon, where, in that body, he ‘enjoys the fruits of his good works, as long as they last. When they are consumed, like the oil in a lamp, he has to return to a new round of existences, ? But only to a certain point.

[3] G

82 KHANDOGYA-UPANISHAD.

7. ‘Those whose conduct has been good, will quickly attain some good birth, the birth of a Brah- mavza, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kazdala.

8. ‘On neither of these two ways those small crea- tures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place.

‘Therefore that world never becomes full’ (cf. V5°3s. 2):

8. ‘On neither of these two ways those small crea- tures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place.

‘Therefore that world never becomes full’ (cf. V5°3s. 2):

1 In this manner all the five questions have been answered. First, why in the fifth oblation water is called man; secondly, to what place men go after death, some by the path of the Devas, others by the path of the fathers, others again by neither of these paths; thirdly, how they return, some returning to Brahman, others returning to the earth; fourthly, where the paths of the Devas and the fathers diverge, viz. when from the half-year the path of the Devas goes on to the year, while that of the fathers branches off to the world of the fathers; fifthly, why that world, the other world, does never become full, viz. because men either go on to Brahman or return again to this world.

Many questions are raised among Indian philosophers on the exact meaning of certain passages occurring in the preceding para- graphs, First, as to who is admitted to the path of the Devas? Householders, who know the secret doctrine of the five fires or the five libations of the Agnihotra, as described above, while other householders, who only perform the ordinary sacrifices, with- out a knowledge of their secret meaning, go by the path of the fathers. Secondly, those who have retired to the forest, and whose worship there consists in faith and austerities, i.e. Vanaprasthas and Parivragakas, before they arrive at a knowledge of the true Brahman, The question then arises, whether religious students also enter the path of the Devas? This is affirmed, because Purdmas and Sm~rttis assert it, or because our text, if properly understood, does not exclude it. Those, on the contrary, who know not only a conditioned, but the highest unconditioned Brah- man, do not proceed on the path of the Devas, but obtain Brahman immediately.

Again, there is much difference of opinion whether, after a man

V PRAPATHAKA, IO KHANDA, 9. 83

‘Hence let a man take care to himself! And thus it is said in the following Sloka ? :— 9. ‘A man who steals gold, who drinks spirits,

has been in the moon, consuming his works, he can be born again. Birth is the result of former works, and if former works are alto- ‘gether consumed, there can be no new birth. This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence.

This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence.

The great difficulty or danger in the round of transmigration arises when the rain has fructified the earth, and passes into herbs and trees, rice, corn, and beans. For, first of all, some of the rair. does not fructify at once, but falls into rivers and into the sea, to be swallowed up by fishes and sea monsters. Then, only after these have been dissolved in the sea, and after the sea water has been attracted by the clouds, the rain falls down again, it may be on desert or stony land. Here it may be swallowed by snakes or deer, and these may be swallowed by other animals, so that the round of existence seems endless. Nor is this all. Some rain may dry up, or be absorbed by bodies that cannot be eaten. Then, if the rain is absorbed dy rice, corn, &c., and this be eaten, it may be eaten by children or by men who have renounced marriage, and thus again lose the chance of a new birth. Lasily, there is the danger arising from the nature of the being in whom the food, such as rice and corn, becomes a new seed, and likewise from the nature of the mother. All these chances have to be met before a new birth as a Brahmama, Kshatriya, or Vaisya can be secured.

Another curious distinction is here made by Sankara in his commentary. ‘There are some, he says, who assume the form of rice, corn, &c., not in their descent from a higher world, as described in the Upanishad, but as a definite punishment for certain evil deeds they have committed. These remain in that state till the results of their evil deeds are over, and assume then a new body, according to their work, like caterpillars. With them there is also a consciousness of these states, and the acts which caused them to

1 Let him despise it. Comm. * Evidently an old Trish/ubh verse, but irregular in the third line. See Manu XI, 54.

G 2

84 KHANDOGYA-UPANISHAD.

who dishonours his Guru’s bed, who kills a Brah- man, these four fall, and as a fifth he who associates with them.

10. ‘But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.’

ELEVENTH KHaAwpA}!.

1. Praéinasdla Aupamanyava, Satyayagfia Paulu- shi, Indradyumna Bhallaveya, Gana Sarkarakshya, and Budila Asvatarasvi, these five great house- holders and great theologians came once together and held a discussion as to What is our Self, and what is Brahman ?,

2. They reflected and said: ‘Sirs, there is that Uddalaka Aruzi, who knows at present that Self,

They reflected and said: ‘Sirs, there is that Uddalaka Aruzi, who knows at present that Self,

assume this or that body, leave impressions behind, like dreams. This is not the case with those who in their descent from the moon, pass, as we saw, through an existence as rice, corn, &c. They have no consciousness of such existences, at least not in their descent. In their ascent to the moon, they have consciousness, as a man who climbs up a tree knows what he is about. But in their descent, that consciousness is gone, as it is when a man falls down from a tree. Otherwise a man, who by his good works had de- served rewards in the moon, would, while corn is being ground, suffer tortures, as if he were in hell, and the very object of good works, as taught by the Veda, would be defeated. As we see that a man struck by a hammer can be carried away unconscious, so it is in the descent of souls,- till they are born again as men, and gain a new start for the attainment of the Highest Brahman.

SF apitmpeetocraemee rern RT A TEAS ENE SS EE So MENS SOAS el A

* The same story is found in the Satapatha-brahmaaa X, 6, 1, 1. ? Atman and Brahman are to be taken as predicate and subject.

V PRAPATHAKA, II KHANDA, 7. 85

called Vaisvanara. Well, let us go to him.’ They went to him.

3. But he reflected: ‘Those great householders and great theologians will examine me, and I shall not be able to tell them all; therefore I shall recommend another teacher to them,’

4. He said to them: ‘Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvanara. Well, let us go to him.’ They went to him.

5. When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning? he said: ‘In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I? am going to perform a sacrifice, Sirs, and as much wealth as I give to each Aztvig priest, I shall give to you, Sirs. Please to stay here.’

6. They replied: ‘Every man ought to say for what purpose he comes. You know at present that Vaisvanara Self, tell us that.’

7. He said: ‘To-morrow I shall give you an answer. Therefore on the next morning they ap- proached him, carrying fuel in their hands (like students), and he, without first demanding any pre- paratory rites *, said to them:

1 The commentator explains that the king, seeing that they would not accept his presents, and thinking that they did not consider him worthy of bestowing presents on them, made these remarks.

2 When they still refused his presents, he thought the presents he had offered were too small, and therefore invited them to a sacrifice.

® He was satisfied with the humility of the Brahmans, who, being Brahmans, came to him, who was not a Brahman, as pupils. Gene-

86 KHANDOGYA-UPANISHAD.

TWELFTH KHANDA.

® He was satisfied with the humility of the Brahmans, who, being Brahmans, came to him, who was not a Brahman, as pupils. Gene-

86 KHANDOGYA-UPANISHAD.

TWELFTH KHANDA.

1. ‘Aupamanyava, whom do you meditate on as the Self?’ He replied: ‘Heaven only, venerable king.” He said: ‘The Self which you meditate on is the Vaisvanara Self, called Sutegas (having good light). Therefore every kind of Soma libation is seen in your house}.

2. ‘You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvanara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, how- ever, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.’

THIRTEENTH KHANDA.

1. Then he said to Satyayagiia Paulushi: ‘O Pra- kinayogya, whom do you meditate on as the Self ?’ He replied: ‘The sun only, venerable king.’ He said: ‘The Self which you meditate on is the Vaisva- nara Self, called Visvarfipa (multiform). Therefore much and manifold wealth is seen in your house.

2. ‘There is.a car with mules, full of slaves and jewels. You eat food and see your desire, and who- ever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.

‘That, however, is but the eye of the Self, and you would have become blind, if you had’ not come to me.’

rally a pupil has first to pass through several initiatory rites before he is admitted to the benefit of his master’s teaching.

* Soma is said to be suta in the Ekdéha, prasuta in the Ahina, asuta in the Sattra-sacrifices.

V PRAPATHAKA, 16 KHANDA, I. 87

FOURTEENTH KHAWDA.

1. Then he said to Indradyumna Bhillaveya : ‘O Vatyaghrapadya, whom do you meditate on as the Self?" He replied: ‘Air only, venerable king.’ He said: ‘The Self which you meditate on is the Vai-. svanara Self, called Pxzthagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways.

2. ‘You eat food and see your desire, and who- ever thus meditates on that Vaisvanara Self,. eats food and sees his desire, and has Vedic glory in his house.

‘That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.’

FIFTEENTH KHANDA.

1. Then he said to Gana Sarkarakshya: ‘Whom do you meditate on as the Self?’ He replied: ‘Ether only, venerable king. He said: ‘The Self which you meditate on is the Vaisvanara Self, called Bahula (full). Therefore you are full of offspring and wealth.

2. ‘You eat food and see your desire, and who- ever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.

‘That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.’

SIXTEENTH KHANDA.

2. ‘You eat food and see your desire, and who- ever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.

‘That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.’

SIXTEENTH KHANDA.

1. Then he said to Budila Asvatardsvi, ‘O Vaiya- ghrapadya, whom do you meditate on as the Self?’ He replied: ‘ Water only, venerable king.’ He said:

88 KHANDOGYA-UPANISHAD.

‘The Self which you meditate on is the Vaisvanara Self, called Rayi (wealth). Therefore are you wealthy and flourishing.

2. ‘You eat food and see your desire, and who- ever thus meditates on that Vaisvdnara Self, eats food and sees his desire, and has Vedic glory in his house.

‘ That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.’

SEVENTEENTH KHANDA.

1. Then he said to Auddalaka Aruni: ‘O Gau- tama, whom do you meditate on as the Self?’ He replied: ‘The earth only, venerable king.’ He said: ‘The Self which you meditate on is the Vaisv4nara Self, called Pratish¢#4 (firm rest). Therefore you stand firm with offspring and cattle.

2. ‘You eat food and see your desire, and who- ever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.

‘That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.’

EIGHTEENTH KHANDA.

1. Then he said to them all: ‘You eat your food, knowing that Vaisvanara Self as if it were many. But he who worships the Vaisvanara Self as a span long, and as? identical with himself, he eats food in all worlds, in all beings, in all Selfs.

* The two words prédesamatra and abhivimana are doubtful. The commentator explains the first in different ways, which are all more or less fanciful. He is measured or known (matra) as Seff,

V PRAPATHAKA, 19 KHANDA, 2. 89

2. ‘Of that Vaisvanara Self the head is Sutegas (having good light), the eye Visvartipa (multiform), the breath Pzzthagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Garhapatya fire, the mind the Anvaharya fire, the mouth the Ahava- niya fire.

NINETEENTH KHANDA.

1. ‘ Therefore! the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Praza (up- breathing), saying Svaha. Then Praza (up-breath- ing) is satisfied,

2. ‘If Prama is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satis- fied. And through their satisfaction he (the sacri- ficer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

And through their satisfaction he (the sacri- ficer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

by means of heaven as his head and the earth as his feet, these being the pradesas; or, in the mouth and the rest, which are instruments, he is known as without action himself; oy, he -has the length from heaven to earth, heaven and earth being called pradesa, because they are taught. The interpretation, supported by the Gabala- sruti, that pradesa is the measure from the forehead to the chin, he rejects. Abhivim4na is taken in the same meaning as abhimana in the Vedanta, seeing everything in oneself. Vaisvanara is taken as the real Self of all beings, and, in the end, of all Selfs, and as thus to be known and worshipped.

1 The object now is to show that to him who knows the Vaisva- nara Self, the act of feeding himself is like feeding Vaisvanara, and that feeding Vaisvanara is the true Agnihotra.

rere) KHANDOGYA-UPANISHAD.

TWENTIETH KHAwpa.

1. ‘And he who offers the second oblation, should offer it to Vydna (back-breathing), saying Svaha. Then Vydana is satisfied,

2. ‘If Vy4na is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

TWENTY-FIRST KHANDA.

1. ‘And he who offers the third oblation, should offer it to Ap&ana (down-breathing), saying Svaha. Then Apdana is satisfied. If Apdna is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied.

2. ‘And through their satisfaction he (the sacri- ficer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

TWENTY-SECOND KHANDA.

1. ‘And he who offers the fourth oblation, should offer it to Samana (on-breathing), saying Svaha. Then Samana is satisfied,

2. ‘If Samana is satisfied, the mind is satisfied, if the mind is satisfied, Parganya (god of rain) is satisfied, if Parganya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Parganya and under lightning is satisfied. And through their

V PRAPATHAKA, 24 KHANDA, 4. gI

satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

TWENTY-THIRD KHANDA.

1. ‘And he who Offers the. fifth oblation, should offer it to Udana (out-breathing), saying Svaha. Then Udana is satisfied, |

satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

TWENTY-THIRD KHANDA.

1. ‘And he who Offers the. fifth oblation, should offer it to Udana (out-breathing), saying Svaha. Then Udana is satisfied, |

2. ‘If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satis- fied, whatever is under Vayu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

TWENTY-FOURTH KHANDA.

1. ‘If, without knowing this, one offers an Agni- hotra, it would be as ifa man were to remove the live coals and pour his libation on dead ashes.

2. ‘But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food)! in all worlds, in all beings, in all Selfs.

3. ‘As the soft fibres of the Ishika reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport.

4. ‘Even if he gives what is left of his food toa Kandala, it would be offered in his (the Kazdala’s) Vaisvanara Self. And so it is said in this Sloka :-—

‘As hungry children here on earth sit (expect- antly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.’

eee eC leo

tI Ne AG, I

Q2 KHANDOGYA-UPANISHAD.

SIXTH PRAPAZAAKA.

First KHANDA.

1. HariZ, Om. There lived once Svetaketu Arumeya (the grandson of Aruza), To him his father (Uddalaka, the son of Aruza) said: ‘.Sveta- ketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Braéhmama by birth only.’

2. Having begun his apprenticeship (with a teacher) when he was twelve years of age1, Sveta- ketu returned to his father, when he was twenty- four, having then studied all the Vedas,—conceited, considering himself well-read, and stern.

3. His father said to him: ‘Svetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perceive what cannot be per- ceived, by which we know what cannot be known ?’

4. ‘What is that instruction, Sir?’ he asked.

The father replied: ‘My dear, as by one clod of clay all that is made of clay is known, the dif- ference? being only a name, arising from speech, but the truth being that all is clay;

5. ‘And as, my dear, by one nugget of gold®

? This was rather late, for the son of a Brahman might have begun his studies when he was seven years old. Apastamba-stitras I, 1,18. Twelve years was considered the right time for mastering — one of the Vedas.

* Vikara, difference, variety, change, by form and name, develop- ment, cL. Vi, 3, 4;

Apastamba-stitras I, 1,18. Twelve years was considered the right time for mastering — one of the Vedas.

* Vikara, difference, variety, change, by form and name, develop- ment, cL. Vi, 3, 4;

* The commentator takes lohamami here as suvarmapinda,

VI PRAPATHAKA,; 2 KHANDA, 3. 93

all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold?

6. ‘And as, my dear, by one pair of nail-scissors all that is made of iron (karshv4yasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron,—thus, my dear, is that instruction.’

7. The son said: ‘Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.’ ‘Be it so, said the father.

SECOND KHaAwpaA },

1. ‘In the beginning, my dear, ‘there was that only which is (ro év), one only, without a second. Others say, in the beginning there was that only which is not (ro u# dv), one only, without a second; and from that which is not, that which is was born.

2. ‘But how could it be thus, my dear?’ the father continued. ‘How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second.

3. ‘It thought?, may I be many, may I grow forth. It sent forth fire %,

1 Cf. Taitt. Up. II, 6.

? Literally, it saw. This verb is explained as showing that the Sat is conscious, not unconscious (bewusst, nicht unbewusst).

* In other Upanishads the Sat produces first 4k4sa, ether, then vayu, air, and then only tegas, fire. Fire is a better rendering for tegas than light or heat. See Jacobi, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXIX, p.242. The difficulties, however, of

94 KHANDOGYA-UPANISHAD.

‘That fire! thought, may I be many, may I grow forth. It sent forth water *.

‘And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.

4. ‘Water thought, may I be many, may I grow forth. It sent forth earth * (food).

‘Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced.

THIRD KHANDA.

1. ‘Of all living things there are indeed three origins only’, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ.

2. ‘That Being® (i.e. that which had produced fire, water, and earth) thought, let me now enter those three beings® (fire, water, earth) with this living

accurately translating tegas are not removed by rendering it by fire, as may be seen immediately afterward in VI, 4, 1, where tegas is said to supply the red colour of agni, the burning fire, not the god of fire. See also VI, 8,6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads.

See also VI, 8,6. In later philosophical treatises the meaning of tegas is more carefully determined than in the Upanishads.

1 Really the Sat, in the form of fire. Fire is whatever burns, cooks, shines, and is red.

2 By water is meant all that is fluid, and bright in colour.

8 By anna, food, is here meant the earth, and all that is heavy, firm, dark in colour.

* Inthe Ait. Up. four are mentioned, azdaga, here andaga, garuga (i.e. gardyuga), here givaga, svedaga, and udbhigga, svedaga, born from heat, being additional. Cf. Atharva-veda I, 12, 1.

® The text has devata, deity ; here used in a very general sense. The Sat, though it has produced fire, water, and earth, has not yet obtained its wish of becoming many.

VI PRAPATHAKA, 4 KHANDA, 4. 95

Self (giva 4tma4)!, and let me then reveal (develop) names and forms.

3. ‘Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devata) with this living self only, and revealed names and forms.

4. ‘He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend!

FourtTH KHANDA.

1. ‘The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms).

2. ‘The red colour of the sun (Aditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours.

3. ‘The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours.

4. ‘The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus

1 This living self is only a shadow, as it were, of the Highest Self; and as the sun, reflected in the water, does not suffer from the movement of the water, the. real Self does not suffer pleasure or pain on earth, but the living self only.

96 KHANDOGYA-UPANISHAD,.

vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours.

5. ‘Great householders and great theologians of olden times who knew this, have declared the same, saying, “ No one can henceforth mention to us any- thing which we have not heard, perceived, or known’.” Out of these (three colours or forms) they knew all.

What is true are the three colours.

6. ‘Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth.

7. ‘Whatever they thought was altogether un- known, they knew was some combination of those three beings (devata).

‘Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite.

FirtH KHawpa.

1. ‘The earth (food) when eaten becomes three- fold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind.

2. ‘Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath.

3. ‘Fire (i.e. in oil, butter, &c.) when eaten be- comes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech ”,

1 This reminds one of the Aristotelian da yap radra kat ex rovrav Tadha yuopiferat, GX’ ov radra bia rev broxetperov.

* Food, water, and fire are each to be taken as tripartite; hence animals which live on one of the three elements only, still share in some measure the qualities of the other elements also.

VI PRAPATHAKA, 7 KHANDA, 3. 97

4. ‘Por truly, my child, mind comes of earth, breath of water, speech of fire.’ ‘Please, Sir, inform me still more,’ said the son. ‘Be it so, my child,’ the father replied.

SixtH KHAwWDA.

1. ‘That which is the subtile portion of curds, when churned, rises upwards, and becomes butter.

2. ‘In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind.

3. ‘That which is the subtile portion of water, when drunk, rises upwards, and becomes breath.

4. ‘ That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech.

5. ‘For mind, my child, comes of earth, breath of water, speech of fire.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

SEVENTH KHANDA.

1. ‘Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.’

2. Svetaketu abstained from food for fifteen days. — Then he came to his father and said: ‘ What shall I say? The father said: ‘Repeat the R74, Yagus, and S4man verses.’ He replied: ‘They do not occur to me, Sir.’

3. The father said to him: ‘ As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i.e. very

The father said: ‘Repeat the R74, Yagus, and S4man verses.’ He replied: ‘They do not occur to me, Sir.’

3. The father said to him: ‘ As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i.e. very

(3) H

98 KHANDOGYA-UPANISHAD.

little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part you do not remember the Vedas. Go and eat!

4.‘ Then wilt thou understand me.’ Then Sve- taketu ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him:

5. ‘As of a great lighted fire one coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this,

6. ‘ Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.’ After that, he understood what his father meant when he said: ‘Mind, my son, comes from food, breath from water, speech from fire. He understood what he said, yea, he understood it’.

ErcutH KHANDA.

1. Uddalaka Aruni said to his son Svetaketu: ‘Learn from me the true nature of sleep (svapra). When a man sleeps here, then, my dear son, he becomes united with the True’, he is gone to his

1 The repetition shows that theeteaching of the Trivrztkarana, the tripartite nature of things, is ended.

* The deep sushupta sleep is meant, in which personal con- sciousness is lost, and the self for a time absorbed in the Highest Self. Sleep is produced by fatigue. Speech, mind, and the senses rest, breath only remains awake, and the gfva, the living soul, in order to recover from his fatigue, returns for a while to his true Self (atm4). The Sat must be taken as a substance, nay, a$ the highest substance or subject, the Brahman. The whole purpose of the Upanishad is obscured if we translate sat or satyam by truth, instead of the True, the true one, 16 dvras dv.

