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THE
SACRED BOOKS OF THE EAST
[3] a
London
MACMILLAN AND CO.
PUBLISHERS TO THE UNIVERSITY OF
@xford.
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. I
@rford
AT THE CLARENDON PRESS
1879
[All rights reserved]
THE UPANISHADS
TRANSLATED BY
F. MAX MULLER
PART I
THE XHANDOGYA-UPANISHAD
THE TALAVAKARA-UPANISHAD
THE AITAREYA-ARAVYAKA
THE KAUSHITAKI-BRAHMANA-UPANISHAD
AND
THE VAGASANEYI-SAMHITA-UPANISHAD
@rford
AT THE CLARENDON PRESS
1879
[All rights reserved]
HARVARD
UNIVERSITY
LIBRARY
3 aque”
TO
THE RIGHT HONOURABLE THE MARQUIS OF SALISBURY, K.G.
CHANCELLOR OF THE UNIVERSITY OF 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 BEV. H. G. LIDDELL, D.D.
DEAN OF CHRIST CHURCH,
TO WHOSE KIND INTEREST AND EXERTIONS
THIS ATTEMPT TO MAKE KNOWN TQ 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] a3
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‘The general inclinations which are naturally implanted in my
soul to some religion, it ts impossible for me to shift off: but there
being such a multiplicity of religions in the world, I desire now
seriously to consider with my self which of them all to restrain these
my general inclinations to. And the reason of this my enquiry ts
not, that Iam in the least dissatisfied with that religion I have
already embraced; but because tis natural for all men to have an
overbearing opinion and esteem for that particular religion they are
born and bred-up in. That, therefore, I may not seem biassed by the
prejudice of education, I am resolved to prove and examine them all;
That, therefore, I may not seem biassed by the
prejudice of education, I am resolved to prove and examine them all;
‘Indeed there was never any religion so barbarous and diabolical,
but it was preferred before all other religions whatsoever, by them that
did profess it; otherwise they would not have professed tho...
‘And why, say they, may not you be mistaken as well as we? Espectally when there ts, at least, six to one against your Christian religion;
all of which think they serve God aright; and expect happiness thereby
as well @s you..... And hence it is that in my looking out for the
truest religion, being conscious to my self how great an ascendant
Christianity holds over me beyond the rest, as being that religion
whereinto I was born and baptized, that which the supreme authority
has enjoined and my parents educated me in; that which every one
I meet withal highly approves of, and which I my self have, by a long
continued profession, made almost natural to me: I am resolved to be
more jealous and suspicious of this religion, than of the rest, and be
sure not to entertain it any longer without being convinced by solid and
substantial arguments, of the truth and certainty of tt. That, therefore,
I may make diligent and impartial enquiry into all religions and so be
sure to find out the best, 1 shall for a time, look upon my self as one not
at all interested in any particular religion whatsoever, much less in the
Christian religion, but only as one who desires, in general, to serveand
obey Him that made me,in a right manner, and thereby to be made
partaker of that happiness my nature ts capable of?
BIsHOP BEVERIDGE (1636-1707).
Private Thoughts on Religion, Part I, Article 2.
Digitized by Google
CONTENTS.
PAGE
PREFACE TO THE SacrED Books oF THE East . . . ix
Program of a Translation of the Sacred Books of the
East . . . . . . . . . XXxxix
Transliteration of Oriental Alphabets . . . . xiviii
Approximate Pronunciation of the Roman Letters as
representing the Sanskrit Alphabet . . . lv
INTRODUCTION TO THE UPANISHADS . . oe . . Wii
Khandogya-upanishad . . . . . . Ixxxvi
Talavak4ra-upanishad . . . . . . Ixxxix
Aitareya-Aranzyaka . . . . . . - xc
Kaushitaki-brahmama-upanishad . . . . . XxCVviii
Vagasaneyi-samhita-upanishad .. . . . . c
TRANSLATION OF THE AHANDOGYA-UPANISHAD . . . I
TRANSLATION OF THE TALAVAKARA-UPANISHAD . . . 149
TRANSLATION OF THE AITAREYA-ARAVYAKA . . . 157
TRANSLATION OF THE KausHtTAKI-BRAHMANA-UPANISHAD . 271
TRANSLATION OF THE VAGASANEYI-SAMHITA-UPANISHAD . . il
pom
PREFACE
TO
THE SACRED BOOKS OF THE 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 impossible 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 Tripifaka 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
x 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. Scholars
also who have devoted their life either to the
editing of the original texts or to the careful interpretation 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 unfounded. Anyhow they
have removed the study of religion from that wholesome 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 different, in a less enthusiastic, and more discriminating, in fact, in a more scholarlike spirit. Not
SACRED BOOKS OF THE EAST. Xi
Not
SACRED BOOKS OF THE EAST. Xi
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 documents, 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 comparative study of the religions of the East, we must
have before all things complete and thoroughly
Xii PREFACE TO THE
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 publishes 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 commonplace, 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.
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 outcome of human or superhuman ignorance and depravity, 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. xii
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 heirlooms, sacred, because they came from an unknown
source, from a distant age. There was a stage in
the development of human thought, when the distance 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.
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 language. 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
1 Bishop Callaway, Unkulunkulu, or the Tradition of Creation,
as existing among the Amazulu and other tribes of South Africa,
P- 7-
XIV PREFACE TO THE
But besides those utterances which had a vitality
of their own, strong enough to defy the power of
1 Bishop Callaway, Unkulunkulu, or the Tradition of Creation,
as existing among the Amazulu and other tribes of South Africa,
P- 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, became 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.
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 preserved 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 generation. 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 otherwise seem inexplicable in the sacred codes of the
ancient world.
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 otherwise 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, completely 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 Tripifaka. 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 fellowworkers, this very strong and almost irreverent language with regard to the ancient Sacred Books of
the East, I have not neglected to make full allowance 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 without 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 forgotten that there is a world outside the four walls
of their study, whether they think that my condemnation 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 anthropological research, when no custom is too disgusting
to be recorded, no rules of intermarriage too complicated 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 esthetic, 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 sometimes gained a victory over the scholar. His controversy 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 Migcellaneous Essays, 1873, vol. ii, p. 102,
[3] b
XVili PREFACE TO THE
This
arose partly, but partly only, from the imperfections
* Colebrooke’s Migcellaneous Essays, 1873, vol. ii, p. 102,
[3] b
XVili PREFACE TO THE
of the translation. Much, however, of what Sir W.
Jones represented as ridiculous, and therefore unworthy 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 possédait déja, he writes in his letter addressed to
Anquetil Duperron, 'and composed in very good
and sparkling French, ‘plusieurs traités attribués 4
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 platitudes, de bévues, et de contradictions: mais nous
avons conclu par les mémes raisons, qu’ils étaient
trés-modernes, ou bien qu’ils n’étaient pas d’un
homme d’esprit, et d’un philosophe, tel que Zoroastre
est peint par nos historiens. Votre nouvelle traduction, Monsieur, nous confirme dans ce jugement: tout le collége 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 rempplis?.’
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 lobscurité; s'il n’écrivit pas
1 Sir W. Jones’s Works, vol. iv, p. 113. * Tb., vol. x, p. 408.
SACRED BOOKS OF THE EAST. xix
Jones’s Works, vol. iv, p. 113. * Tb., 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 godt 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!.’
' 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 be 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 growth 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.
b2
XX PREFACE TO THE
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.
b2
XX PREFACE TO THE
myself grudged no praise to what to my mind is really
beautiful or sublime in the early revelations of religious truth, I feel the less hesitation in fulfilling the
duty of the true scholar, and placing before historians
and philosophers accurate, complete, and unembellished 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 sentence 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 comprehend 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 sometimes even to write it down.
There is only one exception. There are in ancient
SACRED BOOKS OF THE EAST. Xxt
books, and particularly in religious books, frequent
allusions to the sexual aspects of nature, which,
though perfectly harmless and innocent in themselves, cannot be rendered in modern language without 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 original, 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 religions 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 missionaries, 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 PREFACE TO THE
read, but to be read again and again, translations of
sacred books require to be studied with much greater
care, before we can hope to gain a real understanding of the intentions of their authors or venture
on general 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 imfortant conclusions 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 us'. 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 reverence, but those who speak of the Zoroastrians
as fire-worshippers, should know that the true followers of Zoroaster abhor that very name. Again,
there are certainly many passages in the Vedic
writings which prohibit the promiscuous communication of the Veda, but those who maintain that
the Brahmans, like Roman Catholic priests, keep
their sacred books from the people, must have for-
1 M.M., History of Ancient Sanskrit Literature, second edition,
1859, Pp. 540 seq.
2 Ludwig, Rig-veda, tibersetzt, 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. XXill
gotten the many passages in the Brahmamas, the
Satras, and even in the Laws of Manu, where the
duty of learning the Veda by heart is inculcated for
every Brahmama, Kshatriya,Vaisya, that is, for every
man except a Sddra.
XXill
gotten the many passages in the Brahmamas, the
Satras, and even in the Laws of Manu, where the
duty of learning the Veda by heart is inculcated for
every Brahmama, Kshatriya,Vaisya, that is, for every
man except a Sddra.
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 misunderstand, 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 A#4ndogya-upanishad ? ‘Let a man meditate,’ 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 conclude that we have here vox et preterea nihil.
Meditation on the syllable Om consisted in a longcontinued repetition of that syllable with a view
of drawing the thoughts away from all other subjects, and thus concentrating them on some higher
object of thought of which that syllable was made to
be the symbol. This concentration of thought, ek4grata 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
XXIV PREFACE TO THE
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 ekAgrat4, 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 monotonous 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 tranquillity, 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 S&ma-veda for all breath
or life, so that Om may be conceived 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
Praza 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, meditates 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
Ahandogya-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 salvation, 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 description given of ether or 4k4sa, shows that more is
meant by it than the physical ether, and that ether
XXVI PREFACE TO THE
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 representing 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 Ved4nta 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.’ AA. Up. III, 12, 7-9.
_ § Cf. Vedanta-sfitras 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 sentence. Many poets have translated Heine into
English or Tennyson into German, many painters
have copied the Madonna di San Sisto or the socalled 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 translation 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
RXVili 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 disposition, essence, nature, character, peculiarity, the
person or the whole body, the body, the understanding, 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 meanings here mentioned ought certainly not to be
ascribed to Atman. 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 4tman occurs in philosophical treatises,
such as the Upanishads and the Vedanta system
which is based on them, it has generally been translated 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
XXX PREFACE TO THE
corresponding word in Sanskrit, the Aham or
Ahank4ra, 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, ro dv, 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 efforts, 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 Brah man,
which in Sanskrit is both masculine and neuter, and
with the Sat, which is neuter only, that which is,
SACRED BOOKS OF THE EAST. XXX
or Satya, the true, the real. It alone exists in the.
beginning and for ever; it has no second. Whatever 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
(xpéodos), 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 become 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 v4 idam eka ev4gra
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 idea. M. Regnaud
in his ‘ Matériaux pour servir 4 l'histoire de la philo-
Xxxil PREFACE TO THE
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 ]’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 4tm4nam 4tman4 pasya, tempting as it may seem, it would be entirely wrong to
render it by the Greek ya 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 4tmavidyé,
this self-knowledge, by knowledge of the soul, we
should not be altogether wrong, but we should nevertheless 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 ourselves; 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, 7o 6y. We cannot render the Greek 70
SACRED BOOKS OF THE EAST. XXXili
év and ro wy 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 German it is easy to distinguish between das Sein,
i.e. being, in the abstract, and das Seiende, ro dv. |
In the same way the Sanskrit sat can easily be rendered in Greek by ro v, 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 distinguish 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 rendering of such words as 4tman, sat, and satyam._
In a dialogue between Udd4laka 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 (AZ4ndogya-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 (A4bh4samatram)
_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 (A4bh4samatram)
_of the real Sat, as the sun in the water is a reflection
1 Devatés, 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 KA. Up. I, 11, 5, by goddess.
[3] Cc
XXXIV PREFACE TO THE
of the real sun. By this apparent union of the Sat
with the three elements, every form (rfipa) and
every name (ndman) 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, everything 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 element 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 progressively 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 everything, is called para devatd, 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
devat4, 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: ‘ Etad4tmyam
idam 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.’
C2
XXXVI PREFACE TO THE
in the printed text (VI, 8, 6) is wrong, and VI, 8, 7
should begin with sa ya esho ’zimé, 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 essence (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 Aishis, before we can hope to translate
them. It is not enough simply to read the half-religious, half-philosophical utterances which we find in
‘ The change of gender in sa for tad is idiomatic. One could
not say in Sanskrit tad 4tmé, it is the Self, but sa 4tm4. By sa,
he, the Sat, that which is, is meant. The commentary explains
sa atm4 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 4tmé, it is the Self, but sa 4tm4. By sa,
he, the Sat, that which is, is meant. The commentary explains
sa atm4 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 Buddhists 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 doctrines. 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 believed 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 as well.
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,
XXXViii PREFACE TO THE
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, something 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, something that could make him shrink from evil and incline 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 translations 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 depended for the Pali literature of the Buddhists, was
taken from us, an irreparable loss to Oriental scholarship 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-purdza,
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
xl PREFACE TO THE
assigned to the publication of twenty-four volumes
may not, I hope, be much exceeded.
Tue Sacrep Books oF THE East, TRANSLATED, WITH INTRODUC-
Tions AND NoTEs, BY VARIOUS ORIENTAL SCHOLARS, AND EpITED
By F. Max MUL.ER.
Tue Sacrep Books oF THE East, TRANSLATED, WITH INTRODUC-
Tions AND NoTEs, BY VARIOUS ORIENTAL SCHOLARS, AND EpITED
By F. Max MUL.ER.
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 indispensable 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 traditional, 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-fd-3ze
and L&o-3ze, 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. xlt
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. xlt
Homeric Poems are national Epics, like the Ramayana, and the
Nibelunge, and the Homeric Hymns have never received that
general recognition or sanction which alone can impart to the
poetical effusions of personal piety the sacred or canonical character 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 histotical 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,
. The religion of the followers of Buddha.
. The religion of the followers of Zarathustra.
. The religion of the followers of Khung-f-3ze.
. The religion of the followers of L4o-;ze.
. The religion of the followers of Mohammed.
A desire for a trustworthy translation 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
An & WwW DN
1 Introduction to the Science of Religion, by F. Max Miller
(Longmans, 1873), p. 104.
xlii PREFACE TO THE
Max Miller
(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 frequently expressed, as a complete, trustworthy, and readable translation of the principal Sacred Books of the Eastern 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 undertake 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 T4o-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 Egyptologists
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-f(-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 theologians, but a study of the documents, in which alone the actual
growth of religious thought can be traced, is much neglected.
SACRED BOOKS OF THE EAST. xliii
How
people might or could or should have elaborated religious ideas, is
a topic most warmly discussed among psychologists and theologians, but a study of the documents, in which alone the actual
growth of religious thought can be traced, is much neglected.
SACRED BOOKS OF THE EAST. xliii
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 command 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 translation 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 translations will be made from the original texts, and where good
translations exist already, they will be carefully revised by competent 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 traduction 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 elucidation, and carefully examining the opinions of previous commentators, 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 Brahmaaas, or portions of them, will have to be included
in our Series, as well as the principal Upanishads, theosophic treatises of great interest and beauty. There is every prospect of an
early appearance of a translation of the Bhagavad-git4, of the most
important among the sacred Law-books, and of one at least of the
Purdsas. 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,
Satras from the Digha Nik4ya, a part of the Vinaya-pifaka, the
Dhammapada, the Divy4vadana, 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 followers of Khung-fd-3ze are the King and the Sha. Of the former
the Sh King or Book of History; the Odes of the Temple and
? Rig-veda-sanhité, The Sacred Hymns of the Brahmans, translated and explained by F. Max Miller. Vol. i. Hymns to the
Maruts or the Storm-Gods. London, 1869.
SACRED BOOKS OF THE EAST. xlv
Of the former
the Sh King or Book of History; the Odes of the Temple and
? Rig-veda-sanhité, The Sacred Hymns of the Brahmans, translated and explained by F. Max Miller. Vol. i. Hymns to the
Maruts or the Storm-Gods. London, 1869.
SACRED BOOKS OF THE EAST. xlv
the Altar, and other pieces illustrating the ancient religious views
and practices of the Chinese, in the Shih King or Book of Poetry;
the Yi King; the Lt Xf; and the Hsiao King or Classic of Filial
Piety, will all be given, it is hoped, entire. ‘Of the latter, the Series
will contain the Xung Yung or Doctrine of the Mean; the Ta Hsio
or Great Learning; all Confucius’ utterances in the Lun Yi or Confucian 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 L&o-3ze we require only a translation of
the T4o-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 éssential 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. ..
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. Bihler, A. Burnell, E. B. Cowell, J.
Darmesteter, T, W. Rhys Davids, J. Eggeling,
V. Fausbdéll, H. Jacobi, J. Jolly, H. Kern, F. Kielhorn, 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. AncieENT VeEpic RELIGION.
Hymns of the Azg-veda.
The Satapatha-brahmaza.
xlvi PREFACE TO THE
The Upanishads.
The Grzhya-sitras of Hirazyakesin and others.
II. Law-Books IN PROSE.
The Sttras of Apastamba, Gautama, Baudhdyana,
Vasish¢ha, Vishau, &c.
TIL LAW-BOOKS IN VERSE.
The Laws of Manu, Yagfiavalkya, &c.
IV. Larter BRAHMANISM.
The Bhagavad-gita.
The Vayu-puraza.
V. Buppuism.
1. Pali Documents.
The Mah4parinibbana Sutta, the Tevigga Sutta,
the Mahasudassana Sutta, the Dhammagakkappavattana Sutta; the Suttanipdta; the Mahdvagga,
the Xullavagga, and the Patimokkha.
2. Sanskrit Documents.
The Divyavadana and Saddharmapuzaartka.
3. Chinese Documents.
The Phf-y4o King, or life of Buddha.
4. Prakrit Gaina Documents.
The Afaranga Sdtra, Dasavaik4lika Sdtra, Satrakrvztanga, and Uttaradhyayana Satra.
VI. Parsi REtIcIon.
1. Zend Documents.
The Venditdad.
SACRED BOOKS OF THE EAST. xlvii
2. Pehlevi and Parsi Documents.
3. Chinese Documents.
The Phf-y4o King, or life of Buddha.
4. Prakrit Gaina Documents.
The Afaranga Sdtra, Dasavaik4lika Sdtra, Satrakrvztanga, and Uttaradhyayana Satra.
VI. Parsi REtIcIon.
1. Zend Documents.
The Venditdad.
SACRED BOOKS OF THE EAST. xlvii
2. Pehlevi and Parsi Documents.
The Bundahis, Bahman Yasht, Shdyast-la-shayast,
Dadistani Dint, Mainyéi Khard.
VII. MoHAMMEDANISM.
The Koran.
VIII. Cuinese RE LIGIon.
1. Confucianism.
The Sha King, Shih King, Hsiao King, Yt King,
Li #1, Lun Yi, and Mang-jze.
2. Taoism.
The T4o-teh King, Awang-3ze, and Kan Ying
Phien.
xl viii 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 application 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 himself 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 pronunciation of foreign languages, but only to represent
foreign letters by Roman types, leaving the pronunciation to be learnt, as it is now, from grammars or from conversation with natives.
4. It is not attempted to indicate the pronunciation of foreign languages, but only to represent
foreign letters by Roman types, leaving the pronunciation to be learnt, as it is now, from grammars or from conversation with natives.
5. The foundation of every system of transliteration must consist of a classification of the typical
sounds of human speech. Such classification may
be more or less perfect, more or less minute, according 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, sonie 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, modified 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.
to. 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 pronunciation 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 4.
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.
d2
11. Words or sentences which used to be printed
in italics are spaced.
d2
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
OF THE SACRED Books OF THE East.
CONSONANTS,
MISSIONARY ALPHABET,
T Class.
II Class.
IIT Class,
Zend.
Pehlevi.
Persian,
Arabic,
Hebrew.
Chinese.
Gutturales.
1 Tenuis......
2 4, # aspirata.......
Bs Media: sora) s6.%. 1. Baie a ese
4 ,, aspirata........
5 Gutturo-labialis .
6 Nasalis......
8 ”
9 ss
DO sg
BT
it an
asper faucalis .
lenis faucalis . .
asper fricatus ...
lenis fricatus ....
Gutturales modificatae
(palatales, &c.)
13 Tenuis ........2..
14 » aspirata .......
15 Media ........
16 ”
17 ,,
aspirata. .....-.
Nasalis........
eee w
ANAAR
Ra2EAE
SACRED BOOKS OF THE EAST.
li
CONSONANTS
(continued).
MISSIONARY ALPHABET.
T Class,
II Class.
—
IIT Class,
Pehlevi.
Persian.
Arabic.
Hebrew.
Chinese,
18 Semivocalis .......
19 Spiritus asper......
20 ~« lenis ......
21s, asper assibilatus
22)—Ci«ss lenis assibilatus
Dentales.
23 Tenuis ..........
24 ~=«,”)saspirata......
25 ,, assibilata.....
26 Media ......22.5.-
27 ~=«y,”~=s aspirata......
28 =, assibilata.....
29 Nasalis.......2..2.
30 Semivocalis .......
31 » mollisl...
32 ” mollis2...
33 Spiritus asper] .....
34 Sg, asper2.....
35,
36
37
lenis ...--.
» asperrimus 2. .
» asperrimusl.,..
i)
(y)
PREFACE TO THE
Dentales modificatace
(linguales, &c.)
38 Tenuis....°.....45
39 ,, aspirata ......
40 Media ..........4.
41 ,, aspirata.......
42 Nasalis.... 2... 200s
43 Semivocalis ........
44 » fricata. ....
45 * diacritica ....
46 Spiritus asper .......
47 » lenis.......-
Labiales,
49 » SSpirata ......
50 Media .....-..200%
51 ,, = aspirata......
52 Tenuissima.........
54 Semivocalis ........
55 » aspirata.....
56 Spiritus asperr .......
57, _”~—sdenisw 2. ees
68 Anusvéra. ... 0-0 ee
59 Visarga.... 2. ee eee
eee
sh
zh
weee towed
b
eooee oe
ze
Br
4
st
t
a
z
al
ee eeee
ee eoeee oee @eese
SACRED BOOKS OF THE EAST.
lili
MISSIONARY ALPHABET.
T Class.
11 Class.
111 Class,
Sanskri Zend.
Pehlevi.
Persian,
Arabic.
Hebrew.
Chinese.
2 Laryngo-palatalis
3 ,, - labialis .......
4 Gutturalis brevis. ......
5 ” longa .......
6 Palatalis brevis. .......
7 ” longa ........
8 Dentalis brevis. .......
9 » longa........
10 Lingualis brevis
11 ” longa
12 Labialis brevis ........
13 s» longa ........
14 Gutturo-palatalis brevis .. .
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PREFACE TO THE
SACRED BOOKS OF THE EAST. lv
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PREFACE TO THE
SACRED BOOKS OF THE EAST. lv
APPROXIMATE PRONUNCIATION OF THE ROMAN LETTERS
AS REPRESENTING THE SANSKRIT ALPHABET.
Vows. fi as in new
a’ “as insam y ma sy, yet
a aT ,, psalm 8 BW ,, sharp
i = 4 knit Dentals.
t = ,, neat t W as in tin (2 Yone or the tech)
ri =] fiery th @ ,, lanthorn
ré Qi» d & , din
i @ ,, friendly dh WW ,, landholder
e &@» 7 n A sy nay
u 3s, full 1 HS 5, let
a BB ,, fool l Sr»
-e ze » date 8 SB ,, grass
ai z aisle :
(+) wt ” note Linguals._ of tongue strikau a proud t Z as in town (ing alv region)
th 3 4, ~outhouse
d 3S ,, done
ConsoNANTS. dh @ 4, rodhook
Gutturals. n ww 4 no
k @ as in kite r ty red
kh @ _,, inkhorn sh © =,, shun
g -Ty gate Labials.
gh @ ,, springhead p Was in pan
h(ng)F ,, sing ph W ,, topheavy
ho & » hear b & 4. bed
Palatals. bh W~ ,, clubhouse
k @as in church m a, mill
kk @ ,, church-history v a, live
g W~ 4, jolly m a » Anusvara (sient )
gh ® 4, bridge-house ho = s@_y,_- Visarga (brecthing)
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 Brabmana; Confucius,
Zoroaster, Koran, &c.
INTRODUCTION
TO
THE UPANISHADS.
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 Jeh4n, 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 Mohammedans. He seems first to have heard of the Upanishads
during his stay in Kashmir in 1640. He afterwards invited 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 accomplishment 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
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
1 Elphinstone, History of India, ed. Cowfll, p. 610,
Iviii 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 translation 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 tegendum: 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 difficiliora explanantibus, illustratum: studio et opera Anquetil
Duperron, Indicopleuste. Argentorati, typis et impensis
fratrum Levrault, vol. i, 1801; vol. ii, 1802 5.’
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 r&v Oupnekhathai quorumvis 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 rod Schonbeh,
vigesimo) sexto mensis rod Ramazzan, anno 1067 rod 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.p. Anquetil Duperron
adds: ‘Absolutum est hoc Apographum versionis Latins 7@v quinquaginta
Oupnekhatha, ad verbum, e Persico idiomate, Samskreticis vocabulis intermixto, facte, die g Octobris, 1796, 18 Brumaire, anni 4, Reipublic. Gall.
Parisiis.’ -
3 M.M., History of Adbcient Sanskrit Literature, second edition, p. 325.
INTRODUCTION. lix
Gall.
Parisiis.’ -
3 M.M., History of Adbcient 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 r6 maschghouli fac (de eo meditare), 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 (prz) 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 dicitur) cremor est; et e
loquela, atet rod Beid, et ex atet, 7d siam, id est, cum harmonia (pronunciatum); et e Sam, rd adkit, cremor est ;
id est, oum, voce alta, cum harmonia pronunciare, aokit,
cremor cremorum (optimum optimorum) est. Major, ex
(prz) 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-
lx 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 deduced as a necessary result from the fundamental thoughts
which I have to enunciate, though those deductions themselves 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 Dérd 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
1 Schopenhauer, Parerga, third edition, II, p. 426.
INTRODUCTION. Ixi
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 appropriate 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 translation, 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! From 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! —e
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! —e
‘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 compositions. 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
1 Loc. cit. II, pp. 435. ® Loc, cit. I, p. 59.
lxit 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, because, 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, Malebranche, Spinoza, and Scotus Erigena, as brought to light
again at Oxford in 16812, may perhaps secure a more considerate 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
1 Loe. cit. II, p. 428.
2 Loc. cit. I, p.6. These passages were pointed out to me by Professor Noire.
8 Born 1774, died at 3.30 4.M., on Friday, 28th September, 1833.
‘ Last Days of Rammohun Roy, by Mary Carpenter, 1866, p. 135.
INTRODUCTION. Ixiii
cit. II, p. 428.
2 Loc. cit. I, p.6. These passages were pointed out to me by Professor Noire.
8 Born 1774, died at 3.30 4.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 Purdzas, 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, something 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 Samhitas and the
Brahmaaas, 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-kanda and the Giiana-kamda, 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 reserved 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.
® <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.
® <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 Brahmo Sam§j of Debendranath Tagore, or the Brahmo Samaj of India of
_Keshub Chunder Sen, or the Sadharan Brahmo Sam§j,
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 contrary, 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 enthusiasm 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
1 Last Days, p. 11.
INTRODUCTION. lxv
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.
11.
INTRODUCTION. lxv
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 philosophers 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 exclusively historical interest prevailed to so large an extent
that the hymns of the Veda, the Brahmavas, and the
Sftras absorbed all interest, while the Upanishads were
put aside for a time as of doubtful antiquity, and therefore 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 commentaries, 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 Brahmamas 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] e
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] e
Ixvi UPANISHADS,
It is true, no doubt, that the stratum of literature
which contains the Upanishads is later than the Samhit4s, and later than the Brahmamas, 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 therefore before that collection was finally closed. One hymn
in the Samhita of the Rig-veda (I, 191) was designated
by K4tydyana, 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 Upanishads, and among the Oupnekhats translated into Persian
by Dara Shukoh we actually find the Purusha-sdkta,
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 Vagasaneyisakha, we meet with a real Upanishad, the famous ts& or
fsAvAsya-upanishad, while the Sivasamkalpa, too, forms part
of its thirty-fourth book *. In the Brahmamas several U panishads occur, even in portions which are not classed as
Aranyakas, as, for instance, the well-known Kena or Talavakéra-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 Brahmazas, but
are sometimes included also under the general name of
Brahmava. Brahmaza, 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 Taittirtya-sas#hit4, the Brahmazas,
the Aranyakas, the Upanishads, and even, in certain cases,
in the Sitras. We shall see in the introduction to the
Aitareya-A4ravyaka, that that Aramyaka is in the beginning
' See Weber, Indische Studien, IX, p. 1 seq.
3 See M. M., History of Ancient Sanskrit Literature, p. 317.
INTRODUCTION. Ixvii
We shall see in the introduction to the
Aitareya-A4ravyaka, that that Aramyaka is in the beginning
' See Weber, Indische Studien, IX, p. 1 seq.
3 See M. M., History of Ancient Sanskrit Literature, p. 317.
INTRODUCTION. Ixvii
a Brahmawa, a mere continuation of the Aitareya-brahmaza, explaining the Mahavrata ceremony, while its last
book contains the Sftras or short technical rules explaining the same ceremony which in the first book had been
treated in the style peculiar to the Brahmavas. In the same
Aitareya-aramyaka, III, 2, 6, 6, a passage of the Upanishad
is spoken of as a Brahmaza, possibly as something like a
Brahmaza, while something very like an Upanishad occurs
in the Apastamba-sitras, and might be quoted therefore
as a Sftra’. At all events the Upanishads, like the
Aranyakas, belong to what Hindu theologians call Sruti,
or revealed literature, in opposition to Smziti, 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 believe, 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 Saszhitas, Brahmanas, and Aramyakas, must
be, if we follow the chronology which at present is commonly, 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 themselves, 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 Atharvasiras, an Upanishad generally assigned to a very modern
date, is quoted in the Sdtras of Gautama and Baudhayana?;
1 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. 47%
and Introduction, p. lvi.
e€2
Ixviii UPANISHADS.
that the Svet4svatara-upanishad, or the Svetasvataranam
Mantropanishad, though bearing many notes of later periods
of thought, is quoted by Sankara in his commentary on
the Vedanta-sitras!; while the Nvésimhottaratapantyaupanishad forms part of the twelve Upanishads explained
by Vidy4razya in his Sarvopanishad-arthanubhati-prakasa.
The Upanishads comprehended in that work are:
1. Aitareya-upanishad.
2. Taittiriya-upanishad.
3. Khindogya-upanishad.
4. Mundaka-upanishad.
5. Prasna-upanishad.
6. Kaushitaki-upanishad.
7. Maitrayamiya-upanishad.
8. Karhavalli-upanishad.
g. Svet4svatara-upanishad.
10. Brihad-dravyaka-upanishad.
11, Talavakara (Kena)-upanishad.
Aitareya-upanishad.
2. Taittiriya-upanishad.
3. Khindogya-upanishad.
4. Mundaka-upanishad.
5. Prasna-upanishad.
6. Kaushitaki-upanishad.
7. Maitrayamiya-upanishad.
8. Karhavalli-upanishad.
g. Svet4svatara-upanishad.
10. Brihad-dravyaka-upanishad.
11, Talavakara (Kena)-upanishad.
12. Nrisimhottaratapantya-upanishad *.
The number of Upanishads translated by Dara Shukoh
amounts to 50; their number, as given in the Mahavakyamukt4vali and in the Muktik4-upanishad, is 108%. Professor 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 different names. In an alphabetical list which I published in
1865 (Zeitschrift der Deutschen Morgenlandischen Gesellschaft XIX, 137-158), the number of real Upanishads
reached 149. To that number Dr. Burnell® in his Catalogue
1 Vedanta-sitras I, 1,11.
2 One misses the {fs8 or tsivasya-upanishad in this list. The Upanishads
chiefly studied in Bengal are the Brihad-aranyaka, Aitareya, Khandogya, Taittiriya, tsa, Kena, Katha, Prasna, Mundaka, and Mandikya, to which should be
added the Svetasvatara. M.M., History of Ancient Sanskrit Literature, p. 325.
* Dr. Burnell thinks that this is an artificial computation, 108 being a sacred
number in Southern India. See Kielhom in Gough's Papers on Ancient Sanskrit
Literature, p. 193.
- * Weber, History of Sanskrit Literature, p. 155 note.
§ Indian Antiquary, II, 267.
INTRODUCTION. Ixix
(p. 59) added 5, Professor Haug (Brahma und die Brahmanen) 16, making a sum total of 170. New names, however,
are constantly being added in the catalogues of MSS. published 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 Samhitds, Brahmazas, 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
Sdyaza, 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 Anushfubh 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
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 localities, by different teachers, it may be, for different purposes.
Ixx UPANISHADS.
Lastly, the influence of Sakh4s or schools may have told
more or legs on certain Upanishads. Thus the Maitrayatyaupanishad, as we now possess it, shows a number of irregular
forms which even the commentator can account for only as
peculiarities of the Maitrayaztya-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 M4nava-dharma-sdstra, which
startled even the commentator, but is explained away by
him as possibly found in another S4kh4, 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 KAandogya-upanishad VIII, 7, 1, ya 4tmapahatap4pma vigaro
vimrityur visoko ’vigighatso ’pipd4sak, &c., the text of the
Maitrayaxiya-upanishad (VII, 7) reads, 4tmapahatapapm4
vigaro vimrityur visoko ’vikikitso ’vipasak. But here again
the commentator explains that another SakhA reads ’vigighatsa, and that avipdsa is to be explained by means of
a change of letters as apipdsa. Corruptions, therefore, or
modern elements which are found in one Upanishad, as
handed down in one Sakh4, do not prove that the same
existed in other Sakhds, or that they were found in the
original text.
Corruptions, therefore, or
modern elements which are found in one Upanishad, as
handed down in one Sakh4, do not prove that the same
existed in other Sakhds, 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 Upanishads 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.
1 They are generally explained as #handasa, but in one place (Maitr. Up.
II, 4) the commentator treats such irregularities as etakkAakhasahketapashak, a
reading peculiar to the Maitrayantya school. Some learned remarks on this point
may be seen in an article by Dr, L. Schroeder, Uber die Maitrayant Samhita.
INTRODUCTION. Ixxi
CRITICAL TREATMENT OF THE TEXT OF THE
UPANISHADS.
With regard to a critical restoration of the text of the Upanishads, 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 Sankar4zarya, or of the more modern
Sankarananda, or Sayama, or others. Though there still
prevails some uncertainty as to the date of Sankara#arya,
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 Sakhds of
different Vedas, and we know of various readings recorded
by the commentators. These, where they are of importance for our purposes, have been carefully taken into
account.
That is perfectly true. We possess various recensions of
several Upanishads, as handed down in different Sakhds of
different Vedas, and we know of various readings recorded
by the commentators. These, where they are of importance 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 commentaries, 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
Ixxii UPANISHADS.
of the Rig-veda, which is presupposed by Sayama’s commentary 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 probably very ancient errors, that had crept into the text
long before Sankara composed his commentaries.
Some questions connected with the metres of the Upanishads have been very learnedly treated by Professor Gildemeister 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 conscious 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 Vagasaneyisamhita-upanishad, verse 5, instead of tad antar asya sarvasya tadu sarvasy4sya bahyata4, the original text may have
been tad antar asya sarvasya tadu sarvasya bahyatas; yet
Sankara evidently read sarvasyasya, and as the same
reading is found in the text of the V4agasaneyi-samhita,
who would venture to correct so old a mistake?
Again, if in verse 8, we left out ydthdtathyatas, we
should get a much more regular metre,
Kavir manishi paribh0k svyambhik
arthan vyadadhaé &£AAsvatibhyak samAbhyas.
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
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
? Rig-veda, translated by M. M., vol. i, Preface, p. cxliii.
INTRODUCTION. Ixxiil
that it is difficult to explain how so rare a word as yathatathyata’ could have been introduced into the text.
In verse 10 one feels tempted to propose the omission of
eva in anyad 4hur avidyayéa, while in verse 11, an eva inserted
after vidyam ka would certainly improve the metre.
In verse 15 the expression satyadharmaya drishéaye 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 vishaave, ‘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 mentioned in the notes. It may happen, however, that the
correction, though at first sight plausible, has to be surrendered on more mature consideration. Thus in the
V4gasaneyi-samhit4-upanishad, verse 2, one feels certainly
inclined to write evam 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 Vagasaneyisamhit4, 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
latter 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 Upanishads (Matériaux pour servir 4 histoire de la philosophie
de l'Inde, 1878) proposes to read in the Brihad-4ranyaka-
Ixxiv UPANISHADS.
Thus I see, for instance, that M. Regnaud, in the Errata
to the second volume of his excellent work on the Upanishads (Matériaux pour servir 4 histoire de la philosophie
de l'Inde, 1878) proposes to read in the Brihad-4ranyaka-
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 Y4giavalkya 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 authority 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 prvam
paprakkhka; whereas if Yagtiavalkya 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 reminded that on a former occasion, when Ganaka and Y4g‘fiavalkya had a disputation on the Agnihotra, Yagiiavalkya
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 Yagfiavalkya, 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
YAgfiavalkya 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
YAagiiavalkya 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 translating the passage in the AKAand. Up. V, 3, 7, tasmad u
INTRODUCTION. Ixxv
I cannot help thinking
therefore that M. Regnaud (vol. i, p. 59) was right in translating the passage in the AKAand. Up. V, 3, 7, tasmad u
INTRODUCTION. Ixxv
sarveshu lokeshu kshattrasyaiva pras4sanam abhbit, by ‘que
le kshatriya seul I’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 exceptional 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 claiming 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 prasAstritvam sishy4a#4m, 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 commentators, 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 K4ndogya-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 Brthad-aramzyaka, those words have been
changed to such a degree, and in two different ways in the
two Sakh4s of the M4dhyandinas and K4zvas, 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. Brihad-adranyaka, MAdhyandina-sakh4, XIV, 9, 3, 10:
III. Brithad-dravyaka-upanishad, K4mva-sakh4, VI, 3, 5
I. Amo namd4sy am4 hi te sarvam idam sa hi gyeshthahk
II. 4mo’sy 4mam hi te mayi sa hi
III. Aamamsy 4mamhi te mahi sa hi
I. sreshtho ragAdhipatiz sa mA gyaishthyam srai-
II. ragesdno ‘dhipatiZ sa ma ragesdno
IIL. ragesano
I. shtkyam ragyam Adhipatyam gamayatv aham evedam
IT. *dhipatim karotv iti.
III. *dhipatim —karotv iti.
I. sarvam asaniti.
II,
Ill.
Aamamsy 4mamhi te mahi sa hi
I. sreshtho ragAdhipatiz sa mA gyaishthyam srai-
II. ragesdno ‘dhipatiZ sa ma ragesdno
IIL. ragesano
I. shtkyam ragyam Adhipatyam gamayatv aham evedam
IT. *dhipatim karotv iti.
III. *dhipatim —karotv iti.
I. sarvam asaniti.
II,
Ill.
The text in the K/#Andogya-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 Pr4va, or
breath, in another passage also, viz. Brzhad-arazyaka-up. I,
3,22. If therefore we accept this meaning of Ama, the
rest is easy and intelligible.
But if we proceed to the Bvthad-4rayaka, in the Madhyandina-sakha, we find the commentator proposing the following interpretation : ‘O Mantha, thou art a full knower,
complete knowledge of me belongs to thee.’ This meaning
is obtained by deriving Ama’ 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 dmamhi 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 KAandogya-upanishad gives us the original
text, or a text nearest to the original, no sound critic
would venture to correct the readings of the Brzhadaramyaka. They are corruptions, but even as corruptions they possess authority, at all events up to a certain
point, and it is the fixing of those certain points or chronological limits, which alone can impart a scientific character
to our criticism of ancient texts.
They are corruptions, but even as corruptions they possess authority, at all events up to a certain
point, and it is the fixing of those certain points or chronological limits, which alone can impart a scientific character
to our criticism of ancient texts.
In the Kaushitaki-brahmava-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 Sankarananda. In the beginning of the fourth adhydya 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 ’vasan, 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 Saya#4karya, 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
Ixxviii ’ 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
Ixxviii ’ 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 expected 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 (bhdrga), and in the alphabet commonly called
Sarad&. 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 S4rad4 alphabet which, owing to its numerous 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 particularly careful in the use of the sibilants, replacing the Visarga
by sibilants, writing s+s and s+'s instead of 4+s and
Ak+s; distinguishing also the Gihvamiliya and Upadhmaniya. If therefore the MS. writes antastha, we may be
sure that it really meant to write so, and not antaAstha, 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 readings, which seemed to deserve being mentioned, will be found
1 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. xxix
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. xxix
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 pfirvam aksharam ripam, instead of
what alone can be right, pirvartpam. Instead of pragay&
pasubhi# it writes repeatedly pragaya pasubhi4, which
is impossible. In ITE, 2, 2, it leaves out again and again
manomaya between £4andomaya and vanimaya; 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 scholarship, 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 Arayakas, the Brahmaaas, and the Ved4nta-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
lxxx 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 Trika#dasesha, upanishad is explained by samipasadana, sitting down near a person !.
In the Trika#dasesha, upanishad is explained by samipasadana, 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 explained 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 philosophic treatises which constitute the gfid4nakavda, the knowledge portion, as opposed to the karmak4zda, the work or
ceremonial portion, of the Veda. .
Native philosophers seem never to have thought of deriving 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 Taittirtyaupanishad II, 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 acquiesce in any etymology which accounts for the most
prevalent meaning of a word. The Aranyakas abound in
1 Panini I, 4, 79, has upanishatkritya.
* M. M., History of Ancient Sanskrit Literature, p. 318; Colebrooke, Essays,
I, 92; Regnaud, Matériaux, p. 7.
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 Aandogya-upanishad VI, 13, 1, a teacher says
to his pupil, atha m4 pratar upasidath4Z, ‘come to me (for
advice) to-morrow morning.’
:-—
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 Aandogya-upanishad VI, 13, 1, a teacher says
to his pupil, atha m4 pratar upasidath4Z, ‘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 (pariéarita), and
those who are admitted to their more intimate society
(upasatt4, comm. samipaga/, antarangas, priya).
Again, in the AAandogya-upanishad VII, 1, we read of
a pupil approaching his teacher (upasasdda or upasasada),
and of the teacher telling him to approach with what he
knows, i.e. to tell him first what he has learnt already
(yad vettha tena mopasida §).
In the Sftras (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
1 The distinction between possible and real etymologies is as modern as
that between legend and history.
* See M. M.’s History of Ancient Sanskrit Literature, p. 318.