VI PRAPATHAKA, 8 KHANDA, 4. 99

own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apita) to his own (sva) ?.

2. ‘As a bird when tied by a string flies first — in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the giva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath ?; for indeed, my son, mind is fastened to breath.

3. ‘Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-naya), a horse-leader (asva-ndya), a man-leader (purusha-n4ya), so they call water (which digests food and causes hunger) food-leader (asa- naya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be vithout a root (cause).

4. ‘And where could its root be except in food (earth)*? And in the same manner, my son, as

* This is one of the many recognised plays on words in the Upanishads and the Vedanta philosophy. Svapiti, he sleeps, stands for sva (his own), i.e. the self, and apfta, gone to.

2 The commentator takes prima here in the sense of Sat, which it often has elsewhere. If so, this illustration would have the same object as the preceding one. If we took prama in the sense of breath, breath being the result of water, this paragraph might be taken to explain the resignation of the living Self to its bondage to breath, while on earth.

8 That food is the root of the body is shown by the commen- tator in the following way: Food when softened by water and digested becomes a fluid, blood (sonita). From it comes flesh, from flesh fat, from fat bones, from bones marrow, from marrow seed. Food eaten by a woman becomes equally blood (lohita),

H 2

100 KHANDOGYA-UPANISHAD.

food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an off- shoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True.

5. ‘When a man is thus said to be thirsty, fire carries away what has been drunk by him. There- fore as they speak of a cow-leader (go-ndya), of a horse-leader (asva-naya), of a man-leader (purusha- naya), so they call fire udany4, thirst, i.e. water- leader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth: this (body) could not be without a root (cause).

6. ‘And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True.

‘And how these three beings (devaté), fire, water, earth, O son, when they reach. man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech! is merged

and from seed and blood combined the new body is produced. We must always have before us the genealogical table :— Sat, ro dv. |

Tegas (fire) = Vak (speech). Ap (water)=Praza (breath).

When a man departs from hence, his speech! is merged

and from seed and blood combined the new body is produced. We must always have before us the genealogical table :— Sat, ro dv. |

Tegas (fire) = Vak (speech). Ap (water)=Praza (breath).

Anna (earth)= Manas (mind). ‘ If a man dies, the first thing which his friends say is, He speaks no more. Then, he understands no more. Then, he moves no more. Then, he is cold.

VI PRAPATHAKA, 9 KHANDA, 4. IOI

in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being.

7. ‘Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’ Please, Sir, inform me still more,” said the son.

‘Be it so, my child,’ the father replied.

NintH KuHawnpa.

1. ‘As the bees?, my son, make honey by col- lecting the juices of distant trees, and reduce the juice into one form,

2. ‘And as these juices have no discrimination, so that they might say, I am the juice of this tree or that, in the same manner, my son, all these crea- tures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True.

3. ‘Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again.

4. ‘Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

? At the beginning of each chapter the commentator supplies the question which the son is supposed to have asked his father. The first is: All creatures falling every day into deep sleep (su- shupti) obtain thereby the Sat, the true being. How is it then that they do not know that they obtain the Sat every day?

102 KHANDOGYA-UPANISHAD.

TENTH KHawpA!.

1. ‘ These rivers, my son, run, the eastern (like the Gang4) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i.e. the clouds lift up the water from the sea to the sky, and send it back as raintothesea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,

2. ‘In the same manner, my son, all these crea- tures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or-a boar, or a worm, or a midge, or a gnat, Or a musquito, that they become again and again.

3. ‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

3. ‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

ELEVENTH KHAwWDA 2.

1. ‘If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike ‘at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live.

* The next question which the son is supposed to have asked is: If a man who has slept in his own house, rises and goes to another village, he knows that he has come from his own house. Why then do people not know that they have come from the Sat?

* The next question is: Waves, foam, and bubbles arise from the water, and when they merge again in the water, they are gone. How is it that living beings, when in sleep or death they are merged again in the Sat, are not destroyed?

VI PRAPATHAKA, II KHANDA, 3. 103

Pervaded by the living Self that treé stands firm, drinking in its nourishment and rejoicing ;

2. ‘But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers'. In exactly the same manner, my son, know this.’ Thus he spoke:

3. ‘ This (body) indeed withers and dies when the living Self has left it; the living Self dies not.

‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

* The commentator remarks that according to the Veda, trees are conscious, while Buddhists and followers of Kanfda hold them to be unconscious. They live, because one sees how their sap runs and how it dries up, just as one sees the sap in a living body, which, as we saw, was produced by food and water. Therefore the simile holds good. The life, or, more correctly, the liver, the living Self, pervades the tree, as it pervades man, when it has entered the organism which produces breath, mind, and speech. If any accident happens to a branch, the living Self draws himself away from that branch, and then the branch withers. The sap which caused the living Self to remain, goes, and the living Self goes away with it. The same applies to the whole tree. The tree dies when the living Self leaves it, but the living Self does not die; it only leaves an abode which it had before cccupied. Some other illustrations, to show that the living Self remains, are added by the commentator: First, with regard to the living Self being the same when it awakes from deep sleep (sushupti), he remarks that we remember quite well that we have left something unfinished before we fell asleep. And then with regard to the living Self being the same when it awakes from death to a new life, he shows that crea- tures, as soon as they are born take the breast, and exhibit terror, which can only be explained, as he supposes, by their possessing a recollection of 2, former state of existence.

104 KHANDOGYA-UPANISHAD.

TWELFTH KHANDA}!.

1. ‘Fetch me from thence a fruit of the Nyagrodha tree.’

‘Here is one, Sir.’

‘Break it.’

‘It is broken, Sir.’

‘What do you see there ?’

‘These seeds, almost infinitesimal.’

‘Break one of them.’

‘It is broken, Sir.’

‘What do you see there ?’

‘Not anything, Sir.’

2. The father said: ‘My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists.

3. ‘Believe it, my son. That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’

‘Please Sir, inform me still more,’ said the son.

‘Be it so, my child, the father replied.

THIRTEENTH KHANDA?,

1. ‘Place this salt in water, and then wait on me in the morning.’

The son did as he was commanded.

The father said to him: ‘ Bring me the salt, which you placed in the water last night.’

' The question which the son is supposed to have asked is: How can this universe which has the form and name of earth &c. be produced from the Sat which is subtile, and has neither form nor name?

be produced from the Sat which is subtile, and has neither form nor name?

* The question here is supposed to have been: If the Sat is the root of all that exists, why is it not perceived ?

VL PRAPATHAKA, 14 KHANDA, I. 105

The son having looked for it, found it not, for, of course, it was melted.

2. The father said: ‘ Taste it from the surface of the water. How is it ?’

The son replied: ‘It is salt,’

‘Taste it from the middle. How is it ?’

The son replied: ‘It is salt.’

‘Taste it from the bottom. How is it ?’

The son replied: ‘It is salt.’

The father said: ‘ Throw it away! and then wait on me.’

He did so; but salt exists for ever.

Then the father said: ‘Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is.

3. ‘ That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

FOURTEENTH KHANDA 2.

1. ‘As one might lead a person with his eyes covered away from the Gandharas %, and leave him

* Read abhiprasya, which is evidently intended by the com- mentary: abhiprayasya parityagya. See B. R. Sanskrit Dic- tionary, s. v.

* The question here asked is: The salt, though no longer per- ceptible by means of sight or touch, could be discovered by taste. Then how can the Sat be discovered, although it is imperceptible -by all the senses?

* The Gandharas, but rarely mentioned in the Rig-veda and the Ait. Brahmama, have left their name in Kdvdapo: and Candahar. The fact of their name being evidently quite familiar to the author of the Upanishad might be used to prove either its antiquity or its Northern origin.

106 KHANDOGYA-UPANISHAD.

then in a place where there are no human beings; and as that person would turn towards the east, or the north, or the west, and shout, “I have been brought here with my eyes covered, I have been left here with my eyes covered,”

2. ‘And as thereupon some one might loose his bandage and say to him, “Go in that direction, it is Gandh4ra, go in that direction;” and as there- upon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhdra,—in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge}. For him

For him

“1 Tedious as the commentator is in general, he is sometimes almost eloquent in bringing out all that is implied or supposed to be implied in the sacred text. He explains the last simile as follows: A man was carried away by robbers from hisown country. After his eyes had been covered, he was taken to a forest full of terrors and dangers arising from tigers, robbers, &c. Not knowing where he was, and suffering from hunger and thirst, he began to cry, wishing to be de- livered from his bonds. Then a man took pity on him and removed his bonds, and when he had returned to his home, he was happy. Next follows the application. Our real home is the True (Sat), the Self of the world. The forest into which we are driven is the body, made of the three elements, fire, water, earth, consisting of blood, flesh, bones, &c., and liable to cold, heat, and many other evils. ‘The bands with which our eyes are covered are our desires for many things, real or unreal, such as wife, children, cattle, &c., while the robbers by whom we are driven into the forest are our good and evil deeds. Then we cry and say: ‘I am the son of so and so, these are my relatives, ] am happy, I am miserable, I am foolish, I am wise, I am just, I am born, I am dead, I am old, I am wretched, my son is dead, my fortune is gone, I am undone, how shall I live, where shall I go, who will save me?’ These and hundreds and thousands of other evils are the bands which blind us. Then, owing to some supererogatory good works we may have done, we suddenly meet a man who knows the Self of Brahman, whose own bonds have been broken, who takes pity on us and shows us the way to see the evil which attaches to all

VI PRAPATHAKA, I5 KHANDA, I. 107

there is only delay so long as he is not delivered (from the body) ; then he will be perfect 1.

3. ‘That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son.

‘Be it so, my child,’ the father replied.

FIFTEENTH KHAWDA 2,

1. ‘If a man is ill, his relatives assemble round him and ask: ‘“ Dost thou know me? Dost thou know me?” Now as long as his speech is not

that we love in this world. We then withdraw ourselves from all worldly pleasures. We learn that we are not mere creatures of the world, the son of so and so, &c., but that we are that which is the True (Sat).. The bands of our ignorance and blindness are removed, and, like the man of Gandhara, we arrive at our own home, the Self, or the True. Then we are happy and blessed.

' The last words are really—‘ for him there is only delay so long as I shall not be delivered; then I shall be perfect.’ This requires some explanation. First of all, the change from the third to the first person, is best explained by assuming that at the point where all individuality vanishes, the father, as teacher, identifies himself with the person of whom he is speaking.

First of all, the change from the third to the first person, is best explained by assuming that at the point where all individuality vanishes, the father, as teacher, identifies himself with the person of whom he is speaking.

The delay (the Aira or kshepa) of which he speaks is the time which passes between the attainment of true knowledge and death, or freedom from the effects of actions performed before the at- tainment of knowledge. The actions which led to our present embodiment must be altogether consumed, before the body can perish, and then only are we free. As to any actions performed after the attainment of knowledge, they do not count; otherwise there would be a new embodiment, and the attainment of even true knowledge would never lead to final deliverance.

* The question supposed to be asked is: By what degrees a man, who has been properly instructed in the knowledge of Brahman, obtains the Sat, or returns to the True. To judge from the text both he who knows the True and he who does not, reach, when they die, the Sat, passing from speech to mind and breath and heat (fire). But whereas he who knows, remains in the Sat ; they who do not

108 KHANDOGYA-UPANISHAD.

merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devata), he knows them.

2. ‘But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not.

‘That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.’

‘Please, Sir, inform me still more,’ said the son. _.

‘Be it so, my child,’ the father replied.

SIXTEENTH. KHANDA}.

1. ‘My child, they bring a man hither whom they have taken by the hand, and they say: “He has taken something, he has committed a theft.”. (When

know, return again to a new form of existence. It is important to observe that the commentator denies that he who knows, passes at his death through the artery of the head to the sun, and then to the Sat. He holds that with him who knows there is no further cause for delay, and that as soon as he dies, he returns to the Sat.

It is important to observe that the commentator denies that he who knows, passes at his death through the artery of the head to the sun, and then to the Sat. He holds that with him who knows there is no further cause for delay, and that as soon as he dies, he returns to the Sat.

1 The next question is: Why does he who knows, on obtaining the Sat, not return, while he who does not know, though obtaining the Sat in death, returns? An illustration is chosen which is intended to show how knowledge produces a material effect. The belief in the efficacy of ordeals must have existed at the time, and appealing to that belief, the teacher says that the man who. knows himself guilty, is really burnt by the heated iron, while the man who knows himself innocent, is not. In the same manner the man who knows his Self to be the true Self, on approaching after death the true Self, is not repelled and sent back into a new existence, while he who does not know, is sent back into a new round of births and deaths. The man who tells a falsehood about himself, loses his true Self and is burnt; the man who has a false concep- tion about his Self, loses likewise his true Self, and not knowing the true Self, even though approaching it in death, he has to suffer till he acquires some day the true knowledge.

VII PRAPATHAKA, I KHANDA, 2. 109

he denies, they say), “ Heat the hatchet for him.” If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet—he is burnt, and he is killed.

2. ‘But if he did not commit the theft, then he makes himself to be what he is. Then the true- minded, having covered his true Self by truth, grasps the heated hatchet—he is not burnt, and he is delivered. .;

‘As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O Svetaketu, art it. He under- stood what he said, yea, he understood it.

SEVENTH PRAPA7AAKA.

First KHANDA.

1. N&rada approached Sanatkumféra and said, ‘Teach me, Sir!’ Sanatkumd4ra said to him: ‘ Please to tell me what you know; afterward I shall tell you what is beyond.’

2. Narada said: ‘I know the /Azg-veda, Sir, the Yagur-veda, the SAma-veda, as the fourth the Athar- vana, as the fifth the Itih4sa-purava (the Bharata) ; the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for the ancestors); the Rasi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vakovakya (logic) ; the Ekayana (ethics) ; the Deva- vidya (etymology); the Brahma-vidy4 (pronunciation, siksha, ceremonial, kalpa, prosody, &4andas); the Bhita-vidya (the science of demons) ; the Kshatra-

110 KHANDOGYA-UPANISHAD.

vidya (the science of weapons) ; the Nakshatra-vidya (astronomy); the Sarpa and Devagana-vidya (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts)'. All this I know, Sir.

3. ‘ But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. Iam in grief. Do, Sir, help me over this grief of mine.’

Sanatkuméra said to him: ‘Whatever you have read, is only a name.

4. ‘A name is the Azg-veda, Yagur-veda, Sama- veda, and as the fourth the Atharvaza, as the fifth the Itihdsa-puraza, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vako- vakya, the Ekayana, the Deva-vidya, the Brahma- vidya, the Bhita-vidy4, the Kshatra-vidya, the Na- kshatra-vidya, the Sarpa and Devagana-vidy4. All these are a name only. Meditate on the name:

5. ‘He who meditates on the name as Brahman ?,

1 This passage, exhibiting the sacred literature as known at the time, should be compared with the Brzhadaramyaka, Il, 4,10. The explanation of the old titles rests on the authority of Sankara, and he is not always consistent. See Colebrooke, Miscellaneous Essays, 1873, Il, p. ro.

* Why a man who knows the Veda should not know the Self, while in other places it is said that the Veda teaches the Self, is well illustrated by the commentary. If a royal procession ap- proaches, he says, then, though we do not see the king, because he is hidden by flags, parasols, &c., yet we say, there is the. king. And if we ask who is the king, then again, though we cannot see him and point him out, we can say, at least, that he is different from all that is seen. The Self is hidden in the Veda as a king is hidden in a royal procession.

VII PRAPATHAKA, 2 KHANDA, 2. ITI

is, as it were, lord and master as far as the name reaches—he who meditates on the name as Brah- man.’ a ‘Sir, is there something better than a name ?’ ‘Yes, there is something better than a name.’

‘Sir, tell it me.’

SECOND KHANWDA.

1. ‘Speech is better than a name. Speech makes us understand the Azg-veda, Yagur-veda, SAma-veda, and as the fourth the Atharvama, as the fifth the Itihdsa-puradvza, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidyA; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known !, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

For if there were no speech, neither right nor wrong would be known !, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

2. ‘He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches— he who meditates on speech as Brahman.’

‘Sir, is there something better than speech ?’

‘Yes, there is something better than speech.’

‘Sir, tell it me.’

* The commentator explains vyagfidpayishyat by avigfatam abhavishyat. Possibly hrzdayagfio stands for hridayagfam.

II2 KHANDOGYA-UPANISHAD.

Tuirp KHANDA.

1. ‘Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them ; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self}, mind is the world, mind is Brah- man. Meditate on the mind.

2. ‘He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches—he who meditates on the mind as Brahman.’

‘Sir, is there something better than mind ?’

‘Yes, there is something better than mind.’

‘Sir, tell it me.’

FourtTH KHANDA.

1. ‘Will? (sankalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. Ina name the sacred hymns are contained, in the sacred hymns all sacrifices.

2. ‘All these therefore (beginning with mind and

‘ The commentator explains this by saying that, without the instrument of the mind, the Self cannot act or enjoy.

* Sankalpa is elsewhere defined as a modification of manas. The commentator says that, like thinking, it is an activity of the inner organ. It is difficult to find any English term exactly corres- ponding to sankalpa. Rajendralal Mitra translates it by will, but it implies not only will, but at the same time conception, determina- tion, and desire.

VII PRAPATHAKA, 5 KHANDA, I. rir

ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and - ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills’. This is will. Meditate on will.

This is will. Meditate on will.

3. ‘He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far-as will reaches—he who meditates on will as Brahman.’ ‘Sir, is there something better than will ?’

‘Yes, there is something better than will.’ ‘Sir, tell it me.’

FirtH KHawpDa.

1. ‘Consideration (Aitta)* is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he

1 This pdragraph is obscure. The text seems doubtful, for instance, in samak/patam, samakalpetém, and. samakalpatém. Then the question is the exact meaning of samk/ptyai, which must be taken as an instrumental case. What is intended is that, without rain, food is impossible &c. or inconceivable; but the text says, ‘ By the will of rain food wills,’ &c. Will seems almost to be taken here in the sense in which modern philosophers use it, as a kind of creative will. By the will of rain food wills, would mean, that first rain wills and exists, and afterwards the vital airs will and exist, &c.

* Kitta, thought, implies here consideration and reflection.

(3) I

114 KHANDOGYA-UPANISHAD.

sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

2. ‘All these (beginning with mind and ending in sacrifice) centre in consideration, consist of con- sideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, considera- tion is the self, consideration is the support of all these. Meditate on consideration.

3. ‘He who meditates on consideration as Brah- man, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches—he who meditates on consideration as Brahman.’

‘ Sir, is there something better than consideration ?’

‘Yes, there is something better than considera- tion.’

‘Sir, tell it me.’

SIXTH KHAwpaA.

1. ‘Reflection (dhydna)? is better than considera-

tion. The earth reflects, as it were, and thus does

the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain

" Reflection is concentration of all our thoughts on one object, ekagrataé. And as a man who reflects and meditates on the highest objects acquires-'thereby repose, becomes firm and immovable, so the earth is supposed to be in repose and immovable, as it were, by reflection and meditation.

VII PRAPATHAKA, 7 KHANDA, 2. 115

And as a man who reflects and meditates on the highest objects acquires-'thereby repose, becomes firm and immovable, so the earth is supposed to be in repose and immovable, as it were, by reflection and meditation.

VII PRAPATHAKA, 7 KHANDA, 2. 115

greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection. 2. ‘He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflec- tion reaches—he who meditates on reflection as Brahman.’ ’ ‘Sir, is there something better than reflection ?’ ‘Yes, there is something better than reflection. ‘Sir, tell it me.’

SEVENTH KHAwpaA.

1. ‘Understanding (vigfidna) is better than reflec- tion. Through understanding we understand the Rig-veda, the Yagur-veda, the Sdma-veda, and as the fourth the Atharvaza, as the fifth the Itihdsa- puraza?, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidyA, the Brahma-vidya, the Bhita-vidy4, the Kshatra-vidyé, the Nakshatra-vidya, the Sarpa and Devagana-vidy4, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false ; what is good and what is bad; what is pleas- ing and what is not pleasing ; food and savour, this world and that, all this we understand through under- standing. Meditate on understanding.

2. ‘He who meditates on understanding as Brah- man, reaches the worlds where there is understanding

? See before, p. 109. 1

116 KHANDOGVA-UPANISHAD.

and knowledge’; he is, as it were, lord and master as far as understanding reaches—he who meditates on understanding as Brahman.’ ‘ Sir, is there something better than understanding? ‘Yes, there is something better than understanding.’ ‘Sir, tell it me.’

EIGHTH KHANDA.