5 See also Khand. Up. VI, 7, 2.
[3] f
Ixxxii UPANISHADS.
only passage in which upanishasd4da occurs (Ait. Ar. II, 2,
1), it is used of Indra sitting down by the side of Visvamitra, and it is curious to observe that both MSS. and
commentaries give here upanishasasd4da, an entirely irregular 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. PA. ITI, 4, 72,
updsito gurum bhavan, ‘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, KA#and. Up.
VI, 15; or of hungry children sitting round their mother,
and likened to people performing the Agnihotra sacrifice
(KAand. 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 (K 4nd. 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, K#and. Up. IV, 7,2; FV, 8,2. And the same prepositions joined to the verb sri, impart to it the meaning of
sitting down beneath a person, so as to show him respect :
Brth. Ar. I, 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; FV, 8,2. And the same prepositions joined to the verb sri, impart to it the meaning of
sitting down beneath a person, so as to show him respect :
Brth. Ar. I, 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, kshatrdya tad visam adhast4d 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. Ixxxiii
shad, besides being the recognised title of certain philosophical 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. HI, 1, 6, 3. ‘For this Upanishad, i.e. in order
to obtain the information about the true meaning of Sasmhita, Tarukshya served as a cowherd for a whole year.’
Taitt. Up. I, 3. ‘We shall now explain the Upanishad of
the Samhita.’
Ait. Ar. IIT, 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 K#and. 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 Samans in
this wise.’
Kihand. Up. VIII, 8, 4. When Indra and Virokana 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
f2
Ixxxiv UPANISHADS.
Devas or Asuras, will follow this doctrine (upanishad), will
perish.’
When Indra and Virokana 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
f2
Ixxxiv UPANISHADS.
Devas or Asuras, will follow this doctrine (upanishad), will
perish.’
II. In the KA4nd. 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 understanding 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 Sdma Véda,
. 4t.
P Translation 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. Réer, The Taittirtya, Aitareya, Svet4svatara, Kena
tsa, Katka, Prasna, Muadaka, and Mandtkya Upanishads
translated ; Bibliotheca Indica. Calcutta, 1853.
Rajendralal Mitra, The AAandogya Upanishad, with
extracts from the commentary of Sankara; Bibliotheca
Indica. Calcutta, 1862.
Bite yr
INTRODUCTION. Ixxxv
Calcutta, 1853.
Rajendralal Mitra, The AAandogya Upanishad, with
extracts from the commentary of Sankara; Bibliotheca
Indica. Calcutta, 1862.
Bite yr
INTRODUCTION. Ixxxv
E. B. Cowell, The Kaushitaki - brahmaza - upanishad,
edited with an English translation; Bibliotheca Indica.
Calcutta, 1861. ~ he ty ke ttarés, in Le Muteon ;
E. B. Cowell, The Maitri Upanishad, edited with an Fey. BF/
English translation ; Bibliotheca Indica. Calcutta, 1870.
A. Weber, Die Vagrasi#i des Asvaghosha. Berlin, 1860.
A. Weber, Die Rama-tapantya Upanishad. Berlin, 1864.
A. Weber, Analyse der in Anquetil du Perron’s Ubersetzung enthalten Upanishad; Indische Studien, vol. i,
Pp. 247 et seq.
A. E. Gough, The Philosophy of the Upanishads ; Calcutta Review, CXXXI. 4
P. Regnaud, Matériaux pour servir 4 l'histoire de la Philosophie 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 Upanishads into French), by Réer, Cowell, Rajendralal Mitra,
Harakandra Vidyabhishaza, Visvanatha Sastri, RAmamaya Tarkaratna, and others. For fuller titles see Gildemeister, Bibliotheca Sanscrita, and E. Haas, Catalogue of \
Sanskrit and Pali Books in the British Museum, s.v. Upa- }
nishads.
IXXXVI UPANISHADS.
I.
THE KHANDOGYA-UPANISHAD.
THE KAandogya-upanishad belongs to the Sama-veda.
Together with the Brzhad-drazyaka, which belongs to the
Yagur-veda, it has contributed the most important materials 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 adhy4yas or lectures, and formed part of a KA4ndogya-brahmaza, in which
it was preceded by two other adhyayas. While MSS. of
the KAandogya-upanishad and its commentary are frequent, no MSS. of the whole Brahmaza has been met with
in Europe. Several scholars had actually doubted its existence, but Rajendralal Mitra’, in the Introduction to his
translation of the A/andogya-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 Taittirfya-dranyaka (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
vedidau svarak prokto vedante fa pratishthitah, ‘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 Sayana does, by Vedanta or Upanishad. Vedanta, in the sense of
philosophy, occurs in the Taittirtya-aranyaka (p. 817), ina verse of the Narfyantyaupanishad, repeated in the Mundaka-upanishad III, 2, 6, and elsewhere,
vedantavighanasunistitarthas, ‘ 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, vedfinte paramam guhyam, ‘the highest mystery in _
the Vedanta.’ Afterwards it is used in the plural also, e.g. Kshurikopanishad, ~
10 (Bibl. Ind. p. 210), pundartketi vedanteshu nigadyate, ‘it is called pundartka
in the Vedantas,’ i.e. in the KAandogya and other Upanishads, as the commentator says, but not in the last books of each Veda. A curious passage is
found in the Gautama-sfitras 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-sfitras 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 AAandogya-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 KAandogyabrahmaza }, the first includes eight sQktas (hymns) on the
ceremony of marriage, and the rites necessary to be observed at the birth of a child. The first skta is intended
to be recited when offering an oblation to Agni on the
occasion of a marriage, and its object is to pray for prosperity 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, Kandramas, 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 sOkta 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 offering oblations to cattle, the manes, Sdrya, 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
' It begins, Om, deva savitak, pra suva yagham pra suva yagnhapatim
bhagfya. The second begins, yak praky4m disi sarpariga esha te balis.
* Yad etad dhridayam tava tad astu hridayam mama, Yad idam hridayam
mama tad astu hridayam tava.
Ixxxviii UPANISHADS.
this Upanishad originally formed part of a Brahmaaa.
This may have been called either by a general name,
the Brahmava of the Aandogas, the followers of the
Sama-veda, or, on account of the prominent place occupied
in it by the Upanishad, the Upanishad-brahmanza). In
that case it would be one of the eight Brahmazas of the
SAma-veda, enumerated by Kumarila Bha¢éa and others?,
and called simply Upanishad, scil. Brahmama.
In
that case it would be one of the eight Brahmazas of the
SAma-veda, enumerated by Kumarila Bha¢éa and others?,
and called simply Upanishad, scil. Brahmama.
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 Oupnekhat, i.e. Secretum Tegendum. Portions of it were
translated into English by Colebrooke in his Miscellaneous 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 4 l'histoire de la philosophie de
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 adhyaya of the Talavakara-brahmana, which contains the Kena-upanishad.
* M. M., History of Ancient Sanskrit Literature, p. 348. Most valuable
information on the literature of the Sama-veda may be found in Dr. Burnell’s
editions of the smaller Brahmanas 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 predecessors. 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 predecessors. 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 Kenaupanishad, from its first word. The name of brahmiupanishad (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 adhydya is “the Upanishad
beginning with the words Keneshitam, and treating of the
Highest Brahman has to be taught.”’ In the eight preceeding adhydyas, he tells us, all the sacred rites or
sacrifices had been fully explained, and likewise the meditations (upasana) 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-saman and the Vamsa, the
genealogical list. All this would naturally form the subject
of a Sama-veda-brahmaza, and we find portions corresponding to the description given by Sankara in the K/andogya-upanishad, e. g. the fivefold Saman, II, 2; the sevenfold SAdman, II, 8; the Gayatra-saman, ITI, 12, 1.
Anandagfi4na tells us that our Upanishad belonged to
the Sakha of the Talavakaras.
All this had formerly to be taken on trust, because
no Brahmaza was known containing the Upanishad. Dr.
Burnell, however, has lately discovered a Brahmana of the
SAma-veda which comes very near the description given by
Sankara. In a letter dated Tanjore, 8th Dec. 1878, he
1 See before, p. Ixxxiii.
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 Brahmavza is termed
Upanishad-brahmama. It consists of 145 khamdas treating
of the GAayatra-sdman, 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: 4s
va idam agra sit, &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 Brahmavza is the Arsheya-brahmaa, 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 Brahmavza is the Arsheya-brahmaa, which I printed last February.
‘Among the teachers quoted in the Brahmaza I have
noticed both Tazdya and Satyayani. I should not be
surprised to find in it the difficult quotations which are
incorrectly given in the MSS. of Sayaza’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
Satydyanaka, is found word for word, except some trivial
var. lectiones, in sections 220-221 of the Agnishfoma book
of the Talavakara-brahmaza. The SAtyAyanins seem to
be closely connected with the Talavakdra-sakha.’
From a communication made by Dr. Burnell to the
Academy (1 Feb. 79), I gather that this Talavak4ra-brahmama is called by those who study it ‘ Gaiminiya-brahmaaa,’
after the S4kha4 of the SAma-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 Brahmama treats of the
sacrifices and the Samans 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-brahmama. This contains 145 sections in four
chapters. It begins with speculations on the Gdayatra-
INTRODUCTION. xci
saman, followed by a Vamsa; next, some similar matter
and another Vamsa. Then (§§ 135-138) comes the Kenaupanishad (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, Réer, Gough,
and Regnaud in the books mentioned before.
Besides the text of this Upanishad contained in the
Brahmana 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).
III.
THE AITAREYA-ARANYAKA.
Besides the text of this Upanishad contained in the
Brahmana 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).
III.
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-4razyaka which precedes the Upanishad. The Arazyakas seem to have been from the beginning 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 Arazyakas. The Arazyakas
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 Arayakas,
the former being philosophical, the latter liturgical.
The liturgical chapters of the Arazyakas might quite as
well have formed part of the Brahmazas, and but for the
restriction that they are to be read in the forest, it is difficult to distinguish between them and the Brahmamas. The
XCii UPANISHADS.
first chapter of the Aitareya-drazyaka is a mere continuation of the Aitareya-brahmama, and gives the description
of the Mahavrata, the last day but one of the Gavamayana, a sattra or sacrifice which is supposed to last a whole
year. The duties which are to be performed by the Hotzz
priests are described in the Aitareya-arazyaka ; not all,
however, but those only which are peculiar to the Mahavrata day. The general rules for the performance of the
MahAvrata are to be taken over from other sacrifices, such
as the Visvagit, Katurvimsa, &c., which form the type
(prakriti) of the Mahavrata. Thus the two sastras or recitations, called 4gya-praiiga, are taken over from the Visvagit,
the sastras of the Hotrakas from the Katurvimsa, The
MahAvrata is treated here as belonging to the Gavamayana
sattra, which is described in a different SAkha, see Taittirtya 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.
S4yana does not hesitate to speak of the Aitareyaaravyaka as a part of the Brahmaza'; and a still earlier
authority, Sankara, by calling the Aitareya-upanishad by
the name of Bahvrita-brahmava-upanishad ?, seems to
imply that both the Upanishad and the Arazyaka may be
classed as Brahmama.
S4yana does not hesitate to speak of the Aitareyaaravyaka as a part of the Brahmaza'; and a still earlier
authority, Sankara, by calling the Aitareya-upanishad by
the name of Bahvrita-brahmava-upanishad ?, seems to
imply that both the Upanishad and the Arazyaka may be
classed as Brahmama.
The Aitareya-4razyaka appears at first sight a miscellaneous work, consisting of liturgical treatises in the first,
fourth, and fifth Arazyakas, and of three Upanishads, in
the second and third Aranyakas. This, however, is not
the case. The first Arazyaka is purely liturgical, giving
a description of the Mah4vrata, so far as it concerns the
- Hotz? priest. It is written in the ordinary Brahmaza style.
Then follows the first Upanishad, Arazyaka II, 1-3, showing
* Aitareyabrahmane ’sti kéndam franyakabhidham (introduction), a remark
which he repeats in the fifth Aranyaka. He also speaks of the Arasyakavratariipam brahmanam ; see p. cxiv, 1]. 24.
* In the same manner the Kaushitaki-upanishad is properly called Kaushitakibréhmaza-upanishad, though occurring in the Aranyaka ; see Kaushftaki-brahmana-upanishad, ed. Cowell, p. 30.
INTRODUCTION. Xcill
how certain portions of the Mahavrata, as described in the
first Arazyaka, 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 Arayaka 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 Mah4vrata, but in the fourth
and fifth Arazyakas the Mahavrata forms again the principal subject, treated, however, not as before in the style
of the Brahmazas, but in the style of Satras. The fourth
Aranyaka contains nothing but a list of the Mah4ndmni
hymns}, but the fifth describes the Mah4vrata again, so
that if the first Arazyaka may be looked upon as a portion
of the Aitareya-brahmamas, the fifth could best be classed
with the Satras of Asvalayana.
To a certain extent this fact, the composite character of
the Aitareya-aramyaka, is recognised even by native scholars,
who generally do not trouble themselves much on such
questions. They look both on the Aitareya-brahmamza
and on the greater portion of Aitareya-fraxyaka as the
works of an inspired Rishi, Mahidasa Aitareya?, but they
consider the fourth and fifth books of the Aranyaka as
contributed by purely human authors, such as Asvalayana
and Saunaka, who, like other Sdtrak4ras, took in verses
belonging to other SAkh4s, and did not confine their rules
to their own SAkh4 only,
There are many legends about Mahid4sa, the reputed
author of the Aitareya-brahmama and Arazyaka. He is
He is
1 See Boehtlingk and Roth, s.v. ‘*Neun Vedische Verse die in ihrem vollstandigen Wortlaut aber noch nicht nachgewiesen sind.’ Weber, Indische Studien
VIII, 68. How these hymns are to be employed we learn from the Asvalfyanasitras VII, 12, 10, where we are told that if the Udgatris sing the Sakvara
Saman as the Prishshastotra, the nine verses beginning with Vida maghavan,
and known by the name of Mah&ndmntf, are to be joined in a peculiar manner.
The only excuse given, why these Mahanamnis are mentioned here, and not in
the Braéhmana, is that they are to be studied in the forest.
2M. M,, History of Ancient Sanskrit Literature, pp. 177, 335-
XciV UPANISHADS.
quoted several times as Mahid4sa Aitareya in the Aranyaka
itself, though not in the Brahmaza. We also meet his
name in the K/Aandogya-upanishad (III, 16, 7), where we
are told that he lived to an age of 116 years’. All this,
however, would only prove that, at the time of the composition or collection of these Arazyakas and Upanishads,
a sage was known of the name of Mahid4sa Aitareya,
descended possibly from Itara or Itara, and that one text
of the Brahmamas and the Arazyakas of the Bahvrizas was
handed down in the family of the Aitareyins.
Not content with this apparently very obvious explanation, later theologians tried to discover their own reasons for
the name of Aitareya. Thus Sdyava, in his introduction
to the Aitareya-brahmama*, tells us that there was once
a Rishi who had many wives. One of them was called
Itar4, and she had a son called Mahiddsa. His father
preferred the sons of his other wives to Mahid4sa, and once
he insulted him in the sacrificial hall, by placing his other
sons on his lap, but not Mahidasa. Mahid4sa’s mother,
seeing her son with tears in his eyes, prayed to her tutelary
goddess, the Earth (sviyakuladevata Bhdmiz), and the
goddess in her heavenly form appeared in the midst of
the assembly, placed Mahid4sa on a throne, and on account
of his learning, gave him the gift of knowing the Brahmaaa,
consisting of forty adhy4yas, and, as Sayaxa calls it, another
Brahmaza, ‘treating of the Aranyaka duties’ (Aranyakavratardpam brahmazam).
Without attaching much value to the legend of Itard,
we see at all events that Sayaza considered what we call
the Aitareyarazyaka as a kind of Brahmama, not however
the whole of it, but only the first, second, and third Aramyakas (atha mah4vratam ity4dikam 4#4rya ak4ry4 ityantam). How easy it was for Hindu theologians to invent
such legends we see from another account of Mahid4sa,
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
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 Narayawa, proceeding
from Visdla, 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 Brahm4, they were revived, and after
making their obeisance, they were instructed in holy science.
This avataéra was called Mahid4sa, 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 Vaishzava point of view, and
that his object was to identify Mahiddsa with Nardyawa.,
He therefore represents Naradyaza or Hari as the avatéra
of Visdla, the son of Brahman (abgasuta), who appeared
at a sacrifice, as described before, who received then and
there the name of Mahid4sa (or Mahidasa), and who taught
this Upanishad. Any other person besides Mahid4sa would
have been identified with the same ease by Visvesvaratirtha with Vishzu or Bhagavat.
A third legend has been made up out of these two by
European scholars who represent Mahid4sa as the son of
Visdla and Itar4, two persons who probably never met
before, for even the Vaish#ava commentator does not
attempt to take liberties with the name of Aitareya, but
simply states that the Upanishad was called Aitarey?, 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-brahmama and the first three books of the
Aitareya-4razyaka, was not the author of the two concluding Arazyakas. And this is confirmed in different
ways. S4yaza, when quoting in his commentary on the
Rig-veda from the last books, constantly calls it a Sdtra of
Saunaka, while the fourth Araszyaka is specially ascribed
1 Colebrooke, Miscellaneous Essays, 1873, JI, p. 42.
xevi UPANISHADS.
to Asvalayana, the pupil and successor of Saunaka’. These
two names of Saunaka and Asvalayana are frequently intermixed. If, however, in certain MSS. the whole of the
Aitareya-4ranyaka is sometimes ascribed either to Asvalayana 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 :
1. First Adhy4ya, Atha mah&vratam, has four Khandas, 1-4.
a. Second Adhyfya, A tva ratham, has four Khandas, 5-8.
3. Third Adhyaya, Hinkarena, has eight? Khandas, 9-16.
The Aitareya-drazyaka consists of the following five
Aranyakas :
The first Arazyaka has five Adhy4yas :
1. First Adhy4ya, Atha mah&vratam, has four Khandas, 1-4.
a. Second Adhyfya, A tva ratham, has four Khandas, 5-8.
3. Third Adhyaya, Hinkarena, has eight? Khandas, 9-16.
4 Fourth Adhyaya, Atha sfidadoh4h, has three Khandas, 17-19.
5. Fifth Adhyaya, Vasam samsati, has three Khandas, ‘20-22.
The second Aranyaka has seven Adhydyas:
First Adhyfya, Esha panthas, has eight Khandas, 1-8.
. Second Adhyfya, Esha imam lokam, has four Khandas, 9-12.
. Third Adhy4ya, Yo ha va &tm&nam, has eight (not three)
Khandas, 13-20.
. Fourth Adhyaya, Atma va idam, has three Khandas, 21-23.
1o. Fifth Adhyaya, Purushe ha va, has one Khanda, 24.
11, Sixth Adhyaya, Ko ’yam &tmeti, has one Khanda, 25.
1a. Seventh Adhy4ya, Va me manasi, has one Khanda, 26.
The third Arazyaka has two Adhy4yas :
| 13. First Adhydya, Athatak samhit4ya upanishat, has six Khandas,
1-6,
L 14. Second Adhyaya, Préso vamsa iti sthavirak Sakalyak, has six
Khandas, 7-12.
The fourth Arazyaka has one Adhydya:
. First Adhy4ya, Vida maghavan, has one Khanda (the Mahanaémnf’s).
The fifth Aranyaka has three Adhydyas :
16. First Adhyfya, Mahfvratasya paisavimsatim, has six Khandas,
1-6.
17. Second Adhyfya, (Grivas) Yasyedam, has five Khandas, 7-11.
18. Third Adhyaya, (Or) Indragnt, has four Khandas, 11-14.
ON DN
A
Bahvrika-upanishad
_
©
Aitareya-upanishad
~
on
1M. M., History of Ancient Sanskrit Literature, p. 235.
9 Not six, as in Rajerdralal 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 Bahvrika-upanishad, which comprises
the whole of the second and third Arazyakas.
The Persian translator seems to have confined himself to
the second Arazyaka?, to which he gives various titles,
Sarbsar, Asarbeh, Antrteheh. That Antrteheh 13,251 is a
misreading of 1,2! was pointed out long ago by Burnouf,
and the same explanation applies probably to w,!, asarbeh, and if to that, then to Sarbsar also, No explanation
has ever been given why the Aitareya-upanishad should
haye been called Sarvaséra, which Professor Weber thinks
was corrupted into Sarbsar. At all events the Aitareyaupanishad is not the Sarvasdra-upanishad, the Oupnek’hat
Sarb, more correctly called Sarvopanishatsara, and ascribed
either to the Taittirlyaka or to the Atharva-veda*.
The Aitareya-upanishad, properly so called, has been
edited and translated in the Bibliotheca Indica by Dr.
Réer. The whole of the Aitareya-Arazyaka with Sayana’s
commentary was published in the same series by Rajendralal Mitra.
The Aitareya-upanishad, properly so called, has been
edited and translated in the Bibliotheca Indica by Dr.
Réer. The whole of the Aitareya-Arazyaka with Sayana’s
commentary was published in the same series by Rajendralal Mitra.
Though I have had several MSS. of the text and commentary 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 Sayana
had before them. Sdyama, for the Upanishad portion, follows Sankara’s commentary, of which we have a gloss by
Anandagfiana.
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
Rishi Aitareya, mentioned in the Asvalayana Grihya-sfitras III, 4 (ed. Stenzler).
Professor Weber takes Aitareya and Mahaitareya here as names of works, but
he admits that in the Saikh4yana Grihya-s(tras they are clearly names of
Rishis (Ind. Stud. I, p. 389).
* He translates II, 1-II, 3, 4, leaving out the rest of the third adhyaya ;
afterwards II, 4-II, 7.
® Bibliotheca Indica, the Atharvaza-upanishads, p. 394.
{3] g
Xcvili UPANISHADS.
possessed one gloss by N4rayazendra on Sankara’s commentary, and another by Anandatirtha on a different gloss
for the entire Upanishad. The gloss by Narayazendra’,
however, is, so Dr. Rost informs me, the same as that of
Anandagiiana, while, so far as I can see, the gloss contained
in MS. E. I. H. 2386 (also MS. Wilson 401), to which Colebrooke refers, is not a gloss by Anandatirtha at all, but a
gloss by Visvesvaratirtha on a commentary by Anandatirthabhagavatpadaéarya, also called Pirzapragiiaarya, who
explained the whole of the Mahaitareya-upanishad from a
Vaishzava point of view.
IV.
THE KAUSHITAKI-BRAHMANA-UPANISHAD.
THE Kaushitaki-upanishad, or, as it is more properly
called, the Kaushitaki-brahmama-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 Sankarananda’s commentary and an excellent translation by
Professor Cowell.
Though it is called the Kaushitaki-brahmaza-upanishad,
it does not form part of the Kaushitaki-brahmaza in 30
adhy4dyas which we possess, and we must therefore account
for its name by admitting that the Arazyaka, of which it
formed a portion, could be reckoned as part of the Brahmava literature of the Rig-veda (see Aitareya-aranyaka,
Introduction, p. xcii), and that hence the Upanishad might
be called the Upanishad of the Brahmamza of the Kaushitakins *, L.
From a commentary discovered by Professor Cowell
it appears that the four adhy4yas of this Upanishad
xcii), and that hence the Upanishad might
be called the Upanishad of the Brahmamza of the Kaushitakins *, L.
From a commentary discovered by Professor Cowell
it appears that the four adhy4yas of this Upanishad
+ AMS. in the Notices of Sanskrit MSS., vol. ii, p. 133, ascribed to Abhinavanrfyanendra, called Atmashaskabhashyasika, begins like the gloss edited
by Dr. Roer, and ends like Sayana's commentary on the seventh adhydya, as
edited by Rajendralal Mitra. The same name is given in MS. Wilson 94,
Stimatkaivalyend rasarasvatip{igyapAdasishya- srimadabhinavanarfyanendrasarasvatt.
* A Mah4-kaushitaki-brahmana 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 adhyAyas
of the Aitareya-4razyaka, while an imperfect MS. of an
Aranyaka in the Royal Library at Berlin (Weber, Catalogue,
Pp. 20) begins, like the Aitareya-4razyaka, with a description of the Mahavrata, followed by discussions on the uktha
in the second adhydya; and then proceeds in the third
adhyaya to give the story of Xitra Gaagy4yani in the same
words as the Kaushitaki-upanishad in the first adhy4dya.
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 adhydyas of the Upanishad
are quoted as the fifth and sixth of the Kaushitakydrazyaka,
possibly agreeing therefore, to a certain extent, with the
Berlin MS. In a MS. of the Sankhdayana Aranyaka in
the Royal Library at Berlin, there are 15 adhydyas, 1 and 2
corresponding to Ait. Ar. 1 and 5; 3-6 containing the Kaushitaki-upanishad ; 7 and 8 corresponding to Ait. Ar. 31.
Poley seems to have known a MS. in which the four
adhyd4yas of the Upanishad formed the first, seventh,
eighth, and ninth adhydyas of a Kaushitaki-brahmava.
As there were various recensions of the Kaushitaki-brahmaza (the Sankh4yana, 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 Sankardnanda’s Dipik4, and contained in
MSS. F, G (Cowell, Preface, p. v), so far as regards the
third and fourth adhy4yas. According to Professor Cowell,
Vidydrazya in his Sarvopanishadarthanubhitiprakasa followed the text of the commentary, while Sankarazarya,
if we may trust to extracts in his commentary on the
Vedanta-sitras, followed the other text, contained in MS.
A (Cowell, Preface, p. v).
1 See Weber, History of Sanskrit Literature, p. 50.
g2
c UPANISHADS.
A (Cowell, Preface, p. v).
1 See Weber, History of Sanskrit Literature, p. 50.
g2
c UPANISHADS.
The style of the commentator differs in so marked a
manner from that of Sankardzarya, that even without the
fact that the author of the commentary on the Kaushitakiupanishad is called Sankarananda, it would have been
difficult to ascribe it, as has been done by some scholars,
to the famous Sankaré#arya. Sankarananda is called the
teacher of Madhava#arya (Hall, Index, p. 98), and the disciple 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 commentary 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 philosophical treatises.
V.
THE VAGASANEYI-SAMHITA-UPANISHAD.
THE VA4gasaneyi-samhita-upanishad, commonly called ”
from its beginning, fs4 or fsAvAsya, forms the fortieth and
concluding chapter of the Samhita of the White Yagur-veda.
If the Samhités 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 Brahmazas 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 mentioned in the notes.
In some notes appended to the translation of this
Upanishad I have called attention to what seems to me
INTRODUCTION. ci
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 Samhita, 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 condemnatian of all sacrifices, which could hardly
have been tolerated in the last chapter of the Yagur-vedasamhitd, the liturgical Veda par excellence.
Other peculiarities of this Upanishad are the name fs,
lord, a far more personal name for the highest Being than
Brahman; the asurya (demoniacal) or asdrya (sunless)
worlds to which all go who have lost their self; MAtarisvan,
used in the sense of praza or spirit; asnd4viram, without
muscles, in the sense of incorporeal; and the distinction
between sambhiti and asambhiti in verses 12-14.
The editions of the text, commentaries, and glosses, and
the earlier translations may be seen in the works quoted
before, p. Ixxxiv. .
Digitized by Google
KHANDOGYA-UPANISHAD.
KHANDOGYA-UPANISHAD.
FIRST PRAPA7HAKA.
First Kuawpal.
1. Let a man meditate on the syllable? Om,
called the udgttha; 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 XAAndogya-upanishad begins with recommending meditation on the syllable Om, a sacred syllable that had to be pronounced at the beginning of each Veda and of every recitation of
Vedic hymns. As connected with the Séma-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.
5 Essence, rasa, is explained in different ways, as origin, support, 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 Sima-veda the best extract from the Rz&,
udgitha, or the syllable Om, the crown of the Sama-veda.
[5] B
an
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 S4ma-veda?, the
essence of the Sdma-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 Az? What is the SAman?
What is the udgitha ? This is the question.
5. The z& indeed is speech, SAman is breath,
the udgitha is the syllable Om. Now speech and
breath, or Azé and SA4man, 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 fulfiller 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.
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 knowledge (the sacrifice, more particularly the Somasacrifice, 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 Udgatv? priest sings, he says Om,
1 Because most of the hymns of the SAma-veda are taken from
the Rig-veda.
* ParArdhya 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. | 3
—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 ceremonial with Om, therefore the whole sacrifice is said to be dependent 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.
% 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 performed 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 haritakf 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.
* Upanishad is here explained by yoga, and yoga by devat&divishayam updsanam, meditation directed to certain deities. More
B2
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.
* Upanishad is here explained by yoga, and yoga by devat&divishayam updsanam, meditation directed to certain deities. More
B2
4 KHANDOGYA-UPANISHAD.
SEconD Kuawpa},
1. Whent he Devas and Asuras? struggled together, both of the race of Pragdpati, 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 goodsmelling and what is bad-smelling. For the breath
was pierced by evil.
3. Then they meditated on the udgttha (Om) as
speech, but the Asuras pierced it with evil. Therefore we speak both truth and falsehood. For
speech is pierced by evil.
4. Then they meditated on the udgttha (Om) as
the eye, but the Asuras pierced it with evil. There-
likely, however, it refers to this very upanishad, i.e. to the udgfthavidya, the doctrine of the secret meaning of Om, as here explained.
1 A very similar story is told in the Brzhad-aranyaka I, 1, 3, 1
But though the coincidences between the two are considerable,
amounting sometimes to verbal identity, the purport of the two
seems to be different. See Vedanta-sftra III, 3, 6.
* Devas and Asuras, gods and demons, are here explained by
the commentator as the good and evil inclinations of man; Pra-
” g&pati as man in general.
* Udgitha stands, according to the commentator, for the sacri-
‘ficial act to be performed by the Udg4tr?, the Sama-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
udgftha in the sense of Udg4tr?, 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 udgitha. 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 udgttha (Om) as
the ear, but the Asuras pierced it with evil. Therefore 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 conceived 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.
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 hitting 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 pra#a is used in two senses, the principal or vital
breath, also called sresh/ha, and the breath in the mouth, also called
Asanya.
® 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).
10. Angiras? meditated on the udgitha (Om) as
that breath, and people hold it to be Angiras, i.e.
the essence of the members (angan4m rasaZ) ;
11. Therefore Brvzhaspati meditated on udgitha
(Om) as that breath, and people hold it to be Brzhaspati, for speech is byzhati, and he (that breath) is
the lord (pati) of speech ;
12. Therefore Ayasya meditated on the udgttha
(Om) as that breath, and people hold it to be
Aydsya, because it comes (ayati) from the mouth
(sya);
13. Therefore Vaka Dalbhya knew it. He was
the Udgatv7 (singer) of the Naimishtya-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 udgttha (Om) as meditated on with
reference to the body ?.
1 The paragraphs from ro to 14 are differently explained
by Indian commentators. By treating the nominatives angirds,
brzhaspatis, and ayasyas (here the printed text reads ay 4syam)
as accusatives, or by admitting the omission of an iti after them,
they connect paragraphs 9, 10, and rz with paragraph 12, and thus
gain the meaning that Vaka Dalbhya meditated on the breath in the
mouth as Angiras, Brihaspati, and Ay4dsya, instead of those saints
having themselves thus meditated; and that he, knowing the secret
names and qualities of the breath, obtained, when acting as Udg4tr?
priest, the wishes of those for whom he sacrificed. Tena is difficult to explain, unless we take it in the sense of tenAnusish/aZ,
taught by him.
® Adhyatma means with reference to the body, not with reference to the self or the soul. Having explained the symbolical
priest, the wishes of those for whom he sacrificed. Tena is difficult to explain, unless we take it in the sense of tenAnusish/aZ,
taught by him.
® Adhyatma means with reference to the body, not with reference to the self or the soul. Having explained the symbolical
I PRAPATHAKA, 3 KHANDA, 4. 7
Tuirp KuHanpa.
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
Udgatz 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 praty4svara! (reflected sound). Therefore let a man
meditate on the udgttha (Om) as this and that (as
breath and as sun).
3. Then let a man meditate on the udgitha
(Om) as vy4na indeed. If we breathe up, that is
praza, the up-breathing. If we breathe down, that
is apana, the down-breathing. The combination of
praaa and apana is vy4na, back-breathing or holding
in of the breath. This vy4na is speech. Therefore
when we utter speech, we neither breathe up nor
down.
4. Speech is Az, and therefore when a man utters
a Jzk 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; praty4svara, 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 (Kh. Up. I, 4, 3), and prasvéra in the Rig-veda-pratisdkhya,
882. As applied to the sun, svara and pratyasvara were probably
taken in the sense of light and reflected light.
8 EKHANDOGYA-UPANISHAD.
Aik is Saman, and therefore when a man utters a
S4man verse he neither breathes up nor down.
S4man 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 without breathing up or down. Therefore let a man
meditate on the udgitha (Om) as vyAna.
6. Let a man meditate on the syllables of the
udgttha, i.e. of the word udgitha. Ut is breath
(praza), for by means of breath a man rises (uttish¢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, gt the air, tha the fire. Ut is the
Sa4ma-veda, gi the Yagur-veda, tha the Rig-veda!.
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, gt the air, tha the fire. Ut is the
Sa4ma-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 (giram4t); earth is tha, because it
is the place (sthana) of living beings. The sun is ut, because it is
high. The wind is gt, because it gives out fire, &c. (giran4t); fire
is tha, because it is the place (sth4na) of the sacrifice. The S4maveda 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 canialena;
«
I PRAPATHAKA, 3 KHANDA, 7. 9
Speech yields the milk, which is the milk of speech
itself!, to him who thus knowing meditates on those
and canéialena is the same thing as Jens cantus, i.e. a soft, sweet
chant to God, and to the Virgin Mary, and to all the Saints,
And the reason why the word puince (puncta) is so called is be
cause the points (or musical notes) ué, re, mi, fa, sol, /a, 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, ie. uf: and uf in the Greek is the
same as /rbera¢ 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. re: 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 mz in the Greek is the same as
militum in the Latin; and that is the same as ridere (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. /a: and_/a 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.
O God, said Moses, deliver us from those knights
who are pursuing us.
‘““The fourth point, i.e. /a: and_/a 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 grian (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. /a, is the same as /av; and that is the
same as indazl (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.
Io 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
pbjects which have to be approached by meditation :
Let him (the Udgat77) quickly reflect on the Saman
with which he is going to praise ;
9. Let him quickly reflect on the Azk in which
that SAman occurs; on the Azshi (poet) by whom
it was seen or composed; on the Devatd (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 Abhy4so ha yat, lit. depend on it that it will be fulfilled, but
always explained by quickly. See A’. Up. II, 1, 4; III, 19, 4;
V,10, 7. Frequently, but wrongly, written with a dental s.
3 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. II
FourtH Kuawpa.
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 :—
This old division into chapters is of
great importance for a proper study of the Upanishads.
I PRAPATHAKA, 4 KHANDA, 5. II
FourtH Kuawpa.
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. Because they covered (£/ad) 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 2&4,
Yagus, and S4man-(sacrifices), And the Devas seeing
this, rose from the zé, Yagus, and S4man-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 mastered the Sdman and the Yagus. This Svara is the
imperishable (syllable), the immortal, free from fear.
Because the Devas entered it, therefore they became immortal, and free from fear.
5. He who knowing this loudly pronounces (pranauti)* that syllable, enters the same (imperishable) syllable, the Svara, the immortal, free from
fear, and hating entered it, becomes immortal, as
the Devas are immortal.
1 Cf. I, 3, 2.
3 Pranauti, he lauds, i.e. he meditates on. Comm,
12 KHANDOGYA-UPANISHAD.
FiurtH KHanpa.
1. The udgttha is the prazava}, the prazava is
the udgttha. And as the udgttha 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 Kaushttaki 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 udgttha 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 Kaushttaki 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 udgttha is the pramava, and the pramava the udgitha, rectifies from
the seat of the Hotz priest any mistake committed
by the Udgatz7 priest in performing the udgitha,
yea, in performing the udgttha.
SixtH KHANDA.
1. The Ak (veda) is this earth, the Saman (veda)
is fire. This Saman (fire) rests on that Azé (earth) *.
Therefore the Saman is sung as resting on the Reé.
1 Pranava is the name used chiefly by the followers of the Rigveda, udgitha the name used by the followers of the Sdéma-veda.
Both words are intended for the syllable Om.
* Cf. KA. Up. I, 3, 1.
’ 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
KA. Up. I, 3, 1.
’ 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 . t
Sama.
2. The &z& is the sky, the Saman air. This
Saman (air) rests on that Az&é (sky). Therefore the
Saman is sung as resting on the Az&. S4 is the sky,
ama the air, and that makes SAma.
3. Atk is heaven, SAman the sun. This SAman
(sun) rests on that Az&é (heaven). Therefore the
Saman is sung as resting on the Az&. Sa is heaven,
ama the sun, and that makes S4ma.
4. Rie is the stars, SAman the moon. This
SA4man (moon) rests on that Aé (stars). Therefore
the Saman is sung as resting on the Az. SA is the
stars, ama the moon, and that makes SA4ma.
5. Ak is the white light of the sun, Sdman the
blue exceeding darkness" (in the sun). This SAdman
(darkness) rests on that Az& (brightness). Therefore the Saman is sung as resting on the z£.
6. S4 is the white light of the sun, ama the blue
exceeding darkness, and that makes S4ma.
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. ARzk and SAman are his joints, and therefore
he is udgitha. And therefore he who praises him
1 The darkness which is seen by those who can concentrate
their sight on the sun.
2 Bright as gold.
5 The colour of the lotus is described by a comparison with the
Kapyd4sa, the seat of the monkey (kapiprish/AAnto yena upavisati).
It was probably a botanical name.
fue
Ae
14 KHANDOGYA-UPANISHAD.
(the ut) is called the Ud-gtv7! (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 KHAwDA.
1. Now with reference to the body. Azé is speech,
SAman breath *» This SAman (breath) rests on that
Rik (speech). Therefore the S&man is sung as
resting on the Az& SA is speech, ama is breath,
and that makes S4ma.
2. Rk is the eye, Saman the self’. This Saman
(shadow) rests on that Azé (eye). Therefore the
Saman is sung as resting on the Rz&, Sa is the
eye, ama the selfjand that makes S4m a.
3. AR7é is the ear, SAman the mind. This SAman
(mind) rests on that Azé (ear). Therefore the
Saman is sung as resting on the Azz, SA is the
ear,ama the mind, and that makes SAma.
4. Rik is the white light of the eye, SAman the
blue exceeding darkness. This SAman (darkness)
rests on the Azé (brightness). Therefore the Saman
is sung as resting on the Azé. SA is the white light
of the eye, ama the blue exceeding darkness, and
that makes S4ma.
4. Rik is the white light of the eye, SAman the
blue exceeding darkness. This SAman (darkness)
rests on the Azé (brightness). Therefore the Saman
is sung as resting on the Azé. SA is the white light
of the eye, ama the blue exceeding darkness, and
that makes S4ma.
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 Kh. Up. VIII, 9, 1.
‘ A set of hymns to be recited, whereas the Saman is sung, and
the Yagus muttered.
° Cf. KA. Up. I, 6, 6.
I PRAPATHAKA, 8 KHANDA, 2. 15
form of the other person (in the sun), the joints of the
one (#tz& and Séman) 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 Udgatr? priest who knows this, may
say (to the sacrificer for whom he officiates) ;
g. ‘What wish shall I obtain for you by my
songs?’ For he who knowing this sings a Saman
is able to obtain wishes through his song, yea,
through his song.
Eicutu Kuawpa.
1. There were once three men, well-versed in
udgitha?, Silaka Salavatya, Kaikitayana Dalbhya,
and Pravahawa Gaivali. They said: ‘We are wellversed in udgttha. Let us have a discussion on
udgitha.’
2. They all agreed and sat down. Then Pravahaza Gaivali? said: ‘Sirs, do you both speak first,
' } Cognisant of the deeper meanings of udgitha, i.e. Om.
* He, though not being a Braéhmaza, 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 Brahmamzas! have to
say.’
3. Then Silaka Salavatya said to Kaikitdyana
Daélbhya: ‘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 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 Séman in the world of svarga, for
the S4man is extolled as svarga (heaven).’
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 Séman in the world of svarga, for
the S4man is extolled as svarga (heaven).’
6. Then said Silaka Salavatya to Kaikitdyana
Dalbhya: ‘O Dalbhya, thy SA4man is not firmly
established. And if any one were to say, Your
head shall fall off (if you be wrong), surely your
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 beyond this world as its rest. We place the SAman
1 In V, 3, 5, Pravahana Gaivali 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 Pravahaza Gaivali to Silaka Salavatya: ‘Your Saman (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.
Nintu Kuawpa.
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 udgttha (Om= Brahman),
greater than great (parovartyas), he is without end.
He who knowing this meditates on the udgttha,
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 udgttha to Udara-sdzdilya, said: ‘As long as they will
know in your family this udgttha, 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 udgttha, 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.
1 Ether, or we might translate it by space, both being intended,
however, as names or symbols of the Highest Brahman. See
Ved4nta-sfitra I, 1, 22.
[3] c
18 KHANDOGYA-UPANISHAD.
TrentH KHawpa.
1. When the Kurus had been destroyed by (hail)
stones', Ushasti Kakrayama 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.’
3. 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 ?’
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 *.’
5. Having eaten himself, Ushasti gave the remaining 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 either by stone weapons, or by a
shower of stones, which produced a famine in the land. Comm.
* A/ikt is not the name of the wife of Ushasti, nor does it mean
strong enough to travel. Sankara explains it as anupagdtapayodharAdistrivyaiigan4, and Anandagiri adds, Svairasaméire ‘pi na
vyabhikfrasanketi darsayitum Afkyeti viseshanam. She was so
young that she was allowed to run about freely, without exciting
any suspicion. Another commentator says, Gr#h4d bahirgantumarh4 anupagAtapayodhar4.
* Or, according to the commentator, ‘ water I can get whenever
I like.’
I PRAPATHAKA, 11 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 Udgatvzs, who were going to sing their hymns of
praise. And he said to the Prastotrz (the leader) :
9. ‘ Prastotv?, if you, without knowing! the deity
which belongs to the prastéva (the hymns &c. of
the Prastotr2), are going to sing it, your head will
-fall off.’
10. In the same manner he addressed the Udgat7z:
‘ Udgatrz, if you, without knowing the deity which
belongs to the udgitha (the hymns of the Udgatvz),
.are going to sing it, your head will fall off.’
11. In the same manner he addressed the Pratihartr2: ‘ Pratihartsz, if you, without knowing the
deity which belongs to the pratihdra (the hymns of
the Pratihart77), are going to sing it, your head will
fall off.’
They stopped, and sat down in silence.
ELEVENTH KHanpa,
1. Then the sacrificer said to him: ‘I should
like to know who you are, Sir.’ He replied: ‘I am
Ushasti Aakrayana.’
2. He said: ‘I looked for you, Sir, for all these
sacrificial offices, but not finding you’, 1 chose
others.’ ~
? 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 danger of losing his
head.
® Should it be avittv4, as in I, 2, 9?
C2
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.
C2
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 Prastotvz approached him, saying:
‘Sir, you said to me, “ Prastotrz, 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. He said: ‘Breath (praza). For all these beings
merge into breath alone, and from breath they arise.
This is the deity belonging to the prastava. 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, “ Udgats7, if you, without
knowing the deity which belongs to the udgttha,
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 udgttha. 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, “ Pratihart7z, 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, 12 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 Kuanpa.
1. Now follows 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 Varuaa, PragApati, 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 udgitha, because the sun
is ut. Anna, food, is assigned to the pratihara, because food
is taken, pratihrzyate, &c.
Thus
praza is assigned to the prastava, because both words begin
with pra. Aditya is assigned to the udgitha, because the sun
is ut. 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. .
* The commentator explains Varuza and Pragapati as epithets
of Savitri, or the sun, meaning rain-giver and man-protector.
22 EHANDOGYA-UPANISHAD.
THIRTEENTH KuHANDA 1
t. The syllable Hau? is this world (the earth),
the syllable H4i* 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 Pragdpati, Svara ®
(tone) is breath (praza), the syllable YA is food, the
syllable Vag? is Virag.
3. The thirteenth stobha syllable, viz. the indistinct 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.
1 The syllables here mentioned are the so-called stobh4ksharas, sounds used in the musical recitation of the Séman hymns,
probably to fill out the intervals in the music for which there were
no words in the hymns, These syllables are marked in the MSS.
of the Sama-veda, but their exact character and purpose are not
quite clear.
* A stobha syllable used in the Rathantara SAman.
* Used in the VAmadevya Saman.
‘ The SAman addressed to Agni takes the syllable f as nidhana.
* The stobha syllables used in the SAéman addressed to the
Visve Devas.
* See Kh. Up. I, 4, 4.
* The commentator takes vig as a stobha, as a syllable
occurring in hymns addressed to VirAg, and as implying either
the deity Virag or food.
* Te. wealthy and healthy.
Il PRAPATHAKA, 2 KHANDA, 2. 23
SECOND PRAPA7#HAKA.
First KuHawpa.
1. Meditation on the whole! of the Sd4man 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 S4man, 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 Saman for us, i.e. it is not good for
us, when it is not good.
4. If any one knowing this meditates on the
S4man 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 S&man °
as the five worlds. The hink4ra is the earth, the
prast4va the fire, the udgitha the sky, the pratihara
the sun, the nidhana heaven; so in an ascending
line.
2. In a descending line, the hinkara is heaven,
1. Let a man meditate on the fivefold S&man °
as the five worlds. The hink4ra is the earth, the
prast4va the fire, the udgitha the sky, the pratihara
the sun, the nidhana heaven; so in an ascending
line.
2. In a descending line, the hinkara is heaven,
1 Hitherto meditation on certain portions only of the Samaveda and the SAma-sacrifice had been enjoined, and their deeper
meaning explained. Now the same is done for the whole of the
S4man.
* Cf. Kh. Up. III, 19, 4.
* The five forms in which the Sdman is used for sacrificial
purposes. The S4man 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 descending line belong to him who knowing this meditates
on the fivefold SAman as the worlds ?.
Tuirp KHANDA.
1. Let a man meditate on the fivefold S&aman
as rain, The hinkdéra is wind (that brings the
rain); the prast4va 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 Kuanopa.
1. Let a man meditate on the fivefold S&man
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 pratihara; the
sea is the nidhana.
2. He does not die in water‘, nay, he is rich in
1 The commentator supplies some fanciful reasons why each of
the five Sdmans is identified with certain objects. Earth is said to
be the hink4ra, because both always come first. Agni is prastava,
because sacrifices are praised in the fire (prastQyante). The sky is
udgitha, 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 (nidhiyante), &c.
2 The Ganges, &c. Comm.
3 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.
FirtH Kuawpa.
1. Let a man meditate on the fivefold SAaman as
the seasons. The hink4ra is spring, the prastéva —
summer (harvest of yava, &c.), the udgttha the
rainy season, the pratihara 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.
SrxtH Kuawpa.
1. Let a man meditate on the fivefold SAman in
animals. The hinkdra is goats, the prast4va sheep,
the udgttha 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
SA4man as animals.
SEVENTH KHANDA.
1. Let a man meditate on the fivefold SAman in
animals. The hinkdra is goats, the prast4va sheep,
the udgttha 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
SA4man as animals.
SEVENTH KHANDA.
1. Let a man meditate on the fivefold Sdman,
which is greater than great,'as the prdwas (senses).
The hinkdra is smell? (nose), the prastava speech
(tongue), the udgttha sight (eye), the pratihdra
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 Prana is explained by ghraza, smell; possibly ghréza 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
S4man, which is greater than great, as the pramas
(senses).
E1cHTH KHANDA.
1. Next for the sevenfold Sdman. 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 SAaman in speech. He becomes rich in
food, and able to eat food.
Nintu Kuawnpa.
1. Let a man meditate on the sevenfold Sdman
as the sun. The sun is Sdman, because he is
always the same (sama); he is SAman 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 is the hinkéra. On it animals are dependent.
Therefore animals say hin (before sunrise), for they
share the hinkara of that SAman (the sun).
3. What he is when first risen, that is the prastava. On it men are dependent. Therefore men
love praise (prastuti) and celebrity, for they share
the prastava of that Saman.
1 These are again the stobhAksharas, or musical syllables used
in the performance of the SAman hymns ; see p. 22.
* Cf. Kh. Up. Il, 2, 2. Comm.
Il 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 dependent. Therefore birds fly about in the sky
without support, holding themselves, for they share
the Adi? (the Om) of that Saman.
5. What he is just at noon, that is the udgitha.
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 udgttha of that Saman. ;
6. What he is after midday and before afternoon,
that is the pratihdra. On it all germs are dependent. Therefore these, having been conceived (pratihyzta), do not fall, for they share the pratihara of
that Saman.
;
6. What he is after midday and before afternoon,
that is the pratihdra. On it all germs are dependent. Therefore these, having been conceived (pratihyzta), 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. Therefore they put them* down (nidadhati), for they
share the nidhana of that S4man. Thus a man
meditates on the sevenfold Sdman 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.
3 The tertium comparationis is here the 4 of Adi and the
4 of Adaya, i.e. holding. The d might have been added.
’ The cakes for the ancestral spirits, or the spirits themselves.
28 KHANDOGYA-UPANISHAD.
TentTH Kuanopa.
1. Next let a man meditate on the sevenfold
Saman which is uniform in itself! and leads beyond
death. The word hink4ra has three syllables, the word
prast4va 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 udgttha 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, therefore it is equal. 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 SAman as uniform in
itself, which leads beyond death, yea, which leads
beyond death.
EveventH Kuawpa’.
1. The hink4ra is mind, the prastava speech, the
udgitha sight, the pratihara 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 Sdma-
Il PRAPATHAKA, 13 KHANDA, 2. 29
breath. That is the Gdyatra Sdman, as interwoven
in the (five) prazas'.
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 Sdma-
Il PRAPATHAKA, 13 KHANDA, 2. 29
breath. That is the Gdyatra Sdman, 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 G4yatra is, ‘Be not high-minded.’
TWELFTH KHaAwpaA.
1. The hinkdra is, he rubs (the fire-stick); the
prastava, smoke rises; the udgttha, it burns; the
pratih4ra, 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 interwoven 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 KHAWDA.
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.
1 Cf. Kh. Up. II, 7, 1, where préza is explained differently.
The GAyatri itself is sometimes called prana.
3 The commentator generally takes gyok in the sense of bright.
’ The Rathantara is used for the ceremony of producing fire.
“ Brahmavarsasa is the ‘glory of countenance’ produced by
higher knowledge, an inspired look. Annéada, lit. able to eat,
healthy, strong.
° Upamantrayate sa hink4ro, gfiapayate sa prastévas, striya saha
30 KHANDOGYA-UPANISHAD.
FourTEENTH KHAwDA.
1. Rising, the sun is the hink4ra, risen, he is the
prastava, at noon he is the udgttha, in the afternoon
he is the pratihara, setting, he is the nidhana. That
is the Byzhat SAman as interwoven in the sun}.
2. He who thus knows the Brzhat 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 KuHaAwpa.
1. The mists gather, that is the hinkara; the
cloud has risen, that is the prast4va; it rains, that
is the udgttha; it flashes and thunders, that is the
pratihara; it stops, that is the nidhana. That is
the Vairdpa 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 (virdpa), 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 KuHawpa,
1. The hink4ra is spring, the prastava summer,
the udgttha the rainy season, the pratihara autumn,
His rule
is, ‘Never complain of the rain.’
SIXTEENTH KuHawpa,
1. The hink4ra is spring, the prastava summer,
the udgttha the rainy season, the pratihara autumn,
sete sa udgithad, pratistri saha sete sa pratiharak, kalam gasshati
tan nidhanam, param gasshati tan nidhanam. Etad vamadevyam
mithune protam. 2. Sa ya evam etad vamadevyam mithune protam veda, mithuni bhavati, mithunan mithunt pragdyate, sarvam
yur eti, gycg givati, mah4n pragay& pasubhir bhavati, mah4n
kirttya. Na kaméana pariharet tad vratam.
* The sun is br#hat. The Brthat SAman is to be looked upon
as the sun, or the Brzhat has Aditya for its deity.
? The same as brahmavaréasin.
Il PRAPATHAKA, 18 KHANDA, 2. 3I
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. His rule is, ‘ Never
complain of the seasons,’
SEVENTEENTH KHAWDA,
1. The hink4ra is the earth, the prast4va the sky,
the udgttha heaven, the pratihara the regions, the
nidhana the sea. These are the Sakvart Sdmans,
as interwoven in the worlds!.
2. He who thus knows the Sakvarts, as interwoven in the worlds, becomes possessed, of the
worlds, he reaches the full life, he lives long, .becomes great with children and cattle, great by fame.
His rule is, ‘ Never complain of the worlds.’
EIGHTEENTH KHANDA.
1. The hinkara is goats, the prastdva sheep,
the udgttha cows, the pratihara horses, the nidhana
man. These are the Revatt SAmans, as interwoven
in animals.
2. He who thus knows these Revatts, as interwoven 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.’
1 The Sakvaris are sung with the Mah&namnts. These are said
to be water, and the worlds are said to rest on water.
® Revat means rich.
32 EKHANDOGYA-UPANISHAD.
NINETEENTH KHaAwDA.
1. The hinkara is hair, the prast4va skin, the
udgitha flesh, the pratihdra bone, the nidhana
marrow. That is the Yagfidyagitya Sd4man, as
interwoven in the members of the body.
2. He who thus knows the Yagfidyagiitya, 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 prast4va air, the udgitha the sun, the pratihdra the stars, the nidhana
the moon. That is the Ragana SAman, as interwoven in the deities.
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 prast4va air, the udgitha the sun, the pratihdra the stars, the nidhana
the moon. That is the Ragana SAman, as interwoven in the deities.
2. He who thus knows the RaAgana, as interwoven 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 Brahmamas.’
TWENTy-FIRST Kuawnpa.
1. The hink4ra 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 S4man, as
interwoven in everything.
2. Hewho thus knows this SAman, as interwoven
in everything, he becomes everything.
II PRAPATHAKA, 22 KHANDA, 2. 33
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 hink4ra, the
prast4va, &c.), and the other forms of the Saman.
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 Saman), knowing that he is
everything, yea, that he is everything?’
TTWENTY-SECOND KHAwpDA 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 Varuza.
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 (Udgatvz priest) sing
praises, without making mistakes in pronunciation, &c.
! Here ends the Samopdsana.
* These are lucubrations on the different tones employed in
singing the Saman hymns, and their names, such as vinardi, anirukta, nirukta, mridu slakshza, slakshva balavad, kraufiéa, apadhvanta.
* It would be better if the first ity 4gdyet could be left out.
The commentator ignores these words.
[3] D
’
34 KHANDOGYA-UPANISHAD.
3. All vowels (svara) belong to Indra, all sibilants
(Ashman) 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.’
[3] D
’
34 KHANDOGYA-UPANISHAD.
3. All vowels (svara) belong to Indra, all sibilants
(Ashman) 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? (vivz‘ta),
so that the Udgdtvz may give himself to Pragapati. All consonants are to be pronounced slowly,
and without crowding them together‘, so that the
Udgatrz may withdraw himself from Mvztyu.
1 Grasa, according to the Rig-veda-pratisakhya 766, is the
stiffening of the root of the tongue in pronunciation.
* Nirdsa, according to the Rig-veda-pratisikhya 760, is the withdrawing of the active from the passive organ in pronunciation.
* The opening, vivrita, 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 asprish/am
Ce (Rig. Prat. 719), or vivrita (Ath. Prat. I, 31; Taitt. Prat.
Il, 5).
“ Anabhinihita, for thus the commentaries give the reading, is
_ explained by anabhinikshipta. On the real abbinidh4na, see Rig.
Prat. 393. The translation does not follow the commentary. The
genitive pragdpateA is governed by paridadani.
II PRAPATHAKA, 24 KHANDA, I. 35
TWENTY-THIRD KHANDA.
1. There are three branches of the law. Sacrifice,
study, and charity are the first’,
2. Austerity the second, and to dwell as a Brahmaférin 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. PragApati 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, BhiZ, BhuvaZ,
Sva.
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 KuHAnpa.
1. The teachers of Brahman (Veda) declare, as
the Prdta#-savana (morning-oblation) belongs to the
Vasus, the Madhyandina-savana (noon-libation) to
Om is all this,
yea, Om is all this.
‘TWENTY-FOURTH KuHAnpa.
1. The teachers of Brahman (Veda) declare, as
the Prdta#-savana (morning-oblation) belongs to the
Vasus, the Madhyandina-savana (noon-libation) to
1 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 4srama of the householder. Austerity is meant
for the Vanaprastha, the third 4srama, while the third is intended
for the BrahmaA4rin, the student, only that the naish/Aika or perpetual Brahmaf4rin here takes the place of the ordinary student.
The Brahmasamstha would represent the fourth 4srama, that of
the Sanny4sin or parivrag, who has ceased to perform any works,
even the tapas or austerities of the V4naprastha.
D2
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 (garhapatya), and looking towards
the north, sings the Sdaman, addressed to the
Vasus : .
4. ‘Open the door of the world (the earth), let
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 libation.) Cast back the bolt!’ Having said this,
he rises. For him the Vasus fulfil the morningoblation.
7. Before the beginning of the MA&dhyandinasavana, the noon-oblation, the sacrificer, sitting down
behind the Agnidhrtya altar, and looking towards
the north, sings the Saman, 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
1 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 knowledge, from performing his duties.
II PRAPATHAKA, 24 KHANDA, 16. 37
Vayu (air), who dwells in the sky, who dwells in
the world. Obtain that world for me, the sacrificer! 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.
S4man, addressed to the Adityas and Visve
Devas:
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.
S4man, 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 SAaman 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 PRAPAZHAKA.
First Kuanpa},
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 Az&é 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 Az& 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 S&ma-veda sacrifice, the
sun is next to be meditated on, as essential t othe performance of
all sacrifices.
* Everybody delights in the sun, as the highest reward of all
sacrifices.
5 I am not certain whether this passage is rightly translated.
Rajendralal Mitra speaks of an arched bamboo, whence the atmosphere 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 construction of the ancient bee-hive.
* Annddya, explained as food, but more likely meaning power
to eat, appetite, health. See III, 13, 1.
® The commentator explains: The Rr verses, on becoming
part of the ceremonial, perform the sacrifice. The sacrifice (the
flower), when surrounded by the R7& 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 Kuawpa.
The sacrifice (the
flower), when surrounded by the R7& 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 Kuawpa.
1. The southern rays of the sun are the honeycells on the right. The Yagus verses are the bees,
the Yagur-veda sacrifice is the flower, the water (of
the 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.
Tuirp Kuanpa.
1. The western rays of the sun are the honeycells 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 SA4ma-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 Kuawpa.
1. The northern rays of the sun are the honeycells on the left. The (hymns of the) Atharvangiras
are the bees, the Itih4sa-pur4va ! (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.
2. Those very hymns of the Atharvangiras (as
bees) brooded over the Itih4sa-puraza ; 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 Kuawnpa.
1. The upward rays of the sun are the honeycells 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 countenance, 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 Itihasa-puraza. This may mean the collection of legends
and traditions, or the old book of traditions. At all events it is
taken as one Purfza, 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 Braéhmazas ;
others, in a more modern form, in the Mah4bharata. See Weber,
Indische Studien, I, p. 258, note.
III PRAPATHAKA, 7 KHANDA, 3. 41
Sixty Kuawpa,
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 Kuanpa.
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: Varuna. 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.
EicgutuH Kuawpa.
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.
EicgutuH Kuawpa.
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.
Ninty Kuawopa.
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
II] PRAPATHAKA, 10 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.
Trento Kuawpa.
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 1o 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 succeeding 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 computed as double the duration of the preceding world. Similar ideas
have been more fully developed in the Purasas, and the commentator is at great pains to remove apparent contradictions between
the Paurazik and Vaidik accounts, following, as Anandag#anagiri
remarks, the Dravidasarya (p. 173, 1. 13).
44 KHANDOGYA-UPANISHAD.
ELeventTH KHAanpaA.
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, 1. 13).
44 KHANDOGYA-UPANISHAD.
ELeventTH KHAanpaA.
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 Brahma-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) Brahman (m. Hirazyagarbha) told to Pragdpati (Virag),
Pragdpati to Manu, Manu to his offspring (Ikshvaku, &c.) And the father told that (doctrine of)
Brahman (n.) to Uddalaka Aruzi.
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 GAyatrt® (verse) is everything whatsoever
here exists. GAyatrt indeed is speech, for speech
1 Cf. XA. Up. VIII, 4, 2.
* This was the old, not the present custom, says Anandagiri.
Not the father, but an 444rya, has now to teach his pupils.
5 The GAyatrt 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 GAyatrf is often praised as
the most powerful metre, and whatever can be obtained by means
of the recitation of Gayatri verses is described as the achievement
of the Gayatri. The etymology of gayatrf from gai and tr4 is, of
course, fanciful.
III PRAPATHAKA, I2 KHANDA, 6. 45
sings forth (gaya-ti) and protects (traya-te) everything that here exists.
2. That GAyatrt 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 Az& 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 prazas may be meant for the five senses, as explained in
Kh. 1, 2, 1; Il, 7, 1; or for the five breathings, as explained immediately afterwards in III, 13, 1. The commentator sees in
them everything that here exists (KA. Up. III, 15, 4), and thus
establishes the likeness between the body and the Gé4yatrf. As
GAyatri is the earth, and the earth the body, and the body the
heart, GAyatrt is in the end to be considered as the heart.
The commentator sees in
them everything that here exists (KA. Up. III, 15, 4), and thus
establishes the likeness between the body and the Gé4yatrf. As
GAyatri is the earth, and the earth the body, and the body the
heart, GAyatrt is in the end to be considered as the heart.
* The four feet are explained as the four quarters of the GAyatrt
metre, of six syllables each. The GAyatri really consists of three
feet of eight syllables each.
* The Gayatrf 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 G4yatrf, having four feet, and being
sixfold.
5 The real Brahman, unmodified by form and name.
46 EHANDOGYA-UPANISHAD.
7. The Brahman which has been thus described
(as immortal with three feet in heaven, and as Gayatri) 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,
g. That is the ether within the heart. That ether
in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent
and unchangeable happiness.
THIRTEENTH KHaANDA},
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 Vy4na (backbreathing), 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 Ap&na (downbreathing), 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 (onbreathing), 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, 13 KHANDA, 8. 47
He who knows this, becomes celebrated and beautiful.
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 doorkeepers 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 carriage, 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.
® Cf. Ait. Ar, III, 2, 4, 11-13.
cers foul
48 KHANDOGYA-UPANISHAD,.
He who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated.
FourTEENTH Kuawpa.
1. All this is Brahman (n.) Let a man meditate 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. He also.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 Sandilya*, 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 Sandilya*, 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-vidya,
Vedéntas4ra, init; Vedanta-sfitra III, 3, 31.
III PRAPATHAKA, 15 KHANDA, 5. 49
FIFTEENTH KHaAwpA},
1. The chest which has the sky for its circumference 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
SahamAn4, its western Ragii, 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 Pr&dwa (life)
with such and such and such.’ ‘I turn to Bhas
with such and such and such.’ ‘I turn to Bhuvak
with such and such and such.’ ‘I turn to Svak
with such and such and such.’
4. ‘When I said, I turn to Prawa, then Praza
means all whatever exists here—to that I turn.’
5. ‘When I said, I turn to Bhd’, what I said
is, I turn to the earth, the sky, and heaven.’
1 The object of this section, the Kosavigiiana, 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 GuhQ. Because evil doers suffer (sahante) in the town
of Yama, which is in the south, therefore it is called Saham4n4.
The western quarter is called R4gii, either because it is sacred
to king Varuaa (ragan), or on account of the red colour (r4ga)
of the twilight. The north is called Subhfita, 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 Bhuvad, 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 Aig-veda, Yagur-veda, and SAma-veda.
That is what I said, yea, that is what I said.’
SIXTEENTH Kuawpa },
1. Man is sacrifice. His (first) twenty-four years
are the morning-libation. The GAyatrt has twentyfour syllables, the morning-libation is offered with
Gayatrt hymns. The Vasus are connected with
that part of the sacrifice. The Pramas (the five
senses) are the Vasus, for they make all this to
abide (vdsayanti).
His (first) twenty-four years
are the morning-libation. The GAyatrt has twentyfour syllables, the morning-libation is offered with
Gayatrt hymns. The Vasus are connected with
that part of the sacrifice. The Pramas (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 Pramas, ye Vasus, extend this my morninglibation unto the midday-libation, that I, the sacrificer,
may not perish in the midst of the Prazas or Vasus.’
Thus he recovers from his illness, and becomes whole.
3. The next forty-four years are the middaylibation. 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 Prdzas, 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 illness, and becomes whole.
5. The next forty-eight years are the third
1 The object of this Khanda 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 Gagatt hymns. The
Adityas are connected with that part of it. The
Prazas 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. Mahidd4sa 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 sixteen years,
SEVENTEENTH KHANDA}
1. When a man (who is the sacrificer) hungers,
thirsts, and abstains from pleasures, that is the
Dtksha (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 himself, he does it with the Stuta-sastras (hymns sung
and recited at the sacrifices).
4. Penance, liberality, righteousness, kindness,
truthfulness, these form his Dakshisds (gifts bestowed on priests, &c.)
5. Therefore when they say, ‘There will be a
1 Here we have a representation of the sacrifice as performed
without any ceremonial, and as it is often represented when
performed in thought only by a man living in the forest.
E 2
52 KHANDOGYA-UPANISHAD.
Therefore when they say, ‘There will be a
1 Here we have a representation of the sacrifice as performed
without any ceremonial, and as it is often represented when
performed 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 Kyzshaa, the son of
Devakt '—and he never thirsted again (after other
knowledge)—said: ‘Let a man, when his end ap-
1 The curious coincidence between Krishna Devaktputra, here
mentioned as a pupil of Ghora Angirasa, and the famous Krishaa,
the son of Devakt, 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 Krishna Devakfputra 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 Krishna, the son of Vasudeva, with the Krishna
Devakfputra of our Upanishad. This is all the more remarkable
because the author of the Sandilya-sfitras, for instance, who is
very anxious to find a srauta authority for the worship of Krishza
Vasudeva as the supreme deity, had to be satisfied with quoting
such modern compilations as the Narayamopanishad, Atharvasiras,
VI, 9, brahmazyo devakiputro brahmanyo madhusfidanak (see
SAndilya-sQtras, ed. Ballantyne, p. 36, translated by Cowell, p. 51),
without venturing to refer to the Krishna Devaktputra of the
Khandogya-upanishad. The occurrence of such names as Krishna,
VAsudeva, Madhusfidana stamps Upanishads, like the Atmabodhaupanishad, as modern (Colebrooke, Essays, I, ror), and the same
remark applies, as Weber has shown, to the Gop4lat4pant-upanishad (Bibliotheca Indica, No. 183), where we actually find such
names as Srikrishna Govinda, Gopfganavallabha, Devaky&m gatahk
(p- 38), &c. Professor Weber has treated these questions 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 Gopts,
III 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 Azé verses (Rig-veda VIII, 6, 30) :—
7. ‘Then they see (within themselves) the everpresent light of the old seed (of the world, the Sat),
the highest, which is lighted in the brilliant (Brahman). Rig-veda I, 50, 10 :—
‘Then they see (within themselves) the everpresent light of the old seed (of the world, the Sat),
the highest, which is lighted in the brilliant (Brahman). 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 KuHAwpaA 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).
1 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,
svak 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.’
8 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) 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. He who knows this, shines and warms through
his celebrity, fame, and glory of countenance.
4. Breath is indeed the fourth foot of Brahman.
That foot shines with V4yu (air) as its light, and
warms. He who knows this, shines and warms 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. He who knows this, shines and warms 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. He who knows this, shines and warms through
his celebrity, fame, and glory of countenance.
NINETEENTH KHAWDA.
1, Aditya (the sun?) is Brahman, this is the doctrine, and this is the fuller account of it :—
In the beginning this was non-existent*, It be-
He who knows this, shines and warms through
his celebrity, fame, and glory of countenance.
NINETEENTH KHAWDA.
1, Aditya (the sun?) is Brahman, this is the doctrine, and this is the fuller account of it :—
In the beginning this was non-existent*, It be-
1 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 desired. 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 PRAPAZTAAKA.
First KuHanpa 2,
1, There lived once upon a time GAnasruti Pautrdyaza (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 Kellgren, Mythus de ovo mundano, Helsingfors, 1849.
3 Vayu (air) and Praza (breath) had before been represented
as feet of Brahman, as the second pair. Now they are represented 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 another: ‘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. G&nasruti Pautrayaza overheard this conversation, 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
car?’
6. The king said: ‘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.’
1 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? Andquetil renders it by ‘semper
cum se ipso camelum solutum habens.’
® Instea1 of adharey44, we must read adhare ‘yas.
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 Brahmama 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 KHAWDA.
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 necklace, and a carriage with mules; teach me the deity
which you worship.’
3. The other replied: ‘Fie, necklace and carriage
be thine, O S(dra, together with the cows.’
Then GAnasruti Pautrdyaza took again a thousand cows, a necklace, a carriage with mules, and his
own daughter, and went to him.
4. He said to him: ‘ Raikva, there are a thousand 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
’ 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 Mahavrishas, where Raikva dwelt. Roth, Zur Literatur des Veda, p. 36.
2 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 Sddra,
but only by that mouth did you make me speak.’
These are the Raikva-parza villages in the country
of the Mahdvvishas (mahapusyas) where Raikva
dwelt under him?. And he said to him:
Turrp KHanpa.
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.
And he said to him:
Turrp KHanpa.
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 K4peya and Abhipratérin 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.’
1 The commentator supplies ad&t, the king gave the villages
to him,
* Samvarga, absorption, whence samvargavidy, not samsarga.
It is explained by samvargana, samgrahama, and samgrasana, in
the text itself by adana, eating.
* This must refer to Vayu and Praéza swallowing the four, as
explained in IV, 3, 2, and IV, 3, 3. The commentator explains
IV PRAPATHAKA, 3 KHANDA, 8. 59
O K4peya, mortals see him not, O Abhipratarin,
though he dwells in many places. He to whom this
food belongs, to him it has not been given".
7. Saunaka K4peya, 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 do we,
O Brahmaéarin, 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), Kandramas (moon), Ap (water)) and the
other five (the eater Prawa (breath), and his food,
speech, sight, hearing, mind) make ten, and that
is the Krvzta (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 Virdg‘ (of ten syllables)
it by Pragapati, who is sometimes called Ka. In one sense
it would be Brahman, as represented by Vayu and Prana.
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 priza, swallows during sleep all senses, but produces them
again at the time of waking.
? 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 priza, swallows during sleep all senses, but produces them
again at the time of waking.
5 The words are obscure, and the commentator does not throw
much light on them. He explains, however, the four casts of
the dice, the Krita= 4, the Tretd=3, the Dvapara=2, the Kali=1,
making together 10, the Krita cast absorbing the other casts,
and thus counting ten.
* Virag, 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 whoknows this sees all this and becomes an
eater of food, yea, he becomes an eater of food.
FourtH Kuawpa’,
1, Satyak4ma, the son of Gab&la, addressed his
mother and said: ‘I wish to become a Brahmaérin
(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 G4bala.’
3. He going to Gautama Haridrumata said to
him, ‘I wish to become a Brahmaf4rin 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 Gabalé by name, thou art
Satyak4ma,” I am therefore Satyakama GaAbala, Sir.’
5. He said to him: ‘No one but a true Brdhmaza 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.’
1 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 ShodasakalAvidy4.
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, e
FirtH KHawpa.
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 quarter, 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 Prakd4savat, 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.
S1xtH Kuawopa.
1. ‘Agni will declare to you another foot of
Brahman.’
(After these words of the bull), Satyakama, on
the morrow, drove the cows (toward 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
oge 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 KHAWDA.
1. ‘A Hamsa (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 Hamsa 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.
_Eicuta Kuawpa.
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.
_Eicuta Kuawpa.
1. ‘A diver-bird (Madgu, meant for Prdza) 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 behind 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.
Nintuy Kuyawpa.
1. Thus he reached the house of his teacher.
The teacher said to him: ‘Satyakama.’ He replied: ‘Sir.’
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
(Afarya), leads to real good.’ Then he taught him
the same knowledge. Nothing was left out, yea,
nothing was left out.
TentH Kuawpa®,
1. Upakosala K4malayana dwelt as a Brahma-
4rin (religious student) in the house of Satyakama
Gabala. 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 blame
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.
1 It would have been a great offence if Satyakéama had accepted
instruction from any man, except his recognised teacher.
* The text should be, bhagavams tv eva me k&me brfyat (me
k4me= mamekkhay&m).
* The Upakosala-vidy4 teaches first Brahman as the cause, and
then in its various forms, and is therefore called Atmavidy4 and
agnividy4.
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
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.’
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 KuHaAnpaA.
1. After that the Garhapatya fire‘ taught him:
‘ Earth, fire, food, and the sun (these are my forms, or
1T do not understand, he means, 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 and Kha is therefore the sentient ether
in the heart, and that is Brahman, while Prava, 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 préza 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 Garhapatya), 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.’
Twe_FrtH Kuawpa.
1. Then the Anv4harya 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 Anvaharya), 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.’
THIRTEENTH KuawpaA.
1. Then the Ahavantya® 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.’
THIRTEENTH KuawpaA.
1. Then the Ahavantya® 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 Ahavantya), 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.’
FirTEENTH 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.
F 2
68 KHANDOGYA-UPANISHAD.
butter or water on him, it runs away on both
sides }.
2. ‘They call him Samyadvama, for all blessings
(vama) go towards him (samyanti). All blessings
go towards him who knows this.
3. ‘He is also Vamant, for he leads (nayati) all
blessings (v4ma). He leads all blessings who
knows this.
4. ‘He is also BhAmant, for he shines (bhati)
in all worlds. He who knows this, shines in all
worlds.
All blessings
go towards him who knows this.
3. ‘He is also Vamant, for he leads (nayati) all
blessings (v4ma). He leads all blessings who
knows this.
4. ‘He is also BhAmant, for he shines (bhati)
in all worlds. He who knows this, shines in all
worlds.
5. ‘Now (if one who knows this, dies), whether
people perform obsequies for him or no, he goes
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 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, yea, they do not return.
SIXTEENTH KHAWDA 3.
1. Verily, he who purifies (V4yu) is the sacrifice,
for he (the air) moving along, purifies everything.
' It does so in the eye, and likewise with the person in the eye,
who is not affected by anything. Cf. KA. Up. IV, 14, 3.
* The commentator takes light, day, &c. as persons, or devatas.
Cf. KA. Up. V, ro, 1.
* If any mistakes happen during the performance of a sacrifice, as described before, they are remedied by certain interjectiona|
IV PRAPATHAKA, 16 KHANDA, 5. 69
Because moving along he purifies everything, therefore 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 Hots, Adhvaryu, and Udgats?
priests perform the other by words. When the
Brahman priest, after the Prataranuvaka ceremony
has begun, but before the recitation of the Paridhantya 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 Paridhaniy4 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. Asa man 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 (vy4hrrti), the nature of which is next described. All this
is supposed to take place in the forest.
syllables (vy4hrrti), 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 (prayasfitta) 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 KHAwWDA.
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 A7é 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 interjection 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, BhiZ, Svaha! Thus does he bind together
and heal, by means of the essence and the power
of the Azé verses themselves, whatever break the
Rk 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, Bhuva, 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 Sdma-veda
side, let him offer a libation in the Ahavantya fire,
saying, Svah, 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, 17 KHANDA, 9. 71
7. As one binds (softens) gold by means of
lavaza’ (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 Vydhrztis 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 Brahman priest there is the following Gath4*: ‘ Whereever 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 Lavaza, a kind of salt, explained by ksh4ra and /anhka 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 chemical processes.
* Bheshagakrita, explained by bheshagena ’iva kritah samskritah,
and also by 4ikitsakena susikshitena ‘esha yagfio bhavati,’ which
looks as if the commentator had taken it as a genitive of
bheshagakrit.
’ This Gatha (or, according to Sankara, Anugtha) is probably
a Gfyatrt, though Anandagiri says that it is not in the GAyatrt
or any other definite metre. It may have been originally ‘yato
yata Avartate, tattad gaééhati manavak, kurfin 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.
* MAnava, explained from mauna, or manana, but possibly originally, a descendant of Manu.
72 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 PRAPA7HAKA}
First Kuawpa.
1. He who knows the oldest and the best becomes 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 *, 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 prazasamv4da or prazavidy4, is told in
the Brrhadaranyaka VI, 1, 1-14, the Aitareya Ar. II, 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. 73
a.
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 breathing 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 breathing with the breath, speaking with the tongue,
thinking with the mind. Thus we lived.’ Then
the ear went back.
11. 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 EHANDOGYA-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 ®.’
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). For 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). For 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 before 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/A4si to pratish/4o’si, though
the commentary on the corresponding passage of the Brthadéranyaka seems to favour tatpratish/ho ’si.
5 Ana, breather, more general than pra-ana=prdsa, forthbreather, 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 praza, but as
V PRAPATHAKA, 2 KHANWDA, 8. 75
3. Satyakéma G4b4la, after he had communicated this to Gosruti Vaiy4ghrapadya, 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, ‘Sv4ha 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, ‘Sva4hA to success.’ After that let him
throw all that remains together into the mash.
6. Then going forward and placing the mash
prana 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.
2 Not the real diksha, which is a preparatory rite for great
sacrifices, but penance, truthfulness, abstinence, which take the
place of diksha with those who live in the forest and devote
themselves to updsana, meditative worship.
barley stirred in some kind of
gravy. See Gaim. N. M.V. p. 406.
2 Not the real diksha, which is a preparatory rite for great
sacrifices, but penance, truthfulness, abstinence, which take the
place of diksha with those who live in the forest and devote
themselves to updsana, meditative worship.
5 What is here called samp&tam avanayati is the same as
samsravam avanayati in the Brth. Ar. VI, 3, 2. The commentator
says: Sruvavalepanam 4gyam mantham samsrvayati,
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 7zé verse at
every foot : ‘We choose’ that food’—here he swallows—‘ Of the divine Savitz (priza)’—here he
swallows—‘ The best and all-supporting food ’—here
he swallows— We meditate on the speed of Bhaga
(Savitz, 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 sacrifices 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 KuHanpa 2,
1. Svetaketu Aruzeya went to an assembly ® of
the Pafiéalas. Pravdhamza 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. Brsh. Ar. I, 1, 3, 22.
* This story is more fully told in the Brihadarazyaka VI, 2,
Satapatha-brahmana XIV, 8, 16.
* Samiti, or parishad, as in the Brth. 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) instructed ? 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, I do not know any one of them °.
If I knew these questions, how should I not have
told you‘ ?’
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, I 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.
* Or, according to others, why the water has a human voice’;
purushavaéak in Brth. Ar. XIV, 9, 3.
7 I doubt whether the elliptical construction of these sentences
is properly filled out by the commentator. In the Brihadaranyaka
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 viditavdn asmi points to an _ original
avedishyam, and a parallel passage, VI, 1, 7, confirms this
emendation.
* Cf. Kh. Up. V, 11, 5.
78 EHANDOGYA-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 Brahmaza before
you, and therefore this teaching belonged in all
the worlds to the Kshatra class alone. Then he
began :
FourtH Kuawpa}.
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 pr4mas, represented by Agni, &c.) offer the sraddh4 libation
(consisting of water). From that oblation rises
Soma, the king? (the moon).
Firth Kuanpa.
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.
2 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 stanayitnusabd4A, rumblings.
V PRAPATHAKA, 9 KHANDA, 2. 79
2. ‘On that altar the Devas offer Soma, the king
(the moon). From that oblation rises rain.
SrxtH Kuawpa.
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 (prdvas) offer rain.
From that oblation rises food (corn, &c.)
SEVENTH KuawpA.
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 (prdvas) offer rain.
From that oblation rises food (corn, &c.)
SEVENTH KuawpA.
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.
EicHtH KHAawpa.
1. ‘The altar is woman, O Gautama’.
2. ‘On that altar the Devas (pramas) offer seed.
From that oblation rises the germ.
Ninto Kuawpa.
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.
® Tasy4 upastha eva samid, yad upamantrayate sa dhimo,
yonir arfir, yad anta karoti te ’ng4r4 abhinand4 vishphuling44.
80 KHANDOGYA-UPANISHAD.
TentH KuHawnpa.
1. ‘Those who know this! (even though they
still be gv¢zhasthas, householders) and those who in
the forest follow faith and austerities (the vanaprasthas, and of the parivragakas those who do not
yet know the Highest Brahman) go ? to light (aris),
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 is
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 *.
1 The doctrine of the five fires, and our being born in them,
i.e. in heaven, rain, earth, man, and woman.
2 Cf. Kh. Up. IV, 15, 5.
* Instead of m4nava, human, or am&nava, not human, the Brth.
Ar. reads m4nasa, mental, or created by manas, mind.
* This passage has been translated, ‘ 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,
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 henceforth 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 misunderstanding. 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 Sraddh&
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 (£2. Up. V,
9, 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.
1 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 Brahmama, 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 Kandala.
8. ‘On neither of these two ways those small creatures (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.
V, 3, 2).
8. ‘On neither of these two ways those small creatures (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.
V, 3, 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 paragraphs. 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, without 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
Purfzas and Smrttis 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 Brahman, 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 ? :—
g. ‘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 altogether 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 rain
does not fructify at once, but falls into rivers andinto 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 by 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. Lastly,
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 Brahmaza, 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
? Let him despise it. Comm.
* Evidently an old Trishfubh 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 Brahman; 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 Kuawopal!.
1. Praétnasila Aupamanyava, Satyayagfia Paulushi, Indradyumna Bhallaveya, Gana Sarkarakshya,
and Budila Asvatarasvi, these five great householders 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 deserved 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.
1 The same story is found in the Satapatha-brahmama 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 Aitvig 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 approached him, carrying fuel in their hands (like
students), and he, without first demanding any preparatory 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.
TweELFtH 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.
TweELFtH KHANDA.
r. ‘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, however, 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-
Atnayogya, 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 Vaisvanara Self, called Visvaripa (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 whoever 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 Ek4ha, prasuta in the Ahina,
4suta in the Sattra-sacrifices.
V PRAPATHAKA, 16 KHANDA, I. 87
FourTEENTH KuHanpa.
1. Then he said to Indradyumna Bhallaveya : ‘O
Vaiy4ghrapadya, whom do you meditate on as the
Self?’ He replied: ‘Air only, venerable king.’ He
said: ‘The Self which you meditate on is the Vaisvanara Self, called Prcthagvartman (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 whoever 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.’
FirTEENTH KHANDA.
1. Then he said to Gana Sarkaraékshya: ‘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 whoever 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 whoever 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 AsvatarAsvi, ‘O Vaiy4ghrapadya, 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 whoever thus meditates on that Vaisvanara 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 Gautama, 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 Vaisvanara
Self, called Pratish/#4 (firm rest). Therefore you
stand firm with offspring and cattle.
2. ‘You eat food and see your desire, and whoever 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 KuHaypa.
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.
1 The two words pradesamatra and abhivim4na are doubtful.
The commentator explains the first in different ways, which are all
more or less fanciful. He is measured or known (mitra) as Self,
V PRAPATHAKA, 19 KHANDA, 2. 89
2. ‘Of that Vaisvanara Self the head is Sutegas
(having good light), the eye Visvaripa (multiform),
the breath Pyzthagvartman (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 G4rhapatya fire,
the mind the Anv4harya fire, the mouth the Ahavantya 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 Prasa (upbreathing), saying Sv4hé. Then Praza (up-breathing) is satisfied,
2. ‘If Prasa 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 satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring,
cattle, health, brightness, and Vedic splendour.
And through their satisfaction he (the sacrificer 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; or, he has the length from
heaven to earth, heaven and earth being called pradesa, because
they are taught. The interpretation, supported by the G&b4lasruti, that pradesa is the measure from the forehead to the chin,
he rejects. Abhivim4na is taken in the same meaning as abhim4na
in the Vedanta, seeing everything in oneself. Vaisvnara 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 Vaisvanara Self, the act of feeding himself is like feeding Vaisvanara, and
that feeding Vaisvanara is the true Agnihotra.
90 KHANDOGYA-UPANISHAD.
TWENTIETH KHANDA.
1. ‘And he who offers the second oblation, should
offer it to Vy4na (back-breathing), saying Svaha.
Then Vy4na 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 KHAnpDA.
1. ‘And he who offers the third oblation, should
offer it to Apéna (down-breathing), saying Svaha.
Then Apana is satisfied. If Ap4na 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 sacrificer or eater) himself is satisfied with offspring,
cattle, health, brightness, and Vedic splendour.
TWENTY-SECOND KHANpA.
1. ‘And he who offers the fourth oblation, should
offer it to Samana (on-breathing), saying Svaha.
Then Samana is satisfied,
2. ‘If SamA4na 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 Kuanpa.
1. ‘And he who offers the fifth oblation, should
offer it to Ud4na (out-breathing), saying Svaha.
Then Udana is satisfied,
gI
satisfaction he (the sacrificer or eater) himself is
satisfied with offspring, cattle, health, brightness,
and Vedic splendour.
TWENTY-THIRD Kuanpa.
1. ‘And he who offers the fifth oblation, should
offer it to Ud4na (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 satisfied, 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 KHAWDA.