1. ‘Power (bala) is better than understanding. One powerful man shakes a hundred men of under- standing. Ifa man is powerful, he becomes a rising man. If he rises, he becomes a man who visits wise people. If he visits, he becomes a follower of wise people. If he follows them, he becomes a seeing, a hearing, a perceiving, a knowing, a doing, an understanding man. By power the earth stands firm, and the sky, and the heaven, and the moun- tains, gods and men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; by power the world stands firm. Meditate on power.

2. ‘He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches—he who meditates on power as Brahman.’

‘Sir, is there something better than power ?’

‘Yes, there is something better than power.’

‘Sir, tell it me.’

NintH KHawpa.

Meditate on power.

2. ‘He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches—he who meditates on power as Brahman.’

‘Sir, is there something better than power ?’

‘Yes, there is something better than power.’

‘Sir, tell it me.’

NintH KHawpa.

1. ‘Food (anna) is better than power. Therefore if a man abstain from food for ten days, though he live, he would be unable to see, hear, perceive, think, act, and understand. But when he obtains

" The commentator takes vigfidna here as understanding of sacred bocks, gfiana as cleverness with regard to other subjects.

VII PRAPATHAKA, 1I KHANDA, I. 117

food, he is able to see, hear, perceive, think, act, and understand. Meditate on food.

2. ‘He who meditates on food as Brahman, obtains the worlds rich in food and drink; he is. as it were, lord and master as far as food reaches— he who meditates on food as Brahman.’

‘Sir, is there something better than food ?’

‘Yes, there is something better than food.’

‘Sir, tell it me’

TENTH KHANDA.

1. ‘Water (ap) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming dif- ferent forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water.

2. ‘He who meditates on water as Brahman, obtains all wishes, he becomes satisfied; he is, as it were, lord and master as far as water reaches— he who meditates on water as Brahman.’

‘Sir, is there something better than water ?’

‘Yes, there is something better than water.’

‘Sir, tell it me.’

ELEVENTH KHANDA.

1. ‘Fire (tegas) is better than water. For fire united with air, warms the ether. Then people say, It is hot, it burns, it will rain. Thus does fire, after showing this sign (itself) first, create water. And

118 KHANDOGYA-UPANISHAD.

thus again thunderclaps come with lightnings, flash- ing upwards and across the sky. Then people say, There is lightning and thunder, it will rain. Then also does fire, after showing this sign first, create water. Meditate on fire.

2. ‘He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches—he who meditates on fire as Brahman.’

‘Sir, is there something better than fire ?’

‘Yes, there is something better than fire.’

‘Sir, tell it me.’

TWELFTH KHANDA.

1. ‘Ether (or space) is better than fire. For in the ether exist both sun and moon, the lightning, stars, and fire (agni). Through the ether we call, through the ether we hear, through the ether we answer’. In the ether or space we rejoice (when we are together), and rejoice not (when we are separated). In the ether everything is born, and towards the ether everything tends when it is born ?. Meditate on ether.

2. ‘He who meditates on ether as Brahman, obtains the worlds of ether and of light, which are free from pressure and pain, wide and spacious ?; he is, as it were, lord and master as far as ether reaches—he who meditates on ether as Brahman.’

‘Sir, is there something better than ether ?’

Cr Ra Up The fifth khazda is chiefly meant to recommend brahmaarya K 2

132 KHANDOGYA-UPANISHAD.

SixtH KHANDA.

1. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red

SixtH KHANDA.

1. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red

or abstinence from all worldly enjoyments, enjoined on the brah- mafarin, the student, as @ means of obtaining a knowledge of Brahman. But instead of showing that such abstinence is indis- pensable for a proper concentration of our intellectua) faculties we are told that abstinence is the same as certain sacrifices; and this is shown, not by arguments, but by a number of very far-fetched plays on words. These it is impossible to render in any transla- tion, nay, they hardly deserve being translated. Thus abstinence is said to be identical with sacrifice, yagfia, because yo g/fiata, ‘he who knows,’ has a certain similarity with yagfia. Ish/#a, another kind of sacrifice, is compared with eshaza, search; sattra- yaa with Sat, the True, the Brahman, and tra yama, protection ; mauna, silence, with manana, meditating (which may be right) ; andsakayana, fasting, with nas, to perish, and aramyagana, a hermit’s life, with ara, mya, and ayana, going to the two lakes Ara and JVya, which are believed to exist in the legendary world of Brahman. Nothing can be more absurd. Having once struck the note of Brahmanic legends, such as we find it, for instance, in the Kaushitaki-brahmama-upanishad, the author goes on. Besides the lakes Ara and JVya (in the Kaushitaki-brahmama-upanishad we have only one lake, called Ara), he mentions the Airammadiya lake, and explains it as aira (ira annam, tanmaya airo mandas, tena pfirzam airam) and madtya, delightful, The Asvattha tree, which pours down Soma, is not tortured into anything else, except that Soma is explained as the immortal, or nectar. Apardgita becomes the city of Brahman, because it can be conquered by no one except those who have practised abstinence. And the hall which elsewhere is called Vibhu-pramita becomes Prabhu- vimitam, or Prabhu-vinirmita, made by Prabhu, i.e. Brahman. All the fulfilled desires, as enumerated in khamdas 2-5, whether the finding again of our fathers and mothers, or entering the Brahmaloka with its lakes and palaces, must be taken, not as material (sthfila), but as mental only (manasa). On that account, however, they are by no means considered as false or unreal, as little as dreams are. Dreams are false and unreal, relatively only, 1.e. relatively to what we see, when we awake; but not in them- selves. Whatever we see in waking, also, has been shown to be

VIII PRAPATHAKA, 6 KHANDA, 5. a5

substance, and so is the sun brown, white, blue, yellow, and red.

2. As a very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun.

3. And when a man is asleep, reposing, and at perfect rest, so that he sees no dream}, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun).

4. And when a man falls ill, then those who sit round him, say, ‘Do you know me? Do you know me?’ As long as he has not departed from this body, he knows them.

5. But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by know- ledge); or he goes out while meditating on Om” (and thus securing an entrance into the Brahma-

false; because it consists of forms and names only; yet these forms and names have a true element in them, viz. the Sat. Before we know that Sat, all the objects we see in waking seem true; as dreams seem true in dreaming. But when once we awake from our waking by true knowledge, we see that nothing is true but the Sat. When we imagine we see a serpent, and then discover that it is a rope, the serpent disappears as false, but what was true in it, the rope, remains true.

1 Svapna in Sanskrit is both somnus and somnium. Hence one might translate also, ‘so that he is not aware that he is asieep,’ which in some respects would seem even more appropriate in our passage; cf. VIII, 11, 1.

? According to the explanation given of the Om in the Upani- shads, and more particularly in the Dahara-vidy4 contained in this Prapasthaka.

134 KHANDOGYA-UPANISHAD.

loka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse’: ‘There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal ; the others serve for departing in different directions, yea, in different directions?’

SEVENTH KHANDA 3,

1. Pragdpati said: ‘ The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.’

2. The Devas (gods) and Asuras (demons) both heard these words, and said: ‘ Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.’

Thus saying Indra went from the Devas, Virofana from the Asuras, and both, without having com- municated with each other, approached Pragdpati,

? Prasna Up. II, 1.

Prasna Up. II, 1.

? The same verse occurs in the Ka/ha 6, 16, and is frequently quoted elsewhere, for instance, Mait. comm. p. 164. For vishvann, the right reading would seem to be vishvak. In the Mait. Up. VI, 30, the Trishfubh are reduced to Anush/ubh verses. See also Prasna Up. III, 6-7; Muzd. Up. II, 2.

* Here the highest problem is treated again, the knowledge of the true Self, which leads beyond the world of Brahma (masc.), and enables the individual self to return into the Highest Self.

VIII PRAPATHAKA, 7 KHANDA, 3. 135

holding fuel in their hands, as-is the custom for pupils approaching their master.

3- They dwelt there as pupils for thirty-two years. Then Pragdpati asked them: ‘For what purpose have you both dwelt here ?’

They replied: ‘A saying of yours is being re- peated, viz. “the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.” Now we both have dwelt here because we wish for that Self.’

Pragapati said to them: ‘ The person that is seen in the eye’, that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.’

They asked: ‘Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?’

He replied: ‘He himself indeed is seen in all these 2.’

’ The commentator explains this rightly. Pragapati means by the person that is seen in the eye, the rea! agent of seeing, who is seen by sages only, even with their eyes shut. His pupils, however, misunderstand him. They think of the person that is seen, not of the person that sees (Yoga-sitras II, 6). “Fhe person seen in the eye is to them the small figure imaged in the eye, and they go on therefore to ask, whether the image in the water or in a mirror is not the Self.

* The commentators are at great pains to explain that Pragapati teld no falsehood. He meant by purusha the personal element in tiie highest sense, and it was not his fault that his pupils took purusha for man or body.

136 KHANDOGYA-UPANISHAD.

E1GHTH KuHawpa.

1. ‘Look at your Self in a pan of water, and whatever you do not understand of your Self’, come and tell me.’

They looked in the water-pan. Then Pragapati said to them: ‘What do you see ?’

They said: ‘We both see the self thus altogether, a picture even to the very hairs and nails.’

2. Pragdpati said to them: ‘After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the water- pan.’

They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan.

Pragapati said: ‘What do you see ?’

3. They said: ‘Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.’

Pragdpati said: ‘That is the Self, this is the im- mortal, the fearless, this is Brahman.’

Then both went away satisfied in their hearts.

4. And Pragapati, looking after them, said: ‘They both go away without having perceived and without having known the Self, and whoever of these two ”, whether Devas or Asuras, will follow this doctrine (upanishad), will perish.’

Now Virofana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the

* I take 4tmanah as a genitive, governed by yad, not as an accusative plural.

? The commentator reads yatare for yatah.

VIII PRAPATHAKA, 9 KHANDA, 2. 137

self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next.

5. Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an Asura, for this is the doctrine (upani- shad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world’,

NINTH KHANDA.

1. But Indra, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water)? is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame’, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).

2. Taking fuel in his hand he came again as a pupil to Pragapati. Pragdpati said to him: ‘ Ma- ghavat (Indra), as you went away with Virofana, satisfied in your heart, for what purpose did you come back ?’

* This evidently refers to the customs and teaching of tribes not entirely conforming to the Brahmanic system. Whether the adorning of the dead body implies burial instead of burning, seems doubtful.

* The commentator remarks that though both Indra and Viro- kana had mistaken the true import of what Pragapati said, yet while Virokana took the body to be the Self, Indra thought that the Self was the shadow of the body.

* Srama, lame, is explained by the commentator as one-eyed, ekanetra.

138 KHANDOGYA-UPANISHAD.

He said: ‘Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).’

Therefore I see no good in this (doctrine).’

3. ‘So it is indeed, Maghavat, replied Pragapati ; ‘but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’

He lived with him another thirty-two years, and then Pragdpati said :

TenTH KHawpa.

1. ‘He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.’

Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

2. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as,if they struck him (the self) in dreams, as if they chased him?.

' I have adopted the reading vikkhayayanti, because it is the most difficult, and therefore explains most easily the various cor- ruptions, or it may be emendations, that have crept into the text. Sankara explains vik#éhaidayanti by vidravayanti, and this shows that he too must have read vikthayayanti, for he could not have explained vikkhadayanti, which means they uncover or they deprive of their clothing, by vidravayanti, they drive away. It is true that vikkhayayanti may be explained in two ways; it may be the causa- live of £44, to cut, but this meaning is not very appropriate here,

VIII PRAPATHAKA, IO KHANDA, 4. 139

He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.

3. Taking fuel in his hands, he went again as a pupil to Pragdpati. Pragdpati said to him: ‘ Ma- ghavat, as you went away satisfied in your heart, for what purpose did you come back ?’

He said: ‘Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

4. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.’

‘So it is indeed, Maghavat,’ replied Pragdpati ; ‘but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’

He lived with him another thirty-two years. Then Pragdpati said:

Therefore I see no good in this.’

‘So it is indeed, Maghavat,’ replied Pragdpati ; ‘but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’

He lived with him another thirty-two years. Then Pragdpati said:

and quite inadmissible in another passage where vikkhayayati occurs, whereas, if derived from vikh (ofyoua) in a causative sense, Sankara could hardly have chosen a better explanation than vidra- vayanti, they make run away. The root vith, vikkhayayati is recognised in Pawini III, 1, 28, and in the Dhatupazha 28, 129, but it has hitherto been met with in this passage only, and in Brthadaranyaka Up. IV, 3, 20. Here also the author speaks of a man who imagines that people kill him or do him violence, or that an elephant chases him, or that he falls into a pit. Here we have hastiva vikkhayayati, and Sankara, at least as printed by Dr. Roer, explains this by vikkhapayati, viékhadayati, vidravayati ; dhavatity arthak. Much better is Dvivedaganga’s commentary, as published by Dr. Weber, Satap. Brahm. p. 1145, Kadasid enam hast? vitkhayayativa vidravayativa; vikha gatau, gupidhdpaviksi- pazipanibhya aya iti (Paz. III, 1, 28) svartha dyapratyayah. In the Dictionary of Boehtlingk and Roth the derivation from £4, to cut, is preferred; see Nachtrage, s.v. AAa.

140 KHANDOGYA-UPANISHAD.

ELEVENTH K.HANDA.

1. ‘When a man being asleep, reposing, and at perfect rest !, sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.’

Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.

2. Taking fuel in his hand he went again as a pupil to Pragdpati. Pragdpati said to him: ‘ Ma- ghavat, as you went away satisfied in your heart, for what purpose did you come back ?’

He said: ‘Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihila- tion. I see no good in this.’

3. ‘So it is indeed, Maghavat,’ replied Pragapati ; ‘but I shall explain him (the true Self) further to you, and nothing more than this*. Live here other five years.’

He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pragapati. Pragdpati said to him :

TweELFTH Kuawpa.

1. ‘Maghavat, this body is mortal and always

held by death. It is the abode of that Self which is

* See Kh. Up. VIII, 6, 3. * Sankara explains this as meaning the real Self, not anything different from the Self.

VIII PRAPATHAKA, I2 KHANDA, 3. I4I

Pragdpati said to him :

TweELFTH Kuawpa.

1. ‘Maghavat, this body is mortal and always

held by death. It is the abode of that Self which is

* See Kh. Up. VIII, 6, 3. * Sankara explains this as meaning the real Self, not anything different from the Self.

VIII PRAPATHAKA, I2 KHANDA, 3. I4I

immortal and without body'. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him ?.

2. ‘The wind is without body, the cloud, light- ning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,

3. ‘Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self*). He (in that state) is the highest person (uttama pdrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born +.

? According to some, the body is the result of the Self, the elements of the body, fire, water, and earth springing from the Self, and the Self afterwards entering them.

2 Ordinary, worldly pleasure. Comm.

$ The simile is not so striking as most of those old similes are. The wind is compared with the Self, on account of its being for a time lost in the ether (space), as the Self is in the body, and then rising again out of the ether and assuming its own form as wind. The chief stress is laid on the highest light, which in the one case is the sun of summer, in the other the light of knowledge.

* These are pleasures which seem hardly compatible with the state of perfect peace which the Self is supposed to have attained. The passage may be interpolated, or put in on purpose to show that the Self enjoys such pleasures as an inward spectator only, without identifying himself with eicher pleasure or pain. He sees them, as he says afterwards, with his divine eye. The Self per-

142 KHANDOGYA-UPANISHAD.

——

‘Like as a horse attached to a cart, so is the spirit! (praza, pragfidtman) attached to this body.

4. ‘Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.

He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.

5. ‘He who knows, let me think this, he is the Self, the mind is his divine eye% He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i.e. the mind, rejoices.

‘The Devas who are in the world of Brahman meditate on that Self (as taught by Pragapati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains ail worlds and all desires.’ Thus said Pragdapati, yea, thus said Pragdépati.

ceives in all things his Self only, nothing else. In his commentary on the Taittirlya Upanishad (p. 45) Sankara refers this passage to Brahman as an effect, not to Brahman as a cause.

? The spirit, the conscious self, is not identical with the body, but only joined to it, like a horse, or driving it, like a charioteer. In other passages the senses are the horses; buddhi, reason, the charioteer ; manas, mind, the reins. The spirit is attached to the cart by the detana ; cf. Anandagitanagiri.

? Because it perceives not only what is present, but also what is past and future.

VIII PRAPATHAKA, 14 KHANDA, I. 143

THIRTEENTH KHAWDA}?,

1. From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Rahu?. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it.

FouRTEENTH KHANDA.

1. He who is called ether ® (4k4sa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self.

I come to the hall of Pragdpati, to the house; | am the glorious among Brahmans, glorious among princes, glorious among men‘. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless yet devouring, white abode®; may I never go to it.

1 This chapter is supposed to contain a hymn of triumph.

? R4hu, in later times a monster, supposed to swallow the sun and moon at every solar or lunar eclipse. At first we only hear of the mouth or head of Rahu. In later times a body was assigned to him, but it had to be destroyed again by Vishzu, so that nothing remained of him but his head. Rahu seems derived from rah, to separate, to remove. From it raksh, to wish or strive to remove, to keep off, to protect, and in a different application rakshas, a tearing away, violence, rakshas, a robber, an evil spirit.

8 Akd4sa, ether or space, is a name of Brahman, because, like ether, Brahman has no body and is infinitely small.

From it raksh, to wish or strive to remove, to keep off, to protect, and in a different application rakshas, a tearing away, violence, rakshas, a robber, an evil spirit.

8 Akd4sa, ether or space, is a name of Brahman, because, like ether, Brahman has no body and is infinitely small.

* Here the three classes, commonly called castes, are clearly marked by the names of brahmaaa, ragan, and vis.

> Yonisabditam pragananendriyam,

144 KHANDOGYA-UPANISHAD.

FIFTEENTH KHANDA.

1. Brahma (Hirazyagarbha or Paramesvara) told this to Pragapati (Kasyapa), Pragapati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tirthas! (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.

1 The commentator says that even travelling about as a mendi- cant causes pain, but that a mendicant is allowed to importune people for alms at tirthas, or sacred places. Others explain this differently.

PALAVAKARA

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TALAVAKARA-UPANISHAD.

First KHANDA.

1. THe Pupil asks: ‘At whose wish does the mind sent forth proceed on its errand? At whose command does the first breath go forth? At whose wish do we utter this speech? What god directs the eye, or the ear?’

2. The Teacher replies: ‘It is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. When freed (from the senses) the wise, on departing from this world, become immortal }.

3. ‘The eye does not go thither, nor speech, nor mind. We do not know, we do not understand, how any one can teach it.

4. ‘It is different from the known, it is also above the unknown, thus we have heard from those of old, who taught us this”.

5. ‘That which is not expressed by speech and

3. ‘The eye does not go thither, nor speech, nor mind. We do not know, we do not understand, how any one can teach it.

4. ‘It is different from the known, it is also above the unknown, thus we have heard from those of old, who taught us this”.

5. ‘That which is not expressed by speech and

1 This verse admits of various translations, and still more various explanations. Instead of taking vakam, like all the other words, as a nominative, we might take them all as accusatives, governed by atimufya, and sa u pramasya pramah as a parenthetical sen- tence. What is meant by the ear of the ear is very fully explained by the commentator, but the simplest acceptation would seem to take it as an answer to the preceding questions, so that the ear of the ear should be taken for him who directs the ear, i.e. the Self, or Brahman. This will become clearer as we proceed.

2 Cf. Isa Up. 11; 13.

148 TALAVAKARA-UPANISHAD.

by which speech is expressed, that alone know as Brahman, not that which people here adore.

6. ‘That which does not think by mind, and by which, they say, mind is thought’, that alone know as Brahman, not that which people here adore.

7. ‘That which does not see by the eye, and by which one sees (the work of) the eyes, that alone know as Brahman, not that which people here adore.

8. ‘That which does not hear by the ear, and by which the ear is heard, that alone know as Brahman, not that which people here adore.

9. ‘That which does not breathe by breath, and by which breath is drawn, that alone know as Brah- man, not that which people here adore.’

SECOND KHANDA.

1. The Teacher says: ‘If thou thinkest I know it well, then thou knowest surely but little, what is that form of Brahman known, it may be, to thee??’

2. The Pupil says: ‘I do not think I know it well, nor do I know that I do not know it. He

1 The varia lectio manaso matam (supported also by the com- mentary) is metrically and grammatically easier, but it may be, for that very reason, an emendation.

2 In order to obtain a verse, we must leave out the words tvam yad asya deveshv atha nu mimamsyam eva. They were probably inserted, as an excuse for the third khamda treating of the relation of Brahman to the Devas. There is considerable variety in the text, as handed down in the Sama-veda and in the Atharva-veda which shows that it has been tampered with. Daharam for dabhram may be the older reading, as synizesis occurs again and again in the Upanishads.

III KHANDA, I. 149

among us who knows this, he knows it, nor does he know that he does not know it}. |

3. ‘He by whom it (Brahman) is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who under- stand it, it is understood by those who do not understand it.