1. ‘If, without knowing this, one offers an Agnihotra, it would be as if a 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 IshtkA 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 Kand4la’s)
Vaisvanara Self. And so it is said in this Sloka :—
‘As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round
the Agnihotra, yea, round the Agnihotra.’
1 Cf. V, 18, 1.
g2 KHANDOGYA-UPANISHAD.
SIXTH PRAPA7HAKA.
First Kuanza.
1. HariZ, Om. There lived once Svetaketu
Aruneya (the grandson of Arum). To him his
father (Uddalaka, the son of Arum) said: ‘ Svetaketu, go to school; for there is none belonging to
our race, darling, who, not having studied (the
Veda), is, as it were, a Brahmaza by birth only.’
‘2. Having begun his apprenticeship (with a
teacher) when he was twelve years of age', Svetaketu returned to his father, when he was twentyfour, 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 perceived, 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 differencé? 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
1 This was rather late, for the son of a Brahman might have
begun his studies when he was seven years old. Apastamba-s(ttras
I, 1,18. Twelve years was considered the right time for mastering
one of the Vedas.
2 Vik4ra, difference, variety, change, by form and name, development, cf. VI, 3, 3.
° The commentator takes lohamani here as suvarsapinda.
VI PRAPATHAKA, 2 KHANDA, 3. 93
Apastamba-s(ttras
I, 1,18. Twelve years was considered the right time for mastering
one of the Vedas.
2 Vik4ra, difference, variety, change, by form and name, development, cf. VI, 3, 3.
° The commentator takes lohamani here as suvarsapinda.
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 (kaérshv4yasam) 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.
SEconpD KHawnpa },
1. ‘In the beginning,’ my dear, ‘there was that
only which is (76 6v), one only, without a second.
Others say, in the beginning there was that only
which is not (ro “} dv), one only, without a second;
and from that which is not, that which is was
born.
a. ‘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 though 2) 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
v4yu, 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.
Tuirp KHanpa.
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.
* By water is meant all that is fluid, and bright in colour.
* By anna, food, is here meant the earth, and all that is heavy,
firm, dark in colour.
‘ Inthe Ait. Up. four are mentioned, andaga, here andaga, giruga
(i.e. garfyuga), here givaga, svedaga, and udbhigga, svedaga, born
from heat, being additional. Cf. Atharva-veda I, 12, 1.
5 The text has devat4, 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 4tm4)!, 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!
Fourta Kuawpa. -
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
' 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 anything 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.
5. ‘Great householders and great theologians of
olden times who knew this, have declared the same,
saying, “ No one can henceforth mention to us anything which we have not heard, perceived, or known}.”
Out of these (three colours or forms) they knew all.
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 unknown, they knew was some combination of those
three beings (devatd).
‘Now learn from me, my friend, how those three
beings, when they reach man, become each of them
tripartite.
FirtH Kuawpa.
1. ‘The earth (food) when eaten becomes threefold; 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 becomes threefold; its grossest portion becomes bone,
its middle portion marrow, its subtilest portion
speech *.
1 This reminds one of the Aristotelian &4 yap ratra xal éx rovroy
rddXa yrwpi{eras, GAN od Taira bid ray broKerpérov.
* 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. ‘For 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 Kuanpa.
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 KuHawpa.
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 Azé, Yagus,
and Sd4man 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-UPANISH AD.
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-UPANISH AD.
little), thus, my dear son, one part only of the sixteen
parts (of you) is left, and therefore with that one part
me do not remember the Vedas. Go and eat!
‘Then wilt thou understand me.’ Then Sve-
-taketu ate, and afterwards approached his father.
“2 And whatever his father asked him, he knew it all
evby 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.
Eicutu Kuaypa.
1. Uddalaka Aruni said to his son Svetaketu:
‘Learn from me the true nature of sleep (svapna).
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 the teaching of the Trivr:tkarana,
the tripartite nature of things, is ended.
® The deep sushupta sleep is meant, in which personal consciousness 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 giva, the living soul, in
order to recover from his fatigue, returns for a while to his true
Self (Atma). The Sat must be taken as a substance, nay, as 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, rd 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-naya), a
man-leader (purusha-ndya), so they call water (which
digests food and causes hunger) food-leader (asanaya). Thus (by food digested &c.), my son, know
this offshoot (the body) to be brought forth, for
this (body) could not be without a root (cause),
Thus (by food digested &c.), my son, know
this offshoot (the body) to be brought forth, for
this (body) could not be without a root (cause),
4. ‘And where could its root be except in food
(earth)?? And in the same manner, my son, as
1 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 apita, gone to.
3 The commentator takes pr4za 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 prava 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.
% That food is the root of the body is shown by the commentator 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 offshoot, 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. Therefore as they speak of a cow-leader (go-naya), of a
horse-leader (asva-ndya), of a man-leader (purushanaya), so they call fire udany4, thirst, i.e. waterleader. 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 (devata4), 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, rd dy,
|
Tegas (fire)= Vas (speech).
Ap (water)=Praza (breath).
Anna (earth) = Manas (mind).
1 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. 101
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.
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.
Ninto Kuawopa.
1. ‘As the bees!, my son, make honey by collecting 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 creatures, 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.
1 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 (sushupti) 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.
Trento Kuyawnpal,
1. ‘These rivers, my son, run, the eastern (like the
Ganga) 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 rain to the sea). 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 creatures, 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.
ELEVENTH KHawpa 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.
1 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?
1 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 tree 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.
1 The commentator remarks that according to the Veda, trees
are conscious, while Buddhists and followers of Kanada 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 occupied. 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 creatures, 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 a former state of existence.
104 KHANDOGYA-UPANISHAD.
TweLFTH Kuawpal,
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.
104 KHANDOGYA-UPANISHAD.
TweLFTH Kuawpal,
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 KuHanpAa?.
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.’
1 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?
* The question here is supposed to have been: If the Sat is the
root of all that exists, why is it not perceived?
VI 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 KHawpa 2,
1. ‘As one might lead a person with his eyes
covered away from the Gandharas’, and leave him
1 Read abhiprasya, which is evidently intended by the commentary: abhiprayasya parityagya. See B. R. Sanskrit Dictionary, s. v.
2 The question here asked is: The salt, though no longer perceptible 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?
5 The Gandharas, but rarely mentioned in the Rig-veda and
the Ait. Braéhmaaa, have left their name in Kdv8apo: 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.
a”
'
“1
n
en
106 KHANDOGYA-UPANISHAD.
Braéhmaaa, have left their name in Kdv8apo: 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.
a”
'
“1
n
en
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 Gandhara, go in that direction;” and as thereupon, having been informed and being able to judge
for himself, he would by asking his way from village
to village arrive at last at Gandhara,—in exactly the
same manner does a man, who meets with a teacher
to inform him, obtain the true knowledge'. For him
* 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 his own 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 delivered 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, I 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, J 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 !.
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.
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 KHAwpA 3,
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 Gandhfra, we arrive at our own
home, the Self, or the True. Then we are happy and blessed.
1 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.
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 attainment 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.
3 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
‘ 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.
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 conception 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 trueminded, 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 understood what he said, yea, he understood it.
SEVENTH PRAPA7AAKA.
First Kuawpa.
1. Narada approached Sanatkumdra and _ said,
‘Teach me, Sir!’ Sanatkuméra said to him: ‘Please
to tell me what you know; afterward I shall tell you
what is beyond.’
SEVENTH PRAPA7AAKA.
First Kuawpa.
1. Narada approached Sanatkumdra and _ said,
‘Teach me, Sir!’ Sanatkuméra 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 Atharvana, as the fifth the Itihdsa-purawa (the Bh4rata) ;
the Veda of the Vedas (grammar); the Pitrya (the
tules 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 Devavidy4 (etymology) ; the Brahma-vidy4 (pronunciation,
siksha, ceremonial, kalpa, prosody, #/andas); the
Bhita-vidy4 (the science of demons); the Kshatra-
T10 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. I am 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, Samaveda, and as the fourth the Atharvama, as the fifth
the ItihAsa-puraza, the Veda of the Vedas, the
Pitrya, the R4si, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahmavidy4, the Bhdta-vidy4, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya. All
these are a name only. Meditate on the name.
5. ‘He who meditates on the name as Brahman 2,
1 This passage, exhibiting the sacred literature as known at the
time, should be compared with the Brzhadaranyaka, II, 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, II, p. 10.
2 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 approaches, 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. III
is, as it were, lord and master as far as the name
reaches—he who meditates on the name as Brahman.’
‘ Sir, is there something better than a name?’
‘Yes, there is something better than a name.’
§ Sir, tell it me.’
Second KHAnpaA.
III
is, as it were, lord and master as far as the name
reaches—he who meditates on the name as Brahman.’
‘ Sir, is there something better than a name?’
‘Yes, there is something better than a name.’
§ Sir, tell it me.’
Second KHAnpaA.
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
Itih4sa-purdza, the Veda of the Vedas, the Pitrya,
the R4si, the Daiva, the Nidhi, the Vakovakya, the
Ekayana, the Deva-vidya, the Brahma-vidy4, the
Kshatra-vidy4, the Nakshatra-vidy4, 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
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.
2. ‘He who meditates on speech as Brahmaan, 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.’
1 The commentator explains vyagiapayishyat by avigiidtam
abhavishyat. Possibly hridayagiio stands for hridayagiiam.
112 KHANDOGYA-UPANISHAD.
Tuirp KHanpa.
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 Brahman. 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.’
Fourtu Kuawopa.
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. In a name the sacred hymns are contained,
in the sacred hymns all sacrifices.
2. ‘All these therefore (beginning with mind and
1 The commentator explains this by saying that, without the
instrument of the mind, the Self cannot act or enjoy.
In a name the sacred hymns are contained,
in the sacred hymns all sacrifices.
2. ‘All these therefore (beginning with mind and
1 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 corresponding to sankalpa. Rajendralal Mitra translates it by will, but it
implies not only will, but at the same time conception, determination, and desire.
VII PRAPATHAKA, 5 KHANDA, 1. 113
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.
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.’
Firtuy Kuawopa.
1. ‘Consideration (4itta)? 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 paragraph is obscure. The text seems doubtful, for
instance, in samak/patém, 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.
* 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 consideration, 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, consideration is the self, consideration is the support of all
these. Meditate on consideration.
3. ‘He who meditates on consideration as Brahman, 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 consideration.’
‘Sir, tell it me.’
S1xtH Kuawpa.
1, ‘Reflection (dhyana)! is better than consideration. 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,
ekagraté. 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 reflection 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 KHANDA.
2. ‘He who meditates on reflection as Brahman,
is lord and master, as it were, as far as reflection 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 KHANDA.
1. ‘ Understanding (vigfiana) is better than reflection. Through understanding we understand the
ig-veda, the Yagur-veda, the Sdma-veda, and as
the fourth the Atharvama, as the fifth the Itihdsapuraza!, the Veda of the Vedas, the Pitrya, the
RAsi, the Daiva, the Nidhi, the VAkovdkya, the
Ekayana, the Deva-vidyd, the Brahma-vidy4, the
Bhita-vidy4, the Kshatra-vidya, the Nakshatra-vidy4,
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 pleasing and what is not pleasing; food and savour, this
world and that, all this we understand through understanding. Meditate on understanding.
2. ‘He who meditates on understanding as Brahman, reaches the worlds where there is understanding
1 See before, p. rog.
I 2
116 KHANDOGYA-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.’
EricutuH Kuanpa.
1. ‘Power (bala) is better than understanding.
One powerful man shakes a hundred men of understanding. Ifa mari 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 mountains, 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.’
Nintu Kuawpa.
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
1 The commentator takes vigf4na here as understanding of
sacred books, gfifna as cleverness with regard to other subjects.
VII PRAPATHAKA, II KHANDA, 9. 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.’
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 KuHawpa.
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 different 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 KHanpaA.
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-UPANISH AD,
thus again thunderclaps come with lightnings, flashing 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.’
TweLrTtH KHawpa,
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 ?’
1 Cf. Kh. Up. IV, 5,1.
* The seed grows upwards towards the ether; not downwards.
5 Cf. Kash. Up. II, rr.
VIL PRAPATHAKA, 14 KHANDA, 2. 119
‘Yes, there is something better than ether.’
‘Sir, tell it me.’ .
THIRTEENTH KHAWDA.
Kh. Up. IV, 5,1.
* The seed grows upwards towards the ether; not downwards.
5 Cf. Kash. Up. II, rr.
VIL PRAPATHAKA, 14 KHANDA, 2. 119
‘Yes, there is something better than ether.’
‘Sir, tell it me.’ .
THIRTEENTH KHAWDA.
1. ‘Memory! (smara) is better than ether. Therefore where many are assembled together, if they
have no memory, they would hear no one, they
would not perceive, they would not understand.
Through memory we know our sons, through
memory our cattle. Meditate on memory.
2. ‘He who meditates on memory as Brahman,
is, as it were, lord and master as far as memory
reaches—he who ‘meditates on memory as Brahman.’
’ ‘Sir, is there something better than memory ?’
‘Yes, there is something better than memory.’
‘Sir, tell it me.’
FourTEENTH KHawpaA.
1. ‘Hope (4s4) is better than memory. Fired
by hope does memory read the sacred hymns, perform sacrifices, desire sons and cattle, desire this
world and the other. Meditate on hope.
2. ‘He who meditates on hope as Brahman, all
his desires are fulfilled by hope, his prayers are
not in vain; he is, as it were, lord and master
as far as hope reaches—he who meditates on hope
as Brahman.’
‘Sir, is there something better than hope ?’
‘Yes, there is something better than hope.’
‘ Sir, tell it me.’
1 The apparent distance between ether and memory is bridged
over by the commentator pointing out that without memory everything would be as if it were not, so far as we are concerned.
120 KHANDOGYA-UPANISHAD.
FirTeentH Kuawpa.
1. ‘Spirit! (praza) is better than hope. As the
spokes of a wheel hold to the nave*, so does all
this (beginning with names and ending in hope) hold
to spirit. That spirit moves by the spirit, it gives
spirit to the spirit. Father means spirit, mother
is spirit, brother is spirit, sister is spirit, tutor is
spirit, Brahmaza is spirit.
2. ‘For if one says anything unbecoming to a
father, mother, brother, sister, tutor or Brahmaza,
then people say, Shame on thee! thou hast offended
thy father, mother, brother, sister, tutor, or a
Brahmaaza.
3. ‘But, if after the spirit has departed from
them, one shoves them together with a poker, and
burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or
a Brahmama.
4. ‘Spirit then is all this. He who sees this,
perceives this, and understands this, becomes an
ativadin®. If people say to such a man, Thou
1 Prana is used here in a technical sense. It does not mean
simply breath, but the spirit, the conscious self (pragfiatman)
which, as we saw, enters the body in order to reveal the whole
variety of forms and names. It is in one sense the mukhya prAaa.
* The commentary carries the simile still further. The felloe,
he says, holds to the spokes, the spokes to the nave. So do the
bhfitam4tr4s hold to the pragfiamatras, and these to the praza.
It is in one sense the mukhya prAaa.
* The commentary carries the simile still further. The felloe,
he says, holds to the spokes, the spokes to the nave. So do the
bhfitam4tr4s hold to the pragfiamatras, and these to the praza.
5 One who declares something that goes beyond all the declarations made before, beginning with the declaration that names are
Brahman, and ending with the declaration that hope is Brahman ;—
one who knows that pr4za, spirit, the conscious self, is Brahman.
This declaration represents the highest point reached by ordinary
people, but Narada wishes to go beyond. In the Mundaka, III,
1, 4, an ativadin is contrasted with one who really knows the
highest truth.
ee
VII PRAPATHAKA, 18 KHANDA, I. 121
art an ativadin, he may say, I am an ativadin; he
need not deny it.’
SIXTEENTH KuHawpa}.
1. ‘But in reality he is an ativadin who declares
the Highest Being to be the True (Satya, ro évrus
év).’
‘Sir, may I become an ativd4din by the True ?’
‘ But we must desire to know the True.’
‘Sir, I desire to know the True.’
SEVENTEENTH KHAwDA.
1. ‘When one understands the True, then one
declares the True. One who does not understand
it, does not declare the True*. Only he who understands it, declares the True. This understanding,
however, we must desire to understand,’
‘Sir, I desire to understand it.’
EIGHTEENTH KHANDA.
1. ‘When one perceives, then one understands.
One who does not perceive, does not understand.
Only he who perceives, understands. This perception, however, we must desire to understand.’
‘Sir, I desire to understand it.’
1 As Narada asks no further, whether there is anything better,
higher, truer than préza, he is supposed to be satisfied with his
belief that préza is the Highest Being. Sanatkuméra, however,
wishes to lead him on to a still higher view; hence the paragraphs
which follow from 16 to 26.
* He would, for instance, call fire real, not knowing that fire is
only a mixture of the three elements (cf. VI, 4), the rftpatraya, a
mere variety (vikara), and name (naman).
122 EHANDOGYA-UPANISHAD.
NINETEENTH KuHawpa.
1. ‘When one believes, then one perceives. One
who does not believe, does not perceive. Only he
who believes, perceives, This belief, however, we
must desire to understand.’
‘Sir, I desire to understand it.’
TWENTIETH KHANDA.
1. ‘When one attends on a tutor (spiritual guide),
then one believes. One who does not attend on
a tutor, does not believe. Only he who attends,
believes. This attention on a tutor, however, we
must desire to understand.’
‘Sir, I desire to understand it.’
TweEntTy-FIrRST KHANDA.
1. ‘When one performs all sacred duties, then
one attends really on a tutor. One who does not
perform his duties, does not really attend on a tutor.
Only he who performs his duties, attends on his
tutor. This performance of duties, however, we
must desire to understand.’
‘Sir, I desire to understand it.’
TWENTY-SECOND KHANDA.
One who does not
perform his duties, does not really attend on a tutor.
Only he who performs his duties, attends on his
tutor. This performance of duties, however, we
must desire to understand.’
‘Sir, I desire to understand it.’
TWENTY-SECOND KHANDA.
1. ‘When one obtains bliss (in oneself), then one
performs duties. One who does not obtain bliss,
does not perform duties. Only he who obtains bliss,
performs duties. This bliss, however, we must
desire to understand.’
‘Sir, I desire to understand it.’
1 The duties of a student, such as restraint of the senses, concentration of the mind, &c.
“VII PRAPATHAKA, 25 KHANDA, I, 123
TWENTY-THIRD KHANDA.
1. ‘The Infinite (bhiman)? is bliss. There is no
bliss in anything finite. Infinity only is bliss. This
Infinity, however, we must desire to understand.’
‘Sir, I desire to understand it.’
TWENTY-FOURTH KHANDA.
1. ‘Where one sees nothing else, hears nothing
else, understands nothing else, that is the Infinite.
Where one sees something else, hears something
else, understands something else, that is the finite.
The Infinite is immortal, the finite is mortal.’
‘Sir, in what does the Infinite rest ?’
‘In its own greatness—or not even in greatness?.’
2. ‘In the world they call cows and _ horses,
elephants and gold, slaves, wives, fields and houses
greatness. I do not mean this,’ thus he spoke;
‘for in that case one being (the possessor) rests
in something else, (but the Infinite cannot rest in
something different from itself.)
TWENTY-FIFTH KHANDA.
1. ‘The Infinite indeed is below, above, behind,
before, right and left—it is indeed all this.
‘Now follows the explanation of the Infinite as
1 Bhfiman is sometimes translated by grandeur, the superlative,
the akme. It is the highest point that can be reached, the infinite
and the true.
* This phrase reminds one of the last verse in the No sad 4sid
hymn, where, likewise, the expression of the highest certainty is
followed by a misgiving that after all it may be otherwise. The
commentator takes yadi va in the sense of, If you ask in the
highest sense, then I say no; for the Infinite cannot rest in anything, not even in greatness.
124 KHANDOGYA-UPANISHAD.
the I: I am below, I am above, I am behind, before,
right and left—I am all this.
2. ‘Next follows the explanation of the Infinite
as the Self: Self is below, above, behind, before,
right and left—Self is all this.
‘He who sees, perceives, and understands this,
loves the Self, delights in the Self, revels in the
Self, rejoices in the Self—he becomes a Svardg,
(an autocrat or self-ruler); he is lord and master
in all the worlds.
‘But those who think differently from this, live
in perishable worlds, and have other beings for their
rulers.
TWENTy-SIXTH KHANDA.
‘But those who think differently from this, live
in perishable worlds, and have other beings for their
rulers.
TWENTy-SIXTH KHANDA.
1. ‘To him who sees, perceives, and understands
this', the spirit (praza) springs from the Self, hope
springs from the Self, memory springs from the
Self; so do ether, fire, water, appearance and disappearance ?, food, power, understanding, reflection,
consideration, will, mind, speech, names, sacred
hymns, and sacrifices—aye, all this springs from
the Self.
2. ‘There is this verse, ‘“ He who: sees this,
does not see death, nor illness, nor pain; he who
sees this, sees everything, and obtains everything
everywhere.
‘« He is one (before creation), he becomes three
1 Before the acquirement of true knowledge, all that has been
mentioned before, spirit, hope, memory, &c., on to names, was
supposed to spring from the Sat, as something different from oneself.. Now he is to know that the Sat is the Self.
* In the preceding paragraphs appearance and disappearance
(birth and death) are not mentioned. This shows how easy it was
in these treatises either to omit or to add anything that seemed
important.
were, oe
VIII PRAPATHAKA, I KHANDA, I. 125
(fire, water, earth), he becomes five, he becomes
seven, he becomes nine; then again he is called the
eleventh, and hundred and ten and one thousand
and twenty ?.”
‘When the intellectual aliment has been purified,
the whole nature becomes purified. When the
whole nature has been purified, the memory becomes
firm. And when the memory (of the Highest Self)
remains firm, then all the ties (which bind us to
a belief in anything but the Self) are loosened.
‘The venerable Sanatkum4ra showed to Narada,
after his faults had been rubbed out, the other side
of darkness. They call Sanatkumara Skanda, yea,
Skanda they call him,’
EIGHTH PRAPA7AHAKA.
First Kuanpa?,
1. HariZ, Om. There is this city of Brahman
(the body), and in it the palace, the small lotus (of
1 This too is meant as a verse. The commentary says that the
various numbers are intended to show the endless variety of form
on the Self after creation. Cf. Mait. Up. V, 2.
* The eighth Prap4shaka seems to form a kind of appendix to
the Upanishad. The highest point that can be reached by speculation had been reached in the seventh Prap&shaka, the identity
of our self and of everything else with the Highest Self. This
speculative effort, however, is too much for ordinary people. They
cannot conceive the Sat or Brahman as out of space and time, as
free from all qualities, and in order to help them, they are taught
to adore the Brahman, as it appears in space and time, an object
endowed with certain qualities, living in nature and in the human
heart. The Highest Brahman, besides which there is nothing, and
which can neither be reached as an object, nor be considered as
126 KHANDOGYA-UPANISHAD.
the heart), and in it that small ether. Now what
exists within that small ether, that is to be sought
for, that is to be understood.
The Highest Brahman, besides which there is nothing, and
which can neither be reached as an object, nor be considered as
126 KHANDOGYA-UPANISHAD.
the heart), and in it that small ether. Now what
exists within that small ether, that is to be sought
for, that is to be understood.
2. And if they should say to him: ‘Now with
regard to that city of Brahman, and the palace in it,
i. e. the small lotus of the heart, and the small ether
within the heart, what is there within it that deserves
to be sought for, or that is to be understood ?’
3. Then he should say: ‘As large as this ether
(all space) is, so large is that ether within the heart.
Both heaven and earth are contained within it, both
fire and air, both sun and moon, both lightning and
stars; and whatever there is of him (the Self) here
in the world, and whatever is not (i. e. whatever has
been or will be), all that is contained within it},’
4. And if they should say to him: ‘If everything
that exists is contained in that city of Brahman, all
beings and all desires (whatever can be imagined
or desired), then what is left of it, when old age
reaches it and scatters it, or when it falls to pieces ?’
5. Then he should say: ‘ By the old age of the
body, that (the ether, or Brahman within it) does
not age; by the death of the body, that (the ether,
or Brahman within it) is not killed. That (the Brah-
an effect, seems to ordinary minds like a thing which is not.
Therefore while the true philosopher, after acquiring the knowledge of the Highest Sat, becomes identified with it suddenly, like
lightning, the ordinary mortal must reach it by slow degrees, and
as a preparation for that higher knowledge which is to follow, the
eighth Prap4éhaka, particularly the first portion of it, has been
added to the teaching contained in the earlier books.
1 The ether in the heart is really a name of Brahman. He is
there, and therefore all that comes of him when he assumes bodily
shapes, both what is and what is not, i.e. what is no longer or not
yet; for the absolute nothing is not intended here.
VIII PRAPATHAKA, 2 KHANDA, 2. 127
man) is the true Brahma-city (not the body’). In
it all desires are contained. It is the Self, 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. Now as here on earth people
follow as they are commanded, and depend on the
object which they are attached to, be it a country or
a piece of land,
6. ‘And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is
acquired for the next world by sacrifices and other
good actions performed on earth. Those who depart from hence without having discovered the
Self and those true desires, for them there is no
freedom in all the worlds. But those who depart
from hence, after having discovered the Self and
those true desires *, for them there is freedom in all
the worlds,
Those who depart from hence without having discovered the
Self and those true desires, for them there is no
freedom in all the worlds. But those who depart
from hence, after having discovered the Self and
those true desires *, for them there is freedom in all
the worlds,
SEeconD KHANDA.
1. ‘Thus he who desires the world?’ of the fathers,
by his mere will the fathers come to receive him,
and having obtained the world of the fathers, he is
happy.
2. ‘And he who desires the world of the mothers,
by his mere will the mothers come to receive him,
1 I translate this somewhat differently from the commentator,
though the argument remains the same.
* True desires are those which we ought to desire, and the fulfilment of which depends on ourselves, supposing that we have
acquired the knowledge which enables us to fulfil them.
® World is the nearest approach to loka: it means life with the
fathers, or enjoying the company of the fathers.
128 KHANDOGYA-UPANISHAD.
and having obtained the world of the mothers, he is
happy.
3. ‘And he who desires the world of the brothers,
by his mere will the brothers come to receive him,
and having obtained the world of the brothers, he is
happy.
4. ‘And he who desires the world of the sisters,
by his mere will the sisters come to receive him,
and having obtained the world of the sisters, he is
happy.
5. ‘And he who desires the world of the friends,
by his mere will the friends come to receive him,
and having obtained the world of the friends, he is
happy.
6. ‘And he who desires the world of perfumes and
garlands (gandhamalya), by his mere will perfumes
and garlands come to him, and having obtained the
world of perfumes and garlands, he is happy.
7. ‘And he who desires the world of food and
drink, by his mere will food and drink come to him,
and having obtained the world of food and drink, he
is happy.
8. ‘And he who desires the world of song and
music, by his mere will song and music come to him,
and having obtained the world of song and music,
he is happy.
9. ‘And he who desires the world of women, by
his mere will women come to receive him, and
having obtained the world of women, he is happy.
‘Whatever object he is attached to, whatever
object he desires, by his mere will it comes to him,
and having obtained it, he is happy.
VIII PRAPATHAKA, 3 KHANDA, 4. 129
Tuirp KuHawpa.
1. ‘These true desires, however, are hidden by
what is false; though the desires be true, they have
a covering which is false. Thus, whoever belonging
to us has departed this life, him we cannot gain
back, so that we should see him with our eyes.
VIII PRAPATHAKA, 3 KHANDA, 4. 129
Tuirp KuHawpa.
1. ‘These true desires, however, are hidden by
what is false; though the desires be true, they have
a covering which is false. Thus, whoever belonging
to us has departed this life, him we cannot gain
back, so that we should see him with our eyes.
2. ‘Those who belong to us, whether living or
departed, and whatever else there is which we wish
for and do not obtain, all that we find there (if
we descend into our heart, where Brahman dwells,
in the ether of the heart). There are all our true
desires, but hidden by what is false?. As people who
do not know the country, walk again and again over
a gold treasure that has been hidden somewhere in
the earth and do not discover it, thus do all these
creatures day after day go into the Brahma-world
(they are merged in Brahman, while asleep), and yet
do not discover it, because they are carried away by
untruth (they do not come to themselves, i.e. they
do not discover the true Self in Brahman, dwelling
in the heart).
3. ‘ That Self abides in the heart. And this is the
etymological explanation. The heart is called hvzdayam, instead of hvzdy-ayam, i.e. He who is in the
heart. He who knows this, that He is in the heart,
goes day by day (when in sushupti, deep sleep) into
heaven (svarga), i.e. into the Brahman of the heart.
4. ‘Now that serene being? which, after having
1 All the desires mentioned before are fulfilled, if we find their
fulfilment in our Self, in the city of Brahman within our heart.
There we always can possess those whom we have loved, only we
must not wish to see them with our eyes; that would be a false
covering to a true desire. .
3 Cf. KA. Up. VIII, 12, 3.
[3] K
130 : KHANDOGYA-UPANISHAD.
risen from out this earthly body, and having reached
the highest light (self-knowledge), appears in its true
form, that is the Self,’ thus he spoke (when asked
by his pupils). This is the immortal, the fearless,
this is Brahman. And of that Brahman the name
is the True, Satyam,
5. This name Sattyam consists of three syllables, sat-tt-yam?. Sat signifies the immorfal, t, the
mortal, and with yam he binds both. Because he
binds both, the immortal and the mortal, therefore
it is yam. He who knows this goes day by day
into heaven (svarga).
FourtH Kuawpa.
1. That Self is a bank?, a boundary, so that these
worlds may not be confounded. Day and night do
not pass that bank, nor old age, death, and grief ;
neither good nor evil deeds. All evil-doers turn back
from it, for the world of Brahman is free from all evil.
2. Therefore he who has crossed that bank, if
blind, ceases to be blind; if wounded, ceases to be
wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes
day indeed, for the world of Brahman is lighted up
once for all *.
3. And that world of Brahman belongs to those
Therefore when that bank has been crossed, night becomes
day indeed, for the world of Brahman is lighted up
once for all *.
3. And that world of Brahman belongs to those
1 We ought probably to read Sattyam, and then Sat-tf-yam.
The f in tt would then be the dual of an anubandha }. Instead of
yaddhi, I conjecture yatti. See Ait. Aranyaka II, 5, 5.
* Setu, generally translated by bridge, was originally a bank of
earth (mrididimaya), thrown up to serve as a pathway (pons)
through water or a swamp. Such banks exist still in many places,
and they serve at the same time as boundaries (mary4d4) between
fields belonging to different: properties. Cf. Mait. Up. VII, 7;
Kash. Up. III, 2; Talay. Up. comm. p. 59; Mund. Up. II, 2, 5.
5 Kh. Up. Ill, 11, 3.
VIII PRAPATHAKA, 5 KHANDA, 3. 131
only who find it by abstinence—for them there is
freedom in all the worlds.
Firtu Kuawpa.
1. What people call sacrifice (yagfia), that is really
abstinence (brahmaéarya). For he who knows,
obtains that (world of Brahman, which others obtain
hy sacrifice), by means of abstinence.
What people call sacrifice (ish¢a), that is really
abstinence, for by abstinence, having searched (ishtv4), he obtains the Self.
2. What people call sacrifice (sattrayama), that is
really abstinence, for by abstinence he obtains from
the Sat (the true), the safety (trava) of the Self.
What people call the vow of silence (mauna), that
is really abstinence, for he who by abstinence has
found out the Self, meditates (manute).
3. What people call fasting (andsak4yana), that
is really abstinence, for that Self does not perish
(na nasyati), which we find out by abstinence.
What people call a hermit’s life (arazyAyana), that
is really abstinence. Ara?! and /Vya are two lakes in
the world of Brahman, in the third heaven from hence;
and there is the lake Airammadtya, and the Asvattha
tree, showering down Soma, and the city of Brahman
(Hirazyagarbha) Aparagit4*, and the golden Prabhuvimita (the hall built by Prabhu, Brahman).
Now that world of Brahman belongs to those who
find the lakes Ara and /Vya in the world of Brahman
by means of abstinence; for them there is freedom
in all the worlds °,
1 In the Kaush. Br. Up. I, 3, the lake is called Ara, at least
according to the commentator.
* In the Kaush. Br. Up. Aparfgita is not pfiZ, but 4yatanam.
* The fifth khanda is chiefly meant to recommend brahmaéarya
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
* In the Kaush. Br. Up. Aparfgita is not pfiZ, but 4yatanam.
* The fifth khanda is chiefly meant to recommend brahmaéarya
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
or abstinence from all worldly enjoyments, enjoined on the brahmafarin, the student, as a means of obtaining a knowledge of
Brahman. But instead of showing that such abstinence is indispensable for a proper concentration of our intellectual 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 translation, nay, they hardly deserve being translated. Thus abstinence
is said to be identical with sacrifice, yagiia, because yo gfiata,
‘he who knows,’ has a certain similarity with yagiia. Ish/a,
another kind of sacrifice, is compared with eshaz4, search; sattrayana with Sat, the True, the Brahman, and tr4yama, protection ;
mauna, silence, with manana, meditating (which may be right);
andsakdyana, fasting, with nas, to perish, and arazyAgana, a
hermit’s life, with ara, nya, 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 Kaushftaki-brahmava-upanishad, the author goes on. Besides
the lakes Ara and JVya (in the Kaushitaki-brahmana-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 madfya, delightful. The Asvattha tree,
which pours down Soma, is not tortured into anything else, except
that Soma is explained as the immortal, or nectar. Aparagita
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 Prabhuvimitam, or Prabhu-vinirmita, made by Prabhu, i.e. Brahman.
All the fulfilled desires, as enumerated in khandas 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 (m4nasa). 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,
i.e. relatively to what we see, when we awake; but not in themselves, Whatever we see in waking, also, has been shown to be
VIII PRAPATHAKA, 6 KHANDA, 5. 133
substance, and so is the sun brown, white, blue,
yellow, and red.
2. Asa 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.
2. Asa 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 knowledge); 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 asleep,’
which in some respects would seem even more appropriate in our
passage; cf. VIII, 11, 1.
2 According to the explanation given of the Om in the Upanishads, and more particularly in the Dahara-vidy4 contained in this
Prapashaka.
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 Kuawpa’.
1. PragApati 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 communicated with each other, approached Pragdpati,
1 Prasna Up. II, 1.
II, 1.
* The same verse occurs in the Kasha 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.
8 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.
VIIY 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 repeated, 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 *.’
1 The commentator explains this rightly. Pragapati means by
the person that is seen in the eye, the real 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-sfitras II, 6). The 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
told no falsehood. He meant by purusha the personal element in
the highest sense, and it was not his fault that his pupils took
purusha for man or body.
136 KHANDOGYA-UPANISHAD.
EicgHTH KHawpa.
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 waterpan.’
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?’
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 Viroéana, 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
1 T take 4tmana# as a genitive, governed by yad, not as an
accusative plural.
* The commentator reads yatare for yatah.
VIII PRAPATHAKA, Q 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 (upanishad) 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 Kuawpa.
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 Pragdpati. Pragdpati said to him: ‘ Maghavat (Indra), as you went away with Viroféana,
satisfied in your heart, for what purpose did you
come back ?’
1 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 Virokana had mistaken the true import of what Prag4pati said, yet
while Virofana took the body to be the Self, Indra thought that
the Self was the shadow of the body.
5 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 KHanpa.
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?
1 I have adopted the reading viésh4yayanti, because it is the
most difficult, and therefore explains most easily the various corruptions, or it may be emendations, that have crept into the text.
Sankara explains vi#ésadayanti by vidr&vayanti, and this shows
that he too must have read visshdyayanti, for he could not have
explained vi#éhadayanti, which means they uncover or they deprive
of their clothing, by vidravayanti, they drive away. It is true that
vikkhdyayanti may be explained in two ways; it may be the causative 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. PragApati said to him: ‘Maghavat, 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
Prag4pati 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
Prag4pati said :
and quite inadmissible in another passage where vithhdyayati
occurs, whereas, if derived from vith (ofyoua:) in a causative sense,
Sankara could hardly have chosen a better explanation than vidravayanti, they make run away. The root vikh, vikksayayati is
recognised in PAzini III, 1, 28, and in the Dhatup4sha 28, 129,
but it has hitherto been met with in this passage only, and in
Brthadaramyaka 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 vidéhapayati, vidkhadayati, vidravayati ;
dhavattty arthas. Much better is Dvivedaganga’s commentary, as
published by Dr. Weber, Satap. Bréhm. p. 1145, Kadatid enam
hastt vik&hAyayativa vidravayativa ; vitha gatau, gupidhdpavitdipazipanibhya Aya iti (P4#. III, 1, 28) svartha Ayapratyaya#. In the
Dictionary of Boehtlingk and Roth the derivation from £44, to
cut, is preferred ; see Nachtrage, s. v. £44.
140 KHANDOGYA-UPANISHAD,
ELevenTH Kuawpa.
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. PragApati said to him: ‘Maghavat, 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 annihilation. I see no good in this.’
3. ‘So it is indeed, Maghavat,’ replied Pragdpati ;
‘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 Pragdpati. Pragdpati said to
him:
TWELFTH KHawpa.
1. ‘Maghavat, this body is mortal and always
held by death. It is the abode of that Self which is
1 See Kh. Up. VIII, 6, 3.
* Sankara explains this as meaning the real Self, not anything
different from the Self,
VIII PRAPATHAKA, 12 KHANDA, 3. 141
Pragdpati said to
him:
TWELFTH KHawpa.
1. ‘Maghavat, this body is mortal and always
held by death. It is the abode of that Self which is
1 See Kh. Up. VIII, 6, 3.
* Sankara explains this as meaning the real Self, not anything
different from the Self,
VIII PRAPATHAKA, 12 KHANDA, 3. 141
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 d:fferent from the body), then neither pleasure
nor pain touches him %, .
2. ‘The wind is without body, the cloud, lightning, 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.
? 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 either pleasure or pain. He sees
them, as he says afterwards, with his divine eye. The Self per-
142 EHANDOGYA-UPANISHAD.
‘Like as a horse attached to a cart, so is the
spirit! (praza, pragfi4tman) 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 Pragdpati 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 all
worlds and all desires.’ Thus said Pragdpati, yea,
thus said Prag4pati.
ceives in all things his Self only, nothing else. In his commentary
on the Taittirfya Upanishad (p. 45) Sankara refers this passage
to Brahman as an effect, not to Brahman as a cause.
1 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 Aetana; cf. Anandagfanagiri.
* Because it perceives not only what is present, but also what
is past and future.
VIII PRAPATHAKA, 14 KHANDA, I. 143
THIRTEENTH KuHaAnpDA},
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 (4kdsa) 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; I
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.
* Réhu, 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. Réhu 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 rékshas, a
tearing away, violence, raksh4s, a robber, an evil spirit.
* Ak4sa, 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 rékshas, a
tearing away, violence, raksh4s, a robber, an evil spirit.
* Ak4sa, 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 brahmama, r4gan, and vis.
® Yonisabditam pragananendriyam.
144 KHANDOGYA-UPANISHAD.
FIFTEENTH KuHaAwopa,
1. Brahm4 (Hirazyagarbha or Paramesvara) told
this to Pragdpati (Kasyapa), Pragdpati 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 mendicant causes pain, but that a mendicant is allowed to importune
people for alms at tirthas, or sacred places. Others explain this
differently.
TALAVAKARA
OR
KENA-UPANISHAD.
(3) L
TALAVAKARA-UPANISHAD.
First Kuawpa.
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
1 This verse admits of various translations, and still more various
explanations. Instead of taking va4am, like all the other words,
as a nominative, we might take them all as accusatives, governed
by atimufya, and sa u prfnasya pranak as a parenthetical sentence. What is See Se ee car 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.
* Cf. tsa Up. 11; 13.
L 2
148 TALAVAKARA-UPANISHAD.
by which speech is expressed, that alone know as
Brahman, not that which people here adore.
the Self,
or Brahman. This will become clearer as we proceed.
* Cf. tsa Up. 11; 13.
L 2
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 Brahman, not that which people here adore.’
SEcoND KHAWDA.
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 commentary) is metrically and grammatically easier, but it may be, for
that.very reason, an emendation.
2 dn 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 khavda treating of the relation
of Brahman to the Devas. There is considerable variety in the
text, as handed down in the Sadma-veda and in the Atharva-veda,
which shows that it has been tampered with. Daharam for dabhram
may be the older reading, as synezesis occurs again and againin .
the Upanishads.
II] 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 understand it, it is understood by those who do not
understand it.
4. ‘It is thought to be known (as if) by awakening, and (then) we obtain immortality indeed. By
the Self we obtain strength, by knowledge we obtain
immortality.
5. ‘If a 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.’
Tuirp Kuanpa®.
1. Brahman obtained the victory for the Devas.
The Devas became elated by the victory of Brah-
The wise who have
thought on all things (and recognised the Self in
them) become immortal, when they have departed
from this world.’
Tuirp Kuanpa®.
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 khanda is generally represented as a later addition, but
its prose style has more of a Brahmama character than the verses
in the preceding khazdas, 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
GAtavedas.’
5. Brahman said: ‘What power is in you?’ Agni
replied: ‘1 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 VA4yu, 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
MA&tarisvan.’
9. Brahman said: ‘What power is in you?’ Vayu
replied: ‘I could take up all whatever there is on
earth.’
to. 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 returned 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 ?’
Fourtu Kuawpa.
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
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, a
4. This is the teaching of Brahman, with regard Cprtez
to the gods (mythological): It is that which now
1 Uma may here be taken as the wife of Siva, daughter of
Himavat, better known by her earlier name, P4rvatf, the daughter
of the mountains. Originally she was, not the daughter of the
mountains or of the Himflaya, but the daughter of the cloud, just
as Rudra was originally, not the lord of the mountains, girfsa, but
the lord of the clouds. We are, however, moving here in a secondary 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. Um4 means originally
flax, from v4, to weave, and the same word may have been an old
name of wife, she who weaves (cf. duhitrs, 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 um& haimavatf by an
old woman coming from the Himavat mountains; but I decline all
responsibility for such an interpretation.
2 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 regard 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 T have translated these paragraphs very differently from Sankara 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, KA. Up. VIII, ra, 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 extremely difficult to attain, when we have to deal with these enigmatical 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 derive from van, to desire, the same as vanes.
IV KHANDA, 9. , 153
been told you. We have told you the Brahmt
U panishad.
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, unconquerable* 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/4 and
fyatana, 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.
AITAREYA-ARAWVYAKA.
vr
AITAREYA-ARAWYAKA.
FIRST ARANYAKA.
FIRST ADHYAYA.
First Kuawpa.
1. Now follows the Mahavrata ceremony.
2. After having killed V7ztra, Indra became
great. When he became great, then there was
the Mahdavrata (the great work). This is why the
Mahavrata 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}.
When he became great, then there was
the Mahdavrata (the great work). This is why the
Mahavrata 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 devayagnaye (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
Mahfvrata. The first type is the Agnish/oma, where one sastra is
enjoined as 4gyasastra, viz. pra vo devay4gnaye. 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 sacrifices 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 (visaz) indeed are increase’, and
therefore he (the sacrificer) becomes increased.
7. But (some say), there is the word atithim (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 v7trahantamam, ‘we came
near to the victorious,’ first.
13. For people worship the whole year (performing 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¢éubh. He thus joins speech with
Brahman.
15. He who desires glory should use the hymn,
abodhy agnif# samidha gananam (Rv. V, 1, 1).
1 The word visa, which occurs in the hymn, means people.
The commentator says that because the Vaisyas or tradespeople
increase their capital, therefore they are called increase.
9 Able, or liable; cf. Ait. Ar. II, 3, 5, 7.
5 Atithi is here explained by yo bhavati, and bhavati is explained
as walking on the good road. One expects yo v4 atati. The
obtaining of distinction is probably derived from ati, above, in
atithi.
‘In the first and second the Anushfubh is followed by two
GAyatrts.
1 ARANYAKA, I ADHYAYA, 2 KHANDA, 5. 159
16. He who desires offspring and cattle should
use the hymn, hot4ganish/a £etanah (Rv. II, 5, 1).
Seconp KuHawpa.
1. He who desires proper food' should use the
hymn, agnim naro didhitibhiZ (Rv. VII, 1, 1)
2. Verily, Agni (fire) is the eater of food.
1 ARANYAKA, I ADHYAYA, 2 KHANDA, 5. 159
16. He who desires offspring and cattle should
use the hymn, hot4ganish/a £etanah (Rv. II, 5, 1).
Seconp KuHawpa.
1. He who desires proper food' should use the
hymn, agnim naro didhitibhiZ (Rv. VII, 1, 1)
2. Verily, Agni (fire) is the eater of food.
In the other (recitations accompanying the) offerings of 4gya (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 Trishéubh
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-
2 Annfdyam 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 ann4da, an eater of food, a healthy
man.
8 This hymn is prescribed in the Visvagit sacrifice, and taken
over to the Mah4vrata, 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 Virdg verses of the
hymn) form two metres, which form a support (pratish¢#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 twentyfive 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 (4tman) 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 consists 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.
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 didhitibhiZ) become the Brzhatt‘* metre and
1 cf, Ait. Ar. I, 1, 4, 21; II, 3, 4, 2.
* The plural after the dual is explained by the fact that the
hymn means the twenty-five verses.
5 Cf. I, 3, 7, 5.
* The hymn consists of eighteen Vir4g and seven Trishfubh
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 Anush¢ubhs 2,
Tuirp KuHanpa’,
1. Some say: ‘Let him take a Gayatri hymn for
the Pra-uga. Verily, GAyatrt 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 Virag 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 Brzhatt verses. The
nine times eight syllables, which were taken off, give us seventytwo syllables, and as each Brzhatf consists of thirty-six syllables,
two Brzhatfs.
1 The change of the first verse, which is a Virfg of thirty-three
syllables, into an Anush/ubh is produced by a still easier process.
The first Virég consists here of thirty-three syllables, the Anushfubh should have thirty-two. But one or two syllables more
or less does not destroy a metre, according to the views of native
metricians. The Virfg itself, for instance, should have thirty syllables, and here has thirty-three. Therefore if changed into an
Anush/ubh, it simply has one syllable over, which is of no consequence. Comm.
2 Cf. Ait. Ar. I, 1,1, 4.
® Thus far the hymn which has to be recited by the Hotrz’
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 Sakh&s recommend hymns of different metres,
our Sakh4 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 Brzhatt hymn for
the Pra-uga. Verily, Bvzhatt 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.’
Verily, Bvzhatt 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¢ubh is strength, and thus
the sacrificer becomes strong.’
Others say: ‘Let him take a Gagatt hymn for the
Pra-uga. Verily, cattle is Gagatt-like, and thus the
sacrificer becomes rich in cattle.’
3. But we say: ‘Let him take a Gdyatrt hymn
only. Verily, G4yatrt is Brahman, and that day
(the mah4vrata) is (for the attainment of) Brahman.
Thus he obtains Brahman by means of Brahman.
4. ‘And it must be a Gayatri hymn by Madhukkhandas,
5. ‘For Madhuéé/andas is called Madhué&éfandas,
because he wishes (4/andati) for honey (madhu) for
the Azshis.
6. ‘ Now food verily is honey, all is honey, all
desires are honey, and thus if he recites the hymn
of Madhuééfandas, it serves for the attainment of
all desires.
7. ‘He who knows this, obtains all desires.’
This (Gdyatrt pra-uga), according to the one-day
(ek4ha) ceremonial?, is perfect in form*. On that day
(the mah4vrata) much is done now and then which
? It is copied from the Visvagit, and that from the Agnish/oma.
* Nothing is wanting for its performance, if one only follows the
rules given in the Agnish/oma.
1 ARANYAKA, I ADHYAYA, 4 KHANDA, 4. 163 _
has to be hidden’, and has to be atoned for (by recitation 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 Hotrz priest who knows this, recites
this hymn.
FourtH Kuawpa?,
1. Rv. I, 2, 1-3. Vayav 4 y4hi darsateme soma
aram kritah, ‘Approach, O VAyu, 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. Indrav4yi ime suta, 4 yatam
upa nishkvztam, ‘Indra and Vayu, these Somas are
prepared, come hither towards what has been prepared.’ By nishkrzta, prepared, he means what has
been well prepared (samskvita).
4. Indra and Vayu go to what has been prepared
by him who knows this, or for whom a Hotz? priest
who knows this, recites.
' Dastnritya-bahubhfitamaithuna -brahmaAéripumsfalisamprav4dadikam. See Rajendralal Mitra, Introduction to his edition of the
Aitareya-franyaka, p. 25. It might be better to join ekaha’ with
sintyém, 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.
25. It might be better to join ekaha’ with
sintyém, 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 pfitadaksham, dhiyas
ghr7takim sadhantd, ‘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 Hotz priest who knows this, recites,
7. Rv. I, 3, 1. Asvind” yagvartr ishas, ‘O
Asvinau, (eat) the sacrificial offerings.’ Verily, the
sacrificial offerings are food, and this serves for the
acquirement of food.
8. Rv. I, 3,3. A yatam rudravartant, ‘Come
hither, ye Rudravartant.’
g. The Asvinau go to the sacrifice of him who
knows this, or for whom a Hotr7 priest who knows
this, recites.
10. Rv. I, 3, 4-6. Indra yahi 4itrabhAno, indra
yahi dhiyeshitaZ, indra yahi ttugana, ‘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 Hotz? priest who knows
this, recites.
12. Rv. I, 3, 7. Omdasas Aarshawtdhyzto 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 Hotr# ‘Priest
who knows this, recites.
14. Rv. I, 3, 7. Déasvdmso dAdsushak sutam,
‘Come ye givers to the libation of the giver!’ By_
dAsushak# he means dadushaéJ, 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. Pavak4 na& sarasvatt yagiiam
vashéu dhiydvasuf, ‘May the holy Sarasvatt 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 Hotz? 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.
21. By repeating the first and the last verses
thrice, they become twenty-five. The trunk is the
twenty-fifth, and Prag4pati 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}, ;
The trunk is the
twenty-fifth, and Prag4pati 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 corisists of twenty-five: it
becomes the same through the same. Therefore
these two, the day and the hymn, are twenty-five,
yea, twenty-five.
1 Cf. 1,1, 2,7; 1, 3. 5, 7-
166 AITAREYA-ARANYAKA.
SECOND ADHYAYA.
First KuHanpA},
1. The two tvzkas, 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 (anuéara) 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 Hotv? priest who knows this, recites this hymn °.
3. In the second verse of (the Pragatha ‘), indra
nedtya ed ihi, pra sQ tira saétbhir ye ta ukthinas
(Rv. VIII, 53, 5, 6), there occurs the word ukthinaZ,
reciters of hymns®. Verily, this day (the mah4vrata)
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 Hotr?
priest at the morning-libation (the agya and pra-uga sastra) have
been considered. Now follows the Marutvatfya hymn, to be
recited by the Hotr? priest at the noon-libation.
2 Taken from the Agnish/oma.
5 Cf. I, 1, 3, 7-8.
* All these Pragathas consist of two verses expanded into a
trika.
® Hotradaya ukthinat sastrinah. e
1 ARANYAKA, 2 ADHYAYA, I KHANDA, 12. 167
5. In the second verse (of another Pragdtha) 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 vrztrahA, killer of Vtra, occurs. The
killing of Vrztra 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 (Dhayy4) verse tvam soma kratubhiZ
sukratur bhds (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.
8. In the (Dhayy4) verse tvam soma kratubhiZ
sukratur bhds (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 (Dhayy4) verse pinvanty apa (Rv. I,
64, 6) the word v4ginam, 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 Prag4tha) 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 Prag4tha) bszhad indraya gayata (Rv.
¢?
: Cf. I, 2, 2,14.
168 AITAREYA-ARANYAKA.
VIII, 89, 1) (the word brzhat occurs). Verily, byzhat
is mahat (great), and as endowed with mahat, the
form of this day is perfect.
13. In (the Pragatha) nakiZ sud4so ratham pary
4sa na rtramad (Rv. VII, 32, 10) the words parydsa
(he moved round) and na rtramad (he did not enjoy)
occur, and as endowed with the words paryasta and
ranti the form of this day is perfect 1.
He recites all (these) Pragathas, in order to obtain
all the days (of the sacrifice), all the Ukthas%, all
the Prish¢has’, all the Sastras‘, all the Pra-ugas’,
and all the Savanas (libations).
SEconD KHawpa *.
1. He recites the hymn, asat su me garitah sdbhivegak (Rv. X, 27, 1), (and in it the word) satyadhvvitam, the destroyer of truth. Verily, that day
1 Because the performance of the Mah4vrata sacrifice moves the
worshipper round to another world and gives him enjoyment.
Comm. It is difficult to surpass the absurdity of these explanations. Na riramat means no one stopped the chariot of Sud4s.
But even if it meant that no one rejoiced through the chariot of
Sudas, it would be difficult to seé 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.
2 The stotras following after the Yagfiayagiifya Saman, serving
for the ukthya-kratus,
3 The stotras of the noon-libation, to be performed with the
Rathantara, Brthat, and other SAmans.
‘ The sastras, recitations, accompanying the oblations of 4gya.
5 The pra-ugas, a division of sastras, described above.
* The type after which the Marutvatfya-sastra is to be performed
is the Katurvimsa day. Hitherto (from 4 tva ratham to nakisz
sudasaf), all that is taken over from the type to the modification,
i.e. the Marutvatlya, has been explained. Now follow the verses
which are new and peculiar to the Marutvatfya of the Mahévrata.
1 ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 169
is truth, and as endowed with the word satya, truth,
the form of this day is perfect 1.
the Marutvatlya, has been explained. Now follow the verses
which are new and peculiar to the Marutvatfya of the Mahévrata.
1 ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 169
is truth, and as endowed with the word satya, truth,
the form of this day is perfect 1.
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
Marutvattya hymn, or divided it properly’. There
fore that Marutvattya hymn is completed by the
hymn of Vasukra.
4. That hymn, asat su me, is not definitely addressed to any deity, and is therefore supposed to be
addressed to Pragapati. Verily, Pragdpati 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 tarda&.
7. In the verse frvam gavyam mahi g7vzmana
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 Azshis, 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 prahant4, he who kills the destroyer
of truth. But considering the general character of these remarks,
this is hardly necessary.
2 Cf. I, 1, 3, 3.
* By separating the first tr7ka 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).
10. In the verse 4 sdsate prati haryanty uktha
(Rv. I, 165, 4) the word uktha occurs. Verily, that
day (the mah4vrata) is uktha (hymn). Endowed with
the word uktha, the form of this day becomes perfect.
11, That hymn is called Kay4subhtya'. Verily,
that hymn, which is called Kaydsubhtya, 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 Kay4subhiya hymn, it serves for mutual understanding.
12. The same hymn is also long life. Therefore,
if the sacrificer is dear to the Hotzz, let him recite
the Kaydsubhiya hymn for him.
13. He recites the hymn marutvaz indra vvzshabo
ranaya (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. That hymn is composed by Visvamitra. Verily,
Visvamitra was the friend (mitra) of all (visva).
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. That hymn is 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 Hotz? priest who knows this,
recites this hymn.
17. The next hymn, ganish/#4 ugra% sahase turaya (Rv. I, 73, 1), forms a Nividdh4na’, and,
1 Cf. Ait. Brahm. V, 16. 2 Cf. Ait. Ar. II, 2, 1, 8.
® The hymn consists of eleven verses. In the middle, after the
sixth verse, nivids or invocations, such as indro marutv4n, are inserted, and therefore it is called a nividdhana hymn.
1 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 Hotvz 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 Marutvatiya-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
Mahfvrata day, the day preceding the Udayaniya or final day of
the Gavamayana sattra, All this is more fully described in the fifth
Aranyaka (V, 1, 1, 8), containing the Sfitras or rules of Saunaka,
while the earlier Aranyakas are reckoned as Brahmamas, and are
therefore mixed up with matters not actually required for the performance of the sacrifice.
? The first Stotriya and Anurfipa
trikas= . . . 6 (1,2, 1, 1).
The six Pragathas, each of 2 verses
raised to 3 (but the text gives
seven Pragfthas) = . . 18 (1,2,1,33 43 53 6; 11; 12313).
Three Dhayy4s = . . - 3(,2,1,7; 8; 9). .
Asatsu= . . . . . 24(I, 2, 2, 1).
Piba somam= . . . 15 (I, 2, 2, 6).
Kaya subha= . . . 15 (I, 2, 2, 9).
Marutvas indra = . . . 5(I, 2, 2, 13).
Ganish/hé ugrah =. . . ir (I, 2, 2,17).
a
172 AITAREYA-ARANYAKA.
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.
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 Trishéubh?, for the
noonday-libation consists of Trish¢ubh verses.
Tuirp Kuanpa 8,
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, because 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 Marutvatfya, he proceeds to consider the Nishkevalya. This has to. be recited by the Hotr? while
sitting on a swing.
1 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.
g. 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.
FourtuH KHawpa.
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 (prddesa), for
by that measure verily the vital airs were measured.’
That is not to be regarded 1. .
3. Let it be one fist (mushd@i), for by that measure
verily all eatable food is made, and by that measure
1 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.
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.
5. Others say: ‘Let him mount the swing sideways, for people mount a horse sideways’, 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 (44ubuka). 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 Hotrz mounts the swing, the Udgatrz
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.
2 While the swing points to the east, let him stand west, and
thus mount.
* The fore-arms, from the elbow to the end, the aratnt. Comm.
I ARANYAKA, 2 ADHYAYA, 4 KHANDA, 17. 175
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 PrasAstvz, Brahmazékkhamsin, Potr?, Neshéri, Agntdhra, and A&éhavaka)
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
vashaf*,’ 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 regarded. For, verily, that respect is not shown
which is shown to one after he has approached
quite close.
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
1 One expects ishah before firga/, 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,
3 of course, to a later part of the sacrifice.
also.
® The word by which the Hotr? invites the Adhvaryu to offer
_ the oblation to the gods. The descending from the swing belongs,
3 of course, to a later part of the sacrifice.
* It is supposed that the Hotr7 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 Hoty? 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,
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 of the gods springs up?.
Therefore let him rise turning towards the east,
yea, turning towards the east.
THIRD ADHYAYA.
First Kuawpa.
1. Let him begin this day? 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 masculine 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. If he begins with the sound Him, that sound
is the holding apart of divine and human speech.
1 Should it be devaretas sampragfyate, or devaretasam pragayate?
* The Nishkevalya-sastra, of the noon-libation; cf. I, 2, 2, 1.
® Cf. I, 2, 4, 10,
I ARANYAKA, 3 ADHYAYA, 2 KHANDA, 9. 177
Therefore, he who begins, after having uttered the
sound Him, holds apart divine and human speech '.
SECOND KHawpa.
1. And here they ask: ‘ What is the beginning
of this day?’ Let him say: ‘Mind and speech?’
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.
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 Ak, a Yagus, or a Sdman verse (divine
speech), for it is said, he should not start with a
Rik, a Yagus, or a SAman 3,’
8. Therefore, let him say these Vy4hv%tis (sacred
interjections) first.
9. These interjections Bhtis, Bhuvas, Svar are
the three Vedas, Bhfs the Azg-veda, Bhuvas the
Yagur-veda, Svar the Sdma-veda. Therefore (by
1 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 interposed as a barrier.
Therefore (by
1 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 interposed as a barrier.
’ Mind, to think about the hymns which have to be recited;
speech, to recite them without a flaw.
* It is doubtful whether ney4d rita and apagakéhet can have
this meaning. However, what is intended is clear, viz. that the
priest, even after having uttered the sound Him, should not immediately begin with verses from the Vedas, but should intercalate
the three syllables bhfir bhuva/ svar, or, if taken singly, bhfs,
bhuvas, svar.
[3] N
178 AITAREYA-ARANYAKA.
intercalating these) he does not begin simply with a
Rk, Yagus, or Saman verse, he does not start with
a Rzk, Yagus, or Saman verse.
Tuirp Kuanpa.
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. Pragdpati 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 bya Ashi (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
call.d 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 Grthya-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 abhivadanfya name. In allusion to this custom it is said here
that tata is the secret name of the child, which becomes publicly
known ata 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 Aranyaka. I doubt whether even the commentator 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.
1 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.
1 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.
Fourtuy Kuawpa}.
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
* He now explains the first hymn of the Nishkevalya, which is
called the Ragana,
* Rv. X, 120, 1. ® The sun and the fire.
* Rv. X, 120, 2. 5 Rv. X, 120, 3.
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 ;’—i.e. the couple
is sweet, the offspring is sweet, and thus through
the couple he conquers offspring 3.
14. This is declared by a Réshi*: ‘Because he
(Pragdpati) raised his body (the hymn tad id Asa
or the Veda in general) in the body (of the sacrificer)’ (therefore that Nishkevalya hymn is praised);
—i.e. this body, consisting of the Veda, in that corporeal 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 Gayatrt, the eleven syllables are
Trish¢ubh, the twelve syllables are Gagatt, the ten
syllables are Virag. The Virag, consisting of ten
syllables, rests in these three metres *.
17. The word purusha, consisting of three syllables, that indeed goes into the Virag*.
1 All these are purely fanciful interpretations.
The Virag, consisting of ten
syllables, rests in these three metres *.
17. The word purusha, consisting of three syllables, that indeed goes into the Virag*.
1 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 tadid&sa, which really consists of Trishfubh 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 KuHawpa,
-
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
odatinadm, &c. Thus the verse is to be recited as
follows :
Tad id 4sa bhuvaneshu gyesh¢sam pu
nadam va odatindm,
Yato gagiia ugras tveshanrimzo ru
nadam yoyuvatinam,
Sadyo gagiiano ni rivati satrin
pati vo aghnyandm,
Anu yam visve madanti im4s sho
dhenfinam 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 Virdg, i.e. to the first, the second,
and fourth feet. We thus get:
tad id 4sa bhuvaneshu gyesh/Zam pu
yato gagfia ugras tveshanrimzo = ru
sadyo gagiiano ni rivAti satrin
anu yam visve madanti mas shah.
Cf. Ait. Ar. V, 1, 6.
1 The sound, nada, is really a verse beginning with nadam,
and which is interpolated after the syllables pu ru shat.
182 AITAREYA-ARANYAKA.
In nadamw va odatindm (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), yoyuvatt 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 aghnya4ndm (Rv. VIII, 69, 2),
aghnyé are the waters which spring from the smoke
of fire, and they are the waters which spring from
the organ.
5. In dhenfn4ém ishudhyasi (Rv. VIII, 69, 2),
the dhenu (cows) are the waters, for they delight
all this; and ishudhyasi means, thou art food.
6. He extends a Trish¢ubh and an Anusht¢ubh *.
Trish¢ubh is the man, Anush/ubh the wife, and
they make a couple. Therefore does a man,
after having found a wife, consider himself a more
perfect man.
6. He extends a Trish¢ubh and an Anusht¢ubh *.
Trish¢ubh is the man, Anush/ubh 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 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 as the twenty-fifth. Now this day consists 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 pddaprattkagrahane
*tyantamAdararthak. Cf. Ait. Ar. II, 1, 4, 3.
* Tad id 4sa is a Trishfubh, nadam vahk an Anush/ubh.
5 Cf. I, 1, 2, 7; I, 1, 4, 21.
1 ARANYAKA, 3 ADHYAYA, 7 KHANDA, 5. 183
through the same. Therefore the two, the day and
the hymn, are twenty-five.
SixtH Kuawopa,
This is an exact repetition of the third khamda.
According to. the commentator, the third khanda
was intended for the glory of the first word tad,
while the sixth is intended for the glory of the
whole hymn.
SEVENTH KuHawpa.
1. He begins with the hymn, Tad id 4sa bhuvaneshu gyeshtham (Rv. X, 120). Verily, gyesh¢ha,
the oldest, is mahat, great. Endowed with mahat
the form of this day is perfect.
2. Then follows the hymn, T4m su te kirtim
maghavan mahitva (Rv. X, 54), with the auspicious
word mahitva.
3. Then follows the hymn, Bhfya id vavvzdhe
viry4ya (Rv. VI, 30), with the auspicious word
virya.
4. Then follows the hymn, Nvzz4m u tv4 nvztamam gobhir ukthai# (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, 1a, and Rv. VIII,
69, 2a)%, Into the small heart the vital spirits are
placed, into the small stomach food is placed. It
1 The number is obtained as follows:
1. Tad id 4sa (Rv. X, 120)= . . 9 verses
2, Tam su te kirtim (Rv. X, 54)= . 6 y»
3. Bhfya id vavridhe (Rv. VI, 30)= 5»
4. Nrinim u tva (Rv. I, 51, 4)= 3»
* Cf I, 1, 2, 9.
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, 1 a, 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 whatever he desires.
Eicutu Kuawpa.
1. He extends (these verses) by (interpolating)
the sound‘. Verily, breath (praza) is sound. Therefore every breath when it sounds, sounds loud, as it
were.
This
is the perfection of the (vital) self. Eight syllables
remain in each. He who knows them, obtains whatever he desires.
Eicutu Kuawpa.
1. He extends (these verses) by (interpolating)
the sound‘. Verily, breath (praza) is sound. Therefore every breath when it sounds, sounds loud, as it
were.
2. The verse (VIII, 69, 2) nadam va odattndm,
&c., is by its syllables an Ushzih5, by its feet an
Anush¢ubh*. Ushzwih 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 Virag, a foot of ten syllables, is food.
a Rv. X, 120, ra=. . 10
Rv. VIII, 69, 2a= . q
Syllable pu= . . 1
18
* Seven in the head and two in the body; sapta vai sirshany4s
prana dvAv avaiAav iti.
‘ Cf. I, 3, 5, 1.
* Each pada has seven syllables, the third only six; but a
seventh syllable is gained by pronouncing the y as i. Comm.
* Because it has four padas.
1 ARANYAKA, 3 ADHYAYA, 8 KHANDA, 8. 1185
become twenty-five. The trunk is the twenty-fifth,
and Prag4pati 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 of 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 Avshi (Rv. X,
114, 8):—
6. ‘A thousandfold are these fifteen hymns ;’—for
five arise from ten 2.
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 ® ;’—
1 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.
3 The commentator explains ukth4, 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.
Dasatah 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.
g. ‘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 Brahman, this was intended.
186 AITAREYA-ARANYAKA.
by saying this the poet pleases the hymns (the
senses), and magnifies them.
g. ‘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 Brahman, 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.
13. Then follows a tristich, Three are these
threefold worlds, and it serves to conquer them.
14. These verses become Brzhatis!, that metre
being immortal, leading to the world of the Devas.
That body of verses is the trunk (of the bird represented 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 Trishfubh has eleven syllables, to which seven
are added from the Nada hymn. This gives eighteen syllables for
each pada. Two padas therefore give thirty-six syllables, and this
is a Brzhatf. In this manner the twenty-three verses of the hymns
yield forty-six Brzhatis. Comm.
® He obtains a birth among the gods by means of this Mahavrata ceremonial, if performed with meditation and a right understanding of its hidden meaning.
1 ARANYAKA, 4 ADHYAYA, I KHANDA, 4. 187
FOURTH ADHYAYA.
First Kuawpa.
1. Next comes the Sidadohas! verse. Sidadohas 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.
Sddadohas is breath, and thereby he joins all joints
with breath.
4. Next follows the head. That is in GAyatrt
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’®.
1 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 Sfdadohas, which has
to be recited at the end of the hymns, described before, which form
the trunk. S(dadohas is explained as ‘ yielding milk,’ and because
that word occurs in the verse, the verse is called Sfdadohas. It
follows on the Nada verse, Rv. VIII, 69, 3. Cf. Ait. Ar. I, 5,1, 7.
2 They occur in another sakh4, and are to be recited such as
they are, without any insertions. They are given by Saunaka,
Ait. Ar. V, 2, 1.
It
follows on the Nada verse, Rv. VIII, 69, 3. Cf. Ait. Ar. I, 5,1, 7.
2 They occur in another sakh4, and are to be recited such as
they are, without any insertions. They are given by Saunaka,
Ait. Ar. V, 2, 1.
5 It was created from the mouth of Prag4pati.
* They are called so, because the word arka occurs in them.
5 The chanters of the S&ama-veda make a Trivrit 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 Trivzzt Stoma and the Gayatrt
metre, and whatever there exists, all this is produced after the production of this Stoma and this
metre. Therefore the recitation of these headhymns serves for production.
5. He who knows this, gets offspring and cattle.
6. Next comes the Sfidadohas verse. Verily,
Sddadohas 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 together, they are taken to be the best food. For Virag
is food, and food is strength.
8. Next comes the Sidadohas verse. Sfidadohas
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, t4 virdgo bhavanti, proves nothing, because it could not be sa virégo bhavanti,
nor even sa virad bhavati. Possibly the word may occur in both
forms, vigu, plural vigavak, and vigavak. In a somewhat similar
way we find griva and griv4A, folia and la feuille. On p. 109,
the commentator speaks of vigavabhaga, and again, p. 110, pakshamflarfipa vigava abhihité#. He, however, explains its meaning
rightly, as the root of the wings, or rather the lower bones of the
neck. Griva’, plural, were originally the vertebrae of the neck.
The paragraph, though very empty, contains at least some interesting forms of language. First vigu, vertebrae, then the participles duta and samb&/hatama, and lastly the verb pratyaé, the last
probably used in the sense of to bring near, to represent, with the
superlative adverb annatam4m (P4z. V, 4, 11), i.e. they are represented as if they brought the best food.
1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, 3. 189
SECOND Kuanpa.
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¢ka, it is a hundred *.
These are the six powers (of the right wing)*. The
Sampata hymn (Rv. IV, 20) serves indeed for obtaining desires and for firmness. The Pankti verse
(Rv. I, 80, 1) serves for proper food.
2. Next comes the Sadadohas verse. Sddadohas
is breath, thereby he joins all joints with breath.
These are the six powers (of the right wing)*. The
Sampata hymn (Rv. IV, 20) serves indeed for obtaining desires and for firmness. The Pankti verse
(Rv. I, 80, 1) serves for proper food.
2. Next comes the Sadadohas verse. Sddadohas
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 Bvzhat, it
1 Rathantara is the name of the whole number of hymns to
be recited at this part of the sacrifice. It was made by Vasish/fa,
and consists of one hundred verses.
2 1. Stotriya, abhi tva sira nonumaé (Rv. VII, 32,22) 2 (3)
Anurfipa, abhi tv4 pfirvapftaye (Rv. VIII, 3, D 2 (3)
3. Indrasya nu (Rv. I, 32) . 15
4. Tve ha (Rv. VII, 18, 1-13) ee 15
5. Yas tigma (Rv. VII, 19). . . . ir
6. Ugro gagiie (Rv. VII, 20) . . . . 10
7. Udu (Rv. VI, 23) . ee . 6
8. A te mahak (Rv. VII, 25) . 6
9. Na somah (Rv. VII, 26) . . . 5
10. Indram narahk (Rv. VII, 27) . : . 5
11. Brahma nah (Rv. VII, 28) . 5
12, Ayam somah (Rv. VII, 29) . . 5
13. Ana indrat (Rv. IV, 20) . . . . II
98 (100)
14. Ittha hi (Rv. I-80, 1) . . . . 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 Samp4ta, and that the
last verse is a Pankti.
5 The six powers are earth, Agni, speech, Rathantara, Vasish/fa,
and a hundred.
190 AITAREYA-ARANYAKA,
is Bharadvaga, it is a hundred’. These are the
six powers (of the left wing). The Samp4ta hymn
(Rv. IV, 23) serves indeed for obtaining desires
and for firmness. The Pankti verse (Rv. I, 81, 1)
serves for proper food.
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 hundred verses are given Ait. Ar. V, 2, 2, 5.
1. Stotriya, tvim id dhi (Rv. VI, 46, 1). - 2 (3)
2. Anurfpa, tvam hy ehi (Rv. VIII, 61,7) . 2 (3)
3. Tam u shéuhi (Rv. VI, 18) . . - 15
4. Suta it tvam (Rv. VI, 23) . . . * 10°
5. Vrisha mada (Rv. VI, 24) : ’ 10
6. Ya ta Oti# (Rv. VI, 25). 9
7. Abhfr ekah (Rv. VI, 31) 5
8. Apdrvya (Rv. VI, 32) . 5
9. Ya ogishthah (Rv. VI, 33) 5
10. Sam ka tve (Rv. VI, 34) 5
11. Kada bhuvan (Rv. VI, 35) . 5
12. Satra madasaf (Rv. VI, 36) 5
13. Arvag ratham (Rv. VI, 37) 5
14. Ap4d (Rv. VI, 38) . . 5
15. Katha mah4n (Rv. IV, 23) mo
99 (101)
16. Indro madaya (Rv. I, 81, 1) I
100 (102)
Though there are said to be roo verses before the Pankti
(No. 16), I can get only 99 or ror. See the following note.
* The right wing is deficient by one verse, the left wing exceeds
by one verse. I count 99 or ror verses in the right, and 100 or 102
in the left wing.
1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, II, IQT
6. Next comes the Sfidadohas verse. Sfdadohas
is breath, and thereby he joins all joints with
breath.
* The right wing is deficient by one verse, the left wing exceeds
by one verse. I count 99 or ror verses in the right, and 100 or 102
in the left wing.
1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, II, IQT
6. Next comes the Sfidadohas verse. Sfdadohas
is breath, and thereby he joins all joints with
breath.
7. Next follows the tail. They are twenty-one
Dvipad4 verses', For there are twenty-one backward 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 supported 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 sacrificer) is supported by the two Dvipadas, the twentyfirst 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
Dhayy4, then a Sddadohas verse. The Sfdadohas
is a man, the Dhayy4 a woman, therefore he recites
the Dhayy4 as embraced on both sides by the Sfdadohas. Therefore does the seed of both, when it is
effused, obtain oneness, and this with regard to the
, These verses are given Ait. Ar. V, 2, 2, 9.
. Imé nu kam (Rv. X, 157) 5
2. A yahi (Rv. X,172) «. - 4
3. Pra va indrdya &c. (not in the Sakalya-samhit&) 9
4. Esha brahmé &c. (not in the Sakalya-samhité) 3
21
* The other Stomas of the Agnish/oma are the Trivrit, Pafizadasa, 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 Dhayyé in
that place}.
Tuirp Kuanpa.
1. He recites the eighty tristichs of GAyatrts*.
Verily, the eighty G4ayatrt 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 Sfidadohas verse. Stdadohas
verily is breath. He joins this world with breath.
3. He recites the eighty tristichs of Brvzhatts.
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. Sfidadohas
verily is breath. He joins the world of the sky
with breath.
5. He recites the eighty tristichs of Ushvih. Verily, 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 Siidadohas verse. Sfdadohas
verily is the breath. He joins that world with
breath, yea, with breath.
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 Siidadohas verse. Sfdadohas
verily is the breath. He joins that world with
breath, yea, with breath.
1 Asmin vigavabhage. Comm.
2 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 Kuawpa.
1. He recites the Vasa hymn!, wishing, May
everything be in my power.
2. They (its verses) are twenty-one *, for twentyone 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. Sfdadohas
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.
2 Verses 1-20 of the Vasa hymn, and one Sfidadohas.
* Pranfvam means ‘with prasava,’ 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, nfinam atha, form an Ekapada.
5 According to rule, i.e. so that they should come right as
Asvalayana has prescribed the recitation of Dvipada and Ekapada 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] oO
194 AITAREYA-ARANYAKA.
leaves it off there. These pravas are verily twelvefold, seven in the head, two on the breast, three
below. In these twelve places the prasas are contained, there they are perfect. Therefore he leaves
it off there’.
8. The hymn indragnt yuvam su nak (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 sacrificer), standing on two feet, among four-footed
cattle.
10. The second verse has seven feet, and he
makes it into a Gayatrt and Anush¢ubh. GéAyatrt is
Brahman, Anushéubh is speech; and he thus puts
together speech with Brahman.
He thus places man (the sacrificer), standing on two feet, among four-footed
cattle.
10. The second verse has seven feet, and he
makes it into a Gayatrt and Anush¢ubh. GéAyatrt is
Brahman, Anushéubh is speech; and he thus puts
together speech with Brahman.
11. He recites a Trish¢éubh at the end. Trishéubh
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.)
Sreconp Kuanpa.
1. When he recites the Nishkevalya hymn addressed 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 Trish¢ubhs and Gagatts.
1 He repeats the Sadadohas verse no more. Comm.
* Sentences like indro devak somam pibatu.
1 ARANYAKA, 5 ADHYAYA, 2 KHANDA, 8, 195
3. There they say: ‘Why does he insert a Nivid
among mixed Trishéubhs and Gagatis!?’ But surely
One metre would never support the Nivid of this
day, nor fill it: therefore he inserts the Nivid
among mixed Trishéubhs 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 v4 (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 mantsh4Z, and they serve for the
winning of proper food.
6. Then comes an insertion. As many Trish¢ubh
and Gagatt verses®, taken from the ten Mandalas
and addressed to Indra, as they insert (between the
two above-mentioned hymns), after changing them
into Bvzhatts, 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 Sagantya hymn, wishing that cattle may always come to his offspring.
8. Then he recites the Tarkshya hymn‘. TArkshya is verily welfare, and the hymn leads to welfare. Thus (by reciting the hymn) he fares well °.
1 According to the Prakriti of the Agnish/oma they ought to
be all Trishfubhs. Comm.
% These hymns occur in the eighty Brshatt tristichs.
* From the Samhit&, which consists of ten thousand verses.
Comm.
‘ Rv. X,178. Tarksha Garuda being the deity of the hymn,
it is called Tarkshya,
* Cf. I, 6, 3, 13-
196 AITAREYA-ARANYAKA.
9. Then he recites the Ekapad4 (indro visvam
vi ragati), wishing, May I be everything at once,
and may I thus finish the whole work of metres.
Comm.
‘ Rv. X,178. Tarksha Garuda being the deity of the hymn,
it is called Tarkshya,
* Cf. I, 6, 3, 13-
196 AITAREYA-ARANYAKA.
9. Then he recites the Ekapad4 (indro visvam
vi ragati), wishing, May I be everything at once,
and may I thus finish the whole work of metres.
1o. In reciting the hymn indram visva avtvrtdhan (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 prazas. Speech therefore, though
dwelling in the same abode as the other pramas, 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 Vasishéha®,
wishing, May I be Vasish¢ha!
13. But let him end with the fifth verse, esha
stomo maha ugréya 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. 5 Rv. VII, 24.
* The last day is the udayanfyatiratra. Comm.
1 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.
Tuirp KyHanpa},
1. Tat savitur vvzmtmahe (Rv. V, 82, 1-3) and
ady4 no deva savitar (Rv. V, 82, 4-6) are the
beginning (pratipad) and the next step (anuéara) of
the Vaisvadeva hymn, taken from the Ekaha ceremonial 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 Hotzz priest who
knows this, recites this hymn.
3. Then (follows) the hymn addressed to Savitvz, 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.,
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 Mah4vrata is the Visvagit, and the norm
of that, the Agnishfoma Ek&ha. 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 katara pfrv4 katara parayoh (Rv.
I, 185), addressed to DyAvapr‘thivt, 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.
5. The hymn anasvo gato anabhisur ukthyad (Rv.
IV, 36) is addressed to the Azbhus.
6. In the first verse the word tri (4akra%) 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 bhadr&& kratavo yantu visvatak
(Rv. I, 89), addressed to the Visvedevas, forms the
Nividdh4na, 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 Hotz? priest who
knows this, recites this hymn.
11. The hymn vaisvanaraya dhishaz4m rita-
1 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 dhué, cf. I, 5, 2,14. This
day also is the end.
* Consisting of Vedic hymns and dances, &c. Comm.
1 ARANYAKA, 5 ADHYAYA, 3 KHANDA, 14. 199
vridhe (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 bhragadvzshéayak (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 gdtavedase 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*
Thus it is fit for the day?
13. He recites the verse gdtavedase 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 mahavrata) is one in which many receive
the same reward. Thus it is fit for the day, yea, it
is fit for the day.
1Ch§ 4. 2 CEI, 5, 2, 8
SECOND ARANYAKA.
FIRST ADHYAYA.
7 us f
4 |r First Kuawpa.
5, XC vit ! Wiru the second Aranyaka the Upanishad begins. It comprises
- -<> the second and third Arasyakas, and may be said to consist of
‘ = .., { three divisions, or three Upanishads. Their general title is Bahvrzta-
;+-’“ ‘ ypanishad, 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
knowledge. The highest consists of those who have turned away
from the world, whose minds are fixed on one subject and collected, and who yearn to be free at once. For these a knowledge
of Brahman is intended, as taught in the Ait. Ar. II, 4-6. The
middle class are those who wish to become free gradually by attaining to the world of Hirazyagarbha. For them the knowledge
and worship of Pr&aza (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 Samhit& 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 Pr4ma (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 Mahévrata ceremony as described in the first Aranyaka.
On this point too there are some pertinent remarks in Sankara’s
commentary on the Aramyaka II, 1,2. ‘Our first duty,’ he says,
‘consists in performing sacrifices, such as are described in the first
portion of the Veda, the Samhités, Brahmamas, and, to a certain
extent, in the Aranyakas also. Afterwards arises a desire for
knowledge, which cannot be satisfied except a man has first attained
on
=:
11 ARANYAKA, I ADHYAYA, I KHANDA, 2. 201
Afterwards arises a desire for
knowledge, which cannot be satisfied except a man has first attained
on
=:
11 ARANYAKA, I ADHYAYA, I KHANDA, 2. 201
complete concentration of thought (ek4grat4). In order to acquire
that concentration, the performance of certain up4sanas or meditations 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 prattkopfsana. Brahmopasana or meditation on Brahman consists in thinking of him as
distinguished by certain qualities, Pratikopasana 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 portions of the MahAvrata, 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 pr4ma 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 vice vers4. And ifin one Sakhé, as in that of the Aitareyins, for
instance, a certain hymn has been symbolically explained, the same
explanation may be adopted by another Sakh4 also, such as that of
the Kaushftakins. 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,
1. This is the path: this sacrifice, and this Brahman. This is the true?
2. Let no man swerve from it, let no man transgress it.
1 Comm. The path is twofold, consisting of works and knowledge. Works or sacrifices have been described in the Samhit4,
the Brahmasa, 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 Rishi (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 (V4yu, air) entered the
Harits (the dawns, or the ends of the earth).’
5. When he says: ‘Three (classes of ) people transgressed,’ the three (classes of) people who transgressed are what we see here (on earth, born again)
as birds, trees, herbs, and serpents}.
When he says: ‘Three (classes of ) people transgressed,’ the three (classes of) people who transgressed 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 V4yu, the air, the purifier,
entered all the corners of the earth *.
Sreconp KHANDA.
1. People say: ‘Uktha, uktha,’ hymns, hymns!
(without knowing what uktha, hymn’, means.) The
1 Vangah is explained by vanagat4 vriksh4s ; avagadh4Z is explained by vrihiyavadya oshadhayah; trapad4A is explained by uraspada’ sarpa4. Possibly they are all old ethnic names, like Vanga,
Kera, &c. In Anandatirtha's commentary vaydmsi are explained
by Pisika, Vahgavagadhas by R&kshasa, and frapfdas 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/Aaty anena devatapras&da iti vyutpattez.
11 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 (mythological); 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
Mahf4vrata 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 (prama).
204 AITAREYA-ARANYAKA.
The object is now to show that the uktha or hymn used at the
Mahf4vrata 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 (prama).
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
im sacrifice) he conquers the other. Therefore the
eighty verses (of the hymn) are alike food, with reference to the gods as well as with reference to man.
14. All this that is food, and all this that consumes 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 consumes 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?
? As a master who lives by his servants, while his servants live
by him. Comm.
* Thave translated these paragraphs, as much as possible, according 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 Mah4vrata. 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
TuHirpD KHawpa.
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. The 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.
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
Gav4mayana sacrifice. That sacrifice lasts a whole year, and
its performance has been fully described in the Brahmanas and
Aranyakas. But while the ordinary performer of the Mah4vrata
has simply to recite the uktha or nishkevalya-sastra, consisting of
eighty verses (tri#a) in the G4yatri, Brzhatf, 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 Hirazyagarbha. 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 commentator, 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.
FourTH Kuanpa.
1. Brahman (in the shape of praza, breath) entered
into that man by the tips of his feet, and because
Brahman entered (prapadyata) into that man by
the tips of his feet, therefore people call them the
tips of the feet (prapada), but hoofs and claws 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 Sarkarékshyas meditate on the belly as
Brahman, the Aruwis on the heart®, Both (these
places) are Brahman indeed $,
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 together, saying: ‘I am the uktha (hymn), I am the
uktha >’ ‘ Well,’ they said, ‘let us all go out from
1 These are all plays on words. Comm,
3 This does not appear to be the case either in the KA’. Up. V,
15; 17, or in the Satapatha-brahmana X, 6, 1.
* The pluti in t&3i is explained as sAstriyaprasiddhyartha.
* All puns, as if we were to say, because he hied up to the head,
therefore the head was called head.
Comm,
3 This does not appear to be the case either in the KA’. Up. V,
15; 17, or in the Satapatha-brahmana X, 6, 1.
* The pluti in t&3i is explained as sAstriyaprasiddhyartha.
* 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 uktha. Cf. Kaush. Up. III, 3.
a
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?’
10. Speech went out, yet the body without
speaking remained, eating and drinking.
Sight went out, yet the body without seeing remained, eating and drinking.
Hearing went out, yet the body without hearing
remained, eating and drinking.
Mind went out, yet the body, as if blinking, remained, 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: ‘I am 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.’