4. ‘It is thought to be known (as if) by awaken- ing, and (then) we obtain immortality indeed. By the Self we obtain strength, by knowledge we obtain immortality.

It is not understood by those who under- stand it, it is understood by those who do not understand it.

4. ‘It is thought to be known (as if) by awaken- ing, and (then) we obtain immortality indeed. By the Self we obtain strength, by knowledge we obtain immortality.

5. ‘Ifa man know this here, that is the true (end of life); if he does not know this here, then there is great destruction (new births). The wise who have thought on all things (and recognised the Self in them) become immortal, when they have departed from this world.’

Tairp KHanpaA?,

1. Brahman obtained the victory for the Devas. The Devas became elated by the victory of Brah-

1 This verse has again been variously explained. I think the train of thought is this: We cannot know Brahman, as we know other objects, by referring them to a class and pointing out their differences. But, on the other hand, we do not know that we know him not, i.e. no one can assert that we know him not, for we want Brahman in order to know anything. He, therefore, who knows this double peculiarity of the knowledge of Brahman, he knows Brahman, as much as it can be known; and he does not know, nor can anybody prove it to him, that he does not know Brahman.

* This khavda is generally represented as a later addition, but its prose style has more of a Brahmama character than the verses in the preceding khamdas, although their metrical structure is irregular, and may be taken as a sign of antiquity.

150 TALAVAKARA-UPANISHAD.

man, and they thought, this victory is ours only, this greatness is ours only.

2. Brahman perceived this and appeared to them. But they did not know it, and said: ‘What sprite (yaksha or yakshya) is this ?’

3. They said to Agni (fire): ‘O Gatavedas, find out what sprite this is.’ ‘ Yes,’ he said.

4. He ran toward it, and Brahman said to him: Who are you?’ He replied: ‘I am Agni, I am GAatavedas.’

5. Brahman said: ‘ What power is in you?’ Agni replied: ‘I could burn all whatever there is on earth.’

6. Brahman put a straw before him, saying: ‘Burn this.’ He went towards it with all his might, but he could not burn it. Then he returned thence and said: ‘I could not find out what sprite this is.’

7. Then they said to Vayu (air): ‘O Vayu, find out what sprite this is.’ ‘ Yes,’ he said.

8. He ran toward it, and Brahman said to him: ‘Who are you?’ He replied: ‘I am Vayu, I am Matarisvan.’

9. Brahman said: ‘What power is in you?’ Vayu replied: ‘I could take up all whatever there is on earth.’

10. Brahman put a straw before him, saying: ‘Take it up. He went towards it with all his might, but he could not take it up. Then he re- turned thence and said: ‘I could not find out what sprite this is.’

11. Then they said to Indra: ‘O Maghavan, find out what sprite this is.. He went towards it, but it disappeared from before him.

12. Then in the same space (ether) he came

Then he re- turned thence and said: ‘I could not find out what sprite this is.’

11. Then they said to Indra: ‘O Maghavan, find out what sprite this is.. He went towards it, but it disappeared from before him.

12. Then in the same space (ether) he came

IV KHANDA, 4. 151

towards a woman, highly adorned: it was Uma, the daughter of Himavat?. He said to her: ‘Who is that sprite ?’

FourtTH KHANDA.

1. She replied: ‘It is Brahman. It is through the victory of Brahman that you have thus become great. After that he knew that it was Brahman.

2. Therefore these Devas, viz. Agni, Vayu, and Indra, are, as it were, above the other gods, for they touched it (the Brahman) nearest ?.

3. And therefore Indra is, as it were, above the other gods, for he touched it nearest, he first

knew it. 4. This is the teaching of Brahman, with regard to the gods (mythological): It is that which now

* Uma may here be taken as the wife of Siva, daughter of Himavat, better known by her earlier name, Parvati, the daughter of the mountains. Originally she was, not the daughter of the mountains or of the Himdlaya, but the daughter of the cloud, just as Rudra was originally, not the lord of the mountains, girisa, but the lord of the clouds. We are, however, moving here in a secon- dary period of Indian thought, in which we see, as among Semitic nations, the manifested powers, and particularly the knowledge and wisdom of the gods, represented by their wives. Uma means originally flax, from va, to weave, and the same word may have been an old name of wife, she who weaves (cf. duhitrz, spinster, and possibly wife itself, if O.H.G. wib is connected with O.H.G. wéban). It is used almost synonymously with ambik4, Taitt. Ar. p. 839. If we wished to take liberties, we might translate uma haimavati by an old woman coming from the Himavat mountains; but I decline all responsibility for such an interpretation.

* The next phrase was borrowed from § 3, without even changing the singular to the plural. As Indra only found out that it was Brahman, the original distinction between Indra and the other gods, who only came near to it, was quite justified. Still it might be better to adopt the var. lect. sa hy etat in § 2.

152 TALAVAKARA-UPANISHAD.

flashes forth in the lightning, and now vanishes again.

5. And this is the teaching of Brahman, with re- gard to the body (psychological): It is that which seems to move as mind, and by it imagination remembers again and again?.

6. That Brahman is called Tadvana?, by the name of Tadvana it is to be meditated on. All beings have a desire for him who knows this.

7. The Teacher: ‘As you have asked me to tell you the Upanishad, the Upanishad has now

6. That Brahman is called Tadvana?, by the name of Tadvana it is to be meditated on. All beings have a desire for him who knows this.

7. The Teacher: ‘As you have asked me to tell you the Upanishad, the Upanishad has now

1 [ have translated these paragraphs very differently from San- kara and other interpreters. The wording is extremely brief, and we can only guess the original intention of the Upanishad by a reference to other passages. Now the first teaching of Brahman, by means of a comparison with the gods or heavenly things in general, seems to be that Brahman is what shines forth suddenly like lightning. Sometimes the relation between the phenomenal world and Brahman is illustrated by the relation between bubbles and the sea, or lightning and the unseen heavenly light (Mait. Up. VI, 35). In another passage, XA. Up. VIII, 12, 2, lightning, when no longer seen, is to facilitate the conception of the reality of things, as distinct from their perceptibility. I think, therefore, that the first simile, taken from the phenomenal world, was meant to show that Brahman is that which appears for a moment in the lightning, and then vanishes from our sight.

The next illustration is purely psychological. Brahman is proved to exist, because our mind moves towards things, because there is something in us which moves and perceives, and because there is something in us which holds our perceptions together (sankalpa), and revives them again by memory.

I give my translation as hypothetical only, for certainty is ex- tremely difficult to attain, when we have to deal with these enigma- tical sayings which, when they were first delivered, were necessarily accompanied by oral explanations.

* Tadvana, as a name of Brahman, is explained by ‘the desire of it, and derived from van, to desire, the same as vans.

IV KHANDA, 9. 153 been told you. We have told you the Brahmi Upanishad.

8. ‘The feet on which that Upanishad stands are penance, restraint, sacrifice; the Vedas are all its limbs!, the True is its abode.

9. ‘He who knows this Upanishad, and has shaken off all evil, stands in the endless, uncon- querable* world of heaven, yea, in the world of heaven.’

1 It is impossible to adopt Sankara’s first rendering, ‘the Vedas and all the Angas,’ i.e. the six subsidiary doctrines. He sees himself that sarvangani stands in opposition to pratish/ha and dyatana, but seeing Veda and Anga together, no Brahman could help thinking of the Vedangas.

* Might we read agyeye for gyeye? cf. Satap. Brahm. XI, 5, 7. 1.

ea: s i pea babe Be re a) eae Wi al wae

. BI — Ve ° y ¥ DA,

7 al ¢ + > e =

AITAREYA-ARANVYAKA.

AITAREYA-ARANYAKA.

FIRST ARANYAKA

FIRST ADHYAYA.

First KHanpa.

1. Now follows the Mahavrata ceremony.

2. After having killed Vyvztra, Indra became great. When he became great, then there was the Mahavrata (the great work). This is why the Mahdavrata ceremony is called Mahavrata.

AITAREYA-ARANYAKA.

FIRST ARANYAKA

FIRST ADHYAYA.

First KHanpa.

1. Now follows the Mahavrata ceremony.

2. After having killed Vyvztra, Indra became great. When he became great, then there was the Mahavrata (the great work). This is why the Mahdavrata ceremony is called Mahavrata.

3. Some people say: ‘Let the priest make two (recitations with the offering of the) A4gya (ghee) on that day,’ but the right thing is one’.

4. He who desires prosperity should use the hymn, pra vo devaydgnaye (Rv. III, 13, 1).

5. He who desires increase should use the hymn, viso viso atithim (Rv VIII, 74, 1).

1 That it should be one only is proved from the types, i.e. from other sacrifices, that have to be followed in the performance of the Mahavrata. The first type is the Agnishfoma, where one sastra is enjoined as 4gyasastra, viz. pra vo devayagnaye. In the Visvagit, which has to follow the Agnish/oma, another hymn is put in its place, viz. agnim naro didhitibhiZ. In the Mahavrata, which has to follow the Visvagit, some people recommend the use of both these hymns. But that is wrong, for there must be in the sacri- fices which follow the Agnish/oma twelve sastras altogether; and if there were two here, instead of one, we should get a total of thirteen.

158 AITAREYA-ARANYAKA.

6. The people (visa#) indeed are increase’, and therefore he (the sacrificer) becomes increased.

7. But (some say), there is the word aftithim (in that hymn, which means a guest or stranger, asking for food). Let him not therefore take that hymn. Verily, the atithi (stranger) is able? to go begging.

8. ‘No,’ he said, ‘let him take that hymn.

9. ‘For he who follows the good road and obtains distinction, he is an atithi (guest) *.

10. ‘They do not consider him who is not so, worthy to be (called) an atithi (guest).

11. ‘Therefore let him by all means take that hymn.’

12. If he takes that hymn, let him place the (second) tristich, 4ganma vvztrahantamam, ‘we came near to the victorious,’ first.

13. For people worship the whole year (perform- ing the Gavdmayana sacrifice) wishing for this day (the last but one)—they do come near.

14. The (next following) three tristichs begin with an Anushéubh‘. Now Brahman is Gayatri, speech is Anush¢ubh. He thus joins speech with Brahman.

15. He who desires glory should use the hymn, abodhy agnif# samidhé ganan4m (Rv. V, 1, 1).

’ The word visak, which occurs in the hymn, means people. The commentator says that because the Vaisyas or tradespeople increase their capital, therefore they are called increase.

2 Able, or liable; cf. Ait. Ar. Il, 3, 5, 7.

* Atithi is here explained by yo bhavati, and bhavati is explained as walking on the good road. One expects yo va atati. The obtaining of distinction is probably derived from ati, above, in atithi.

* In the first and second the Anush/ubh is followed by two Gayatris.

One expects yo va atati. The obtaining of distinction is probably derived from ati, above, in atithi.

* In the first and second the Anush/ubh is followed by two Gayatris.

I ARANYAKA, I ADHYAYA, 2 KHANDA, 5. 159

16. He who desires offspring and cattle should use the hymn, hotdganishéa #etanak (Rv. II, 5, 1).

SECOND KHANDA.

1. He who desires proper food? should use the hymn, agnim naro didhitibhiZ (Rv. VII, 1, 1) 2.

2. Verily, Agni (fire) is the eater of food.

In the other (recitations accompanying the) offer- ings of agya (where Agni is likewise mentioned) the worshippers come more slowly near to Agni (because the name of Agni does not stand at the beginning of the hymn). But here a worshipper obtains proper food at once, he strikes down evil at once.

3. Through the words (occurring in the second foot of the first verse), hasta#yuti ganayanta, ‘ they caused the birth of Agni by moving their arms,’ the hymn becomes endowed with (the word) birth. Verily, the sacrificer is born from this day of the sacrifice, and therefore the hymn is endowed with (the word) birth.

4. There are four metrical feet (in the Trish/ubh verses of this hymn). Verily, cattle have four feet, therefore they serve for the gaining of cattle.

5. There are three metrical feet (in the Virag verses of this hymn). Verily, three are these three-

? Annddyam is always explained as food, here as annam tad adyam ka. It must be so translated here and elsewhere (I, 2, 10), though it is often an abstract of anndda, an eater of food, a healthy man.

? This hymn is prescribed in the Visvagit sacrifice, and taken over to the Mahavrata, according to rule. It is used, however, both as obligatory and as optional at the same time, i.e. it is an essential part of the sacrifice, and at the same time to be used by those who wish for proper food.

160 AITAREYA-ARANYAKA.

fold worlds. Therefore they serve for the conquest of the worlds.

6. These (the Trish¢ubh and Virag verses of the hymn) form two metres, which form a support (pra- tish¢#4). Verily, man is supported by two (feet), cattle by four feet. Therefore this hymn places the sacrificer who stands on two feet among cattle which stand on four.

7. By saying them straight on there are twenty- five verses in this hymn. Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk (Atman) the twenty-fifth, He adorns that trunk, the twenty-fifth, by this hymn.

8. And then this day (of the sacrifice) consists of twenty-five, and the Stoma hymn of that day con- sists of twenty-five! (verses); it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five ”.

9. These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virag verse (consisting of thirty syllables), too small by one. Into the small (heart) the vital spirits are placed, into the small stomach food is placed *, therefore this Virag, small by one, serves for the obtainment of those desires.

10. He who knows this, obtains those desires.

11. The verses (contained in the hymn agnim naro didhitibhizZ) become the Brzhati* metre and

Y ChieAlt Ae Tie cas il in aa.

2 The plural after the dual is explained by the fact that the hymn means the twenty-five verses.

CE 1 ar os

* The hymn consists of eighteen Virag and seven Trish/ubh

1 ARANYAKA, I ADHYAYA, 3 KHANDA, 2. 161

the Virag metre, (they become) the perfection which belongs to that day (the mahdvrata). Then they also become Anush/ubh', for the offerings of Agya (ghee) dwell in Anushéubhs ?.

THIRD KHANDA 3,

1. Some say: ‘Let him take a Gayatri hymn for the Pra-uga. Verily, Gayatri is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious.’

2. Others say: ‘Let him take a Ushzih hymn for the Pra-uga. Verily, Ushwih is life, and thus the sacrificer has a long life.’

Others say: ‘Let him take an Anush¢ubh hymn

verses. Therefore the eighteen Virag verses remain what they are, only that the first is repeated three times, so that we have twenty Virdg verses. The seven Trish/ubhs, by repeating the last three times, become nine. We then take eight syllables away from each verse, thus changing them into nine Brzhat? verses. The nine times eight syllables, which were taken off, give us seventy- two syllables, and as each Brvhatf consists of thirty-six syllables, two Brrhatis.

1 The change of the first verse, which is a Virag of thirty-three syllables, into an Anush/ubh is produced by a still easier process. The first Virag consists here of thirty-three syllables, the Anu- shfubh should have thirty-two. But one or two syllables more of less does not destroy a metre, according to the views of native metricians. The Virdg itself, for instance, should have thirty syl- lables, and here has thirty-three. Therefore if changed into an Anush/éubh, it simply has one syllable over, which is of no conse- quence. Comm.

4 CE Ait. Ar, I, 1,1, 4.

* Thus far the hymn which has to be recited by the Hots? priest, after the eating of the rztugrahas, has been considered. What follows next is the so-called Pra-uga hymn, consisting of seven trikas, which the Hotr? has to recite after the Visvedeva- graha. Different Sakhis recommend hymns of different metres, our Sakha fixes on the Gayatri.

(3] M

What follows next is the so-called Pra-uga hymn, consisting of seven trikas, which the Hotr? has to recite after the Visvedeva- graha. Different Sakhis recommend hymns of different metres, our Sakha fixes on the Gayatri.

(3] M

162 AITAREYA-ARANYAKA.

for the Pra-uga. Verily, Anush¢ubh is valour, and it serves for obtaining valour.’

Others say: ‘Let him take a Brzhati hymn for the Pra-uga. Verily, Bvzhati is fortune, and thus the sacrificer becomes fortunate.’

Others say: ‘Let him take a Pankti hymn for the Pra-uga. Verily, Pankti is food, and thus the sacrificer becomes rich in food.’

Others say: ‘Let him take a Trish¢ubh hymn for the Pra-uga. Verily, Trish¢ybh is strength, and thus the sacrificer becomes strong.’

Others say: ‘Let him take a Gagati hymn for the Pra-uga. Verily, cattle is Gagati-like, and thus the sacrificer becomes rich in cattle.’

3. But we say: ‘Let him take a Gayatri hymn only. Verily, Gayatri is Brahman, and that day (the mahAavrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman.

4. ‘And it must be a Gayatri hymn by Madhu- kkhandas,

5. ‘For Madhuééfandas is called Madhuéshandas, because he wishes (#/andati) for honey (madhu) for the /zshis.

6. ‘Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhué#sfandas, it serves for the attainment of all desires.

7. ‘He who knows this, obtains all desires.’

This (Gayatri pra-uga), according to the one-day (ekaha) ceremonial’, is perfect in form’. On that day (the mahavrata) much is done now and then which

1 Tt is copied from the Visvagit, and that from the Agnishfoma, ? Nothing is wanting for its performance, if one only follows the rules given in the Agnish/oma,

I ARANYAKA, I ADHYAYA, 4 KHANDA, 4. 163

has to be hidden’, and has to be atoned for (by reci- tation of hymns). Atonement (sAnti) is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest.

8. He who knows this rests firm, and they also for whom a Hotvz priest who knows this, recites this hymn.

FourtH Kuanpa?,

1. Rv. I, 2, 1-3. Vayav 4 yahi darsateme soma4 aram krztak, ‘Approach, O V4yu, conspicuous, these Somas have been made ready.’ Because the word ready occurs in these verses, therefore is this day (of the sacrifice) ready (and auspicious) for the sacrificer and for the gods.

2. Yes, this day is ready (and auspicious) to him who knows this, or for whom a Hotvz priest who knows this, recites.

3. Rv. I, 2, 4-6. Indravdyfi ime sutd, 4 yatam upa nishkvztam, ‘Indra and Vayu, these Somas are prepared, come hither towards what has been pre- pared.’ By nishkvzta, prepared, he means what has been well prepared (samskvr‘ta).

4. Indra and Vayu go to what has been prepared by him who knows this, or for whom a Hotvz priest who knows this, recites.

1 Dasinrztya - bahubhfitamaithuna - brahmafdripumskalisamprava- dadikam. See Rajendralal Mitra, Introduction to his edition of the Aitareya-arazyaka, p. 25. It might be better to join ek&hah with santyam, but even then the argumentation is not quite clear.

? Next follows a list of the verses which form the seven trzkas (groups of three verses) of the Pra-uga hymn, with occasional remarks on certain words.

M 2

164 AITAREYA-ARANYAKA.

5. Rv. I, 2,7. Mitram huve pitadaksham, dhiyam ghr7tasim sAdhanta, ‘I call Mitra of holy strength ; (he and Varuza) they fulfil the prayer accompanied with clarified butter.’ Verily, speech is the prayer accompanied with clarified butter.

6. Speech is given to him who knows this, or for whom a Hotvz priest who knows this, recites.

ORV 13,04. SAsyina lL yarvarir™ haz, *O Asvinau, (eat) the sacrificial offerings.’ Verily, the sacrificial offerings are food, and this serves for the acquirement of food.

ret pal a cha BADR ome A yatam rudravartani, ‘Come hither, ye Rudravartani.’

9. The Asvinau go to the sacrifice of him who knows this, or for whom a Hotvz priest who knows this, recites.

10. Rv. I, 3, 4-6. Indrd yahi 4itrabhano, indra yahi dhiyeshitaZ, indra y4hi titugana, ‘Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!’ Thus he recites, Come hither, come hither!

11. Indra comes to the sacrifice of him who knows this, or for whom a Hot?z priest who knows this, recites.

12, Rv. I. 2, 7. Omdasas arshazidhrzto visve devasa 4 gata, ‘ Visve Devas, protectors, supporters of men, come hither !’

13. Verily, the Visve Devas come to the call of him who knows this, or for whom a Hotz? priest who knows this, recites.

14. Rv. I, 3, 7. Dasvamso dasushak sutam, ‘Come ye givers to the libation of the giver!’ By dasushaZ he means dadusha&, i.e. to the libation of every one that gives.

1 ARANYAKA, I ADHYAYA, 4 KHANDA, 21. 165

—_——

15. The gods fulfil his wish, with whatever wish he recites this verse,

16. (The wish of him) who knows this, or for whom a Hotvz priest who knows this, recites.

17. Rv. I, 3,10. Pavaka na& sarasvati yagfiam vashzu dhiyadvasuf, ‘May the holy Sarasvati accept our sacrifice, rich in prayer!’ Speech is meant by ‘rich in prayer.’

18. Speech is given to him who knows this, or for whom a Hotrz priest who knows this, recites.

19. And when he says, ‘May she accept our sacrifice!’ what he means is, ‘ May she carry off our sacrifice !’

20. If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn.

If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn.