1 Cf. KA. Up. V, 1; Brith. Up. VI, 1; Kaush. Up. II, 12-14;
II, 2; Prasna Up. II, 1.
/
/
208 AITAREYA-ARANYAKA.
18. This has also been said by a Aeshi (Rv.
VIII, 92, 32): ‘Thou art ours, we are thine.’
Firty KuHawpa.
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 ?.
2. Speech is Agni, sight that Aditya (sun), mind
the moon, hearing the Dis (quarters): this is the
prahit4m 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 Hiraszyadat Vaida also, who knew this
(and who by his knowledge had become Hirazyagarbha or the universal spirit), said: ‘Whatever
they do not give to me, they do not possess themselves.” I know the prahit4m samyoga, the union of
the deities, as entered into the body*. This is it.
3. And Hiraszyadat Vaida also, who knew this
(and who by his knowledge had become Hirazyagarbha or the universal spirit), said: ‘Whatever
they do not give to me, they do not possess themselves.” I know the prahit4m 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, sdyam from samfg&t. 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 prahitam samyogah.
Prahit is explained as prahita, placed, sent. It is probably formed
from hi, not from dh. Prahito# samyoganam is the name of a
Séman, 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 dadyus
one expects dady&t. What is intended is that Hirazyadat had
11 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.
Sixtu Kuawpa.
1. Speech is his (the breath’s) rope, the names 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¢ubh the
muscles, the Gagatt the bone, the Pankti the marrow, the Brzhatt the breath® (praza). He is covered
with the verses (é4andas, metres). Because he is
thus covered with verses, therefore they call them
khandas (coverings, metres).
4. If a man knows the reason why é/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 Hirasyadat, see Ait.
Brahm. III, 6.
Cf. Kh. Up. VIII, 3, 5.
* 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. Thisis said by a Azshi (Rv. I, 164, 13):—
Brahm. III, 6.
Cf. Kh. Up. VIII, 3, 5.
* 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. Thisis 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 constantly 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: ‘Illuminating the principal and intermediate,’ because he illuminates these only, the
principal and intermediate quarters of the sky.
to. 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 Brzhatt,
and as this ether is supported by breath as Brzhatt,
so one should know that all things, not excepting
ants, are supported by breath as Bvvhatt.
SEVENTH KHaAwnpA,
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
Prag4pati 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.
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
P 2
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 Varuva were
created, Water yields to him faith (being used for
sacred acts), Varuma keeps his offspring within the
law. Thus do water and Varuma serve their parent,
the mind.
As far as water reaches and as far as Varuza
reaches, so far does his world extend, and as long
as the world of water and Varuva does not decay,
so long does his world not decay who thus knows
the power of the mind.
EicutH Kuawnpal.
1. Was it water really? Was it water? Yes,
all this was water indeed. This (water) was the root
(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. Mahidasa Aitareya, who knew this, said: ‘I
know myself (reaching) as far as the gods, and I
know the gods (reaching) as far as me. For these
1 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. Mfila and tila, root and shoot, are evidently 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 supported 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.
213
gods receive their gifts from hence, and are supported 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 Praza, identified with Brahman) is the
life, the breath; he is being (while the gtvatman
remains), and not-being (when the gitvatman departs).
6. The Devas (speech, &c.) worshipped him
(praza) as Bhidti or being, and thus they became
great beings. And therefore even now a man who
sleeps, breathes like bhirbhud.
7. The Asuras worshipped him as Abhati or notbeing, 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 Prana is called the giri#, because it is swallowed or hidden by
the other senses (giran4t). Again a mere play of words, intended
to show that Brahman under the form of Pr&ma, 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.
SECOND ADHYAYA?
First KHawpa,
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 aman. Because
he honoured him during a hundred years, therefore
there are (the poets of the first Mazdala of the Rigveda, called) the Satar#in, (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 aman. Because
he honoured him during a hundred years, therefore
there are (the poets of the first Mazdala of the Rigveda, called) the Satar#in, (having honour for a
1 In the first adhyaya various forms of meditating on Uktha,
conceived as Préza (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.
* 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).
11 ARANYAKA, 2 ADHYAYA, I KHANDA, 6. 215
hundred years.) Therefore people call him who is
really Praza (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 Mazdala of
the Rig-veda, called) the Madhyamas. Therefore
people call him who is really Pravza (breath), the
Madhyama poets.
3. He as up-breathing is the swallower (grztsa), as
down-breathing he is delight (mada). Because as
up-breathing he is swallower (g7ztsa) and as downbreathing delight (mada), therefore there is (the
poet of the second Mazdala of the Rig-veda, called)
Gvitsamada. Therefore people call him who is
really Préza (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) Visvamitra. Therefore people call him who is really
Prama (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
(vdma) by all of them, therefore there is (the poet
of the fourth Mazdala of the Rig-veda, called) Vamadeva. Therefore people call him who is really
Praza (breath), Vamadeva.
6. He (breath) guarded all this whatsoever from
evil. Because he guarded (atrayata) all this whatso-
1 The real ground for the name is that the’ poets of the first
Mazdala composed on an average each about a hundred Rik
verses. . .
216 AITAREYA-ARANYAKA.
ever from evil, therefore there are (the poets of the
fifth Mazdala of the Rig-veda, called) Atrayad.
Therefore people call him who is really Praza
(breath), Atrayad.
SECOND KHAWDA.
1. He (breath) is likewise a Bibhradv4ga (bringer
of offspring). Offspring is vaga, and he (breath)
supports offspring. Because he supports it, therefore there is (the poet of the sixth Mamdala of the
Rig-veda, called) Bharadvaga. Therefore people
call him who is really Praza (breath), Bharadvaga.
He (breath) is likewise a Bibhradv4ga (bringer
of offspring). Offspring is vaga, and he (breath)
supports offspring. Because he supports it, therefore there is (the poet of the sixth Mamdala of the
Rig-veda, called) Bharadvaga. Therefore people
call him who is really Praza (breath), Bharadvaga.
2. The Devas (speech, &c.) said to him: ‘He it
is who chiefly causes us to dwell on earth.’ Because
the Devas said of him, that he chiefly caused them
to dwell on earth, therefore there is (the poet of the
seventh Mandala of the Rig-veda, called) Vasish¢ha.
Therefore people call him who is really Praza
(breath), Vasish//a 1}.
3. He (breath) went forth towards? all this whatsoever. Because he went forth toward all this whatsoever, therefore there are (the poets of the eighth
Mandala of the Rig-veda, called) the PragAthas.
Therefore people call him who is really Prawa
(breath), the Pragathas.
4. He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there
1 T translate in accordance with the commentator, and probably
with the intention of the author. The same etymology is repeated
in the commentary on II, 2, 4, 2. It would be more natural to
take vasish/fa in the sense of the richest.
* This is the interpretation of the commentator, and the preposition abhi seems to show that the author too took that view
of the etymology of pragatha.
11 ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 217
are (the hymns and also the poets! of the ninth
Mandala of the Rig-veda, called) the Pavamanis.
Therefore people called him who is really Praza
(breath), the Pavamanis.
5. He (breath) said: ‘Let me be everything
whatsoever, small (kshudra) and great (mahat), and
this became the Kshudrasiktas and MahAsiktas.’
Therefore there were (the hymns and also the poets
of the tenth Mazdala of the Rig-veda, called) the
Kshudrasiktas (and Mahasiktas). Therefore people
call him who is really Préza (breath), the Kshudrasiktas (and Mah4sdktas).
6. He (breath) said once: ‘You have said what
is well said (su-ukta) indeed. This became a Sikta
(hymn).’ Therefore there was the Sakta. Therefore people call him who is really Praza (breath),
Sdkta *,
7. He (breath) is a Az& (verse), for he did
honour® to all beings (by entering into them).
Because he did honour to all beings, therefore there
was the Azé verse. Therefore people call him who
is really Praza (breath), Rzé.
8. He (breath) is an Ardharéa (half-verse), for he
did honour to all places (ardha)*. Because he did
honour to all places, therefore there was the Ardharéa. Therefore people call him who is really
Prasa (breath), Ardharéa.
1 It seems, indeed, as if in the technical language of the
Brahmans, the poets of the ninth Mandala were sometimes called
Pavamanis, and the hymns of the tenth Mandala Kshudrasfiktas and
Mahfsfktas (masc.) Cf. Arsheya-brahmaaa, ed. Burnell, p. 42.
* The poet also is called Sikta, taddrash/pi siktanamako ’bhit.
Comm.
5 T translate according to the commentator.
Arsheya-brahmaaa, ed. Burnell, p. 42.
* The poet also is called Sikta, taddrash/pi siktanamako ’bhit.
Comm.
5 T translate according to the commentator.
* Ardha means both half and place.
218 AITAREYA-ARANYAKA.
9. He (breath) is a Pada (word) ', for he got into
all these beings. Because he got (padi) into all
these beings, therefore there was the Pada (word).
Therefore people call him who is really Prava
(breath), Pada.
10. He (breath) is an Akshara (syllable), for he
pours out (ksharati) gifts to all these beings, and
without him no one can pour out (atiksharati) gifts.
Therefore there was the Akshara (syllable). Therefore people call him who is really Praza (breath),
Akshara *.
11. Thus all these Azé verses, all Vedas, all
sounds* are one word, viz. Praza (breath). Let
him know that Praza is all Az&é verses.
TuirpD Kuanpa.
1. While Visv4mitra was going to repeat the
hymns of this day (the mah4vrata), Indra sat down
near him‘, Visv4mitra (guessing that Indra wanted
food) said to him, ‘ This (the verses of the hymn) is
food, and repeated the thousand Brzhatt verses °.
* It may also be intended for p4da, foot of a verse.
* The Prana (breath) is to be meditated on as all hymns, all
poets, all words, &c. Comm.
* All aspirated sonant consonants. Comm.
* Upanishasasfda, instead of upanishasfda. The mistake is
probably due to a correction, sa for sha; the commentator, however, considers it as a Vedic license. Sak4ro 'dhikas £hindasah.
5 These are meant for the Nishkevalya hymn recited at the
noon-libation of the Mahfvrata. That hymn consists of ten
parts, corresponding, as we saw, to ten parts of a bird, viz. its
body, neck, head, root of wings, right wing, left wing, tail, belly,
chest, and thighs. The verses corresponding to these ten parts,
beginning with tad id asa bhuvaneshu gyeshéham, are given in the
first Arasyaka, and more fully in the fifth Aranyaka by Saunaka.
11 ARANYAKA, 2 ADHYAYA, 3 KHANDA, 4. 219
By means of this he went to the delightful home of
Indra (Svarga).
2. Indra said to him: ‘ Rishi, thou hast come to
my delightful home. shi, repeat a second hymn}.’
Visvamitra (guessing that Indra wanted food) said
-to him, ‘ This (the verses of the hymn) is food,’ and
repeated the thousand Brvzhatt verses. By means
of this he went to the delightful home of Indra
(Svarga).
3. Indra said to him: ‘ Ashi, thou hast come to
my delightful home. Ashi, repeat a third hymn.’
Visvamitra (guessing that Indra wanted food) said
to him, ‘ This (the verses of the hymn) is food,’ and
repeated the thousand Bvzhatt verses. By means
of this he went to the delightful home of Indra
(Svarga).
Ashi, repeat a third hymn.’
Visvamitra (guessing that Indra wanted food) said
to him, ‘ This (the verses of the hymn) is food,’ and
repeated the thousand Bvzhatt verses. By means
of this he went to the delightful home of Indra
(Svarga).
4. Indra said to him: ‘ Aishi, thou hast come to
my delightful home. I grant thee a boon.’ Visvamitra said: ‘May I know thee.’ Indra said: ‘I am
Praza (breath), O Ashi, thou art Prdaa, all things
are Praza. For it is Praza who shines as the sun,
and I here pervade all regions under that form.
This food of mine (the hymn) is my friend and my
support (dakshiva). This is the food prepared by
Visvamitra. I am verily he who shines (the sun).’
Though they consist of many metres, yet, when one counts the
syllables, they give a thousand Brzhatf verses, each consisting of
thirty-six syllables.
1 Although the Nishkevalya is but one hymn, consisting of
eighty trzRas, yet as these eighty trifas were represented as three
kinds of food (see Ait. Ar. Il, 1, 2, 2~4), the hymn is represented
as three hymns, first as eighty Gayatri tri#as, then as eighty
Brehattf trikas, lastly as eighty Ushzih trzkas.
220 AITAREYA-ARANYAKA.
FourtuH KuHawpa.
1. This then becomes perfect as a thousand of
Brzhatt verses. Its consonants! form its body, its
voice* (vowels) the soul’, its sibilants‘ the air of
the breath.
2. He who knew this became Vasish¢fa, he took
this name from thence.
3. Indra verily declared this to Visvamitra, and
Indra verily declared this to Bharadvaga. Therefore Indra is invoked by him as a friend °.
4. This becomes perfect as a thousand of Brzhatt
verses’, and of that hymn perfect with a thousand
Brzhatt verses, there are 36,000 syllables®. So
many are also the thousands of days of a hundred
years (36,000). With the consonants they fill the
nights, with the vowels the days.
5. This becomes perfect as a thousand of Brzhatt
verses. He who knows this, after this thousand of
Brzhatits thus accomplished, becomes full of knowledge, full of the gods, full of Brahman, full of the
immortal, and then goes also to the gods.
6. What I am (the worshipper), that is he (sun) ;
what he is, that am I.
1 Vyafiganani, explained by k4dini.
* Ghosha, explained by aspirated sonant consonants.
Atmé, explained by madhyasarfram.
* Sashasahaz. Comm.
5 He became Prana, and because PrAma causes all to dwell, or
covers all (vasayati), therefore the Azshi was called Vasish/ha.
Comm. Cf. Ait. Ar. II, 2, 2, 2.
¢ At the Subrahmanya ceremony in the Soma sacrifices, the
invocations are, Indra 4 gakkha, hariva 4 gakkha.
7 cf. Ait. Ar. IL, 3, 8, 8.
® Each Brzhatt has thirty-six syllables.
Ir ARANYAKA, 3 ADHYAYA, I KHANDA, 4. 221
7. This has been said by a Azshi (Rv. I, 115, 1):
‘ The sun is the self of all that moves and rests.’
8. Let him look to that, let him look to that!
THIRD ADHYAYA}!
First Kuaypa.
7 cf. Ait. Ar. IL, 3, 8, 8.
® Each Brzhatt has thirty-six syllables.
Ir ARANYAKA, 3 ADHYAYA, I KHANDA, 4. 221
7. This has been said by a Azshi (Rv. I, 115, 1):
‘ The sun is the self of all that moves and rests.’
8. Let him look to that, let him look to that!
THIRD ADHYAYA}!
First Kuaypa.
1. He who knows himself as the fivefold hymn
(uktha), the emblem of Praa (breath), from whence
all this springs *, he is clever. These five are the
earth, air, ether, water, and fire (gyotis). This is
- the self, the fivefold uktha. For from him all this
springs, and into him it enters again (at the dissolution of the world). He who knows this, becomes
the refuge of his friends.
2. And to him who knows the food (object) and
the feeder (subject) in that uktha, a strong son is
born, and food is never wanting. Water and earth
are food, for all food consists of these two. Fire
and air are the feeder, for by means of them? man
eats all food. Ether is the bowl, for all this is
poured into the ether. He who knows this, becomes the bowl or support of his friends.
3. To him who knows the food and the feeder
in that uktha, a strong son is born, and food is
never wanting. Herbs and trees are food, animals
the feeder, for animals eat herbs and trees.
4. Of them again those who have teeth above
1 In this adhy4ya some more qualities are explained belonging
to the Mah4vrata ceremonial and the hymns employed at it, which
can be meditated on as referring to PrAza, life.
* Because the world is the result or reward for performing a
meditation on the uktha. Comm.
5 The digestive fire is lighted by the air of the breath. Comm.
222 AITAREYA-ARANYAKA,
and below, shaped after the likeness of man, are
feeders, the other animals are food. Therefore
these overcome the other animals, for the eater is
over the food.
5. He who knows this is over his friends,
Seconp Kuanpa},
1. He who knows the gradual development of
the self in him (the man conceived as the uktha),
obtains himself more development.
2. There are herbs and trees and all that is animated, and he knows the self gradually developing
in them. For in herbs and trees sap only is seen’,
but thought (Aitta) in animated beings.
3. Among animated beings again the self develops gradually, for in some sap (blood) is seen
(as well as thought), but in others thought is not
seen.
4. And in man again the self develops gradually,
for he is most endowed with knowledge. He says
what he’ has known, he sees what he has known.
He knows what is to happen to-morrow, he knows
heaven and hell. By means of the mortal he desires
the immortal—thus is he endowed.
5. With regard to the other animals hunger and
thirst only are a kind of understanding. But they
do not say what they have known, nor do they see
1 This treats of the gradual development of life in man, particularly of the development of a thinking soul (4aitanya).
3 In stones there is not even sap, but only being, satta. Comm.
But they
do not say what they have known, nor do they see
1 This treats of the gradual development of life in man, particularly of the development of a thinking soul (4aitanya).
3 In stones there is not even sap, but only being, satta. Comm.
® What he has known yesterday he remembers, and is able
to say before men, I know this. And when he has known a
thing he remembers it, and goes to the same place to see it again.
Comm.
11 ARANYAKA, 3 ADHYAYA, 3 KHANDA, 5. 223
what they have known. They do not know what
is to happen to-morrow, nor heaven and hell. They
go so far and no further, for they are born according
to their knowledge (in a former life).
Tuirp Kuawpa.
1. That man (conceived as uktha) is the sea,
rising beyond the whole world’. Whatever he
reaches, he wishes to go beyond *. If he reaches the
sky, he wishes to go beyond.
2. If he should reach that (heavenly) world, he
would wish to go beyond.
3. That man is fivefold. The heat in him is fire;
the apertures (of the senses) are ether; blood, mucus,
and seed are water ; the body is earth; breath is air.
4. That air is fivefold, viz. up-breathing, downbreathing, back-breathing, out-breathing, on-breathing. The other powers (devatas), viz. sight, hearing,
mind, and speech, are comprised under up-breathing
and down-breathing. For when breath departs, they
also depart with it.
5. That man (conceived as uktha) is the sacrifice,
which is a succession now of speech and now of
thought. That sacrifice is fivefold, viz. the Agnihotra, the new and full moon sacrifices, the fourmonthly sacrifices, the animal sacrifice, the Soma
sacrifice. The Soma sacrifice is the most perfect of
sacrifices, for in it these five kinds of ceremonies
are seen: the first which precedes the libations (the
Diksha, &c.), then three libations, and what follows
(the Avabhzztha, &c.) is the fifth.
1 Bhiloka. Comm.
* Should it not be aty enan manyate?
224 AITAREYA-ARANY AKA.
Fourtuy Kuanpa.
1. He who knows one sacrifice above another,
one day above another, one deity above the others,
he is clever. Now this great uktha (the nishkevalya-sastra) is the sacrifice above another, the day
above another, the deity above others’.
2. This uktha is fivefold. With regard to its
being performed as a Stoma (chorus), it is Trivrct,
Panadasa, Saptadasa, Ekavimsa, and Pajfi#avimesa.
With regard to its being performed as a Séman
(song), it is G4yatra, Rathantara, Bvzhat, Bhadra,
and Ragana. With regard to metre, it is Gayatri,
Ushzih, Brzhatt, Trish¢ubh, and Dvipad&. And the
explanation (given before in the Arazyaka) is that it
is the head, the right wing, the left wing, the tail,
and the body of the bird”.
1 The uktha is to be conceived as pr4ma, breath or life, and
this priza was shown to be above the other powers (devatas),
speech, hearing, seeing, mind. The uktha belongs to the Mahavrata day, and that is the most important day of the Soma
sacrifice. The Soma sacrifice, lastly, is above all other sacrifices.
The uktha belongs to the Mahavrata day, and that is the most important day of the Soma
sacrifice. The Soma sacrifice, lastly, is above all other sacrifices.
3 All these are technicalities connected with the singing and
reciting of the uktha. The commentator says: The stoma is
a collection of single Rzé verses occurring in the tré#as which
have to be sung. The Trivrct stoma, as explained in the Samabréhmaaa, is as follows: There are three Siktas, each consisting
of three verses, the first being up&smai g4yata, S. V. Uttarartika
I, 1,1=Rv. IX, 11. The Udgatr? first sings the first three verses ®
in each hymn. This is the first round. He then sings the three
middle verses in each hymn. This is the second round. He
lastly sings the last three verses in each hymn. This is the third
round. This song is called Udyatt.
The Pafitadasa stoma is formed out of one Sfkta only, consisting of three verses. In the first round he sings the first verse
® Hinkv? with dative is explained as gai with accusative.
11 ARANYAKA, 3 ADHYAYA, 4 KHANDA, 3. 225
3. He performs the Prastava in five ways, he
performs the Udgitha in five ways, he performs the
three times, the second and third once. In the second round he
sings the middle verse three times, in the third round he sings
the last verse three times. This song is called Vishéuti.
The Saptadasa stoma is formed in the same manner, only that
in the first round he sings the first verse three times, in the second
the middle verse three times, in the third round the middle and last
verses three times. This song is called Dasasapta.
The Ekavimsa stoma is formed in the same manner, only that in
the first round he sings the last verse once, in the second the
first verse once, in the third the middle verse once, while the
other verses are each repeated three times. This song is called
Saptasaptinf.
The Paftkavimsa stoma is formed in the same manner, only
that in the first round he sings the first verse three times, the
second four times, the last once; in the second round the first
once, the second three times, the third four times; in the third
round the first five times, the second once, the last three times;
or he sings in the third round the first verse four times, the
second twice, the last three times.
S4yana in his commentary on the Ait. Ar. takes the Trivrit
stoma to be formed out of three hymns, each consisting of three
verses, while he says that the other stomas are formed out of
one hymn only. B. and R., s.v. trivrit, state that this stoma
consists of verses 1, 4, 7; 2, 5, 8; and 3, 6, 9 of the Rig-veda
hymn IX, 11, but, according to Sayama, the stoma consists (1) of
the first verses of the three Sfktas, upasmai g4yata, davidyutatya,
and pavamfnasya at the beginning of the SAma-veda-Uttar4réika,
(2) of the second, (3) of the third verses of the same three hymns.
Mahfdh4ra (Yv. X, 9) takes the same view, though the MSS. seem
to have left out the description of the second pary4aya, while
Séyanza in his commentary to the T4Adya-bréahmana seems to
support the opinion of B. and R. There is an omission, however,
in the printed text of the commentary, which makes it difficult
to see the exact meaning of Sfyama.
The Pafitadasa stoma is well described by Sdyana, Tandya Br.
II, 4. Taking the Sfkta agna 4 y4hi (Uttararfika I, 1, 4=Rv. VI,
16, 10-12), he shows the stoma to consist of (1) verse 1 x 3, 2, 33
(2) verse 1, 2X 3, 33 (3) verse 1, 2, 3X3.
The five Samans are explained by the commentator. The
[3] Q
226 AITAREYA-ARANYAKA.
Pratihara in five ways, he performs the Upadrava in
five ways, he performs the Nidhana in five ways?.
All this together forms one thousand Stobhas, or
musical syllables 2,
4. Thus also are the Rzé verses, contained in the
Nishkevalya, recited (by the Hotv) in five orders.
What precedes the eighty tvzéas, that is one order,
then follow the three sets of eighty trzéas each, and
what comes after is the fifth order’.
GAyatra is formed out of the Re (III, 62, ro) tat savitur varenyam.
The Rathantara is formed out of the Rr& (VII, 32, 22) abhi tv
sira nonuma. The Brihat is formed out of the Rré (VI, 46, 1)
tvam id dhi havamahe. The Bhadra is formed out of the Rié
(X, 157, 1) ima nu kam. The R4gana is formed out of the
Rek (VII, 27, 1) indram naro nemadhit&.
The metres require no explanation.
In identifying certain portions of the Nishkevalya hymn with a
bird, the head of the bird corresponds to the hymns indram id
githinah, &c.; the right wing to the hymns abhi tv4 sfira, &c.;
the left wing to the hymns tv4m id dhi, &c.; the tail to the hymns
im& nu kam, &c.; the body to the hymns tad id dsa, &c. All
this was explained in the first Aranyaka.
1 The Samagas sing the Ragana at the Mah4vrata, and in that
S4man there are, as usual, five parts, the Prastéva, Udgitha,
Pratihara, Upadrava, and Nidhana. The Prastotr:, when singing
the Prastéva portions, sings them five times. The Udgdtr? and
Pratihartr? sing their portions, the Udgitha and Pratihara, five
times. The Udgatri again sings the Upadrava five times. And
all the Udg4tr7s together sing the Nidhana five times.
The Prastotr:, when singing
the Prastéva portions, sings them five times. The Udgdtr? and
Pratihartr? sing their portions, the Udgitha and Pratihara, five
times. The Udgatri again sings the Upadrava five times. And
all the Udg4tr7s together sing the Nidhana five times.
2 The Stobha syllables are syllables without any meaning, added
when verses have to be sung, in order to have a support for the
music. See XA’. Up. 1,13. In singing the five S&mans, each five
times, one thousand of such Stobha syllables are required.
® There are in the Nishkevalya hymn, which the Hotr? has to
recite, three sets of eighty tr#as each. The first, consisting of
GAyatrts, begins with mah4# indro ya ogasa. The second, consisting of Brzhatis, begins with ma 4id anyad. The third, consisting of
Ushnihs, begins with ya indra somap&tama. These three sets form
the food of the bird, as the emblem of the sastra. The hymns
11 ARANYAKA, 3 ADHYAYA, 5 KHANDA, 5. 227
5. This (the hymns of this Sastra) as a whole (if
properly counted with the Stobha syllables) comes to
one thousand (of Brzhatf verses). That (thousand)
is the whole, and ten, ten is called the whole. For
number is such (measured by ten). Ten tens are a
hundred, ten huridreds are a thousand, and that is
the whole. These are the three metres (the tens,
pervading everything). And this food also (the
three sets of hymns being represented as food) is
threefold, eating, drinking, and chewing. He obtains
that food by those (three numbers, ten, hundred, and
thousand, or by the three sets of eighty tvzkas).
e
FirtH Kuawpa.
1. This (nishkevalya-sastra) becomes perfect as a
thousand of Brzhatt verses.
2. Some teachers (belonging to a different Sakh4)
recognise a thousand of different metres (not of Bvehatts only). They say: ‘Is another thousand (a
thousand of other verses) good? Let us say it is
good.’
3. Some say, a thousand of Trish¢ubh verses,
others a thousand of Gagatt verses, others a thousand of Anush¢ubh verses.
4. This has been said by a Rzshi (Rv. X,124,9):—
5. ‘ Poets through their understanding discovered
Indra dancing an Anushtubh.’ This is meant to say: They discovered (and meditated) in speech
(called Anush¢ubh)—at that time (when they wor-
which precede these, form the body, head, and wings of the bird.
This is one order. Then follow the three sets of eighty tritas
each; and lastly, the fifth order, consisting of the hymns which
form the belly and the legs of the bird.
Q2
228 AITAREYA-ARANYAKA,
shipped the uktha)—the Préwa (breath) connected
with Indra.
6. He (who takes the recited verses as Anushtubhs) is able to become celebrated and of good
report.
7. No! he says; rather is such a man liable to
die before his time. For that self (consisting of
Anushtéubhs) is incomplete. For if a man confines
himself to speech, not to breath, then driven by his
mind, he does not succeed with speech ?.
8. Let him work towards the Byvzhatt, for the
Brzhatt (breath) is the complete self.
For that self (consisting of
Anushtéubhs) is incomplete. For if a man confines
himself to speech, not to breath, then driven by his
mind, he does not succeed with speech ?.
8. Let him work towards the Byvzhatt, for the
Brzhatt (breath) is the complete self.
9. That self (gtvatman) is surrounded on all sides
by members. And as that self is on all sides surrounded by members, the Bvzhatt also is on all sides
surrounded by metres *.
10. For the self (in the heart) is the middle of
these members, and the Brvzhatt is the middle of the
metres.
11. ‘Heis able to become celebrated and of good
1 This passage is obscure, and probably corrupt. I have
followed the commentator as much as possible. He says: ‘If
the Hotri priest proceeds with reciting the sastra, looking to the
Anush/subh, which is speech, and not to the thousand of Brthatts
which are breath, then, neglecting the Brzshatf (breath), and
driven by his mind to the Anushfubh (speech), he does not by his
speech obtain that sastra. For in speech without breath the Hotrt
cannot, through the mere wish of the mind, say the sastra, the
. activity of all the senses being dependent on breath.’ The commentator therefore takes vagabhi for vasam abhi, or for some old
locative case formed by abhi. He also would seem to have read
prize na. One might attempt another construction, though it is
very doubtful. One might translate, ‘For that self, which is speech,
is incomplete, because he understands if driven to the mind by
breath, not (if driven) by speech.’
* Either in the sastra, or in the list of metres, there being some
that have more, others that have less syllables.
11 ARANYAKA, 3 ADHYAYA, 6 KHANDA, 7. 229
report, but (the other) able to die before his time,’
thus he said. For the Brzhatt is the complete self,
therefore let him work towards the Brzhatt (let him
reckon the sastra recitation as a thousand Brzhatts).
SixtH Kuawpa.
1. This (nishkevalya-sastra) becomes perfect as
a thousand of Byzhatt verses. In this thousand of
Brzhatis there are one thousand one hundred and
twenty-five Anushéubhs. For the smaller is contained in the larger.
2. This has been said by a A’shi (Rv. VIII, 76,
12):—
3. ‘A speech of eight feet ;’—because there are
eight feet of four syllables each in the Anush¢ubh.
4. ‘Of nine corners ;’—because the Brzhatt becomes nine-cornered (having nine feet of four syllables each).
5. ‘Touching the truth ;’—because speech (Anushtubh) is truth, touched by the verse (Brzhatt) }.
6. ‘He (the Hotvz) makes the body out of Indra ;’—
for out of this thousand of Brvzhatt verses turned
into Anush¢ubhs, and therefore out of Praza as
connected with Indra?, and out of the Brzhati (which
is Praza), he makes speech, that is Anush¢ubh, as a
body *. .
7. This Mahaduktha is the highest development
1 Vk, speech, taking the form of Anush/ubh, and being joined
with the Az, or the Brzhati, touches the true, i.e. Prana, breath,
which is to be meditated on under the form of the Brzhatf. Comm.
.
7. This Mahaduktha is the highest development
1 Vk, speech, taking the form of Anush/ubh, and being joined
with the Az, or the Brzhati, touches the true, i.e. Prana, breath,
which is to be meditated on under the form of the Brzhatf. Comm.
2 Cf, Ait. Ar. II, 2, 3, 4.
8 Because the Anush/ubh is made out of the Brzhat?, the Brzhatt
being breath, therefore the Anush/ubh is called its body.
230 AITAREYA-ARANYAKA.
of speech, and it is fivefold, viz. measured, not measured, music, true, and untrue.
8. A zk verse, a gatha!, a kumby4? are measured (metrical). A Yagus line, an invocation, and
general remarks 5, these are not measured (they are
in prose). A Saman, or any portion (parvan) of it, is
music. Om is true, Na is untrue.
9. What is true (Om) is the flower and fruit of
speech. He is able to become celebrated and of
good report, for he speaks the true (Om), the flower
and fruit of speech.
10. Now the untrue is the root‘ of speech, and as
a tree whose root is exposed dries up and perishes,
thus a man who says what is untrue exposes his
root, dries up and perishes. Therefore one should
not say what is untrue, but guard oneself from it.
11. That syllable Om (yes) goes forward (to the
first cause of the world) and is empty. Therefore if
a man says Om (yes) to everything, then that (which
he gives away) is wanting to him here®. If he says
Om (yes) to everything, then he would empty himself, and would not be capable of any enjoyments.
12, That syllable Na (no) is full for oneself*. If
a man says No to everything, then his reputation
’ A gf&tha is likewise in verse, for instance, pratah pr&tar
anritam te vadanti.
* A kumby4 is a metrical precept, such as, brahmaédryasy4posanam karma kuru, diva m4 sv4psif, &c.
* Such as arthav4das, explanatory passages, also gossip, such as
is common in the king’s palace, laughing at people, &c.
* As diametrically opposed to the flowers and fruits which
represent the true. Comm.
® Then that man is left empty here on earth for that enjoyment.
Comm.
* He who always says No, keeps everything to himself.
11 ARANYAKA, 3 ADHYAYA, 7 KHANDA, I. 231
would become evil, and that would ruin him even
here.
13. Therefore let a man give at the proper time
only, not at the wrong time. Thus he unites the
true and the untrue, and from the union of those
two he grows, and becomes greater and greater.
14. He who knows this speech of which this (the
mahaduktha) is a development, he is clever. A is the
whole of speech, and manifested through different
kinds of contact (mutes) and of wind (sibilants), it
becomes manifold and different.
15. Speech if uttered in a whisper is breath, if
spoken aloud, it is body. Therefore (if whispered)
it is almost hidden, for what is incorporeal is almost
hidden, and breath is incorporeal. But if spoken
aloud, it is body, and therefore it is perceptible, for
body is perceptible.
SEVENTH KHAwpa.
15. Speech if uttered in a whisper is breath, if
spoken aloud, it is body. Therefore (if whispered)
it is almost hidden, for what is incorporeal is almost
hidden, and breath is incorporeal. But if spoken
aloud, it is body, and therefore it is perceptible, for
body is perceptible.
SEVENTH KHAwpa.
1. This (nishkevalya-sastra) becomes perfect as
a thousand of Brzhatts. It is glory (the glorious
Brahman, not the absolute Brahman), it is Indra.
Indra is the lord of all beings. He who thus knows
Indra as the lord of all beings, departs from this
world by loosening the bonds of life!—so said Mahidasa Aitareya. Having departed he becomes Indra
(or Hirazyagarbha) and shines in those worlds *.
1 The commentator explains visrasé by ‘merging his manhood
in the identity with all,’ and doing this while still alive. Visras
is the gradual loosening of the body, the decay of old age, but
here it has the meaning of vairagya rather, the shaking off of all
that ties the Self to this body-or this life.
* The fourteen worlds in the egg of Brahman. Comm. Some
hold that he who enters on this path, and becomes deity, does not
232 AITAREYA-ARANYAKA.
2. And with regard to this they say: ‘If a man
obtains the other world in this form (by meditating
on the prdza, breath, which is the uktha, the hymn
of the mahavrata), then in what form does he obtain
this world! ?’ .
3. Here the blood of the woman is a form of
Agni (fire); therefore no one should despise it. And
the seed of the man is a form of Aditya (sun);
therefore no one should despise it. This self (the
woman) gives her self (skin, blood, and flesh) to
that self (fat, bone, and marrow), and that self
(man) gives his self (fat, bone, and marrow) to this
self (skin, blood, and flesh). Thus * these two grow
together. In this form (belonging to the woman
and to fire) he goes to that world (belonging to the
man and the sun), and in that form (belonging to
man and the sun) he goes to this world (belonging
to the woman and to fire’),
EicHtH KuHawpa.
1. Here (with regard to obtaining Hiranyagarbha)
there are these Slokas :
arrive at final liberation. Others, however, show that this identification with the uktha, and through it with the prama (breath) and
Hiranyagarbha, is provisional only, and intended to prepare the
mind of the worshipper for the reception of the highest knowledge
of Brahman.
' The last line on page 246 should, I think, be the penultimate
line of page 247.
* The body consists of six elements, and is hence called sh&skausika, Of these, three having a white appearance (fat, bone,
and marrow), come from the sun and from man; three having
a red appearance, come from fire and from the woman.
* It is well therefore to shake off this body, and by meditating
on the uktha to obtain identity with Hiranyagarbha. Comm.
11 ARANYAKA, 3 ADHYAYA, 8 KHANDA, 6. 233
* It is well therefore to shake off this body, and by meditating
on the uktha to obtain identity with Hiranyagarbha. Comm.
11 ARANYAKA, 3 ADHYAYA, 8 KHANDA, 6. 233
2. The fivefold body into which the indestructible
(praza, breath) enters, that body which the harnessed
horses (the senses) draw about, that body where the
true of the true (the highest Brahman) follows after,
in that body (of the worshipper) all gods! become
one. ;
3. That body into which goes the indestructible
(the breath) which we have joined (in meditation),
proceeding from the indestructible (the highest
Brahman), that body which the harnessed horses
(the senses) draw about, that body where the
true of the true follows after, in that body all gods
become one.
4. After separating themselves from the Yes and
No of language, and of all that is hard and cruel,
poets have discovered (what they sought for); dependent on names they rejoiced in what had been
revealed *,
5. That in which the poets rejoiced (the revealed
nature of praza, breath), in it the gods exist all
joined together. Having driven away evil by means
of that Brahman (which is hidden in prama), the
enlightened man goes to the Svarga world (becomes
one with Hirazyagarbha 8, the universal spirit).
6. No one wishing to describe him (praza, breath)
by speech, describes him by calling him ‘woman,’
‘neither woman nor man,’ or ‘man’ (all such names
applying only to the material body, and not to praza
or breath).
1 The worshipper identifies himself by meditation with praza,
breath, which comprehends all gods. These gods (Agni and the
rest) appear in the forms of speech, &c. Comm.
* The pr4va, breath, and their identity with it through meditation
or worship. Comm.
* Sarvahamménf hiranyagarbha iti srutek. Comm.
234 —C«(«W AITAREYA-ARANYAKA.
7. Brahman (as hidden beneath prama) is called
the A; and the I (ego) is gone there (the worshipper
should know that he is uktha and prdma).
8. This becomes perfect as a thousand of Brzhatt
verses, and of that hymn, perfect with a thousand
Brzhatt verses, there are 36,000 syllables. So many
are also the thousands of days of human life. By
means of the syllable of life (the a) alone (which is
contained in that thousand of hymns) does a man
obtain the day of life (the mah4vrata day, which completes the number of the days in the Gavamayana
sacrifice), and by means of the day of life (he
obtains) the syllable of life.
9. Now there is a chariot of the god (prama)
destroying all desires (for the worlds of Indra, the
moon, the earth, all of which lie below the place of
Hirasyagarbha). Its front part (the point of the
two shafts of the carriage where the yoke is fastened)
is speech, its wheels the ears, the horses the eyes,
the driver the mind. Praza (breath) mounts that
chariot (and on it, i.e. by means of meditating on
Praza, he reaches Hiranyagarbha).
10. This has been said by a Atshi(Rv. X, 39,12):—
Praza (breath) mounts that
chariot (and on it, i.e. by means of meditating on
Praza, he reaches Hiranyagarbha).
10. This has been said by a Atshi(Rv. X, 39,12):—
11. ‘Come hither on that which is quicker than
mind,’ and (Rv. VIII, 73, 2) ‘Come hither on that
which is quicker than the twinkling of an eye,’ yea,
the twinkling of an eye?*.
1 Cf. II, 2, 4, 4. .
? The commentator remarks that the worship and meditation on
the uktha as pr4za, as here taught, is different from the pramavidy4,
the knowledge of pr4za, taught in the KA4ndogya, the Brhad4ranyaka, &c., where pravza or life is represented as the object of
meditation, without any reference to the uktha or other portions
of the Mah&vrata ceremony. He enjoins that the meditation on
11 ARANYAKA, 3 ADHYAYA, 8 KHANDA.“ 235
the uktha as praza should be continued till the desired result, the
identification of the worshipper with pr4a, is realised, and that
it should afterwards be repeated until death, because otherwise the
impression might vanish, and the reward of becoming a god, and
going to the gods, be lost. Nor is the worship to be confined to the
time of the sacrifice, the Mah4vrata, only, but it has to be repeated
mentally during life. There are neither certain postures required for
it, nor certain times and places. At the time of death, however, he
who has become perfect in this meditation on uktha, as the emblem
of praza, will have his reward. Up to a certain point his fate will be
the same as that of other people. The activity of the senses will
be absorbed in the mind, the activity of the mind in breath, breath
- in the activity of life, life with breath in the five elements, fire, &c.,
and these five elements will be absorbed up to their seed in the
Paramatman or Highest Self. This ends the old birth. But then
the subtile body, having been absorbed in the Highest Self, rises
again in the lotus of the heart, and passing out by the channel of
the head, reaches a ray of the sun, whether by day or by night,
and goes at the northern or southern course of the sun to the
road of Arfis or light. That Aréis, light, and other powers carry
him on, and led by these he reaches the Brahma-loka, where he
creates to himself every kind of enjoyment, according to his wish.
He may create for himself a material body and enjoy all sorts
of pleasures, as if in a state of waking, or he may, without ‘such
a body, enjoy all pleasures in mind only, as if in a dream. And as
he creates these various bodies according to his wish, he creates
also living souls in each, endowed with the internal organs of
mind, and moves about in them, as he pleases, In fact this world
is the same for the devotee (yogin) and for the Highest Self,
except that creative power belongs truly to the latter only. At
last the devotee gains the highest knowledge, that of the Highest
Self in himself, and then, at the dissolution of the Brahma-loka,
he obtains complete freedom with Brahman.
236 AITAREYA-ARANYAKA.
FOURTH ADHYAYA.
At
last the devotee gains the highest knowledge, that of the Highest
Self in himself, and then, at the dissolution of the Brahma-loka,
he obtains complete freedom with Brahman.
236 AITAREYA-ARANYAKA.
FOURTH ADHYAYA.
First KHawpa.
With this adhy4ya begins the real Upanishad, best known under
the name of the Aitareya-upanishad, and often separately edited,
commented on, and translated. If treated separately, what we
call the fourth adhy4ya of the second Aranyaka, becomes the first
adhy4ya of the Upanishad, sometimes also, by counting all adhy4yas
from the beginning of the Aitareya-4ramyaka, the ninth. The
divisions adopted by Sayama, who explains the Upanishad as part
of the Aranyaka, and by Sankara, who explains it independently,
vary, though Sayana states that he follows in his commentary on
the Upanishad the earlier commentary of Sankara. I have given
the divisions adopted by Séyana, and have marked those of Sankara’s
by figures in parentheses, placed at the end of each paragraph.
The difference between this Upanishad and thé three preceding
adhy4yas is easily perceived. Hitherto the answer to the question,
Whence this world? had been, From Prfaa, priza meaning breath
and life, which was looked upon for a time as a sufficient explanation of all that is. From a psychological point of view this praza
is the conscious self (pragfftman); in a more mythological form it
appears as Hiranyagarbha, ‘ the golden germ,’ sometimes even as
Indra. It is one of the chief objects of the prasavidy4, or lifeknowledge, to show that the living principle in us is the same as
the living principle in the sun, and that by a recognition of their
identity and of the true nature of prisa, the devotee, or he who has
rightly meditated on praza during his life, enters after death into
the world of Hiranyagarbha.