21. By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pragdpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk: the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn}.

Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five.

PL bo! he TP ey 2

166 AITAREVA-ARANYAKA.

SECOND ADHYAYA.

First KHaAwnpDA}.

1. The two tvzéas, Rv. VIII, 68, 1-3, 4 tva ratham yathotaye, and Rv. VIII, 2, 1-3, idam vaso sutam andha, form the first (pratipad) and the second (anuara) of the Marutvatiya hymn.

2. Both, as belonging to the one-day ceremonial ?, are perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotvz priest who knows this, recites this hymn *

3. In the second verse of (the Pragdatha *), indra nediya ed ihi, pra sf tira safibhir ye ta ukthinaz (Rv. VIIT, 53, 5, 6), there occurs the word ukthinaZ, reciters of hymns*®. Verily, this day (the mahdvrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect.

4. In the first verse (of another Pragdtha) the word vira, strong, occurs (Rv. I, 40, 3), and as endowed with the word vira, strong, the form of this day is perfect.

1 In the first adhyaya the two hymns to be recited by the Hotrz priest at the morning-libation (the 4gya and pra-uga sastra) have been considered. Now follows the Marutvatiya hymn, to be recited by the Hotr7 priest at the noon-libation.

* Taken from the Agnish/oma.

> Cf. I, 1, 3, 7-8.

* All these Pragdthas consist of two verses expanded into a treka.

* Hotradaya ukthina’ sastrinah.

I ARANYAKA, 2 ADHYAYA, I KHANDA, 12. 167

5. In the second verse (of another PragAtha) the word suviryam, strength, occurs (Rv. I, 40, 1), and as endowed with the word suvirya, strength, the form of this day is perfect.

6. In the first verse (of another Pragdtha) the word ukthyam, to be hymned, occurs (Rv. I, 40, 5). Verily, this day is an uktha, and as endowed with an uktha, the form of this day is perfect.

7. In the (Dhayy4) verse agnir neta (Rv. III, 20, 4) the word vvztraha, killer of Vvztra, occurs. The killing of Vvztra is a form (character) of Indra, this day (the mah4vrata) belongs to Indra, and this is the (perfect) form of that day.

8. In the (Dhayya) verse tvam soma kratubhiz sukratur bhid# (Rv. I, 91, 2) the word vvzsha', powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

9. In the (Dhayya) verse pinvanty apa& (Rv. I, 64, 6) the word vaginam, endowed with food, occurs. Endowed with food is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

10. In the same verse the word stanayantam, thundering, occurs. Endowed with thundering is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

11. In (the Pragatha) pra va indraya brzhate (Rv. VIII, 89, 3) (the word brzhat occurs). Verily, brzhat is mahat (great), and as endowed with mahat, great, the form of this day (mah4vrata) is perfect.

12. In (the Pragatha) brzhad indraya gayata (Rv.

is ie ie Peg ©

168 AITAREYA-ARANYAKA.

VIII, 89, 1) (the word brzhat occurs). Verily, brzhat is mahat (great), and as endowed with mahat, the form of this day is perfect.

13. In (the Pragatha) nakiZ sudaso ratham pary Asa na riramad (Rv. VII, 32, 10) the words paryasa (he moved round) and na riramad (he did not enjoy) occur, and as endowed with the words paryasta and ranti the form of this day is perfect’.

He recites all (these) Pragathas, in order to obtain all the days (of the sacrifice), all the Ukthas?, all the Przsh¢has?, all the Sastras‘, all the Pra-ugas®, and all the Savanas (libations).

SECOND KHawpa °,

1. He recites the hymn, asat su me garita# sabhi- vegah (Rv. X, 27, 1), (and in it the word) satya- dhvrvztam, the destroyer of truth. Verily, that day

? Because the performance of the Mahavrata sacrifice moves the worshipper round to another world and gives him enjoyment. Comm. It is difficult to surpass the absurdity of these explana- tions. Na riramat means no one stopped the chariot of Sudas. But even if it meant that no one rejoiced through the chariot of Sudas, it would be difficult to see how the negative of enjoyment, mentioned in the hymn, could contribute to the perfection of a sacrifice which is to confer positive enjoyment on the worshipper.

* The stotras following after the Yagfiayagfifya Saman, serving for the ukthya-kratus.

* The stotras of the noon-libation, to be performed with the Rathantara, Brzhat, and other Samans.

* The sastras, recitations, accompanying the oblations of Agya.

® The pra-ugas, a division of sastras, described above.

* The stotras of the noon-libation, to be performed with the Rathantara, Brzhat, and other Samans.

* The sastras, recitations, accompanying the oblations of Agya.

® The pra-ugas, a division of sastras, described above.

° The type after which the Marutvatiya-sastra is to be performed is the aturvimsa day. Hitherto (from 4 tva ratham to nakih sudasa), all that is taken over from the type to the modification, i.e. the Marutvatiya, has been explained. Now follow the verses which are new and peculiar to the Marutvatiya of the Mahavrata.

I ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 169

is truth, and as endowed with the word satya, truth, the form of this day is perfect ?.

2. That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and that day is Brahman. Thus he obtains Brahman by means of Brahman ?.

3. Here they say: ‘Why then is that Marutvatiya hymn completed by the hymn of Vasukra?’ Surely because no other Azshi but Vasukra brought out a Marutvatiya hymn, or divided it properly®. There- fore that Marutvatiya hymn is completed by the hymn of Vasukra.

4. That hymn, asat su me, is not definitely ad- dressed to any deity, and is therefore supposed to be addressed to Pragapati. Verily, Pragapati is indefinite, and therefore the hymn serves to win Pragapati.

5. Once in the hymn (Rv. X, 27, 22) he defines Indra (indraya sunvat); therefore it does not fall off from its form, as connected with Indra.

6. He recites the hymn (Rv. VI, 17, 1) piba somam abhi yam ugra tardaf.

7. In the verse frvam gavyam mahi g7zzdna indra the word mahi, great, occurs. Endowed with the word mahat, the form of this day is perfect.

8. That hymn is composed by Bharadvaga, and Bharadvaga was he who knew most, who lived longest, and performed the greatest austerities among the Avshis, and by this hymn he drove away evil. Therefore if he recites the hymn of Bharadvaga,

1 The commentator endeavours to make the meaning more natural by taking in the word prahanta, he who kills the destroyer of truth. But considering the general character of these remarks, this is hardly necessary.

435 Liniiaes:

* By separating the first t/a from the second, and so forth.

170 AITAREYA-ARANYAKA.

then, after having driven away evil, he becomes learned, long-lived, and full of austerities.

9. He recites the hymn kay4 subha savayasah sanilaz (Rv. I, 165, 1).

to. In the verse 4 sAsate prati haryanty uktha (Rv. I, 165, 4) the word uktha occurs. Verily, that day (the mahavrata) is uktha (hymn). Endowed with the word uktha, the form of this day becomes perfect.

11. That hymn is called Kaydsubhiya’. Verily, that hymn, which is called Kaydsubhiya, is mutual understanding and it is lasting. By means of it Indra, Agastya, and the Maruts came to a mutual understanding. Therefore, if he recites the Kaya- subhiya hymn, it serves for mutual understanding.

12. The same hymn is also long life. Therefore, if the sacrificer is dear to the Hotvz, let him recite the Kaydsubhiya hymn for him.

By means of it Indra, Agastya, and the Maruts came to a mutual understanding. Therefore, if he recites the Kaya- subhiya hymn, it serves for mutual understanding.

12. The same hymn is also long life. Therefore, if the sacrificer is dear to the Hotvz, let him recite the Kaydsubhiya hymn for him.

13. He recites the hymn marutvaz indra vrzshabo ravaya (Rv. III, 47, 1).

14. In it the words indra vrzshabha (powerful) occur. Verily, powerful is a form of Indra?, this day belongs to Indra, and this is the perfect form of that day.

15. [hat hymnis composed by Visvamitra. Verily, Visvamitra was the friend (mitra) of all (visva).

16. Everybody is the friend of him who knows this, and for whom a Hotvz priest who knows this, recites this hymn.

17. The next hymn, ganisht#A ugrah# sahase tu- raya (Rv. I, 73, 1), forms a Nividdhdna?, and,

' Cf. Ait. Brahm. V, 16. SGfotitArsE at ee

* The hymn consists of eleven verses. In the middle, after the sixth verse, nivids or invocations, such as indro marutvdn, are in- serted, and therefore it is called a nividdh4na hymn.

I ARANYAKA, 2 ADHYAYA, 2 KHANDA, 18. 171

according to the one-day (ekaha) ceremonial, is perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for (by recitation of hymns). Atonement is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest.

He who knows this rests firm, and they also for whom a Hotrz priest who knows this, recites this hymn’.

18. These, if recited straight on, are ninety-seven verses’, The ninety are three Virag, each consisting of thirty, and then the seven verses which are over. Whatever is the praise of the seven, is the praise of ninety also.

1 With this hymn the Marutvattya-sastra is finished. All the hymns from 4 tv4 ratham to asat su me garitar are simply taken over from the Xaturvimsa ceremonial, the rest are peculiar to the Mahavrata day, the day preceding the Udayanfya or final day of the Gavamayana sattra. All this is more fully described in the fifth Aranyaka (V, 1, 1, 8) containing the Sftras or rules of Saunaka, while the earlier Arazyakas are reckoned as Brahmanas, and are therefore mixed up with matters not actually required for the per- formance of the sacrifice.

2 The first Stotriya and Anurdpa

ikea ‘ : pore. (ying t, vy. The six Pragathas, each of 2 verses raised to 3 (but the text gives

seven Pragathas)= . sbne (1a,1, 8; 4; 5 6} £1252; 19). Three Dnayyis= thas, 2. Eg), Asat su= . ; ; a A UE, 2, By Tc Piba somam= . ; ; ri tig 4; 3, °P), Kaya subha= . , = 3h Ub, By ay 9) Marutvaz indra= tx veh isca, 4, 13). Ganish¢ha ugrahk : ; 4-(1,.4, 2, 37).

172 AITAREYA-ARANYAKA.

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19. By repeating the first and last verses three times each, they become one hundred and one verses.

; ; ri tig 4; 3, °P), Kaya subha= . , = 3h Ub, By ay 9) Marutvaz indra= tx veh isca, 4, 13). Ganish¢ha ugrahk : ; 4-(1,.4, 2, 37).

172 AITAREYA-ARANYAKA.

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19. By repeating the first and last verses three times each, they become one hundred and one verses.

20. There are five fingers, of four joints each, two pits (in the elbow and the arm), the arm, the eye, the shoulder-blade ; this makes twenty-five. The other three parts have likewise twenty-five each'. That makes a hundred, and the trunk is the one hundred and first.

21. Hundred is life, health, strength, brightness. The sacrificer as the one hundred and first rests in life, health, strength, and brightness.

22. These verses become Trish/ubh2, for the noonday-libation consists of Trish¢ubh verses.

Tuirp Kyanpa 3,

1. They say: ‘What is the meaning of prenkha, swing?’ Verily, he is the swing, who blows (the wind). He indeed goes forward (pra+inkhate) in these worlds, and that is why the swing is called prenkha.

2. Some say, that there should be one plank, because the wind blows in one way, and it should be like the wind.

3. That is not to be regarded.

4. Some say, there should be three planks, be- cause there are these three threefold worlds, and it should be like them.

1 The left side as well as the right, and then the left and right side of the lower body. Thus we have twenty joints of the five toes, a thigh, a leg, and three joints, making twenty-five on each side.

” Approach the Trish/ubh metre of the last hymn. Comm.

* After having considered the Marutvatiya, he proceeds to con- sider the Nishkevalya. This has to be recited by the Hotr? while sitting on a swing.

I ARANYAKA, 2 ADHYAYA, 4 KHANDA, 3. 173

5. That is not to be regarded.

6. Let there be two, for these two worlds (the earth and heaven) are seen as if most real, while the ether (space) between the two is the sky (antariksha). Therefore let there be two planks.

7. Let them be made of Udumbara wood. Verily, the Udumbara tree is sap and eatable food, and thus it serves to obtain sap and eatable food.

8. Let them be elevated in the middle (between the earth and the cross-beam). Food, if placed in the middle, delights man, and thus he places the sacrificer in the middle of eatable food.

9g. There are two kinds of rope, twisted towards the right and twisted towards the left. The right ropes serve for some animals, the left ropes for others. If there are both kinds of rope, they serve for the attainment of both kinds of cattle.

10. Let them be made of Darbha (Kusa grass), for among plants Darbha is free from evil, therefore they should be made of Darbha grass.

FourtH KHANDA.

1. Some say: ‘Let the swing be one ell (aratni) above the ground, for by that measure verily the Svarga worlds are measured.’ That is not to be regarded.

2. Others say: ‘Let it be one span (pradesa), for by that measure verily the vital airs were measured.’ That is not to be regarded’.

3. Let it be one fist (mush/i), for by that measure verily all eatable food is made, and by that measure

' They rise one span above the heart, and they proceed one span from out the mouth. Comm.

174 AITAREYA-ARANYAKA.

all eatable food is taken; therefore let it be one fist above the ground.

4. They say: ‘Let him mount the swing from east to west, like he who shines; for the sun mounts these worlds from east to west.’ That is not to be regarded.

3. Others say: ‘Let him mount the swing side- ways, for people mount a horse sideways 1, thinking that thus they will obtain all desires.’ That is not to be regarded.

6. They say: ‘Let him mount the swing? from behind, for people mount a ship from behind, and this swing is a ship in which to go to heaven.’ Therefore let him mount it from behind.

7. Let him touch the swing with his chin (&hu- buka). The parrot (suka) thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin.

8. Let him mount the swing with his arms*, The hawk swoops thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms.

9. Let him not withdraw one foot (the right or left) from the earth, for fear that he may’ lose his hold.

10. The Hots? mounts the swing, the Udgatzz the seat made of Udumbara wood. The swing is masculine, the seat feminine, and they form a union. Thus he makes a union at the beginning of the uktha in order to get offspring.

1 Here we have clearly riding on horseback.

* While the swing points to the east, let him stand west, and thus mount.

* The fore-arms, from the elbow to the end, the aratni. Comm.

1 ARANVAKA, 2 ADHYAYA, 4 KHANDA, 17. 175

SE Ne

11. He who knows this, gets offspring and cattle.

12, Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune.

13. The Hotrakas (the Prasdstyz, Brahmamné- tkhamsin, Potr7, Nesh/ri, Agnidhra, and A#é4vaka) together with the Brahman sit down on cushions made of grass, reeds, leaves, &c.

14. Plants and trees, after they have grown up, bear fruit. Thus if the priests mount on that day altogether (on their seats), they mount on solid and fluid as their proper food. Therefore this serves for the attainment of solid as proper food".

15. Some say: ‘Let him descend after saying vasha¢*.’ ‘That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it,

16. Others say: ‘Let him descend after he has taken the food in his hand.” That is not to be re- garded. For, verily, that respect is not shown which is shown to one after he has approached quite close.

For, verily, that respect is not shown which is shown to one who does not see it,

17. Let him descend after he has seen the food. For, verily, that is real respect which is shown to one when he sees it. Only after having actually

ee re |

1 One expects isha’ before firgah, but it is wanting in both text and commentary, and in other MSS. also.

* The word by which the Hotr? invites the Adhvaryu to offer the oblation to the gods, The descending from the swing belongs, of course, to a later part of the sacrifice.

$ It is supposed that the Hotr? rises from the swing to show respect to the sacrificial food, when it is brought near. But as it is not brought near, immediately after the Hotr? has finished his part with the word vasha/, the food could not see the Hotr‘ rise, and this mark of respect, intended for the food, would thus be lost.

176 AITAREYA-ARANYAKA.

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seen the food (that is brought to the sacrifice), let him descend from the swing.

18. Let him descend turning towards the east, for in the east the seed ot the gods springs up’. Therefore let him rise turning towards the east, yea, turning towards the east.

THIRD ADHYAYA

First KHANDA.

i. Let him begin this dav? with singing ‘ Him, thus they say.

2. Verily, the sound Him is Brahman, that day also is Brahman. He who knows this, obtains Brahman even by Brahman.

3. As he begins with the sound Him, surely that mascuijine sound of Him and the feminine Rik {the verse) make a couple. Thus he makes a couple at the beginning of the hymn in order to get offspring*. He who knows this, gets cattle and offspring,

4. Or as he begins with the sound Him, surely like a wooden spade, so the sound Him serves to dig up Brahman (the sap of the Veda). And as a man wishes to dig up any, even the hardest soil, with a spade, thus he digs up Brahman.

5. He who knows this digs up, by means of the sound Him, everything he may desire.

6. li he begins with the sound Him, that sound is the holding apart of divine and human speech.

* Should it be devaretah samprayayate, or devaretasam pragayate? * The Nishkevalya-sastra, of the noon-libation; cf. I, 2, 2, 1. * Chl, s, eraci

I ARANYAKA, 3 ADHYAYA, 2 KHANDA, 9. L77

Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech '.

SECOND KHANDA.

1. And here they ask: ‘What is the beginning of this day ?’ Let him say: ‘Mind and speech 2%.’

2. All desires dwell in the one (mind), the other yields all desires.

3. All desires dwell in the mind, for with the mind he conceives all desires.

4. All desires come to him who knows this.

3. All desires dwell in the mind, for with the mind he conceives all desires.

4. All desires come to him who knows this.

5. Speech yields all desires, for with speech he declares all his desires.

6. Speech yields all desires to him who knows this.

7. Here they say: ‘Let him not begin this day with a Azk, a Yagus, or a Sdman verse (divine speech), for it is said, he should not start with a Rik, a Yagus, or a SAman 4,’

8. Therefore, let him say these Vyahv7tis (sacred interjections) first.

9. These interjections Bhfs, Bhuvas, Svar are the three Vedas, Bhis the Azg-veda, Bhuvas the Yagur-veda, Svar the Sdma-veda. Therefore (by

* Human speech is the ordinary speech, divine speech that of the Veda. Thus between the hymns, or the divine speech, and the ordinary language of conversation the sound Him is inter- posed as a barrier.

2 Mind, to think about the hymns which have to be recited; speech, to recite them without a flaw.

* It is doubtful whether neyad rzkah and apagakshet can have this meaning. However, what is intended is clear, viz. that the priest, even after having uttered the sound Him, should not imme- diately begin with verses from the Vedas, but should intercalate the three syllables bhir bhuva/ svar, or, if taken singly, bhfs, bhuvas, svar.

[3] N

ey a Ms ae Tre ay» RIP a

178 AITAREYA-ARANYAKA.

intercalating these) he does not begin simply with a Rik, Yagus, or SAman verse, he does not start with a Rik, Yagus, or Sdman verse.

TuHirRD KHANDA.

1. He begins with tad, this, (the first word of the first hymn, tad id Asa). Verily ‘this, this’ is food, and thus he obtains food.

2. PragApati indeed uttered this as the first word, consisting of one or two syllables, viz. tata and tata (or tat)’. And thus does a child, as soon as he begins to speak, utter the word, consisting of one or two syllables, viz. tata and tata (or tat). With this very word, consisting of tat or tatta, he begins.

3. This has been said by a Azshi (Rv. X, 71, 1)?:—

4. ‘O Brzhaspati, the first point of speech ;'—-for this is the first and highest point of speech.

5. ‘That which you have uttered, making it a name ;—for names are made by speech.

+ Tata and tata are used both by children in addressing their parents, and by parents in addressing their children. If tat is called the very same word, eva is used in the sense: of iva.

5. ‘That which you have uttered, making it a name ;—for names are made by speech.

+ Tata and tata are used both by children in addressing their parents, and by parents in addressing their children. If tat is called the very same word, eva is used in the sense: of iva.

* The verse is cited to confirm the meaning of tat, the first word of the first hymn (tad id 4sa) as explained before. It was said that tat was the first name applied to a child. Now, according to Asvalayana Grzhya-sfitra I, 16, 8, a name is given to a child at the time of its birth,a name which no one knows except father and mother, till the time when he is initiated by a Guru. This is called the abhivadantya name. In allusion to this custom it is said here that tata is the secret name of the child, which becomes publicly known at a later time only. Of course the interpretation of the verse in that sense is unnatural, but quite in keeping with the general character of the Arany aka. I doubt whether even the com- mentator understood what was intended by the author, and whether the gods who enter the body are supposed to know the name, or whether the name refers to these gods, or, it may be, to tad, the Brahman.

I ARANYAKA, 3 ADHYAYA, 4 KHANDA, 9. 179

6. ‘That (name) which was the best and without a flaw ;'—for this is the best and without a flaw.

7. ‘That which was hidden by their love, is made manifest;’—for this was hidden in the body, viz. those deities (which enter the body, Agni as voice, entering the mouth, &c.); and that was manifest among the gods in heaven. This is what was intended by the verse.

FourtH Kuanpa}l,

1. He begins with: ‘ That indeed was the oldest in the worlds?;’—for that (the Brahman) is verily the oldest in the worlds.