This is well expressed in the Kaushftaki-upanishad III, 2, where
Indra says to Pratardana: ‘I am Prana; meditate on me as the
conscious self (pragf4tman), as life, as immortality. Life is praza,
prana is life. Immortality is pr&za, prfza is immortality. By
prana he obtains immortality in the other world, by knowledge
(pragfia) true conception. Préza is consciousness (pragfia), consciousness is prana.’
This, however, though it may have satisfied the mind of the
Brahmans for a time, was not a final solution. That final solution
of the problem not simply of life, but of existence, is given in the
Upanishad which teaches that Atman, the Self, and not Prama,
Life, is the last and only cause of everything. In some places this
11 ARANYAKA, 4 ADHYAYA, I KHANDA, 4. 237
That final solution
of the problem not simply of life, but of existence, is given in the
Upanishad which teaches that Atman, the Self, and not Prama,
Life, is the last and only cause of everything. In some places this
11 ARANYAKA, 4 ADHYAYA, I KHANDA, 4. 237
doctrine is laid down in all its simplicity. Our true self, it is said,
has its true being in the Highest Self only. In other passages,
however, and nearly in the whole of this Upanishad, this simple
doctrine is mixed up with much that is mythological, fanciful, and
absurd, arthavada, as the commentators call it, but as it might
often be more truly called, anarthavada, and it is only towards the
end that the identity of the self-conscious self with the Highest
Self or Brahman is clearly enuntiated.
Adoration to the Highest Self. Hari, Om!
1. Verily, in the beginning ? all this was Self, one
only; there was nothing else blinking * whatsoever.
2. He thought: ‘Shall I send forth worlds?’ (1)
He sent forth these worlds,
3. Ambhas (water), Marti (light), Mara (mortal),
and Ap (water).
4. That Ambhas (water) is above the heaven, and
it is heaven, the support. The Martéis (the lights) are
the sky. The Mara (mortal) is the earth, and the
waters under the earth are the Ap world *. (2)
1 Before the creation. Comm.
* Blinking, mishat, i.e. living ; cf. Rv. X, 190, 2, visvasya mishato
vast, the lord of all living. S&yaza seems to take mishat as a
3rd pers. sing.
* The names of the four worlds are peculiar. Ambhas means
water, and is the name given to the highest world, the waters above
the heaven, and heaven itself. Marf#is are rays, here used as a
name of the sky, antariksha. Mara means dying, and the earth
is called so, because all creatures living there must die. Ap is
water, here explained as the waters under the earth. The usual
division of the world is threefold, earth, sky, and heaven. Here it
is fourfold, the fourth division being the water round the earth, or,
as the commentator says, under the earth. Ambhas was probably
intended for the highest heaven (dyaus), and was then explained
both as what is above the heaven and as heaven itself, the support.
If we translate, like Sankara and Colebrooke, ‘the water is the
region above the heaven which heaven upholds,’ we should lose
heaven altogether, yet heaven, as the third with sky and earth, is
essential in the Indian view of the world.
238 AITAREYA-ARANYAKA.
5. He thought: ‘There are these worlds; shall I
send forth guardians of the worlds ?’
He then formed the Purusha (the person)?, taking
him forth from the water *, (3)
6. He brooded on him 8, and when that person had
thus been brooded on, a mouth burst forth‘ like an
egg. From the mouth proceeded speech, from
speech Agni (fire) *
Nostrils burst forth, From the nostrils proceeded scent (praza)*, from scent VAyu (air).
Eyes burst forth, From the eyes proceeded
sight, from sight Aditya (sun).
From the mouth proceeded speech, from
speech Agni (fire) *
Nostrils burst forth, From the nostrils proceeded scent (praza)*, from scent VAyu (air).
Eyes burst forth, From the eyes proceeded
sight, from sight Aditya (sun).
Ears burst forth. From the ears proceeded hearing, from hearing the Dis (quarters of the world).
Skin burst forth. From the skin proceeded hairs
(sense of touch), from the hairs shrubs and trees.
The heart burst forth. From the heart proceeded
mind, from mind Kandramas (moon).
The navel burst forth. From the navel proceeded
the Apana (the down-breathing)’, from Apna death.
1 Purusha ; an embodied being, Colebrooke; a being of human
shape, Réer ; purushék4ram virf‘pindam, Sfyana.
* According to the commentator, from the five elements, beginning with water. That person is meant for the Virdg.
® Tap, as the commentator observes, does not mean here and in
similar passages to perform austerities (tapas), such as the Kritéfra,
the KAndrayana, &c., but to conceive and to will and to create by
mere will. I have translated it by brooding, though this expresses
a part only of the meaning expressed by tap.
* Literally, was opened.
® Three things are always distinguished here—the place of each
sense, the instrument of the sense, and the presiding deity of the
sense.
* Prana, i.e. ghrazendriya, must be distinguished from the
prana, the up-breathing, one of the five prazas, and likewise from
the prfsa as the principle of life.
” The Apana, down-breathing, is generally one of the five vital airs
11 ARANYAKA, 4 ADHYAYA, 2 KHANDA, 4. 239
The generative organ burst forth. From the
organ proceeded seed, from seed water. (4)
Sreconp Kuawpa.
1. Those deities (devat4), Agni and the rest, after
they had been sent forth, fell into this great ocean’. ~:
Then he (the Self) besieged him, (the person) ©
with hunger and thirst.
2. The deities then (tormented by hunger and
thirst) spoke to him (the Self): ‘Allow us a place
in which we may rest and eat food %’ (1)
He led a cow towards them (the deities). They
said : ‘ This is not enough.’ He led a horse towards
them. They said: ‘ This is not enough.’ (2)
He led man* towards them. Then they said: ‘Well
done‘, indeed.’ Therefore man is well done.
3. He said to them: ‘Enter, each according to
his place.’ (3)
4. Then Agni (fire), having become speech, entered the mouth. V4yu (air), having become scent,
entered the nostrils. Aditya (sun), having become
sight, entered the eyes. The Dis (regions), having
become hearing, entered the ears. The shrubs and
trees, having become hairs, entered the skin. Kandramas (the moon), having become mind, entered
which are supposed to keep the body alive. In our place, however,
ap4na is deglutition and digestion, as we shall see in II, 4, 3, 10.
1 They fell back into that universal being from whence they had
sprung, the first created person, the Virag. Or they fell into the
world, the last cause of which is ignorance.
In our place, however,
ap4na is deglutition and digestion, as we shall see in II, 4, 3, 10.
1 They fell back into that universal being from whence they had
sprung, the first created person, the Virag. Or they fell into the
world, the last cause of which is ignorance.
2 To eat food is explained to mean to perceive the objects which
correspond to the senses, presided over by the various deities.
* Here purusha is different from the first purusha, the universal
person. It can only be intended for intelligent man.
4 Sukrita, well done, virtue; or, if taken for svakrita, self-made.
240 AITAREYA-ARANYAKA,
the heart. Death, having become down-breathing,
entered the navel. The waters, having become
seed, entered the generative organ. (4)
5. Then Hunger and Thirst spoke to him (the
Self ): ‘Allow us two (a place).’ He said to them :
‘I assign you to those very deities there, I make
you co-partners with them.’ Therefore to whatever
deity an oblation is offered, hunger and thirst are
co-partners in it. (5)
Tuirp Kuawopa.
1. He thought: ‘ There are these worlds and the
guardians of the worlds. Let me send forth food
for them.’ (1)
He brooded over. the water’. From the water
thus brooded on, matter* (marti) was born. And
that matter which was born, that verily was
food *. (2)
2. When this food (the object matter) had thus
been sent forth, it wished to flee‘, crying and turning away. He (the subject) tried to grasp it by
speech. He could not grasp it by speech. If he
had grasped it by speech, man would be satisfied by
naming food. (3)
He tried to grasp it by scent (breath). He could
not grasp it by scent. If he had grasped it by scent,
man would be satisfied by smelling food. (4)
He tried to grasp it by the eye. He could not
1 The water, as mentioned before, or the five elements.
* Marti, for mfirtti, form, Colebrooke; a being of organised form,
Réer ; vrihiyavadiripa mfishak4diripa 4a mfirtiA, i.e. vegetable food
for men, animal food for cats, &c.
* Offered food, i.e. objects for the Devat&és and the senses in
the body.
* Atyagigh4msat, atisayena hantum gantum aifkhat. S&yama,
11 ARANYAKA, 4 ADHYAYA, 3 KHANDA, 6. 241
grasp it by the eye. If he had grasped it by the
eye, man would be satisfied by seeing food. (5)
He tried to grasp it by the ear. He could not
grasp it by the ear. If he had grasped it by the ear,
man would be satisfied by hearing food. (6)
He tried to grasp it by the skin. He could not
grasp it by the skin. If he had grasped it by the
skin, man would be satisfied by touching food. (7)
He tried to grasp it by the mind. He could not
grasp it by the mind. If he had grasped it by the
mind, man would be satisfied by thinking food. (8)
He tried to grasp it by the generative organ.
He could not grasp it by the organ. If he had
grasped it by the organ, man would be satisfied by
sending forth food. (9) .
He could not
grasp it by the mind. If he had grasped it by the
mind, man would be satisfied by thinking food. (8)
He tried to grasp it by the generative organ.
He could not grasp it by the organ. If he had
grasped it by the organ, man would be satisfied by
sending forth food. (9) .
He tried to grasp it by the down-breathing (the
breath which helps to swallow food through the
mouth and to carry it off through the rectum, the
payvindriya). He got it.
‘3. Thus it is Vayu (the getter ') who lays hold of
food, and the V4yu is verily Annayu (he who gives
life or who lives by food). (10)
4. He thought : ‘Howcan all this be without me ?’
5. And then he thought: ‘ By what way shall I
get there ? ?’
6. And then he thought: ‘If speech names, if
scent smells, if the eye sees, if the ear hears, if the
skin feels, if the mind thinks, if the off-breathing
digests, if the organ sends forth, then what
am I?’ (11)
1 An attempt to derive v4yu from vi, to get.
* Or, by which of the two ways shall I get in, the one way being
from the top of the foot (cf. Ait. Ar. II, 1, 4, 1), the other from
the skull? Comm.
[3] R
242 AITAREYA-ARANYAKA.
7. Then opening the suture of the skull, he got
in by that door.
8. That door is called the Vidrit (tearing asunder), the NAndana (the place of bliss).
9. There are three dwelling-places for him, three
dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the
heart)?. (12)
10. When born (when the Highest Self had entered the body) he looked through all things, in
order to see whether anything wished to proclaim
here another (Self). He saw this person only (himself) as the widely spread Brahman. ‘I saw it,’ thus
he said?; (13)
Therefore he was Idam-dra (seeing this).
11. Being Idamdra by name, they call him Indra
mysteriously. For the Devas love mystery, yea,
they love mystery. (14)
1 Passages like this must always have required an oral interpretation, but it is by no means certain that the explanation given in
the commentaries represents really the old traditional interpretation.
Sdyana explains the three dwelling-places as the right eye, in a state
of waking ; as the throat, in a state of dreaming ; as the heart, in a
state of profound sleep. Sankara explains them as the right eye;
the inner mind, and the ether in the heart. Séyaza allows another
interpretation of the three dwelling-places being the body of the
father, the body of the mother, and one’s own body. The three
dreams or sleeps he explains by waking, dreaming, and profound
sleep, and he remarks that waking too is called a dream as compared with the true awakening, which is the knowledge of Brahman. ~
In the last sentence the speaker, when repeating three times ‘this
dwelling-place,’ is supposed to point to his right eye, the throat,
and the heart. This interpretation is supported by a passage in
the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam
samAdiset, sushuptam hrdayasya tu.
~
In the last sentence the speaker, when repeating three times ‘this
dwelling-place,’ is supposed to point to his right eye, the throat,
and the heart. This interpretation is supported by a passage in
the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam
samAdiset, sushuptam hrdayasya tu.
? In this passage, which is very obscure, Sankara fails us, either
because, as Anandagfi4na says, he thought the text was too easy to
require any explanation, or because the writers of the MSS. left out
11 ARAWYAKA, 5 ADHYAYA, I KHANDA, 4. 243
FIFTH ADHYAYA.
First Kuawpa.
1. Let the women who are with child move away’!
2. Verily, from the beginning he (the self) is in
man as a germ, which is called seed.
3. This (seed), which is strength gathered from
all the limbs of the body, he (the man) bears as self
in his self (body). When he commits the seed to
the woman, then he (the father) causes it to be
born. That is his first birth. (1)
4. That seed becomes the self of the woman, as
the passage. Anandagfiana explains: ‘He looked through all
creatures, he identified himself with them, and thought he was
a man, blind, happy, &c.; or, as it is elsewhere expressed, he
developed forms and names. And how did this mistake arise?
Because he did not see the other, the true Self;’ or literally, ‘Did
he see the other Self?’ which is only a figure of speech to convey
the meaning that he did not see it. The particle iti is then to
be taken in a causal sense, (i.e. he did so, because what else could
he have wished to proclaim?) But he allows another explanation,
viz. ‘He considered all beings, whether they existed by themselves
or not, and after having considered, he arrived at the conclusion,
What shall I call different from the true Self?’ The real difficulties,
however, are not removed by these explanations. First of all, we
expect vavadisham before iti, and secondly, unless anyam refers to
4tmAnam, we expect anyad. My own translation is literal, but
I am not certain that it conveys the true meaning. One might
understand it as implying that the Self looked about through all
things, in order to find out, ‘What does wish to proclaim here
another Self?’ And when he saw there was nothing which did
not come from himself, then he recognised that the Purusha, the
person he had sent forth, or, as we should say, the person he had
created, was the developed Brahman, was the Atman, was himself. SAyana explains vavadishat by vadishy4mi, but before iti the
third person cannot well refer to the subject of vyaikshat.
1 Some MSS. begin this adhy&ya with the sentence apakr4mantu garbhizyak, may the women who are with child walk away |
It is counted as a paragraph.
R2
244 AITAREYA-ARANYAKA.
if one of her own limbs. Therefore it does not
injure her. ,
5. She nourishes: his (her husband's) self (the
son) within her. (2) She who nourishes, is to be
nourished.
6. The woman bears the germ. He (the father)
elevates the child even before the birth, and immediately after’.
if one of her own limbs. Therefore it does not
injure her. ,
5. She nourishes: his (her husband's) self (the
son) within her. (2) She who nourishes, is to be
nourished.
6. The woman bears the germ. He (the father)
elevates the child even before the birth, and immediately after’.
7. When he thus elevates the child both before
and after his birth, he really elevates his own self,
8. For the continuation of these worlds (men).
For thus are these worlds continued.
9. This is his second birth. (3)
10. He (the son), being his self, is then placed in
his stead for (the performance of) all good works.
11. But his other self (the father), having done
all he has to do, and having reached the full
measure of his life, departs.
12. And departing from hence he is born again.
That is his third birth.
13. And this has been declared by a Réshi (Rv.
IV, 27, 1): (4)
14. ‘While dwelling in the womb, I discovered
all the births of these Devas. A hundred iron
strongholds kept me, but I escaped quickly down
like a falcon.’ ;
15. Vdmadeva, lying in the womb, has thus declared this. (5)
And having this knowledge he stepped forth,
after this dissolution of the body, and having obtained all his desires in that heavenly world, became
immortal, yea, he became immortal. (6)
1 By nourishing the mother, and by performing certain ceremonies both before and after the birth of a child.
11 ARANYAKA, 6 ADHYAYA, I KHANDA, 6. 245
SIXTH ADHYAYA.
First Kuawpa.
1, Let the women go back to their place.
2. Who is he whom! we meditate on as the Self?
Which ? is the Self?
3. That by which we see (form), that by which
we hear (sound), that by which we perceive smells,
that by which we utter speech, that by which we
distinguish sweet and not sweet, (1) and what comes
from the heart and the mind, namely, perception,
command, understanding, knowledge, wisdom, seeing,
- holding, thinking, considering, readiness (or suf-
fering), remembering, conceiving, willing, breathing, ©
loving, desiring ?
4. No, all these are various names only of knowledge (the true Self). (2)
5. And that Self, consisting of (knowledge), is
Brahman (m.)%, it is Indra, it is Pragapati‘. All
these Devas, these five great elements, earth, air,
ether, water, fire, these and those which are, as
it were, small and mixed, and seeds of this kind
and that kind, born from eggs, born from the womb,
born from heat, born from germs‘, horses, cows,
men, elephants, and whatsoever breathes, whether
walking or flying, and what is immoveable—all that
is led (produced) by knowledge (the Self).
6. It rests on knowledge (the Self). The world
1 T read ko yam instead of ko’yam.
3 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ?
* Hirazyagarbha. Comm. ‘ Virag. Comm.
5 Serpents, &c., says the commentary.
* Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or.
perspiration, are not mentioned.
246 AITAREYA-ARANYAKA.
3 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ?
* Hirazyagarbha. Comm. ‘ Virag. Comm.
5 Serpents, &c., says the commentary.
* Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or.
perspiration, are not mentioned.
246 AITAREYA-ARANYAKA.
is led (produced) by knowledge (the Self). Knowledge is its cause’.
7. Knowledge is Brahman. (3)
8. He (VAmadeva), having by this conscious self
stepped forth from this world, and having obtained
all desires in that heavenly world, became immortal,
yea, he became immortal. Thus it is, Om. (4)
SEVENTH ADHYAYA:
First Kuawpa.
1. My speech rests in the mind, my mind rests in
speech *. Appear to me (thou, the Highest Self)!
You (speech and mind) are the two pins‘ (that hold
the wheels) of the Veda. May what I have learnt
not forsake me. I join day and night with what I
have learnt *. I shall speak of the real, I shall speak
the true. May this protect me, may this protect
the teacher! May it protect me, may it protect the
teacher, yea, the teacher!
* We have no words to distinguish between pragi4, state of
knowing, and pragfiana, act of knowing. Both are names of the
Highest Brahman, which is the beginning and end (pratish/A&) of
everything that exists or seems to exist.
* This seventh adhy4ya contains a propitiatory prayer (santikaro
mantrak). It is frequently left out in the MSS. which contain the
Aitareya-upanishad with Sankara’s commentary, and Dr. Réer has
omitted it in his edition. Sayaza explains it in his commentary on
the Aitareya-4ranyaka ; and in one MS. of Sankara’s commentary
on the Aitareya-upanishad, which is in my possession, the seventh
adhyfya is added with the commentary of M4dhavamftya, the
Agnap4laka of Vtrabukka-mah4raga.
* The two depend on each other.
‘ Ant, explained by the commentator as 4nayanasamartha.
® Cf. Kh. Up. IV, 2, 5.
* I repeat it day and night so that I may not forget it.
THIRD ARANYAKAl}
FIRST ADHYAYA.
First Kuawnpa.
1. Next follows the Upanishad of the Samhita*, ©
2. The former half is the earth, the latter half
the heaven, their union the air®, thus says MAzdukeya; their union is the ether, thus did Makshavya
teach it.
3. That air is not considered‘ independent °,
therefore I do not agree with his (Mazdtka’s)
son.
4. Verily, the two are the same, therefore air is
1 This last portion of the Upanishad is found in the MS. discovered by Dr. Buhler in Kashmir, and described by him in the
Journal of the Bombay Branch of the Royal Asiatic Society, 1877,
p- 36. I have collated it, so far as it was possible to read it,
many lines being either broken off altogether, or almost entirely
obliterated. .
* Samhita is the sacred text in which all letters are closely
joined. The joining together of two letters is called their samhité ;
the first letter of a joined group the pfirvarfipa (n.), the second the
uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the
f uttararfipa, and mf their samhita or union.
The joining together of two letters is called their samhité ;
the first letter of a joined group the pfirvarfipa (n.), the second the
uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the
f uttararfipa, and mf their samhita or union.
* As in worshipping the S4lagrama stone, we really worship
Vishnu, so we ought to perceive the earth, the heaven, and the air
when we pronounce the first and the second letters of a group,
and that group itself.
4 Mene has here been taken as 3rd pers. sing. perf. passive. The
commentator, however, explains it as an active verb, nisitavan.
5 Because it is included in the ether, not the ether in the air.
Comm.
248 AITAREYA-ARANYAKA,
considered independent, thus says Agastya. For it
is the same, whether they say air or ether}.
5. So far with reference to deities (mythologically) ;
now with reference to the body (physiologically) :
6. The former half is speech, the latter half is
mind, their union breath (praza), thus says Sdravtra*
Mandukeya.
7. But his eldest son said: The former half is
mind, the latter half speech. For we first conceive
with the mind indeed®, and then we utter with speech.
Therefore the former half is indeed mind, the latter
half speech, but their union is really breath.
8. Verily, it is the same with both, the father
(Mazdukeya) and the son‘.
9. This (meditation as here described), joined °
with mind, speech, and breath, is (like) a chariot
drawn by two horses and one horse between them
(prash¢ivahana).
10. And he who thus knows this union, becomes
united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his
full age.
11. Now all this comes from the Maadukeyas.
SEconp KHAwDA.
1. Next comes the meditation as taught by
SAkalya.
1 Both views are tenable, for it is not the actual air and ether
which are meditated on, but their names, as declared and explained
in this peculiar act of worship. We should read 4k4saséeti, a reading
confirmed both by the commentary and by the Kashmir MS.
* The man among heroes. Comm.
. ® The Kashmir MS. reads manasaivagre.
* Both views are admissible. Comm,
5 Pranasamhitak, Kashmir MS,
m1 ARANYAKA, I ADHYAYA, 2 KHANDA,9. 249
2. The first half is the earth, the second half
heaven, their uniting the rain, the uniter Parganya’.
3. And so it is when he (Parganya) rains thus
strongly, without ceasing, day and night 2,
4. Then they say also (in ordinary language),
‘Heaven and earth have come together.’
5. So much with regard to the deities; now with
regard to the body:—
6. Every man is indeed like an egg*. There are
two halves‘ (of him), thus they say: ‘ This half is
the earth, that half heaven.’ And there between
them is the ether (the space of the mouth), like the
ether between heaven and earth. In this ether there
(in the mouth) the breath is fixed, as in that other
ether the air is fixed. And as there are those three
luminaries (in heaven), there are these three luminaries in man.
In this ether there
(in the mouth) the breath is fixed, as in that other
ether the air is fixed. And as there are those three
luminaries (in heaven), there are these three luminaries in man.
7. As there is that sun in heaven, there is this
eye in the head. As there is that lightning in the
sky, there is this heart in the body; as there is that
fire on earth, there is this seed in the member.
8. Having thus represented the self (body) as
the whole world, Sakalya said: This half is the
earth, that half heaven.
9. He who thus knows this union, becomes
united with offspring, cattle, fame, glory of coun-
1 If i is followed by a, the i is changed to y, and both are united
as ya. Here a is the cause which changesi into y. Thus Parganya, the god of rain, is the cause which unites earth and heaven
into rain. Comm.
* When it rains incessantly, heaven and earth seem to be one in
rain.
* Andam, andasadrisam. Comm.
* The one half from the feet to the lower jaw, the other half
from the upper jaw to the skull. Comm.
250 AITAREYA-ARANYAKA,
tenance, and the world of Svarga. He lives his full
age.
Turrp Kuawpa!.
1. Next come the reciters of the Nirbhuga 2.
2. Nirbhuga abides on earth, Pratrzaaa in heaven,
the Ubhayamantarema in the sky.
3. Now, if any one should chide him who recites
the Nirbhuga, let him answer : ‘ Thou art fallen from
the two lower places*®.’ If any one should chide
him who recites the Pratvzzmza, let him answer:
‘Thou art fallen from the two higher places*.’ But
he who recites the Ubhayamantarema, there is no
chiding him.
4. For when he turns out the Sandhi (the union
of words), that is the form of Nirbhuga*®; and when
he pronounces two syllables pure (without modification), that is the form of Pratrzzna*, This comes
' Cf. Rig-veda-pratisakhya, ed. Max Miller, p. iii, and Nachtrage, p. ii.
3 Nirbhuga(n) is the recitation of the Veda without intervals,
therefore the same as Samhit&. Pratrinna is the recitation of each
word by itself (pada-pasha) ; Ubhayamantarena, the between the
two, is the intertwining of Samhita and Pada-p&sha, the so-called
Krama-paéha. By reciting the Samhita inattentively, one may use
forms which belong to the Pada-text; and by reciting the Pada inattentively, one may use forms which belong to the Sambhit4-text.
But in reciting the Krama both the Samhita and Pada forms are
used together, and therefore mistakes are less likely to happen.
5 From earth and sky. Cf. KA. Up. II, 22, 3.
‘ From the sky and from heaven.
5 Nirbhuga may mean without arms, as if the arms of the
words were taken away, or with two arms stretched out, the two
words forming, as it were, two arms to one body.
* Pratrinna means cut asunder, every word being separated from
the others.
a0
mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251
first’. By the Ubhayamantara (what is between
the two) both are fulfilled (both the sandhi and the
pada).
* Pratrinna means cut asunder, every word being separated from
the others.
a0
mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251
first’. By the Ubhayamantara (what is between
the two) both are fulfilled (both the sandhi and the
pada).
5. Let him who wishes for proper food say the
Nirbhuga ; let him who wishes for Svarga, say the
Pratvzama; let him who wishes for both say the
Ubhayamantarena.
6. Now if another man (an enemy) should chide
him who says the Nirbhuga, let him say to him:
‘ Thou hast offended the earth, the deity; the earth,
the deity, will strike thee.’
If another man should chide him who says the
Pratvzuma, let him say to him: ‘Thou hast offended
heaven, the deity; heaven, the deity, will strike
thee.’
If another man should chide him who says the
Ubhayamantareza, let him say to him: ‘ Thou hast
offended the sky, the deity; the sky, the deity, will
strike thee.’
7. And whatever the reciter shall say to one who
speaks to him or does not speak to him, depend
upon it, it will come to pass.
8. But to a Brahmamza let him not say anything
except what is auspicious.
9. Only he may curse a Brahmama in excessive
wealth *.
10. Nay, not even in excessive wealth should he
curse a Bradhmama, but he should say, ‘I bow before
Brahmamzas,—thus says Sdravira Mazakeya.
1 The words were first each separate, before they were united
according to the laws of Sandhi.
* He may curse him, if he is exceeding rich; or he may wish
him the curse of excessive wealth; or he may curse him, if something great depends on it.
252 AITAREYA-ARANYAKA.
FourtH KHawpa.
1. Next follow the imprecations?.
2. Let him know that breath? is the beam (on
which the whole house of the body rests).
3. If any one (a Braéhmaza or another man)
should chide him, who by meditation has become that
breath as beam 8, then, if he thinks himself strong,
he says: ‘I grasped the breath, the beam, well ;
thou dost not prevail against me who have grasped
the breath as the beam.’ Let him say to him:
‘Breath, the beam, will forsake thee.’
4. But if he thinks himself not strong, let him
say to him: ‘Thou couldst not grasp him who
wishes to grasp the breath as the beam. Breath,
the beam, will forsake thee.’
5. And whatever the reciter shall say to one who
speaks to him or does not speak to him, depend
upon it, it will come to pass. But to a Brahmaza
let him not say anything except what is auspicious.
Only he may curse a Brahmava in excessive wealth.
Nay, not even in excessive wealth should he curse a
Brahmaza, but he should say, ‘I bow before Brahmavas, —thus says Sfiravira Mazadkeya.
* The commentator explains anuvy4h4ra, not as imprecations,
but as referring to those who teach or use the imprecations, such
imprecations being necessary to guard against the loss of the
benefits accruing from the meditation and worship here described ;
such teachers say what follows.
? Breath, the union of mind and speech, as explained before.
This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1.
? Breath, the union of mind and speech, as explained before.
This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1.
® If he should tell him that he did not meditate on breath
properly.
111 ARANYAKA, I ADHYAYA, 5 KHANDA, 6. 253
Firta Kuawnpa.
1. Now those who repeat the Nirbhuga say:
2. ‘The former half? is the first syllable, the latter
half the second syllable, and the space between the
first and second halves is the Samhita (union).’
3. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
4. Now Hrasva M4zdikeya says: ‘We reciters
of Nirbhuga say, “ Yes, the former half is the first
syllable, and the latter half the second syllable, but
the Samhit4 is the space between the first and
second halves in so far as by it one turns out the
union (sandhi), and knows what is the accent and
what is not?, and distinguishes what is the mora
and what is not.”’
5. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
6. Now his middle son, the child of his mother
Prattbodht *, says: ‘One pronounces these two syllables letter by letter, without entirely separating
1 As spoken of before, III, 1, 1, 1.
* In agnim fle, fle by itself has no accent, but as joined by
sandhi with agnim, its first syllable becomes svarita, its second
pragita. In tava it, the vowel i is a short mora or mtr; but
if joined with va, it vanishes, and becomes long e, tavet. -Comm.
* Pr&tibodhfputra, the son of Pratfbodhf, she being probably one
out of several wives of Hrasva. Another instance of this metronymic nomenclature occurred in Krishna Devaktputra, K4. Up.
III, 7,6. The Kashmir MS. reads Praftbodhf, but Pratibodha is
a recognised name in Gana Vidadi, and the right reading is
probably Pratibodhi. The same MS. leaves out putra ha,
254 AITAREYA-ARANYAKA,
them, and without entirely uniting them?. Then
that mora between the first and second halves, which
indicates the union, that is the Saman (evenness,
sliding). I therefore hold Saman only to be the
Samhit4 (union).
7. This has also been declared by a Rishi (Rv.
II, 23, 16) :—
8. ‘O Brzhaspati, they know nothing higher than
S4man.’
9. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
SixtH Kuawpa.
1. Térukshya? said: ‘The Samhita (union) is formed
by means of the Bvzhat and Rathantara* Samans.’
2. Verily, the Rathantara Sd4man is speech, the
Bhat Saman is breath. By both, by speech and
breath, the Samhita is formed‘.
3. For this Upanishad (for acquiring from his
teacher the knowledge of this Samhita of speech
and breath) T4rukshya guards (his teacher’s) cows
_ a whole year.
4. For it alone T4rukshya guards the cows a
whole year.
By both, by speech and
breath, the Samhita is formed‘.
3. For this Upanishad (for acquiring from his
teacher the knowledge of this Samhita of speech
and breath) T4rukshya guards (his teacher’s) cows
_ a whole year.
4. For it alone T4rukshya guards the cows a
whole year.
1 So that the é in tavet should neither be one letter e, nor two
letters a+i, but something between the two, enabling us to hear
a+i in the pronunciation of &
’ § The Kashmir MS. reads Tarkshya, a name used before as the
title of a hymn (Ait. Ar. I, 5, 2,8). Here Tarukshya seems preferable, see Paz, IV, 1, 105.
® See Ait. Ar.’I, 4, 2, 1-4.
* These two, the Brzhat and Rathantara, are required for the
Prishshastotra in the Agnish/oma, and they are to remind the worshipper that speech and breath are required for all actions.
III ARANYAKA, I ADHYAYA, 6 KHANDA, 13. 255
5. This has also been declared by a Rishi (Rv.
X, 181, 1; and Rv. X, 181, 2) :—
6. ‘ Vasish¢ha carried hither the Rathantara;
‘Bharadvaga brought hither the Brzhat of Agni.’
7. He who thus knows this Samhit4 (union), be-
‘comes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
8. Kauztharavya said: ‘Speech is united with
breath, breath with the blowing air, the blowing air
with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman.
That Samhita is called the gradual Samhita.’
9. He who knows this gradual Samhita (union),
becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga, in exactly the
same manner as this Samhité, i.e. gradually.
10. If that worshipper, whether for his own sake or
for that of another, recites (the Samhita), let him know
when he is going to recite, that this Samhita went up
to heaven, and that it will be even so with those who
by knowing it become Devas. May it always be so!
11. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
12. Pafikdlakanda said: ‘The Samhita (union,
composition) is speech.’
13. Verily, by speech the Vedas, by speech the
metres are composed. Friends unite through speech,
all beings unite through speech ; therefore speech is
everything here}.
1 Everything can be obtained by speech in this life and in the
next, Comm.
256 AITAREYA-ARANYAKA.
14. With regard to this (view of speech being
more than breath), it should be borne in mind that
when we thus repeat (the Veda) or speak, breath is
(absorbed) in speech; speech swallows breath. And
when we are silent or sleep, speech is (absorbed) in
breath; breath swallows speech. The two swallow
each other. Verily, speech is the mother, breath
the son.
15. This has been declared also by a Ashi (Rv.
X, 114, 4):—
And
when we are silent or sleep, speech is (absorbed) in
breath; breath swallows speech. The two swallow
each other. Verily, speech is the mother, breath
the son.
15. This has been declared also by a Ashi (Rv.
X, 114, 4):—
16. ‘ There is one bird; (as wind) he has entered
the sky; (as breath or living soul) he saw this whole
world. With my ripe mind I saw him close to me
(in the heart); the mother (licks or) absorbs him
(breath), and he absorbs the mother (speech).’
17. He who thus knows this Samhita (union),
becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives his
full age.
18. Next follows the Pragdpati-Samhita.
19. The former half is the wife, the latter half
the man ; the result of their union the son; the act
of their union the begetting ; that Sashita is Aditi
(indestructible).
20. For Aditi (indestructible) is all this whatever
there is, father, mother, son, and begetting.
21. This has also been declared by a A’shi (Rv.
I, 189, 10) :-—
22. ‘Aditi is mother, is father, is son.’
23. He who thus knows this Samhit4 (union),
becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
111 ARANYAKA, 2 ADHYAYA, I KHANDA, 5. 257
SECOND ADHYAYA}
First Kuanpa.
1. Sthavira Sakalya said that breath is the beam?,
and as the other beams rest on the house-beam, thus
the eye, the ear, the mind, the speech, the senses,
the body, the whole self rests on this® breath.
2. Of that self the breathing is like the sibilants,
the bones like the mutes, the marrow like the
vowels, and the fourth part, flesh, blood, and the
rest, like the semivowels‘*,—so said Hrasva Manakeya.
3. To us it was said to be a triad only *.
4. Of that triad, viz. bones, marrow, and joints,
there are 360 (parts) on this side (the right), and 360
on that side (the left). They make 720 together,
and 720° are the days and nights of the year. Thus
that self which consists of sight, hearing, metre,
mind, and speech is like unto the days.
5. He who thus knows this self, which consists of
sight, hearing, metre, mind, and speech, as like unto
the days, obtains union, likeness, or nearness with
the days, has sons and cattle, and lives his full age.
1 In the first adhy4ya meditations suggested by samhita, pada,
and krama have been discussed. Now follow meditations suggested by certain classes of letters.
* Ait. Ar. III, 1, 4.
> The Kashmir MS. reads etasmin pra#e. The self here is
meant for the body, and yet it seems to be different from sartra.
‘ The Kashmir MS. writes antastha without visarga, while it is
otherwise most careful in writing all sibilants.
5 Sakalya, as we saw, told his disciples that there were three
classes only, not four. Comm. The Kashmir MS. reads trayam
tv eva na ityetat proktam.
* The Kashmir MS. reads sapta vimsatis 4a satAni,
[3] s
258 AITAREYA-ARANYAKA.
SEconp Kuawpa.
1. Next comes Kaustharavya :
5 Sakalya, as we saw, told his disciples that there were three
classes only, not four. Comm. The Kashmir MS. reads trayam
tv eva na ityetat proktam.
* The Kashmir MS. reads sapta vimsatis 4a satAni,
[3] s
258 AITAREYA-ARANYAKA.
SEconp Kuawpa.
1. Next comes Kaustharavya :
2. There are 360 syllables (vowels), 360 sibilants
(consonants), 360 groups.
3. What we called syllables are the days, what
we called sibilants are the nights, what we called
groups are the junctions of days and nights. So far
with regard to the gods (the days).
4. Now with regard to the body. The syllables
which we explained mythologically, are physiologically the bones; the sibilants which we explained
mythologically, are physiologically the marrow.
5. Marrow is the real breath (life), for marrow is
seed, and without breath (life) seed is not sown. Or
when it is sown without breath (life), it will decay, it
will not grow.
6. The groups which we explained mythologically,
are physiologically the joints.
7. Of that triad; viz. bones, marrow, and joints,
there are 540 (parts) on this side (the right), and
540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They
make the Brzhatt verses and the day (of the Mahavrata)}.
8. Thus that self which consists of sight, hearing,
metre, mind, and speech is like unto the syllables.
9. He who knows this self which consists of
sight, hearing, metre, mind, and speech, as like unto
syllables, obtains union, likeness, or nearness with
the syllables, has sons and cattle, and lives his full
age.
1 There are in the Mahfvrata eighty tristichs of Brzhatfs, and as
each Brthatf is decreed to consist of thirty-six syllables, ten would
give 360 syllables, and three times ten, ro80. Comm.
m1 ARANYAKA, 2 ADHYAYA, 3 KHANDA, IO. 259
Tuirp Kuawpa.
1. Badhva? says, there are four persons (to be
meditated on and worshipped).
2. The person of the body, the person of the
metres, the person of the Veda, and the Great
person.
3. What we call the person of the body is this
corporeal self. Its essence is the incorporeal conscious self.
4. What we call the person of the metres is this
collection of letters (the Veda). Its essence is the
vowel a.
5. What we call the person of the Veda is (the
mind) by which we know the Vedas, the Azg-veda,
Yagur-veda, and S4ma-veda. Its essence is Brahman ? (m.)
6. Therefore let one chose a Brahman-priest who
is full of Brahman (the Veda), and is able to see any
flaw in the sacrifice.
7. What we call the Great person is the year,
which causes some beings to fall together, and causes
others to grow up. Its essence is yonder sun.
8. One should know that the incorporeal conscious self and yonder sun are both one and the
same. Therefore the sun appears to every man
singly (and differently).
9. This has also been declared by a Azshi (Rv.
I, 115, 1) :—
10. ‘ The bright face of the gods arose, the eye of
Mitra, Varuma, and Agni; it filled heaven and earth
Therefore the sun appears to every man
singly (and differently).
9. This has also been declared by a Azshi (Rv.
I, 115, 1) :—
10. ‘ The bright face of the gods arose, the eye of
Mitra, Varuma, and Agni; it filled heaven and earth
1 Instead of Badhya, the commentary and the Kashmir MS. read
Badhva.
3 Hiranyagarbha, with whom he who knows the Veda becomes
identified. Comm.
S 2
260 AITAREYA-ARANYAKA.
and the sky,—the sun is the self of all that rests
and moves.’
11. ‘This I think to be the regular Samhita as
conceived by me,’ thus said Badhva.
12. For the Bahvvzéas consider him (the self)
in the great hymn (mahad uktha), the Adhvaryus in
the sacrificial fire, the AZandogas in the Mah4vrata
ceremony. Him they see in this earth, in heaven,
in the air, in the ether, in the water, in herbs, in
trees, in the moon, in the stars, in all beings. Him
alone they call Brahman.
13. That self which consists of sight, hearing,
metre, mind, and speech is like unto the year.
14. He who recites to another that self which
consists of sight, hearing, metre, mind, and speech,
and is like unto the year,
Fourtu KHAaAwpa.
1. To him the Vedas yield no more milk, he has
no luck in what he has learnt (from his Guru); he
does not know the path of virtue.
2. This has also been declared by a Aishi (Rv.
X, 71, 6) :—
3. ‘He who has forsaken the friend (the Veda),
that knows his friends, in his speech there is no luck.
Though he hears, he hears in vain, for he does not
know the path of virtue.’
4. Here it is clearly said that he has no luck in
what he has learnt, and that he does not know the
path of virtue.
5. Therefore let no ‘one who knows this, lay the
sacrificial fire (belonging to the Mahdavrata) for another, let him not sing the Samans of the Mah4vrata
111 ARANYAKA, 2 ADHYAYA, 4 KHANDA, IO. 261
for another, let him not recite the Sastras of that
day for. another.
6. However, let him willingly do this for a father
or for an Aéarya; for that is done really for
himself.
7. We have said that the incorporeal conscious
self and the sun are one?. When these two become
separated , the sun is seen as if it were the moon?;
no rays spring from it; the sky is red like madder ;
the patient cannot retain the wind, his head smells
bad like a raven’s nest :—let him know then that his
self (in the body) is gone, and that he will not live
very long‘.
8. Then whatever he thinks he has to do, let
him do it, and let him recite the following hymns :
Yad anti yaé da dirake (Rv. IX, 67, 21-27); Ad it
pratnasya retasad (Rv. VIII, 6, 30); Yatra brahma
pavamana (Rv. IX, 113, 6-11); Ud vayam tamasas
pari (Rv. I, 50, 10).
g. Next, when the sun is seen pierced, and seems
like the nave of a cart-wheel, when he sees his own
shadow pierced, let him know then that it is so (as
stated before, i.e. that he is going to die soon).
IX, 113, 6-11); Ud vayam tamasas
pari (Rv. I, 50, 10).
g. Next, when the sun is seen pierced, and seems
like the nave of a cart-wheel, when he sees his own
shadow pierced, let him know then that it is so (as
stated before, i.e. that he is going to die soon).
10. Next, when he sees himself in a mirror or in
the water with a crooked head, or without a head®, or
when his pupils are seen inverted® or not straight,
let him know then that it is so.
1 Ait, Ar. III, 2, 3, 8.
* This separation of the self of the sun and the conscious self
within us is taken as a sign of approaching death, and therefore
a number of premonitory symptoms are considered in this place.
3 PAtos pnvoedys, Xen. Hist. gr. 4, 3, 10.
‘ The Kashmir MS. reads givayishyati.
5 The Kashmir MS. reads gihmasirasam vasariram 4tmfinam.
* A white pupil in a black eye-ball. Comm.
262 AITAREYA-ARANYVAKA.
11. Next, let him cover his eyes and watch, then
threads are seen as if falling together’. But if he
does not see them, let him know then that it is so.
12. Next,.let him cover his ears and listen, and
there will be a sound as if of a burning fire or of a
carriage*. But if he does not hear it, let him know
then that it is so.
13. Next, -when fire looks blue like the neck of a
peacock *, or when he sees lightning in a cloudless
sky, or no lightning in a clouded sky, or when he
sees as it were bright rays in a dark cloud, let
him know then that it is so.
14. Next, when he sees the ground as if it were
burning, let him know that it is so.
15. These are the visible signs (from 7-14).
16. Next come the dreams ¢.
17. If he sees a black man with black teeth, and
that man kills him; or a boar kills him; a monkey
jumps on him; the wind carries him along quickly ;
having swallowed gold he spits it out*®; he eats
honey; he chews stalks; he carries a red lotus; he
drives with asses and boars; wearing a wreath of
red flowers (naladas) he drives a black cow with
a black calf, facing the south ’,
18. If a man sees any one of these (dreams), let
1 The Kashmir MS. reads basirakA#i sampatanttva.
_* See KA. Up. III, 13, 8. The Kashmir MS, and the commentary give the words rathasyevopabdis, which are left out in the
printed text.
* The Kashmir MS. reads mayfiragriva ameghe.
‘ The Kashmir MS. reads svapnaf.
5 The Kashmir MS. reads 4skandati.
* The Kashmir MS. reads avagirati.