2. ‘Whence was born the fierce one, endowed with brilliant force ;—for from it was born the fierce one, who is endowed with brilliant force.

3. ‘When born he at once destroys the enemies ;’— for he at once when born struck down the evil one.

4. ‘He after whom all friends rejoice ;'\—verily all friends are the creatures, and they rejoice after him, saying, ‘ He has risen, he has risen *.’

5. ‘Growing by strength, the almighty *;’—for he (the sun) does grow by strength, the almighty.

6. ‘ He, as enemy, causes fear to the slave ;’—for everything is afraid of him.

7. ‘Taking the breathing and the not-breathing ;’— this means the living and the lifeless.

8. ‘Whatever has been offered at feasts came to thee ;—this means everything is in thy power.

9. ‘All turn their thought also on thee’ ;’—this

1 He now explains the first hymn of the Nishkevalya, which is called the Ragana. ARV, £20, 1 $ The sun and the fire. ‘ Reyisth, 220-2) 5 RVs dhs 1 20p 9. N32

180 AITAREYA-ARANYAKA.

means all these beings, all minds, all thoughts also turn to thee.

10. ‘When these two become three protectors ; — i.e. when these two united beget offspring.

‘ Reyisth, 220-2) 5 RVs dhs 1 20p 9. N32

180 AITAREYA-ARANYAKA.

means all these beings, all minds, all thoughts also turn to thee.

10. ‘When these two become three protectors ; — i.e. when these two united beget offspring.

11. He who knows this, gets offspring and cattle.

12. ‘Join what is sweeter than sweet (offspring) with the sweet (the parents);'—for the couple (father and mother) is sweet, the offspring is sweet, and he thus joins the offspring with the couple.

13. ‘And this (the son, when married) being very sweet, conquered through the sweet ;’—1i.e. the couple is sweet, the offspring is sweet, and thus through the couple he conquers offspring '.

14. This is declared by a Azshi?: ‘Because he (Pragdpati) raised his body (the hymn tad id 4sa or the Veda in general) in the body (of the sacri- ficer)’ (therefore that Nishkevalya hymn is praised); —i.e. this body, consisting of the Veda, in that cor- poreal form (of the sacrificer).

15. ‘Then let this body indeed be the medicine of that body;’—i.e. this body, consisting of the Veda, of that corporeal form (of the sacrificer).

16. Of this (the first foot of Rv. X, 120, 1) the eight syllables are Gayatri, the eleven syllables are Trish¢éubh, the twelve syllables are Gagati, the ten syllables are Virag. The Virdg, consisting of ten syllables, rests in these three metres °.

17. The word purusha, consisting of three sylla- bles, that indeed goes into the Virag +.

* All these are purely fanciful interpretations.

® Not to be found in our Sakha of the Rig-veda.

* These metres are obtained by a purely arbitrary counting of syllables in the hymn tadiddsa, which really consists of Tri- shé/ubh verses.

* If we simply count syllables, the first and second feet of the

1 ARANYAKA, 3 ADHYAYA, 5 KHANDA, 2. ‘181

18. Verily, these are all metres, these (GAyatri, Trish¢ubh, Gagati) having the Virag as the fourth. In this manner this day is complete in all metres to him who knows this.

FirtH KHAwnpDA.

1. He extends these (verses) by (interpolating) the sound!. Verily, the sound is purusha, man. Therefore every man when he speaks, sounds loud, as it were.

2. At the end of each foot of the first verse of the hymn tad id 4sa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nadam va odatindm, &c. Thus the verse is to be recited as follows :

Tad id asa bhuvaneshu gyesh¢4am pu nada va odatindm,

Yato gagiia ugras tveshanyzmzo ru nadam yoyuvatinam,

Sadyo gagfiano ni rivati satrdin patizz vo aghnydnam,

Anu yam visve madanti imas sho dhenainadm ishudhyasi.

first verse consist of ten syllables only, the fourth of nine or ten. In order to bring them to the right number, the word purusha is to be added to what is a Virag, i.e. to the first, the second, and fourth feet. We thus get:

tad id asa bhuvaneshu gyesh/Aam pu

to the first, the second, and fourth feet. We thus get:

tad id asa bhuvaneshu gyesh/Aam pu

yato gagfla ugras tveshanrzmmo = ru

sadyo gaghano ni ri#ati satrfin

anu yam visve madanti fima/ shah. Cf. Ait. Ar. V, 1, 6.

* The sound, nada, is really a verse beginning with nadam,

and which is interpolated after the syllables pu ru shah.

182 AITAREYA-ARANYAKA.

In nadam va odatinam (Rv. VIII, 69, 2), odati’ are the waters in heaven, for they water all this ; and they are the waters in the mouth, for they water all good food.

3. In nadam yoyuvatinim (Rv. VIII, 69, 2), yo- yuvatt are the waters in the sky, for they seem to inundate; and they are the waters of perspiration, for they seem to run continually.

4. In patim vo aghnyaéném (Rv. VIII, 69, 2), aghny4 are the waters which spring from the smoke of fire, and they are the waters which spring from the organ.

5. In dhendindm ishudhyasi (Rv. VIII, 69, 2), the dhefiu (cows) are the waters, for they de- light all this; and ishudhyasi means, thou art food.

6. He extends a Trishéubh and an Anush¢ubh ?. Trish¢ubh is the man, Anush¢éubh the wife, and they make a couple. Therefore does a man, after having found a wife, consider himself a more perfect man. |

7. These verses, by repeating the first three times, become twenty-five. The trunk is the twenty-fifth, and Pragapati is the twenty-fifth®. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day con- sists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same

' The nasal pluta on iti is explained as padapratikagrahame ‘tyantamadararthah. Cf. Ait. Ar. II, 1, 4, 3.

? Tad id asa is a Trish¢ubh, nadam va an Anush/ubh.

Ch Lyte as ara

I ARANYAKA, 3 ADHYAYA, 7 KHANDA, 5. 183

through the same. Therefore the two, the day and the hymn, are twenty-five '.

SixTH KHANDA.

This is an exact repetition of the third khazda. According to the commentator, the third khazda was intended for the glory of the first word tad, while the sixth is intended for the glory of the whole hymn.

SEVENTH KHAwNDA.

1. He begins with the hymn, Tad id Asa bhuva- neshu gyesh¢Zam (Rv. X, 120). Verily, gyeshd/a, the oldest, is mahat, great. Endowed with mahat the form of this day is perfect.

2. Then follows the hymn, Fam su te kirtim maghavan mahitva (Rv. X, 54), with the auspicious word mahitva.

3. Then follows the hymn, Bhfiya id vavrzdhe viryaya (Rv. VI, 30), with the auspicious word virya.

4. Then follows the hymn, Nvzz4im u tva nvz- tamam gobhir ukthaiz (Rv. I, 51, 4), with the aus- picious word uktha.

5. He extends the first two pddas, which are too small, by one syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2a)*. Into the small heart the vital spirits are placed, into the small stomach food is placed. It

I, 51, 4), with the aus- picious word uktha.

1 The number is obtained as follows:

1. Tad id asa (Rv. X, 120)= ; g verses 2. Tam su te kirtim (Rv. X, 54)=. Gone 3. Bhfya id vavrzdhe (Rv. VI, 30)= 5» 4. Nrinadm u tva (Rv. 1, 51, 4)= . : zy 23 +2=25

Ph Te. 6:

184 AITAREYA-ARANYAKA.

serves for the attainment of these desires. He who knows this, obtains these desires.

6. The two feet, each consisting of ten syllables (Rv. X, 120, 1a, b), serve for the gaining of both kinds of food’, of what has feet (animal food), and what has no feet (vegetable food).

7. They come to be of eighteen syllables each *. Of those which are ten, nine are the prazas (openings of the body), the tenth is the (vital) self. This is the perfection of the (vital) self. Eight syllables remain in each. He who knows them, obtains what- ever he desires.

EIGHTH KHANDA.

1. He extends (these verses) by (interpolating) the sound‘. Verily, breath (praza) is sound. There- fore every breath when it sounds, sounds loud, as it were.

2. The verse (VIII, 69, 2) nadaw va odatinam, &c., is by its syllables an Ushzih'®, by its feet an Anushéubh®. Ushzih is life, Anush¢ubh, speech. He thus places life and speech in him (the sacrificer).

3. By repeating the first verse three times, they

1 Because Viradg, a foot of ten syllables, is food.

> Ry, 205120, 1 30% RV, Vil 008 oem Syllable pu=

bon v—_ COol}m = O

* Seven in the head and two in the body; sapta vai sirshazyaz prama dvav avafikav iti.

ae OAL a ae

® Each pada has seven syllables, the third only six; bu: a seventh syllable is gained by pronouncing the y asi. Comm.

* Because it has four padas.

I ARANYAKA, 3 ADHYAYA, 8 KHAwDA, 8. 185

become twenty-five. The trunk is the twenty-fifth, and Pragapati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth, He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn af that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five. This is the twenty-fifth with regard to the body.

4. Next, with regard to the deities: The eye, the ear, the mind, speech, and breath, these five deities (powers) have entered into that person (purusha), and that person entered into the five deities. He is wholly pervaded there with his limbs to the very hairs and nails. Therefore all beings to the very insects are born as pervaded (by the deities or senses) },

5. This has been declared by a Azshi (Rv. X, 114, 8):—

6. ‘A thousandfold are these fifteen hymns ;—for five arise from ten”.

This has been declared by a Azshi (Rv. X, 114, 8):—

6. ‘A thousandfold are these fifteen hymns ;—for five arise from ten”.

7. ‘As large as heaven and earth, so large is it; —-verily, the self (givatman) is as large as heaven and earth.

8. ‘A thousandfold are the thousand powers *;’—

* The commentator takes this in a different sense, explaining atra, there, as the body pervaded by the person, yet afterwards stating that all beings are born, pervaded by the senses,

? The commentator explains uktha, hymns, as members or organs. They are the five, and they spring from the ten, i.e. from the five elements (earth, water, fire, wind, and ether), forming part of the father and mother each, and therefore called ten, or a decade. Dasataf is explained by bhftadasakat.

* The application of the senses to a thousand different objects,

186 AITAREYA-ARANYAKA.

by saying this the poet pleases the hymns (the senses), and magnifies them.

9. ‘As far as Brahman reaches, so far reaches speech ;—-wherever there is Brahman, there is a word; and wherever there is a word, there is Brah- man, this was intended.

10. The first of the hymns among all those hymns has nine verses. Verily, there are nine prazas (openings), and it serves for their benefit.

11. Then follows a hymn of six verses. Verily, the seasons are six, and it serves to obtain them.

12. Then follows a hymn of five verses. Verily, the Pankti consists of five feet. Verily, Pankti is food, and it serves for the gaining of proper food.

3. Then follows a tristich. Three are these threefold worlds, and it serves to conquer them.

14. These verses become Brvzhatis!, that metre being immortal, leading to the world of the Devas. That body of verses is the trunk (of the bird repre- sented by the whole sastra), and thus it is. He who knows this comes by this way (by making the verses the trunk of the bird) near to the immortal Self, yea, to the immortal Self?®.

* Each foot of the Trish/ubh has eleven syllables, to which seven are added from the Nada hymn. This gives eighteen syllables for each pada. ‘Two pAadas therefore give thirty-six syllables, and this is a Brzhatf. In this manner the twenty-three verses of the hymns yield forty-six Brzhatfs. Comm.

* He obtains a birth among the gods by means of this Maha- vrata ceremonial, if performed with meditation and a right under- standing of its hidden meaning.

I ARANYAKA, 4 ADHYAYA, I KHANDA, 4. 187

FOURTH ADHYAYA.

First KHANDA.

1. Next comes the Sfdadohas! verse. Siida- dohas is breath, and thereby he joins all joints with breath.

2. Next follow the neck verses. They recite them as Ushzih, according to their metre ”.

3. Next comes (again) the Sfidadohas verse. Siidadohas is breath, and thereby he joins all joints with breath.

verse. Siida- dohas is breath, and thereby he joins all joints with breath.

2. Next follow the neck verses. They recite them as Ushzih, according to their metre ”.

3. Next comes (again) the Sfidadohas verse. Siidadohas is breath, and thereby he joins all joints with breath.

4. Next follows the head. That is in GAyatri verses. The Gayatri is the beginning of all metres®; the head the first of all members. It is in Arkavat verses (Rv. I, 7, 1-9)4. Arka is Agni. They are nine verses. The head consists of nine pieces. He recites the tenth. verse, and that is the skin and the hairs on the head. It serves for reciting one verse more than (the nine verses contained in) the Stoma °.

" The Nishkevalya-sastra is represented in the shape of a bird, consisting of trunk, neck, head, vertebrae, wings, tail, and stomach. Before describing the hymns which form the neck, another hymn has to be mentioned, called Sidadohas, which has to be recited at the end of the hymns, described before, which form the trunk. Sfdadohas is explained as ‘ yielding milk,’ and because that word occurs in the verse, the verse is called Sfidadohas. It follows on the Nada verse, Rv. VIII, 69,3. Cf. Ait. Ar. I, g, 1, ",

2 They occur in another sakha, and are to be recited such as they are, without any insertions. They are given by Saunaka, Ait. Ar. ae he

* It was created from the mouth of Prag@pati.

* They are called so, because the word arka occurs in them.

5 The chanters of the SAma-veda make a Trivrzt Stoma of this hymn, without any repetitions, leaving out the tenth verse. The reciters of the Rig-veda excel them therefore by reciting a tenth verse. This is called atisamsanam (or -na).

188 AITAREYA-ARANYAKA.

These form the Trivvzt Stoma and the Gayatri metre, and whatever there exists, all this is pro- duced after the production of this Stoma and this metre. Therefore the recitation of these head- hymns serves for production.

5. He who knows this, gets offspring and cattle.

6. Next comes the Sfdadohas verse. Verily, Sidadohas is breath, and thereby he joins all joints with breath.

7. Next follow the vertebrae! (of the bird). These -verses are Virag (shining). Therefore man says to man, ‘ Thou shinest above us;’ or to a stiff and proud man, ‘ Thou carriest thy neck stiff.’ Or because the (vertebrae of the neck) run close toge- ther, they are taken to be the best food. For Virag is food, and food is strength.

8. Next comes the Siidadohas verse. Stidadohas is breath, and thereby he joins all joints with breath.

For Virag is food, and food is strength.

8. Next comes the Siidadohas verse. Stidadohas is breath, and thereby he joins all joints with breath.

1"Vigavas may be a singular, and the commentator seems to take it as such in his first explanation. The text, ta virago bha- vanti, proves nothing, because it could not be sa virdégo bhavanti, nor even sa virad bhavati. Possibly the word may occur in both forms, vigu, plural vigavak, and vigavah. In a somewhat similar way we find griva and grivah, folia and la feuille. On p. 109, the commentator speaks of vigavabhaga, and again, p. 110, pa- kshamflarfipa vigava abhihitéZ. He, however, explains its meaning rightly, as the root of the wings, or rather the lower bones of the neck. Grivah, plural, were originally the vertebrae of the neck. The paragraph, though very empty, contains at least some inter- esting forms of language. First vigu, vertebrae, then the partici- ples duta and samba/hatama, and lastly the verb pratya&, the last probably used in the sense of to bring near, to represent, with the superlative adverb annatamam (Paz. V, 4, 11), i.e. they are repre- sented as if they brought the best food.

I ARANYAKA, 4 ADHYAYA, 2 KHANDA, 3. 189

SECOND KHANWDA.

1. Next follows the right wing. It is ,this world (the earth), it is this Agni, it is speech, it is the Rathantara!, it is Vasish¢#a, it is a hundred 2. These are the six powers (of the right wing)*. The Sampata hymn (Rv. IV, 20) serves indeed for ob- taining desires and for firmness. The Pankti verse (Rv. I, 80, 1) serves for proper food.

2. Next comes the Sidadohas verse. Stidadohas is breath, thereby he joins all joints with breath.

3. Next follows the left wing. It is that world (heaven), it is that sun, it is mind, it is the Brzhat, it

? Rathantara is the name of the whole number of hymns to be recited at this part of the sacrifice. It was made br Vasish/ha, and consists of one hundred verses.

? 1. Stotriya, abhi tva sira nonumad/ (Rv. VII,32,22) 2 (3)

2. Anurfipa, abhi tva pfirvapitaye (Rv. VIII, 3, ” 2 (3)

3. Indrasya nu (Rv. I, 32) ‘ ; If 4. Tve ha (Rv. VII, 18, 1-15) ; : : 15 5. Yas tigma(Rv. VII, 19) : II 6. Ugro gagfie (Rv. VII, 20) . ; IO 7. Udu(Rv.VII,2) . ' 6 8. A te mahad (Rv. VII, 25) 6 g. Na somah (Rv. VII, 26) 5 10. Indram narah (Rv. VII, 27) 5 11. Brahma nah (Rv. VII, 28) 5 12. Ayam somah (Rv. VI, 29) 5 13. A na indrah (Rv. IV, 20) II 98 (100) 14. Ittha hi (Rv. I, 80, r) I

99 (101)

These hymns and verses are given Ait. Ar. V, 2, 2, 1. Here we also learn that hymn Rv. IV, 20, is called Sampata, and that the last verse is a Pankti.

* The six powers are earth, Agni, speech, Rathantara, Vasish/ha, and a hundred.

190 AITAREYA-ARANYAKA.

is Bharadvaga, it is a hundred’. These are the six powers (of the left wing). The Sampata hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Pankti verse (Rv. I, 81, 1) serves for proper food.

190 AITAREYA-ARANYAKA.

4. These two (the right and the left wings) are deficient and excessive*, The Brzhat (the left wing) is man, the Rathantara (the right wing) is woman. The excess belongs to the man, the deficiency to the woman. Therefore they are deficient and excessive.

5. Now the left wing of a bird is verily by one feather better, therefore the left wing is larger by one verse.

1 The handred verses are given Ait. Ar. V, 2, 2, 5.

1. Stotriya, tvim id dhi (Rv. VI, 46,1) . Racal: a (2, 2. Anurfipa, tvam hy ehi (Rv. VIII, 61, 7) Aaah i: 3. Tain u shéuhi (Rv. VI, 18) ; : Lee 5 4. Sut: it tvam (Rv. VI, 23) . : aes ( 5. Vrisna mada (Rv. VI, 24). lan 1 6. Ya ta ftiz (Rv. VI, 25) veh. 7. Abhfit eka (Rv. VI, 31 5 8. Apfirvyi (Rv. VI, 32) 5 9. Ya ogish‘hahk (Rv. VI, 33) . 5 10. Sam ka tve (Rv. VI, 34) 5 11. Kada bhuvan (Rv. VI, 35) . 5 12. Satra mad4sah (Rv. VI, 36) . 5 13. Arvag ratham (Rv. VI, 37) . 5 14. Apad (Rv. VI, 38) 5 15. Katha mahan (Rv. IV, oe, II 99 (101) 16. Indro madaya (Rv. IJ, 81, 1) I 100 (102)

Though there are said to be 100 verses before the Pankti (No. 16), I can get only 99 or 101. See the following note.

* The right wing is deficient by one verse, the left wing exceeds by one verse. I count gg or 1or1 verses in the right, and 100 or 102 in the left wing.

1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, II. I9QI

6. Next comes the Sidadohas verse. Stdadohas is breath, and thereby he joins all joints with breath.

7. Next follows the tail. They are twenty-one Dvipada verses’. For there are twenty-one back- ward feathers in a bird.

8. Then the Ekavimsa is the support of all Stomas, and the tail the support of all birds *.

9. He recites a twenty-second verse. This is made the form of two supports. Therefore all birds support themselves on their tail, and having sup- ported themselves on their tail, they fly up. For the tail is a support.

10. He (the bird and the hymn) is supported by two decades which are Virag. The man (the sacri- ficer) is supported by the two Dvipadas, the twenty- first and twenty-second. That which forms the bird serves for the attainment of all desires; that which forms the man, serves for his happiness, glory, proper food, and honour.

11. Next comes a Sfidadohas verse, then a Dhayyé, then a Siidadohas verse. The Saidadohas is a man, the Dhayya a woman, therefore he recites the Dhayya as embraced on both sides by the Siada- dohas. Therefore does the seed of both, when it is effused, obtain oneness, and this with regard to the

i These verses are given Ait. Ar. V, 2. 2, 9. 1. Ima nu kam (Rv. X, 157) 5 2. A yahi (Rv. X, 172) 4 3. Pra va indraya &c. (not in the Sakalya- sawabhe 9 4. Esha brahma &c. (not in the Sakalya-samhita) 3

Ar. V, 2. 2, 9. 1. Ima nu kam (Rv. X, 157) 5 2. A yahi (Rv. X, 172) 4 3. Pra va indraya &c. (not in the Sakalya- sawabhe 9 4. Esha brahma &c. (not in the Sakalya-samhita) 3

2 The other Stomas of the Agnish/oma are the Trivrzt, Paiisa- dasa, Saptadasa, the Ekavimsa being the highest. Cf. I, 5, 1, 3.

192 AITAREYA-ARANYAKA.

woman only. Hence birth takes place in and from the woman. Therefore he recites that Dhayya in that place '.

THIRD KHANDA.

1. He recites the eighty tristichs of Gayatris®*. Verily, the eighty G4yatri tristichs are this world (earth). Whatever there is in this world of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.

2. Next comes the Sidadohas verse. Stdadohas verily is breath. He joins this world with breath.

3. He recites the eighty tristichs of Bvzhatis. Verily, the eighty Brzhati tristichs are the world of the sky. Whatever there is in the world of the sky of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.

4. Next comes the Sidadohas verse. Stidadohas verily is breath. He joins the world of the sky with breath.

5. He recites the eighty tristichs of Ushzih. Ve- rily, the eighty Ushzih tristichs are that world, the heaven. Whatever there is in that world of glory, greatness, wives, food, and honour, also the divine being of the Devas (Brahman), may I obtain it, may I win it, may it be mine.

6. Next comes the Sddadohas verse. Sidadohas verily is the breath. He Joins that world with breath, yea, with breath.

? Asmin vigavabhage. Comm.

? These and the following verses form the food of the bird. Comm. The verses themselves are given by Saunaka in the fifth Aranyaka.

I ARANYAKA, 5 ADHYAYA, I KHANDA, 7. 193

FIFTH ADHYAYA.

First KuHawpa.

1. He recites the Vasa hymn’, wishing, May everything be in my power.

2. They (its verses) are twenty-one ?, for twenty- one are the parts (the lungs, spleen, &c.) in the belly.

3. Then the Ekavimsa is verily the support of all Stomas, and the belly the support of all food.

4. They consist of different metres. Verily, the intestines are confused, some small, some large.

5. He recites them with the prazava %, according to the metre‘, and according to rule’. Verily, the intestines are according to rule, as it were; some shorter, some longer.

6. Next comes the Sidadohas verse. Siddadohas verily is breath. He joins the joints with breath.

7. After having recited that verse twelve times he

? Having recited the verses which form the body, neck, head, wings, and tail of the bird, also the food intended for the bird, he now describes the Vasa hymn, i.e. the hymn composed by Vasa, Rv. VIII, 46. That hymn takes the place of the stomach, which receives the food intended for the bird. Cf. Ait. Ar. V, 2, 5. In I, 5, 2, 4 it is called a Nivid.

VIII, 46. That hymn takes the place of the stomach, which receives the food intended for the bird. Cf. Ait. Ar. V, 2, 5. In I, 5, 2, 4 it is called a Nivid.

- Verses 1-20 of the Vasa hymn, and one Sfidadohas.

* Pramavam means ‘with pramava,’ i.e. inserting Om in the proper places.

* According as the metres of the different verses are fixed by Saunaka, Ait. Ar. V, 2, 5, who says that verse 15 is Dvipada, and that the last four words, ninam atha, form an Ekapada.

® According to rule, i.e. so that they should come right as Asvalayana has prescribed the recitation of Dvipadi and Eka- pada verses. In a Dvipada there should be a stop after the first foot, and Om at the end of the second. In an Ekapada there should be Om at the beginning and at the end.

(3] O

194 AITAREYA-ARANYAKA.

leaves it off there. These prdzas are verily twelve- fold, seven in the head, two on the breast, three below. In these twelve places the prazas are con- tained, there they are perfect. Therefore he leaves it off there’.

8. The hymn indragni yuvam su na (Rv. VIII, 40) forms the two thighs (of the bird) belonging to Indra and Agni, the two supports with broad bones.

9. These (verses) consist of six feet, so that they may stand firm. Man stands firm on two feet, animals on four. He thus places man (the sacri- ficer), standing on two feet, among four-footed cattle.

10. The second verse has seven feet, and he makes it into a Gayatri and Anush¢ubh. Gayatri is Brahman, Anush¢ubh is speech; and he thus puts together speech with Brahman.

11. He recites a Trish¢ubh at the end. Trish¢ubh is strength, and thus does he come round animals by strength. Therefore animals come near where there is strength (of command, &c.); they come to be roused and to rise up, (they obey the commands of a strong shepherd.)

SECOND KHANDA.

1. When he recites the Nishkevalya hymn ad- dressed to Indra (Rv. X, 50), pra vo mahe, he inserts a Nivid? (between the fourth and fifth verses). Thus he clearly places strength in himself (in the sastra, in the bird, in himself).

2. They are Trishéubhs and Gagatis.

' He repeats the Sidadohas verse no more. Comm. * Sentences like indro devak somam pibatu.

I ARANYAKA, 5 ADHYAYA, 2 KHANDA, 8. 195

3. There they say: ‘Why does he insert a Nivid among mixed Trishéubhs and Gagatts’??’ But surely one metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trish¢ubhs and Gagatts.

4. Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the VAlakhilyas? are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day as having three Nivids.

5. Then follow the hymns vane na va (Rv. X, 29). and yo gata eva (Rv. II, 12). In the fourth verse of the former hymn occur the words anne samasya yad asan manisha4, and they serve for the winning of proper food.

Thus let him know that day as having three Nivids.

6. Then comes an insertion. As many Trishéubh and Gagati verses*, taken from the ten Mazdalas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into Brzhatis, so many years do they live beyond the (usual) age (of one hundred years). By this insertion age is obtained.

7. After that he recites the Saganiya hymn, wishing that cattle may always come to his off- spring.

8. Then he recites the Tarkshya hymn‘. Tar- kshya is verily welfare, and the hymn leads to wel- fare. Thus (by reciting the hymn) he fares well °.

1 According to the Prakreti of the Agnishfoma they ought to be all Trish/ubhs. Comm.

2 These hymns occur in the eighty Brzhatt tristichs.

8 From the Samhita, which consists of ten thousand verses. Comm.

* Rv. X, 178. Tarksha Garuda being the deity of the hymn, it is called ‘T’arkshya.

* Ch ight se

196 ALTAREYA-ARANYAKA.

9. Then he recites the Ekapada (indro visvam vi ragati), wishing, May I be everything at once, and may I thus finish the whole work of metres '.

10. In reciting the hymn indraw visva avivre- dhan (Rv. I, 11) he intertwines the first seven verses by intertwining their feet’. There are seven prazas (openings) in the head, and he thus places seven prazas in the head. The eighth verse (half-verse) he does not intertwine*. The eighth is speech, and he thinks, May my speech never be intertwined with the other prdwas. Speech therefore, though dwelling in the same abode as the other prdvas, is not intertwined with them.

11. He recites the Virag verses*. Verily, Virag verses are food, and they thus serve for the gaining of food.

12. He ends with the hymn of Vasish¢ha', wishing, May I be Vasish¢ha!

13. But let him end with the fifth verse, esha stomo maha ugrdya vahe, which, possessing the word mahat, is auspicious.

14. In the second foot of the fifth verse the word dhuri occurs. Verily, dhu% (the place where the horse is fastened to the car) is the end (of the car). This day also is the end (of the sacrifice which lasts a whole year)*® Thus the verse is fit for the day.

1 The Ekapada forms the last metre in this ceremony.

* The first and last half-verses of the hymn are not to be intertwined. Of the remaining fourteen half-verses he joins, for instance, the fourth foot of the first verse with the second foot of the second verse, and so on. Comm.

* Because nothing more follows. Comm.

* Rv. VII, 22, 1-6. * Ry ViL- 24,

* The last day is the udavanfyatiratra. Comm. |

I ARANYAKA, 5 ADHYAYA, 3 KHANDA, 3. 197

15. In the third foot the word arka is auspicious.

Comm.

* Because nothing more follows. Comm.

* Rv. VII, 22, 1-6. * Ry ViL- 24,

* The last day is the udavanfyatiratra. Comm. |

I ARANYAKA, 5 ADHYAYA, 3 KHANDA, 3. 197

15. In the third foot the word arka is auspicious.

16. The last foot is: ‘Make our glory high as heaven over heaven.’ Thus wherever Brahmanic speech is uttered, there his glory will be, when he who knows this finishes with that verse. Therefore let a man who knows this, finish (the Nishkevalya) with that verse.

THirp KuHanpa!.

1. Tat savitur vzzmimahe (Rv. V, 82, 1-3) and adya no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anuéara) of the Vaisvadeva hymn, taken from the Ek4ha cere- monial and therefore proper ”.

2. On that day* much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotvz priest who knows this, recites this hymn.

3. Then (follows) the hymn addressed to Savi- tvz, tad devasya savitur varyam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end‘. This day too is the end. Thus the verse is fit for the day.

' After finishing the Nishkevalya of the noon-libation, he explains the vaisvadevasastra of the third libation.

* The norm of the Mahfvrata is the Visvagit, and the norm of that, the Agnishfoma Ekaéha. The verses to be used for the Vaisvadeva hymn are prescribed in those normal sacrifices, and are here adopted.

* Cf. Ait. Ar. I, 2, 1, 2. |

‘ Nothing higher than the great can be wished for or obtained. Comm,

198 AITAREYA-ARANYAKA.

4. The hymn katar& parva katara parayo/ (Rv. I, 185), addressed to Dy4dv4przthivi, is one in which many verses have ruc same ending. Verily, this day also (the mahavrata) is one in which many receive the same reward'. Thus it is fit for the day.

5. The hymn anasvo gato anabhisur ukthyad (Rv. IV, 26) is addressed to the Azbhus.

6. In the first verse the word tri (Aakra%) occurs, and trivat? is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day. |

7. The hymn asya vamasya palitasya hotud (Rv. I, 164), addressed to the Visvedevas, is multiform. This day also is multiform®. Thus the verse is fit for the day.

8. He recites the end of it, beginning with gaurir mimaya (Rv. I, 164, 41).

9. The hymn 4 no bhadrad kratavo yantu visvatah (Rv. I, 89), addressed to the Visvedevas, forms the Nividdhana, taken from the Ekaha ceremonial, and therefore proper.

10. On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotvz priest who knows this, recites this hymn.

Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotvz priest who knows this, recites this hymn.

11. The hymn vaisvanaraya dhishaz4m rcta-

' All who perform the ceremony obtain Brahman. Cf. § 12.

* The third wheel, in addition to the usual two wheels, forms the end of a carriage, as before the dhuZ, cf. I, 5, 2, 14. This day also is the end.

* Consisting of Vedic hymns and dances, &c. Comm.

I ARANYAKA, 5 ADHYAYA, 3 KHANDA, 14. 199

vvidhe (Rv. III, 2) forms the beginning of the Agnimaruta. DhishawA, thought, is verily the end, this day also is the end. Thus it is fit for the day.

12. The hymn prayagyavo maruto bhragadrzshéa- yah (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. ‘Thus it is fit for the day’.

13. He recites the verse gatavedase sunavama somam (Rv. I, 99, 1), addressed to Gatavedas, before the (next following) hymn. That verse addressed to Gatavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well *.

14. The hymn imam stomam arhate gatavedase (Rv. I, 94), addressed to GAtavedas, is one in which many verses have the same ending. Verily, this day also (the mah4vrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day.

A Ol Sox: Cf. I, 5, 2, 8.

SECOND ARANYAKA. FIRST ADHYAYA.

First KHANDA.

Wits the second Aranyaka the Upanishad begins. It comprises the second and third Aramyakas, and may be said to consist of three divisions, or three Upanishads. Their general title is Bahvrzka- upanishad, sometimes Mahaitareya-upanishad, while the Upanishad generally known as Aitareya-upanishad comprises the 4th, 5th, and 6th adhy4yas only of the second Aranyaka.

The character of the three component portions of the Upanishad can best be described in Sankara’s own words (Ar. III, 1, 1, Introd.

p. 306): ‘There are three classes of men who want to acquire aie The highest consists of those who have turned away from the world, whose minds are fixed on one subject and col- lected, and who yearn to be free at once. For these a knowledge of Brahman is intended, as taught in the Ait. Ar. Il, 4-6. The middle class are those who wish to become free gradually by attaining to the world of Hiravyagarbha. For them the knowledge and worship of Praza (breath and life) is intended, as explained in the Ait. Ar. II, 1-3. The lowest class consists of those who do not care either for immediate or gradual freedom, but who desire nothing but offspring, cattle, &c. For these the meditative worship of the Samhit4 is intended, as explained in the third Aramyaka. They cling too strongly to the letter of the sacred text to be able to surrender it for a knowledge either of Praza (life) or of Brahman.’

For these the meditative worship of the Samhit4 is intended, as explained in the third Aramyaka. They cling too strongly to the letter of the sacred text to be able to surrender it for a knowledge either of Praza (life) or of Brahman.’

The connexion between the Upanishad or rather the three Upanishads and the first Aranyaka seems at first sight very slight. Still we soon perceive that it would be impossible to understand the first Upanishad, without a previous knowledge of the Maha- vrata ceremony as described in the first Arazyaka.

On this point too there are some pertinent remarks in Sankara’s commentary on the Aranyaka II, 1, 2. ‘Our first duty,’ he says,

‘consists in performing sacrifices, such as are described in the first portion of the Veda, the Samhitaés, Brahmazas, and, to a certain extent, in the Aramyakas also. Afterwards arises a desire for knowledge, which cannot be satisfied except a man has first attained

II ARANYAKA, I ADHYAYA, I KHANDA, 2.201

complete concentration of thought (ekagraté). In order to acquire that concentration, the performance of certain updsanas or medita- tions is enjoined, such as we find described in our Upanishad, viz. in Ar. II, 1-3.’

This meditation or, as it is sometimes translated, worship is of two kinds, either brahmop4sana or pratikopasana. Brahmo- pasana or meditation on Brahman consists in thinking of him as distinguished by certain qualities. Pratikopfésana or meditation on symbols consists in looking upon certain worldly objects as if they were Brahman, in order.thus to withdraw the mind from the too powerful influence of external objects.

These objects, thus lifted up into symbols of Brahman, are of two kinds, either connected with sacrifice or not. In our Upanishad we have to deal with the former class only, viz. with certain por- tions of the Mah4vrata, as described in the first Aranyaka. In order that the mind may not be entirely absorbed by the sacrifice, it is lifted up during the performance from the consideration of these sacrificial objects to a meditation on higher objects, leading up at last to Brahman as praza or life.

This meditation is to be performed by the priests, and while they meditate they may meditate on a hymn or on a single word of it as meaning something else, such as the sun, the earth, or the sky, but not viceversa. Andifin one Sakha, as in that of the Aitareyins, for instance, a certain hymn has been symbolically explained, the same explanation may be adopted by another Sakha also, such as that of the Kaushitakins. It is not necessary, however, that every part of the sacrifice should be accompanied by meditation, but it is left optional to the priest in what particular meditation he wishes to engage, nor is even the time of the sacrifice the only right time for him to engage in these meditations.

This is the path: this sacrifice, and this Brah- man. This is the true’. 2. Let no man swerve from it, let no man trans- gress It.

1 Comm. The path is twofold, consisting of works and know- ledge. Works or sacrifices have been described in the Samhita, the Brahmana, and the first Aranyaka. Knowledge of Brahman forms the subject of the second and third Aranyakas. The true path is that of knowledge.

202 AITAREYA-ARANYAKA.

3. For the old (sages) did not transgress it, and those who did transgress, became lost.

4. This has been declared by a Avzshi (Rv. VIII, 101, 14): ‘ Three (classes of) people transgressed, others settled down round about the venerable (Agni, fire); the great (sun) stood in the midst of the worlds, the blowing (Vayu, air) entered the Harits (the dawns, or the ends of the earth).’

5. When he says: ‘Three (classes of) people trans- gressed,’ the three (classes of) people who trans- gressed are what we see here (on earth, born again) as birds, trees, herbs, and serpents’.

6. When he says: ‘Others settled down round about the venerable, he means those who now sit down to worship Agni (fire).

7. When he says: ‘ The great stood in the midst of the worlds, the great one in the midst of the world is meant for this Aditya, the sun.

8. When he says: ‘The blowing entered the Harits,’ he means that Vayu, the air, the purifier, entered all the corners of the earth *.

SEcOND KHANDA.

1. People say: ‘Uktha, uktha, hymns, hymns! (without knowing what uktha, hymn®, means.) The

* Vangah is explained by vanagaté vrzkshah; avagadhah is ex- plained by vrihiyavadya oshadhayah; frapada’ is explained by urah- pada sarpak. Possibly they are all old ethnic names, like Vanga, Kera, &c. In Anandatirtha’s commentary vayamsi are explained by Pisika, Vangdvagadhas by Rakshasa, and IrapAdas by Asuras.

* Three classes of men go to Naraka (hell); the fourth class, full of faith and desirous of reaching the highest world, worships Agni, Vayu, and other gods. Comm.

* The Comm. explains uktha as that from whence the favour of the gods arises, uttish/haty anena devataprasdda iti vyutpatte/.

I1 ARANYAKA, I ADHYAYA, 2 KHANDA, II. 203 hymn is truly (to be considered as) the earth, for from it all whatsoever exists arises.

2. The object of its praise is Agni (fire), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

3. The hymn is truly the sky, for the birds fly along the sky, and men drive following the sky. The object of its praise is Vayu (air), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

4. The hymn is truly the heaven, for from its gift (rain) all whatsoever exists arises. The object of its praise is Aditya (the sun), and the eighty verses are food, for by means of food one obtains everything.

5. So much with reference to the gods (mytholo- gical) ; now with reference to man (physiological).

The object of its praise is Aditya (the sun), and the eighty verses are food, for by means of food one obtains everything.

5. So much with reference to the gods (mytholo- gical) ; now with reference to man (physiological).

6. The hymn is truly man. He is great, he is Pragdpati. Let him think, I am the hymn.

7. The hymn is his mouth, as before in the case of the earth.

8. The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

9. The hymn is the nostrils, as before in the case of the sky.

10. The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

11. The slight bent (at the root) of the nose is, as it were, the place of the brilliant (Aditya, the sun).

The object is now to show that the uktha or hymn used at the Mahavrata ceremony has a deeper meaning than it seems to have, and that its highest aim is Brahman; not, however, the highest Brahman, but Brahman considered as life (prava).

204 AITAREYA-ARANYAKA.

12. The hymn is the forehead, as before in the case of heaven. The object of its praise is the eye, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

13. The eighty verses (of the hymn) are alike food with reference to the gods as well as with reference to man. For all these beings breathe and live by means of food indeed. By food (given in alms, &c.) he conquers this world, by food (given in sacrifice) he conquers the other. Therefore the eighty verses (of the hymn) are alike food, with refer- ence to the gods as well as with reference to man.

14. All this that is food, and all this that con- sumes food, is only the earth, for from the earth arises all whatever there is.

15. And all that goes hence (dies on earth), heaven consumes it all; and all that goes thence (returns from heaven to a new life) the earth con- sumes it all.

16. That earth is thus both food and consumer.

He also (the true worshipper who meditates on himself as being the uktha) is both consumer and consumed (subject and object'). No one possesses that which he does not eat, or the things which do not eat him 2.

* As a master who lives by his servants, while his servants live by him. Comm.

* I have translated these paragraphs, as much as possible, accord- ing to the commentator. I doubt whether, either in the original or in the interpretation of the commentator, they yield any very definite sense. ‘They are vague speculations, vague, at least, to us, though intended by the Brahmans to give a deeper meaning to certain ceremonial observances connected with the Mahavrata. The uktha, or hymn, which is to be meditated on, as connected with the sacrifice, is part of the Mahavrata, an important ceremony, to be

11 ARANYAKA, I ADHYAYA, 3 KHANDA, 2. 205

Taurirp KHaAnpa.

The uktha, or hymn, which is to be meditated on, as connected with the sacrifice, is part of the Mahavrata, an important ceremony, to be

11 ARANYAKA, I ADHYAYA, 3 KHANDA, 2. 205

Taurirp KHaAnpa.

1. Next follows the origin of seed. The seed of Pragdpati are the Devas (gods). The seed of the Devas is rain. The seed of rain are herbs. The seed of herbs is food. The seed of food is seed. Thé seed of seed are creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech (Veda). The seed of speech is action (sacrifice). The action done (in a former state) is this man, the abode of Brahman.

2. He (man) consists of food (ira), and because he consists of food, (iramaya), he consists of gold (hirazmaya'). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings.

performed on the last day but one (the twenty-fourth) of the Gavamayana sacrifice. That sacrifice lasts a whole year, and its performance has been fully described in the Brahmamas and Aranyakas. But while the ordinary performer of the Mahavrata has simply to recite the uktha or nishkevalya-sastra, consisting of eighty verses (trzka) in the Gayatri, Brzhati, and Ushzih metres, the more advanced worshipper (or priest) is to know that this uktha has a deeper meaning, and is to meditate on it as being the earth, sky, heaven, also as the human body, mouth, nostrils, and forehead. The worshipper is in fact to identify himself by meditation with the uktha in all its senses, and thus to become the universal spirit or Hiramyagarbha. By this process he becomes the consumer and consumed, the subject and object, of everything, while another sacrificer, not knowing this, remains in his limited individual sphere, or, as the text expresses it, does not possess what he cannot eat (perceive), or what cannot eat him (perceive him). The last sentence is explained differently by the com- mentator, but in connexion with the whole passage it seems to me to become more intelligible, if interpreted as I have proposed to interpret it. 1 Play on words. Comm.

206 AITAREYA-ARANYAKA.

FourRTH KHANDA.

. Brahman (in the shape of praza, breath) entered _. into that man by the tips of his feet, and because Brahman entered (prdpadyata) into that maa. by the tips of his feet, therefore people call them the - tips of the feet (prapada), but hoofs and cl4ws in other animals,

2. Then Brahman crept up higher, and therefore they were (called)! the thighs (ard).

3. Then he said: ‘Grasp wide,’ and that was (called) the belly (udara).

4. Then he said: ‘Make room for me, and that was (called) the chest (uras).

5. The Sarkarakshyas meditate on the belly as Brahman, the Aruzis on the heart”. Both (these places) are Brahman indeed °. j

6. But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head +.

5. The Sarkarakshyas meditate on the belly as Brahman, the Aruzis on the heart”. Both (these places) are Brahman indeed °. j

6. But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head +.

7. Then these delights alighted in the head, sight, hearing, mind, speech, breath.

8. Delights alight on him who thus knows, why the head is called head.

9. These (five delights or senses) strove to- gether, saying: ‘I am the uktha (hymn), I am the uktha®.’ ‘Well,’ they said, ‘let us all go out from

" These are all plays on words. Comm.

* This does not appear to be the case either in the KA. Up. V, 15; 17, or in the Satapatha-brahmaza X, 6, 1.

* The pluti in tazi is explained as sdstriyaprasiddhyartha.

* All puns, as if we were to say, because he hied up to the head. therefore the head was called head.

5 Each wished to be identified with the uktha, as it was said

before that the human body, mouth, nostrils, forehead were to be identified with the uktiia. Cf. Kaush. Up. III, 3.

11 ARANYAKA, I ADHYAYA, 4 KHANDA, 17. 207

this body ; then on whose departure this body shall fall, he shall be the uktha among us 1.’

10. Speech went out, yet the body without speaking remained, eating and drinking.

Sight went out, yet the body without seeing re- mained, eating and drinking.

Hearing went out, yet the body without hearing remained, eating and drinking.

Mind went out, yet the body, as if blinking, re- mained, eating and drinking.

Breath went out, then when breath was gone out, the body fell.

11. It was decayed, and because people said, it decayed, therefore it was (called) body (sartra). That is the reason of its name.

12. If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated.

13. They strove again, saying: ‘lam the uktha, I am the uktha.’ ‘Well,’ they said, ‘let us enter that body again; then on whose entrance this body shall rise again, he shall be the uktha among us.’

14. Speech entered, but the body lay still. Sight entered, but the body lay still. Hearing entered, but the body lay still. Mind entered, but the body lay still. Breath entered, and when breath had entered, the body rose, and it became the uktha.

15. Therefore breath alone is the uktha.

16. Let people know that breath is the uktha indeed.

17. The Devas (the other senses) said to breath : ‘Thou art the uktha, thou art all this, we are thine, thou art ours.’

' Cf. Kh. Up. V, 1; Bréh. Up. VI, 1; Kaush. Up. II, 12-14; Hl 2 Prama. Up. Il, 1.

208 AITAREYA-ARANYAKA.

18. This has also been said by a Avzshi (Rv. VIII, 92, 32): ‘Thou art ours, we are thine.’

FirtH KHANDA.

1. Then the Devas carried him (the breath) forth, and being carried forth, he was stretched out, and when people said, ‘ He was stretched out,’ then it was in the morning; when they said, ‘ He is gone to rest,’ then it was in the evening. Day, therefore, is the breathing up, night the breathing down.

Then the Devas carried him (the breath) forth, and being carried forth, he was stretched out, and when people said, ‘ He was stretched out,’ then it was in the morning; when they said, ‘ He is gone to rest,’ then it was in the evening. Day, therefore, is the breathing up, night the breathing down.

2. Speech is Agni, sight that Aditya (sun), mind the moon, hearing the Dis (quarters): this is the prahités samyoga®, the union of the deities as sent forth. These deities (Agni, &c.) are thus in the body, but their (phenomenal) appearance yonder is among the deities—this was intended.

3. And Hirazyadat Vaida also, who knew this (and who by his knowledge had become Hirazya- garbha or the universal spirit), said: ‘Whatever they do not give to me, they do not possess them- selves.’ I know the prahitasz samyoga, the union of the deities, as entered into the body’. This is it.

1 All these are plays on words, pratar being derived from pratayi, siyam from samagat. The real object, however, is to show that breath, which is the uktha, which is the worshipper, is endowed with certain qualities, viz. time, speech, &c.

* The meaning is, that the four deities, Agni, Aditya, Moon, and the Dis proceed from their own places to dwell together in the body of man, and that this is called the prahitém samyogah. Prahit is explained as prahita, placed, sent. It is probably formed from hi, not from dha. Prahitok samyoganam is the name of a Saman, Ind. Stud. III, 225. As Devas or gods they appear each in its own place. ‘The whole passage is very obscure.

* All this is extremely obscure, possibly incorrect. For yam, unless it refers to some other word, we expect yan. For dadyuZ one expects dadydt. What is intended is that Hiramyadat had

Il ARANYAKA, I ADHYAYA, 6 KHANDA, 4. 209

4. To him who knows this all creatures, without being constrained, offer gifts.

5. That breath is (to be called) sattya (the true), for sat is breath, ti is food, yam is the sun’. This is threefold, and threefold the eye also may be called, it being white, dark, and the pupil. He who knows why true is true (why sattya is sattya), even if he should speak falsely, yet what he says is true.

SixtH KuANDA.

1. Speech is his (the breath’s) rope, the nam2s the knots *. Thus by his speech as by a rope, and by his names as by knots, all this is bound. For all this are names indeed, and with speech he calls everything.

2. People carry him who knows this, as if they were bound by a rope.

3. Of the body of the breath thus meditated on, the Ushzih verse forms the hairs, the Gayatri the skin, the Trish¢ubh the flesh, the Anush/Zubh the muscles, the Gagati the bone, the Pankti the mar- row, the Brzhati the breath * (praza). He is covered with the verses (£Zandas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres).

4. If a man knows the reason why &/andas are called &4andas, the verses cover him in whatever place he likes against any evil deed.

He is covered with the verses (£Zandas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres).

4. If a man knows the reason why &/andas are called &4andas, the verses cover him in whatever place he likes against any evil deed.

through meditation acquired identity with the universal spirit, and that therefore he might say that whatever was not surrendered to him did not really belong to anybody. On Hiramyadat, see Ait. Brahm. III, 6.

= Cr AA. Up. VILL 9,6.

* The rope is supposed to be the chief rope to which various smaller ropes are attached for fastening animals.

.* Here conceived as the air breathed, not as the deity. Comm.

(3) P

210 AITAREYA-ARANYAKA.

5. This is said by a Azshi (Rv. I, 164, 13) :—

6. ‘I saw (the breath) as a guardian, never tiring, coming and going on his ways (the arteries). That breath (in the body, being identified with the sun among the Devas), illuminating the principal and intermediate quarters of the sky, is returning con- stantly in the midst of the worlds.’

He says: ‘I saw a guardian, because he, the breath, is a guardian, for he guards everything.

7. He says: ‘ Never tiring,’ because the breath never rests.

8. He says: ‘Coming and going on his ways,’ because the breath comes and goes on his ways.

9. He says: ‘I]luminating the principal and in- termediate,’ because he illuminates these only, the principal and intermediate quarters of the sky.

10. He says: ‘He is returning constantly in the midst of the worlds, because he returns indeed constantly in the midst of the worlds.

11. And then, there is another verse (Rv. I, 55, 81): ‘They are covered like caves by those who make them,’

12. For all this is covered indeed by breath.

13. This ether is supported by breath as Brzhati, and as this ether is supported by breath as Brzhati, so one should know that all things, not excepting ants, are supported by breath as Brehati.

SEVENTH KHawpa. 1. Next follow the powers of that Person}. 2. By his speech earth and fire were created.

1 The purusha, as described before in the second chapter, is the PragApati or universal spirit with whom the worshipper is to identify himself by meditation. The manifestations of his power consist in creating the earth, fire, the sky, the air, heaven, the sun.

11 ARANYAKA, I ADHYAYA, 7 KHANDA, 6. 211

Herbs are produced on the earth, and Agni (fire) makes them ripe and sweet. ‘Take this, take this,’ thus saying do earth and fire serve their parent, speech.

3. As far as the earth reaches, as far as fire reaches, so far does his world extend, and as long as the world of the earth and fire does not decay, so long does his world not decay who thus knows this power of speech.

4. By breath (in the nose) the sky and the air were created. People follow the sky, and hear along the sky, while the air carries along pure scent. Thus do sky and air serve their parent, the breath.

As far as the sky reaches, as far as the air reaches, so far does his world extend, and as long as the world of the sky and the air does not decay, so long does his world not decay who thus knows this power of breath.

5. By his eye heaven and the sun were created. Heaven gives him rain and food, while the sun causes his light to shine. Thus do the heaven and the sun serve their parent, the eye.

As far as heaven reaches and as far as the sun reaches, so far does his world extend, and as long as the world of heaven and the sun does not decay, so long does his world not decay who thus knows the power of the eye.

6. By his ear the quarters and the moon were created. From all the quarters they come to him, and from all the quarters he hears, while the moon produces for him the bright and the dark halves for the sake of sacrificial work. Thus do the quarters and the moon serve their parent, the ear.

As far as the quarters reach and as far as the

212 AITAREYA-ARANYAKA.

moon reaches, so far does his world extend, and as long as the world of the quarters and the moon does not decay, so long does his world not decay who thus knows the power of the ear.

7. By his mind the water and Varuza were created. Water yields to him faith (being used for sacred acts), Varuwa keeps his offspring within the law. Thus do water and Varuza serve their parent, the mind.

As far as water reaches and as far as Varuva reaches, so far does his world extend, and as long as the world of water and Varuza does not decay, so long does his world not decay who thus knows the power of the mind.

Eicuta KuawnpA}.

1. Was it water really? Was it water? Yes, all this was water indeed. This (water) was the soot (cause), that (the world) was the shoot (effect). He (the person) is the father, they (earth, fire, &c.) are the sons. Whatever there is belonging to the son, belongs to the father; whatever there is belonging to the father, belongs to the son. This was intended *.

2. Mahiddsa Aitareya, who knew this, said: ‘I know myself (reaching) as far as the gods, and I know the gods (reaching) as faras me. For these

* Having described how Praza, the breath, and his companions or servants created the world, he now discusses the question of the material cause of the world out of which it was created. Water, which is said to be the material of the world, is explained by the commentator to mean here the five elements.

* Cause and effect are not entirely separated, therefore water, as the elementary cause, and earth, fire, &c., as its effect, are one; likewise the worshipper, as the father, and the earth, fire, &c. as his sons, as described above. Mala and tfla, root and shoot, are evi- dently chosen for the sake of the rhyme, to signify cause and effect.

as his sons, as described above. Mala and tfla, root and shoot, are evi- dently chosen for the sake of the rhyme, to signify cause and effect.

11 ARANYAKA, I ADHYAYA, 8 KHANDA, 12. 213

gods receive their gifts from hence, and are sup- ported from hence.’

3. This is the mountain!, viz. eye, ear, mind, speech, and breath. They call it the mountain of Brahman.

4. He who knows this, throws down the evil enemy who hates him; the evil enemy who hates him is defeated.

5. He (the Pravwa, identified with Brahman) is the life, the breath; he is being (while the givatman remains), and not-being (when the givatman departs).

6. The Devas (speech, &c.) worshipped him (praza) as Bhiti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bharbhud.

7. The Asuras worshipped him as Abhati or not- being, and thus they were defeated.

8. He who knows this, becomes great by himself, while the evil enemy who hates him, is defeated.

9. He (the breath) is death (when he departs), and immortality (while he abides).

10. And this has been said by a Ashi (Rv. I, 164, 38) :—

11. ‘Downwards and upwards he (the wind of the breath) goes, held by food ;’—for this up-breathing, being held back by the down-breathing, does not move forward (and leave the body altogether).

12. ‘The immortal dwells with the mortal ;’—for through him (the breath) all this dwells together, the bodies being clearly mortal, but this being (the breath), being immortal.

1 Praza is called the giriz, because it is swallowed or hidden by the other senses (giravdt). Again a mere play of words, intended to show that Brahman under the form of Prava, or life, is to be meditated on.

214 AITAREYA-ARANYAKA.

13. ‘These two (body and breath) go for ever in different directions (the breath moving the senses of the body, the body supporting the senses of the breath: the former going upwards to another world, the body dying and remaining on earth). They increase the one (the body), but they do not increase the other,’ i.e. they increase these bodies (by food), but this being (breath) is immortal.

14. He who knows this becomes immortal in that world (having become united with Hirazyagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings. 7

SECOND ADHYAYA}

First KHANDA.

1. He (the sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man ? (the worshipper who meditates on breath). For he who shines (the sun) is (the same as) the breath. He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because he honoured him during a hundred years, therefore there are (the poets of the first Mazdala of the Rig- veda, called) the Sataréin, (having honour for a

He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because he honoured him during a hundred years, therefore there are (the poets of the first Mazdala of the Rig- veda, called) the Sataréin, (having honour for a

1 In the first adhydya various forms of meditating on Uktha, conceived as Prama (life), have been declared. In the second some other forms of meditation, all extremely fanciful, are added. They are of interest, however, as showing the existence of the hymns of the Rig-veda, divided and arranged as we now possess them, at the time when this Aranyaka was composed.

2 The identity of the sun and of breath as living in man has been established before. It is the same power in both, conceived either adhidaivatam (mythological) or adhyatmam (physiological).

1 ARANYAKA, 2 ADHYAYA, I KHANDA, 6. = 215

hundred years.) Therefore people call him who is really Pravza (breath), the SatarZin poets’.

2. He (breath) placed himself in the midst of all whatsoever exists. Because he placed himself in the midst of all whatsoever exists, therefore there are (the poets of the second to the ninth Mandala of the Rig-veda, called) the Madhyamas. Therefore people call him who is really Praza (breath), the Madhyama poets.

3. Heas up-breathing is the swallower (g7ztsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (g7ztsa) and as down- breathing delight (mada), therefore there is (the poet of the second Mazdala of the Rig-veda, called) Gritsamada. Therefore people call him who is really Praza (breath), Gvztsamada.

4. Of him (breath) all this whatsoever was a friend. Because of him all (visvam) this whatsoever was a friend (mitram), therefore there is (the poet of the third Mazdala of the Rig-veda, called) Visva- mitra. Therefore people call him who is really Praza (breath), Visvamitra.

5. The Devas (speech, &c.) said to him (the breath): ‘ He is to be loved by all of us.’ Because the Devas said of him, that he was to be loved (vama) by all of them, therefore there is (the poet of the fourth Mazdala of the Rig-veda, called) Vama- deva. Therefore people call him who is really Praza (breath), Vamadeva.

6. He (breath) guarded all this whatsoever from evil. Because he guarded (atrdyata) all this whatso-

1 The real ground for the name is that the poets of the first Mandala composed on an average each about a hundred Ak verses.

216 AITAREYA-ARANYAKA.

—.

ever from evil, therefore there are (the poets of the fifth Mandala of the Rig-veda, called) Atrayaz. Therefore people call him who is really Prana (breath), Atrayaz.

— .

Sankara sees much more in these three verses than Uva/a. He takes asambhfiti as a name of Prakvzti, the undeveloped cause, sam- bhfiti as a name of the phenomenal Brahman or Hiramyagarbha. From a worship of the latter a man obtains supernatural powers, from devotion to the former, absorption in Prakz‘ti.

He takes asambhfiti as a name of Prakvzti, the undeveloped cause, sam- bhfiti as a name of the phenomenal Brahman or Hiramyagarbha. From a worship of the latter a man obtains supernatural powers, from devotion to the former, absorption in Prakz‘ti.

Mahidhara also takes a similar view, and he allows, like Sankara, another reading, viz. sambhiitim avinadsam ka, and avinadsena mrz- tyum tirtva. In this case the sense would be: ‘He who knows the worship both of the developed and the undeveloped, overcomes

* Mahidhara decides in the end that vidya and amrztam must here be taken in a limited or relative sense, tasmad vidyopasan4- mritam kapekshikam iti dik, and so agrees on the whole with Sankara, pp. 25--27.

* Shad anush/ubhaf, lokayatikaA prastiyante yeshdm etad darsanam.

* Mritasya satak punak sambhavo nifsti, atak sariragrahwdd asmakam muktir eva.

* Samastasya gagatah sambhavaikahetu brahma.

° Vinasam vinasi ka vapuh sartram.

VAGASANEYI-SAMHITA-UPANISHAD. 319

death, i.e. such evil as sin, passion, &c., through worship of the undeveloped, while he obtains through worship of the developed, i.e. of Hiramyagarbha, immortality, absorption in Prakriti.’

All these forced explanations to which the commentators have recourse, arise from the shifting views held by various authorities with regard to the value of works. Our Upanishad seems to me to propound the doctrine that works, though in themselves useless, or even mischievous, if performed with a view to any present or future rewards, are necessary as a preparatory discipline. This is or was for a long time the orthodox view. Each man was required to pass through the 4sramas, or stages of student and householder, before he was admitted to the freedom of a Sannydsin. As on a ladder, no step was to be skipped. Those who attempted to do so, were considered to have broken the old law, and in some respects they may indeed be looked upon as the true precursors of the Buddhists.

As on a ladder, no step was to be skipped. Those who attempted to do so, were considered to have broken the old law, and in some respects they may indeed be looked upon as the true precursors of the Buddhists.

Nevertheless the opposite doctrine, that a man whose mind had become enlightened, might at once drop the fetters of the law, without performing all the tedious duties of student and house- holder, had strong supporters too among orthodox philosophers. Cases of such rapid conversion occur in the ancient traditions, and Badarayaza himself was obliged to admit the possibility of freedom and salvation without works, though maintaining the superiority of the usual course, which led on gradually from works to enlighten- ment and salvation’. It was from an unwillingness to assent to the decided teaching of the [s4-upanishad that Sankara attempted to explain vidya, knowledge, in a limited sense, as knowledge of the gods, and not yet knowledge of Brahman. He would not admit that knowledge without works could lead to darkness, and even to greater darkness than works without knowledge. Our Upanishad seems to have dreaded libertinism, knowledge without works, more even than ritualism, works without knowledge, and its true object was to show that orthodoxy and sacrifice, though useless in themselves, must always form the preparation for higher enlightenment.

How misleading Sankara’s explanation may prove, we can see from the translation of this Upanishad by Rammohun Roy. He followed Sankara implicitly, and this is the sense which he drew from the text :—

‘9. Those observers of religious rites that perform only the worship of the sacred fire, and oblations to sages, to ancestors,

1 Vedanta-sftras III, 4, 36-39.

320 VAGASANEYI-SAMHITA-UPANISHAD.

to men, and to other creatures, without regarding the worship of celestial gods, shall enter into the dark region: and those practisers of religious ceremonies who habitually worship the celestial gods only, disregarding the worship of the sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, shall enter into a region still darker than the former.

‘xo. It is said that adoration of the celestial gods produces one consequence; and that the performance of the worship of sacred fire, and oplations to sages, to ancestors, to men, and to other creatures, produce another: thus have we heard from learned men, who have distinctly explained the subject to us.

‘rz. Of those observers of ceremonies whosoever, knowing that adoration of celestial gods, as well as the worship of the sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, should be observed alike by the same individual, per- forms them both, will, by means of the latter, surmount the obstacles presented by natural temptations, and will attain the state of the celestial gods through the practice of the former.

‘12. Those observers of religious rites who worship Prakriti alone (Prakrzti or nature, who, though insensible, influenced by the Supreme Spirit, operates throughout the universe) shall enter into the dark region: and those practisers of religious ceremonies that are devoted to worship solely the prior operating sensitive particle, allegorically called Brahma, shall enter into a region much more dark than the former.

‘13. It is said that one consequence may be attained by the worship of Brahma, and another by the adoration of Prakriti. Thus have we heard from learned men, who have distinctly ex- plained the subject to us.

‘14. Of those observers of ceremonies, whatever person, know- ing that the adoration of Prakrzti and that of Brahm4 should be together observed by the same individual, performs them both, will by means of the latter overcome indigence, and will attain the state of Prakrsti, through the practice of the former.’

321

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