* The commentator separates the last dream, so as to bring
their number to ten.
111 ARANYAKA, 2 ADHYAYA, 5 KHANDA, 4. 263
him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Ratri
hymn (Rv. X, 127), and then, after having fed the
Brahmazas, with other food (prepared at his house)
eat himself the (rest of the) oblation.
19. Let him know that the person within all
beings, not heard here}, not reached, not thought,
not subdued, not seen, not understood, not classed,
but hearing, thinking, seeing, classing, sounding,
understanding, knowing, is his Self.
FirtH Kuawpa?.
19. Let him know that the person within all
beings, not heard here}, not reached, not thought,
not subdued, not seen, not understood, not classed,
but hearing, thinking, seeing, classing, sounding,
understanding, knowing, is his Self.
FirtH Kuawpa?.
1. Now next the Upanishad of the whole speech.
True all these are Upanishads of the whole speech,
but this they call so (chiefly).
2. The mute consonants represent the earth, the
sibilants the sky, the vowels heaven.
The mute consonants represent Agni (fire), the
sibilants air, the vowels the sun. °
The mute consonants represent the Azg-veda, the
sibilants the Yagur-veda, the vowels the Sama-veda.
The mute consonants represent the eye, the sibilants the ear, the vowels the mind.
The mute consonants represent the up-breathing,
the sibilants the down-breathing, the vowels the
back-breathing.
3. Next comes this divine lute (the human body,
made by the gods). The lute made by man is an
imitation of it.
4. As there is a head of this, so there is a head
of that (lute, made by man). As there is a stomach
1 The Kashmir MS. reads sa yatas sruto.
? After having inserted the preceding chapter on omina and
the concluding paragraph on the highest knowledge, he now
returns to the meditation on the letters.
264 AITAREYA-ARANYAKA,
of this, so there is the cavity? (in the board) of that.
As there is a tongue of this, so there is a tongue?
in that. As there are fingers of this, so there are
strings of that®, As there are vowels of this, so
there are tones of that. As there are consonants
of this, so there are touches of that. As this is
endowed with sound and firmly strung, so that is
endowed with sound and firmly strung. As this
is covered with a hairy skin, so that is covered with
a hairy skin.
5. Verily, in former times they covered a lute with
a hairy skin.
6. He who knows this lute made by the Devas
(and meditates on it), is willingly listened to, his
glory fills the earth, and wherever they speak Aryan
languages, there they know him.
7. Next follows the verse, called vagrasa, the essence of speech. When a man reciting or speaking in
an assembly does not please, let him say this verse :
8. ‘May the queen of all speech, who is covered,
as it were, by the lips, surrounded by teeth, as if
by spears, who is a thunderbolt, help me to speak
well.’ This is the vagrasa, the essence of speech.
Sixto Kuawpa,
1. Next Kyvzshua-H rita‘ confided this Brahmaza®
concerning speech to him (his pupil) :
1 The Kashmir MS. reads udara evam, &c.
* ‘Vadanam, what makes the instrument speak, hastena. Comm.
8 Here the order is inverted in the text.
* One of the sons of Harita, who was dark. Comm,
* Brahmama, in the sense of Upanishad, this secret doctrine or
explanation. It forms an appendix, like the svish/akrit at the end
of a sacrifice. ‘Iva,’ which the commentator explains as restrictive
or useless, may mean, something like a Brahmana.
111 ARANYAKA, 2 ADHYAYA, 6 KHANDA, 8. 268
Comm,
* Brahmama, in the sense of Upanishad, this secret doctrine or
explanation. It forms an appendix, like the svish/akrit at the end
of a sacrifice. ‘Iva,’ which the commentator explains as restrictive
or useless, may mean, something like a Brahmana.
111 ARANYAKA, 2 ADHYAYA, 6 KHANDA, 8. 268
2. Pragdpati, the year, after having sent forth all
creatures, burst. He put himself together again by
means of £4andas (Vedas). Because he put himself
together again by means of £/andas, therefore (the
text of the Veda) is called Samhit4 (put together).
3. Of that Samhita the letter ” is the strength,
the letter sh the breath and self (Atman).
4. He who knows the #2é verses and the letters
mand sh for every Samhita, he knows the Samhit4
with strength and breath. Let him know that this
is the life of the Samhita.
5. If the pupil asks, ‘Shall I say it with the
letter 2 or without it?’ let the teacher say, ‘With
the letter 2.’ And if he asks, ‘Shall I say it with
the letter sh or without it?’ let the teacher say,
‘With the letter sh?’
6. Hrasva Mazdikeya said: ‘If we here recite
the verses according to the Samhita (attending to
the necessary changes of n and s into and sh),
and if we say the adhy4ya of Mazddkeya (Ait. Ar.
III, 1), then the letters. 2 and sh (strength and
breath) have by this been obtained for us.’
7. Sthavira Sakalya said: ‘If we recite the verses
according to the Samhita, and if we say the adhydya
of MAzdikeya, then the letters 2 and sh have by
this been obtained for us.’
8. Here the Azshis, the K4vasheyas 3, knowing
1 The letters » and sh refer most likely to the rules of natva and
shatva, i.e. the changing of n and s into and sh.
* If we know whenever n and s should be changed to » and sh
in the Samhité.
% The K4vasheyas said that, after they had arrived at the highest
knowledge of Brahman (through the various forms of meditation
and worship that lead to it and that have been described in the
Upanishad) no further meditation and no further sacrifice could be
266 AITAREYA-ARANYAKA.
this, said: ‘Why should we repeat (the Veda),
why should we sacrifice ? We offer as a sacrifice
‘breath in speech, or speech in breath. What is
the beginning (of one), that is the end (of the
other).’
g. Let no one tell these Samhitds (Ait. Ar. 111, 1-
III, 2) to one who is not a resident pupil, who has
not been with his teacher at least one year, and who
is not himself to become an instructor’. Thus say
the teachers, yea, thus say the teachers.
required. Instead of the morning and evening stoma they offer.
breath in speech, whenever they speak, or speech in breath, when
they are silent or asleep. When speech begins, breathing ceases;
when breathing begins, speech ceases.
Thus say
the teachers, yea, thus say the teachers.
required. Instead of the morning and evening stoma they offer.
breath in speech, whenever they speak, or speech in breath, when
they are silent or asleep. When speech begins, breathing ceases;
when breathing begins, speech ceases.
1 The strict prohibition uttered at the end of the third Aranyaka,
not to divulge a knowledge of the Samhit4-upanishad (Ait. Ar.
III, 1-2), as here explained, is peculiar. It would have seemed
self-evident that, like the rest of the sruti or sacred literature, the
Aranyaka too, and-every portion of it, could have been learnt from
the mouth of a teacher only, and according to rule (niyamena), i. e.
by a pupil performing all the duties of a student (brahmaéérin *),
so that no one except a regular pupil (antevasin) could possibly
gain access to it. Nor can there be any doubt that we ought
to take the words asamvatsaravdsin and apravaktr? as limitations,
and to translate, ‘Let no one tell these Samhités to any pupil who
has not at least been a year with his master, and who does not
mean to become a teacher in turn.’ .
That this is the right view is confirmed by similar injunctions
given at the end of the fifth Aranyaka. Here we have first some
rules as to who is qualified to recite the Mahfvrata. No one is
permitted to do so, who has not passed through the Diksh4, the
initiation for the Agnishfoma. If the Mah4vrata is performed as a
Sattra, the sacrificer is a Hotrs' priest, and he naturally has passed
through that ceremony. But if the Mah4vrata is performed as an
Ekaha or Ahina ceremony, anybody might be the sacrificer, and
therefore it was necessary to say that no one who is adifkshita, uninitiated, should recite it for another person; nor should he do so,
’ Apastamba-sittras, translated by Buhler, p. 18.
m1 ARANYAKA, 2 ADHYAYA, 6 KHANDA. 267
when the Mahfvrata is performed without (or with) an altar, or if it
does not last one year. In saying, however, that one should not
recite the Mah4vrata for another person, parents and teachers are
not to be understood as included, because what is done for them,
is done for ourselves.
After these restrictions as to the recitation of the Mah4vrata,
follow other restrictions as to the teaching of it, and here we read,
as at the end of the Upanishad :
4. ‘Let no one teach this day, the Mahfvrata, to one who is
not a regular pupil (antev4sin), and has been so for one year, certainly not to one who has not been so for one year; nor to one who
is not a brahmaf4rin and does not study the same Veda’, certainly
not to one who does not study the same Veda; nor te one who
does not come to him.
5. ‘Let the teaching not be more than saying it once or twice,
twice only.
6. ‘One man should tell it to one man, so says Gatukarnya.
4. ‘Not to a child, nor to a man in his third stage of life.
8. ‘The teacher and pupil should not stand, nor walk, nor lie
down, nor sit on a couch; but they should both sit on the
ground,
6. ‘One man should tell it to one man, so says Gatukarnya.
4. ‘Not to a child, nor to a man in his third stage of life.
8. ‘The teacher and pupil should not stand, nor walk, nor lie
down, nor sit on a couch; but they should both sit on the
ground,
9. ‘The pupil should not lean backward while learning, nor —
lean forward. He should not be covered with too much clothing,
nor assume the postures of a devotee, but without using any of the
apparel of a devotee, simply elevate his knees. Nor should he
learn, when he has eaten flesh, when he has seen blood, or a
corpse, or when he has done an unlawful thing?; when he has
anointed his eyes, oiled or rubbed his body, when he has been
shaved or bathed, put colour on, or ornamented himself with flowerwreaths, when he has been writing or effacing his writing *.
10. ‘Nor should he finish the reading in one day, so says Gatukarnya, while according to Galava, he should finish it in one day.
Agnivesyayana holds that he should finish all before the Trikasitis‘,
and then rest in another place finishing it.
11, ‘And in the place where he reads this, he should not read
1 See Gautama-sfitras XIV, 21, and Bihler’s note.
2 NAvratyam 4kramya is explained by the commentator by
ukkhish/Adyakramana.
This, if rightly translated, would seem to be the earliest mention
of actual writing in Sanskrit literature.
* See Ait. Ar. I, 4) 3) I-4-
268 ‘ AITAREYA-ARANYAKA,
anything else, though he may read this (the Mah4vrata) where he
has read something else.
12. ‘No one should bathe and become a snAtaka’ who does not
read this. Even if he has read many other things, he should not
become a snftaka if he has not read this.
13. ‘Nor should he forget it, and even if he should forget anything else, he should not forget this.
14. ‘No, he should never forget this.
15. ‘If he does not forget this, it will be enough for himself (or
for acquiring a knowledge of the Self ).
16. ‘It is enough, let him know this to be true.
17. ‘Let him who knows this not communicate, nor dine, nor
amuse himself with any one who does not know it.’
Then follow some more rules as to the reading of the Veda in
general:
18. ‘When the old water that stood round the roots of trees is
dried up (after about the month of Pausha, January to February *) he
should not read; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon
as the shadows divide, and end in the evening before they fall together). Nor should he read * when a cloud has risen; and when
there is an unseasonable rain (after the months of Sravana and Bhadrapada, August and September‘) he should stop his Vedic reading
for three nights. Nor should he at that time tell stories, not even
during the night, nor should he glory in his knowledge.
19. ‘ This (the Veda thus learnt and studied) is the name of that
Great Being ; and he who thus knows the name ef that Great Being,
he becomes Brahman, yea, he becomes Brahman.’
Nor should he at that time tell stories, not even
during the night, nor should he glory in his knowledge.
19. ‘ This (the Veda thus learnt and studied) is the name of that
Great Being ; and he who thus knows the name ef that Great Being,
he becomes Brahman, yea, he becomes Brahman.’
1 Apastamba-stitras, translated by Buhler, p. 92 (I, 2, 30, 4).
* Apastamba-sftras, translated by Buhler, p. 33 (I, 3, 9, 2).
s Apastamba-siitras, translated by Buhler, p. 44 (I, 3, t1, 31).
* Apastamba-sittras, translated by Buhler, p. 33 (I, 3, 9, 1).
KAUSHITAKL-BRAH MAWA-
UPANISHAD.
KAUSHITAKI-UPANISHAD.
First ADHYAYA.
1. Aitra Gdtigy4yani', forsooth, wishing to perform a sacrifice, chose Aruzi (Uddalaka 2, to be his
chief priest), But Aruni sent his son, Svetaketu,
and said: ‘Perform the sacrifice for him.” When
Svetaketu® had arrived, Xitra asked him: ‘Son of
Gautama‘, is there a hidden place in the worldwhere you are able to place me, or is it the other
way, and are you going to place me in the world
to which it (that other way) leads*?’
1 It is difficult to determine whether Xitra’s name was Géngy4yani or G&rgyayai. Professor Weber adopted first’ Gargyayami
(Indische Studien I, p. 395), afterwards Gangy4yani (ibid. II, 395).
Professor Cowell adopts Gangy4yani, but he tells us that the Telugu
MS. reads Gargy4yami throughout, and the other MSS. B, C do so
occasionally. The commentator explains G4angy4yani as the
descendant (yuvapatyam) of Gangya. I confess a preference for
GA&rgy&yani, because both Ganga and Gangya are names of rare
occurrence in ancient Vedic literature, but I admit that for that
very reason the transition of Gangy4yani into Gargy4yani is perhaps
more intelligible than that of Gargy4yami into Gangy4yani.
* Cf. Kh, Up. V, 11, 2; Brih. Ar. VI, 2,1. |
5 Cf. Kh. Up. V, 3; VI, 1. * Brth, Ar. VI, 2, 4.
5 The question put by Xitra to Svetaketu is very obscure, and
was probably from the first intended to be obscure in its very
wording. What Xitra wished to ask we can gather from other
passages in the Upanishads, where we see another royal sage, Pravahana Gaivali (Ks. Up. V, 3; Brzh. Ar. VI, 2), enlightening Svetaketu on the future life. That future life is reached by two roads;
272 KAUSH{TAKI-UPANISHAD.
He answered and said: ‘I do not know this.
But, let me ask the master.’ Having approached
his father, he asked: ‘Thus has Aitra asked me;
how shall I answer ?’
V, 3; Brzh. Ar. VI, 2), enlightening Svetaketu on the future life. That future life is reached by two roads;
272 KAUSH{TAKI-UPANISHAD.
He answered and said: ‘I do not know this.
But, let me ask the master.’ Having approached
his father, he asked: ‘Thus has Aitra asked me;
how shall I answer ?’
one, the Devapatha, leading to the world of Brahman (the conditioned), beyond which there lies one other stage only, represented
by knowledge of and identity with the unconditioned Brahman ;
the other leading to the world of the fathers, and from thence,
after the reward of good works has been consumed, back to a
new round of mundane existence. There is a third road for
creatures which live and die, worms, insects, and creeping things,
but they are of little consequence. Now it is quite clear that the
knowledge which king Xitra possesses, and which Svetaketu does
not possess, is that of the two roads after death, sometimes called
the right and the left, or the southern and northern roads. These
roads are fully described in the KAA&ndogya-upanishad and in the
Brthad-aranyaka, with certain variations, yet on the whole with the
same purpose. The northern or left road, called also the path of
the Devas, passes on from light and day to the bright half of the
moon; the southern or right road, called also the path of the
fathers, passes on from smoke and night to the dark half of the
moon. Both roads therefore meet in the moon, but diverge afterwards. While the northern road passes by the six months when
the sun moves towards the north, through the sun, (moon,) and the
lightning to the world of Brahman, the southern passes by the six
months when the-sun moves towards the south, to the world of the
fathers, the ether, and the moon. The great difference, however,
between the two roads is, that while those who travel on the former
do not return again to a new life on earth, but reach in the end
a true knowledge of the unconditioned Brahman, those who pass
on to the world of the fathers and the moon return to earth to be
born again and again.
The question therefore which Kitra addresses to Svetaketu can
refer to these two roads only, and though the text is very corrupt,
and was so evidently even at the time when the commentary was
written, we must try to restore it in accordance with the teaching
imparted by Xitra in what follows. I propose to read: Gautamasya
putra, asti samvritam loke yasmin m4 dhAsyasy anyatamo vadhva
tasya (or yasya) m4 loke dh&syasi, ‘Is there a hidden place in the
world where you (by your sacrificing and teaching) are able to
I ADHYAYA, 2. 273
Aruzi said: ‘1 also do not know this. Only after
having learnt the proper portion of the Veda in
Xitra’s own dwelling, shall we obtain what others
give us (knowledge). Come, we will both go.’
273
Aruzi said: ‘1 also do not know this. Only after
having learnt the proper portion of the Veda in
Xitra’s own dwelling, shall we obtain what others
give us (knowledge). Come, we will both go.’
Having said this he took fuel in his hand (like
a pupil), and approached Xitra Géngy4yani, saying: ‘May I come near to you?’ He replied:
‘You are worthy of Brahman’, O Gautama, because
you were not led away by pride. Come hither, I
shall make you know clearly.’
2. And Xitra said: All who depart from this
world (or this body) go to the moon?. In the former,
(the bright) half, the moon delights in their spirits;
in the other, (the dark) half, the moon sends them on
place me, or is it the other way, and will you place me in the
world to which it leads?’ Even thus the text is by no means
satisfactory, but it is better than anyam aho vadhva, adopted by the
commentator and explained by him: Is there a hidden place in that
world in which you will place me as another, i.e. as different from
the whole world or identical with the whole world, and, if as different, then having bound me (vadhva=baddhv4) and made me a
different person? We may read anyataro for anyatamo vadhva. The
commentator sums up the question as referring to a hidden or not
hidden place, where Xitra should be placed as another person
or not another person, as bound or not bound; or, as Professor
Cowell renders it, ‘O son of Gautama, is there any secret place in
the world where thou canst set me unconnected, having fixed me
there (as wood united with glue); or is there some other place
where thou canst set me?’ The speculations on the fate of the
soul after death seem to have been peculiar to the royal families of
India, while the Brahmans dwelt more on what may be called the
shorter cut, a knowledge of Brahman as the true Self. To know,
with them, was to be, and, after the dissolution of the body, they
looked forward to immediate emancipation, without any further
wanderings.
1 Worthy to know Brahman, or, as the commentator, who reads
brahmfrgha, thinks, to be honoured like Brahman.
* Both roads lead to the moon, and diverge afterwards.
[3] T
274 KAUSH{TAKI-UPANISHAD.
1 Worthy to know Brahman, or, as the commentator, who reads
brahmfrgha, thinks, to be honoured like Brahman.
* Both roads lead to the moon, and diverge afterwards.
[3] T
274 KAUSH{TAKI-UPANISHAD.
to be born again’. Verily, the moon is the door of
the Svarga world (the heavenly world). Now, if a
man objects to the moon (if one is not satisfied with
life there) the moon sets him free*. But if a man
does not object, then the moon sends him down as
rain upon this earth. And according to his deeds
and according to his knowledge he is born again
here as a worm, or as an insect, or as a fish, or as a
bird, or as a lion, or as a boar, or as a serpent *, or
as a tiger, or as a man, or as something else in different places‘. When he has thus returned to the
earth, some one (a sage) asks: ‘Who art thou ?’
And he should answer : ‘ From the wise moon, who
orders the seasons®, when it is born consisting of
fifteen parts, from the moon who is the home of our
ancestors, the seed was brought. This seed, even
me, they (the gods mentioned in the Pafi#4gnividy4®)
gathered up in an active man, and through an active
1 I should like to read aparapakshe praganayati, instead of
aparapaksheza, or aparapakshe na. The negative is out of the
question, for praganayati, he sends into a new life, is exactly what
the moon does to those who do not proceed on the Devapatha to
the Brahmaloka. Therefore if the reading aparapaksheza must be
retained, it should be rendered by ‘the moon with the dark half
sends them into a new life.’
* This is supposed to be the hidden place, or rather the way to
it, when the departed leave the moon, and pass on to lightning
and to the world of Brahman. This is in fact the Devay4na, as
opposed to the Pitrryaa, described in the KA4ndogya-upanishad.
* Parasva, dandasfkavisesha. There is no authority for translating it by dog; cf. Indische Studien I, 396.
‘ This might even include naraka or hell.
° If ritavahk is here the genitive of ritu, its meaning would be
the ordainer of the seasons; cf. Hibbert Lectures, p. 247. Vitakshaza is applied to the moon again, II, 9, and the throne of
Brahman also is called vitakshav4, I, 3.
* Kh. Up. V, 4-8.
I ADHYAYA, 3. 275
man they brought me toa mother. Then I, growing
up to be born, a being living by months, whether
twelve or thirteen, was together with my father, who
also lived by (years of) twelve or thirteen months,
that I might either know it (the true Brahman) or
not know it. Therefore, O ye seasons’, grant that
I may attain immortality (knowledge of Brahman).
By this my true saying, by this my toil (beginning
with the dwelling in the moon and ending with my
birth on earth) I am (like) a season, and the child
of the seasons.’ ‘Who art thou?’ the sage asks
again. ‘Iam thou, he replies. Then he sets him
free* (to proceed onward).
By this my true saying, by this my toil (beginning
with the dwelling in the moon and ending with my
birth on earth) I am (like) a season, and the child
of the seasons.’ ‘Who art thou?’ the sage asks
again. ‘Iam thou, he replies. Then he sets him
free* (to proceed onward).
3. He (at the time of death), having reached
the path of the gods, comes to the world of Agni
(fire), to the world of VAyu (air), to the world of
Varuaza, to the world of Indra, to the world of
Pragdpati (Virag), to the world of Brahman (Hiramyagarbha). In that world there is the lake Ara,
the moments called Yeshéiha‘, the river Vigara
(age-less), the tree Ilya®, the city Salagya, the palace
Aparagita (unconquerable), the door-keepers Indra
1 The commentator takes ritavahk as an accusative. I take it as
a vocative, and as used in a sense analogous to the Zend ratu, an
epithet of Ahura. Darmesteter, Ormazd, p. 12, n. 3.
3 If a person fears heaven (svarga) as much as hell, because
neither gives final liberation, then he is fit to proceed to a knowledge of Brahman.. It would seem that after this, this person is in
the same position as the other who, objecting to remain in the
moon, was set free at once.
* Consisting of ari’s, enemies, such as love, anger, &c. In the
Kh. Up. VIT, 5, 3, it is called Ara.
‘ Explained to mean, killing the sacrifice, which consists in a
desire for Brahman.
5 The same as the asvatthas somasavana in XA. Up. VIII, 5, 3.
T2
276 KAUSH{TAKI-UPANISHAD.
and Pragdpati, the hall of Brahman, called Vibhu !
(built by vibhu, egoism), the throne Vis#akshan&
(buddhi, perception), the couch Amitaugas (endless
splendour), and the beloved MAnast (mind) and her
image K4kshusht (eye), who, as if taking flowers, are
weaving the worlds, and the Apsaras, the Ambas
(sruti, sacred scriptures), and Amb4yavis (buddhi,
understanding), and the rivers Ambayds (leading
to the knowledge of Brahman). To this world he
who knows this (who knows the Paryanka-vidy4)
approaches. Brahman says to him: ‘ Run towards
him (servants) with such worship as is due to myself.
He has reached the river Vigara (age-less), he will
never age.’
4. Then five hundred Apsaras go towards him, one
hundred with garlands in their hands, one hundred
with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in
their hands, one hundred with fruit ? in their hands.
They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of
Brahman, the knower of Brahman moves towards
Brahman (neut.)? He comes to the lake Ara, and he
crosses it by the mind, while those who come to it
without knowing the truth *, are drowned. Hecomes
to the moments called Yesh¢iha, they flee from him.
2 Vibhunémakam pramitam sabh4sthalam.
3 Some MSS. read phanahastaZ, and the commentator explains
phama by 4bharama.
* Though brahman is used here as a neuter, it refers to the
conditioned Brahman.
Hecomes
to the moments called Yesh¢iha, they flee from him.
2 Vibhunémakam pramitam sabh4sthalam.
3 Some MSS. read phanahastaZ, and the commentator explains
phama by 4bharama.
* Though brahman is used here as a neuter, it refers to the
conditioned Brahman.
* Samprativid is here explained as brahmavidy4s(nya, ignorant,
while in other places (Ait. Ar. II, 3, 1) it stands for samyagabhigfia.
If the latter is the true meaning, we might read here tam itvasamprativido.
I ADHYAYA, 5. 277
He comes to the river Vigara, and crosses it by the
mind alone, and there shakes off his good and evil
deeds. His beloved relatives obtain the good, his
unbeloved relatives the evil he has done. And asa
man, driving in a chariot, might look at the two
wheels (without being touched by them), thus he
will look at day and night, thus at good and evil
deeds, and at all pairs (at all correlative things, such
as light and darkness, heat and cold, &c.) Being
freed from good and freed from evil he, the knower
of Brahman (neut.), moves towards Brahman.
5. He approaches the tree Ilya, and the odour
of Brahman reaches him. He approaches the city
SAlagya, and the flavour of Brahman reaches him.
He approaches the palace Apardagita, and the splendour of Brahman reaches him. He approaches the
door-keepers Indra and Pragdpati, and they run
away from him. He approaches the hall Vibhu, and
the glory of Brahman reaches him (he thinks, I am
Brahman). He approaches the throne Vikakshama.
The SA4man verses, Bvzhad and Rathantara, are the
eastern feet of that throne!; the Saman verses, Syaita
and Naudhasa, its western feet; the SAman verses,
Vairdpa and Vairaga, its sides lengthways (south
and north); the Saman verses, Sakvara and Raivata,
its sides crossways (east and west). That throne is Pragii4, knowledge, for by knowledge (self-knowledge) he
sees clearly. He approaches the couch Amitaugas.
That is Praza (speech). The past and the future are
its eastern feet; prosperity and earth its western feet ;
the SAman verses, Byzhad and Rathantara, are the
two sides lengthways of the couch (south and north);
1 Cf. Atharva-veda XV; Aufrecht, in Indische Studien I, p. 122.
.278 KAUSHITAKI-UPANISHAD.
the Saman verses, Bhadra and Yagfiayagiitya, are
its cross-sides at the head and feet (east and west) ;
the Azé and Sd4man are the long sheets? (east and
west); the Yagus the cross-sheets (south and north);
the moon-beam the cushion ; the Udgitha the (white)
coverlet; prosperity the pillow*, On this couch sits
Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts
it first with one foot only. Then Brahman says to
him: ‘Who art thou ?’ and he shall answer :
Then Brahman says to
him: ‘Who art thou ?’ and he shall answer :
6. ‘I am (like) a season, and the child of the
seasons, sprung from the womb of endless space,
from the light (from the luminous Brahman). The
light, the origin of the year, which is the past, which
is the present, which is all living things, and all elements, is the Self*. Thou art the Self. What thou
art, that am I,’
Brahman says to him: ‘Who am I?’ He shall
answer : ‘ That which is, the true’ (Sat-tyam).
Brahman asks: ‘ What is the true?’ He says to
him: ‘What is different from the gods and from
the senses (praza) that is Sat, but the gods and the
1 Sheets or coverings seem more applicable here than mere
threads forming the woof and warp; cf. Aufrecht, Indische Studien
I, p. 131.
* I read udgftha upasrfA, srir upabarhazam. The Atharva text
has udgitho ’pasrayas.
* This passage is corrupt, and the various readings and various
interpretations of the commentators do not help us much. One
view, which I have followed, as far as possible, is that it had to be
explained how the same being could be the child of the seasons,
or living from year to year, and, at the same time, born of the
light. The answer is, Because light is the seed or cause of the
year, and the year the cause of everything else. I take no responsibility for this view, and I see no way of discovering the original
reading and the original meaning of these sentences.
I ADHYAYA, 7. 279
senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All
this thou art.’
7. This is also declared by a verse: ‘ This great
Rishi, whose belly is the Yagus, the head the SAman,
the form the Azz, is to be known as being imperishable, as being Brahman.’
Brahman says to him: ‘How dost thou obtain
my male names?’ He should answer: ‘ By breath
(praxah).’
Brahman asks: ‘ How my female names?’ He
should answer : ‘ By speech (v4é).’
Brahman asks: ‘How my neuter names?’ He
should answer : ‘ By mind (manas),’
‘How smells?’ ‘By the nose.’ ‘How forms ?’
‘By the eye.’ ‘How sounds?’ ‘By the ear.’
‘ How flavours of food?’ ‘By the tongue.’ ‘How
actions?’ ‘By the hands.’ ‘ How pleasures and
pain?’ ‘By the body.’ ‘How joy, delight, and
offspring ?’ ‘ By the organ.’ ‘ How journeyings ?’
‘ By the feet.’ ‘How thoughts, and what is to be
known and desired ?’ ‘ By knowledge (pragii4) alone.’
Brahman says to him: ‘ Water indeed is this my
world!, the whole Brahman world, and it is thine.’
Whatever victory, whatever might belongs to
Brahman, that victory and that might he obtains
who knows this, yea, who knows this?*.
1 It sprang from water and the other elements. Comm. Professor Weber proposes to translate 4pak by Erlangungen, acquisitions, with reference to apnoshi, ‘how dost thou acquire my
names?’ in what precedes.
* Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch.
280 KAUSH{TAKI-UPANISHAD.
SEeconp ADHYAYA.
* Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch.
280 KAUSH{TAKI-UPANISHAD.
SEeconp ADHYAYA.
1. Prasa (breath)! is Brahman, thus says Kaushitaki. Of this praza, which is Brahman, the mind
(manas) is the messenger, speech the housekeeper,
the eye the guard, the ear the informant. He who
knows mind as the messenger of praza, which is
Brahman, becomes possessed of the messenger. He
who knows speech as the housekeeper, becomes
possessed of the housekeeper. He who knows the
eye as the guard, becomes possessed of the guard.
He who knows the ear as the informant, becomes
possessed of the informant.
Now to that praza, which is Brahman, all these
deities (mind, speech, eye, ear) bring an offering,
though he asks not for it, and thus to him who
knows this all creatures bring an offering, though he
asks not for it. For him who knows this, there is
this Upanishad (secret vow), ‘ Beg not!’ Asa man
who has begged through a village and got nothing
sits down and says, ‘I shall never eat anything
given by those people,’ and as then those who formerly refused him press him (to accept their alms),
thus is the rule for him who begs not, but the
charitable will press him and say, ‘Let us give to
thee.’
2. Prdvza (breath) is Brahman, thus says Paingya.
And in that préza, which is Brahman, the eye
1 In the first chapter it was said, ‘He approaches the couch
Amitaugas, that is préza, breath, spirit, life. Therefore having
explained in the first adhydya the knowledge of the couch (of
Brahman), the next subject to be explained is the knowledge of
praza, the living spirit, taken for a time as Brahman, or the last
cause of everything,’
II ADHYAYA, 3. 281
stands firm behind speech, the ear stands firm
behind the eye, the mind stands firm behind the
ear, and the spirit stands firm behind the mind}.
To that praza, which is Brahman, all these deities
bring an offering, though he asks not for it, and
thus to him who knows this, all creatures bring an
offering, though he asks not for it. For him who
knows this, there is this Upanishad (secret vow),
‘Beg not!’ As a man who has begged through a
village and got nothing sits down and says, ‘I shall
never eat anything given by those people,’ and as
then those who formerly refused him press him
(to accept their alms), thus is the rule for him who
begs not, but the charitable will press him and say,
‘Let us give to thee.’
3. Now follows the attainment of the highest
treasure (scil. praza, spirit”). If a man meditates
on that highest treasure, let him on a full moon or
a new moon, or in the bright fortnight, under an
auspicious Nakshatra, at one of these proper times,
bending his right knee, offer oblations of ghee with
a ladle (sruva), after having placed the fire, swept
the ground °, strewn the sacred grass, and sprinkled
water. Let him say: ‘The deity called Speech is
Let him say: ‘The deity called Speech is
1 I translate vakparastét, Aakshu/parast&t, mana/parastét as
compounds, and read srotraparastét. The commentator requires
this. He says that speech is uncertain, and has to be checked
by the eye. The eye is uncertain, taking mother of pearl for
silver, and must be checked by the ear. The ear is uncertain, and
must be checked by the mind, for unless the mind is attentive,
the ear hears not. The mind, lastly, depends on the spirit, for
without spirit there is no mind. The commentator is right in
reading rundhe or runddhe instead of rundhate.
* The vital spirits are called the highest treasure, because a man
surrenders everything to preserve his vital spirits or his life,
3 Cf. Brih. Ar. VI, 3, 1.
282 KAUSHITAKI-UPANISHAD.
the attainer, may it attain this for me from him (who
possesses and can bestow what I wish for). Svaha
to it!’
‘The deity called préza (breath) is the attainer,
may it attain this for me from him. Sv4ha to it!’
‘The deity called the eye is the attainer, may it
attain this for me from him. Sv4hé to it!’
‘The deity called the ear is the attainer, may it
attain this for me from him. Svd4ha to it!’
‘The deity called mind (manas) is the attainer of it,
may it attain this for me from him. Svd&hé to it.’
‘The deity called pragiié (knowledge) is the
attainer of it, may it attain this for me from him.
Svaha to it!’
Then having inhaled the smell of the smoke, and
having rubbed his limbs with the ointment of ghee,
walking on in silence, let him declare his wish, or
let him send a messenger. He will surely obtain
his wish.
4. Now follows the Daiva Smara, the desire to
be accomplished by the gods. If a man desires to
become dear! to any man or woman, or to any men
or women, then at one of the (fore-mentioned)
proper times he offers, in exactly the same manner
(as before), oblations of ghee, saying: ‘I offer thy
speech in myself, I (this one here *), Svaha.’ ‘I offer
thy ear in myself, I (this one here), Svaha.’” ‘I offer thy
1 As dear as praaa or life.
* The commentator explains these mysterious utterances by:
‘I offer, I throw, in the fire, which is lit by the fuel of thy indifference or dislike, in myself, being the object of thy love, speech,
the organ of speech, of thee, who art going to love me. This
one, i.e. I myself, or my love, may prosper. Sv4h4, my speech,
may grant approval to the oblation of me, the lover.’
11 ADHYAYa, 6. 283
mind in myself, I (this one here), Svah4.’ ‘I offer thy
pragiia (knowledge) in myself, I (this one here), Svaha.’
Then having inhaled the smell of the smoke, and
having rubbed his limbs with the ointment of ghee,
walking on in silence, let him try to come in contact
or let him stand speaking in the wind, (so that the
wind may carry his words to the person by whom he
desires to be loved). Surely he becomes dear, and
they think of him.
Surely he becomes dear, and
they think of him.
5. Now follows the restraint (sa#zyamana) instituted by Pratardana (the son of Divod4sa): they
call it the inner Agni-hotra. So long as a man
speaks, he cannot breathe, he offers all the while
his praza (breath) in his speech. And so long asa
man breathes, he cannot speak, he offers all the
while his speech in his breath. These two endless
and immortal oblations he offers always, whether
waking or sleeping. Whatever other oblations
there are (those, e.g. of the ordinary Agnihotra,
consisting of milk and other things), they have an
end, for they consist of works (which, like all works,
have an end). The ancients, knowing this (the best
Agnihotra), did not offer the (ordinary) Agnihotra.
6. Uktha! is Brahman, thus said Sushkabhvzngara. Let him meditate on it (the uktha) as the
same with the Azé, and all beings will praise him
as the best. Let him meditate on it as the same
with the Yagus, and all beings will join before him
1 Uktha, a Vedic hymn, has been identified with pr4za, breath, in
the Kanva and other Sakh4s (Brsh. Ar. V, 13, 1; Ait. Ar. II, 1, 2).
Here uktha, i.e. the praaa of the uktha, is further identified with
Brahman. As uktha (the hymn) is praza, and as the sacrifice is
performed with hymns, the sacrifice, too, is uktha, and therefore
praza, and therefore Brahman. Comm.
284 KAUSH{TAKI-UPANISHAD.
as the best. Let him meditate on it as the same
with the Saman, and all beings will bow before
him as the best?. Let him meditate on it as the
same with might, let him meditate on it as the same
with glory, let him meditate on it as the same with
splendour. For as the bow is among weapons the
mightiest, the most glorious, the most splendid, thus
is he who knows this among all beings the mightiest,
the most glorious, the most splendid. The Adhvaryu
conceives the fire of the altar, which is used for the
sacrifice, to be himself. In it he (the Adhvaryu)
weaves the Yagus portion of the sacrifice. And in
the Yagus portion the Hotzz weaves the Az& portion
of the sacrifice. And in the Azé portion the Udgatrz weaves the SAman portion of the sacrifice.
He (the Adhvaryu or praza) is the self of the
threefold knowledge; he indeed is the self of it
(of praza). He who knows this is the self of it
(becomes pr4za *).
' The verbs ark, yug, and sannam are not used idiomatically,
but with reference to the words rk, yagus, and sAman.
He (the Adhvaryu or praza) is the self of the
threefold knowledge; he indeed is the self of it
(of praza). He who knows this is the self of it
(becomes pr4za *).
' The verbs ark, yug, and sannam are not used idiomatically,
but with reference to the words rk, yagus, and sAman.
? The commentator explains this somewhat differently. He
takes it to be the object of the last paragraph to show that the
Prana-vidya can ultimately produce final liberation, and not only
temporal rewards. The Adhvaryu priest, he says, takes what is
called uktha, and has been identified with Ark, Yagus, and Saman
hymns, all contained in the mouth, as being outwardly the sacrificial fire of the altar, because that fire cannot be lighted without
such hymns. Thus the self of the Adhvaryu priest becomes identified, not only with the uktha, the hymns, but also with the sacrificial
fire, and he meditates on himself as fire, as hymn (uktha), and as
breath (préna). I read sa esha sarvasyai trayyai vidy4ya 4tmé,
esha u evasydtm4. Etadatm4 bhavati ya evam veda. But if we
read asydtm4, we cannot with the commentator explain it by asya
uktéyas trayya Atma, but must refer asya to pr4za, breath, life,
which is here to be identified with Brahman.
11 ADHYAYA, 8. 285
7. Next follow the three kinds of meditation of
the all-conquering (sarvagit) Kaushitaki. The allconquering Kaushttaki adores the sun when rising,
having put on the sacrificial cord}, having brought
water, and having thrice sprinkled the water-cup,
saying: ‘Thou art the deliverer, deliver me from
sin.” In the same manner he adores the sun when
in the zenith, saying: ‘Thou art the highest deliverer, deliver me highly from sin.’ In the same
manner he adores the sun when setting, saying:
‘Thou art the full deliverer, deliver me fully from
sin. Thus he fully removes whatever sin he committed by day and by night. And in the same
manner he who knows this, likewise adores the sun,
and fully removes whatever sin he committed by day
and by night.
8. Then (secondly) let him worship every month
(in the year) at the time of the new moon, the moon
as it is seen in the west in the same manner (as
before described with regard to the sun), or let him
send forth his speech toward the moon with two
green blades of grass, saying: ‘O thou who art
mistress of immortal joy, through that gentle heart
of mine which abides in the moon, may I never
weep for misfortune concerning my children.’
The children of him (who thus adores the moon)
do not indeed die before him. Thus it is with a man
to whom a son is already born.
Now for one to whom no son is born as yet. He
mutters the three Azé verses. ‘ Increase, O Soma!
may vigour come to thee’ (Rv. I, 91, 16; IX, 31, 4).
1 This is one of the earliest, if not the earliest mention of the
yagtiopavita, the sacred cord as worn over the left shoulder for
sacrificial purposes ; cf. Taitt. Brahm. III, 10, 19, 12.
286 KAUSH{fTAKI-UPANISHAD.
‘ Increase, O Soma!
may vigour come to thee’ (Rv. I, 91, 16; IX, 31, 4).
1 This is one of the earliest, if not the earliest mention of the
yagtiopavita, the sacred cord as worn over the left shoulder for
sacrificial purposes ; cf. Taitt. Brahm. III, 10, 19, 12.
286 KAUSH{fTAKI-UPANISHAD.
‘May milk, may food go to thee’ (Rv. I, 91, 18);
‘That ray which the Adityas gladden.’
Having muttered these three /tzé verses, he says :
‘Do not increase by our breath (praaa), by our offspring, by our cattle; he who hates us and whom we
hate, increase by his breath, by his offspring, by his
cattle. Thus I turn the turn of the god, I return
the turn of Aditya.’ After these words, having
raised the right arm (toward Soma), he lets it go
again ?,
1 This refers to movements of the arm, following the moon and
the sun.
* It is extremely difficult to translate the Vedic verses which are quoted in the Upanishads. They are sometimes slightly changed
on purpose (see § 11), frequently turned from their original purport
by the authors of the Upanishads themselves, and then again subjected to the most fanciful interpretations by the various commentators on the Upanishads. In our paragraph (§ 8) the text followed
by the commentator differs from the printed text. The commentator seems to have read: Yat te susimam hridayam adhi éandramasi sritam, tenamritatvasyesine m&ham pautram agham rudam.
I have translated according to the commentator, at least up to
a certain point, for, as Professor Cowell remarks, there is an undercurrent in the commentator’s explanation, implying a comparison
between the husband as the sun or fire, and the wife as the moon,
which it would be difficult to render in an English translation.
The same or a very similar verse occurs in § 10, while other modifications of it may be seen in Asval. Grihya-sitras I, 13, 7, and elsewhere. The trahslation of the verses in full, of three of which the
Upanishad gives the beginnings only, would be according to the
commentator : ‘(O goddess of the moon) who hast obtained immortal joy through that which is a beautiful (portion of the sun)
placed in the moon, and filling thy heart (with pleasure), may
I never weep for misfortune concerning my children.’
Rv. I, 91, 16; IX, 31, 4. ‘O goddess of the moon, increase !
may the vigour from everywhere (from every limb of the fire or the
sun) go to thee! Help us in the attainment of food.’ Rv. I, g1,
18. ‘O goddess of the moon, may the streams of thy milk go
well to our sons, those streams of milk which are invigorating, and
II ADHYAYA, 10. 287
may the vigour from everywhere (from every limb of the fire or the
sun) go to thee! Help us in the attainment of food.’ Rv. I, g1,
18. ‘O goddess of the moon, may the streams of thy milk go
well to our sons, those streams of milk which are invigorating, and
II ADHYAYA, 10. 287
g. Then (thirdly) let him worship on the day of
the full moon the moon as it is seen in the east in
the same manner, saying: ‘Thou art Soma, the
king, the wise, the five-mouthed, the lord of creatures. The Brahmama is one of thy mouths; with
that mouth thou eatest the kings (Kshatriyas) ;
make me an eater of food by that mouth! The
king is one of thy mouths; with that mouth thou
eatest the people (Vaisyas); make me an eater of
food by that mouth! The hawk is one of thy
mouths; with that mouth thou eatest the birds;
make me an eater of food by that mouth! Fire is
one of thy mouths; with that mouth thou eatest this
world; make me an eater of food by that mouth!
In thee there is the fifth mouth; with that mouth
thou eatest all beings; make me an eater of food by
that mouth! Do not decrease by our life, by our
offspring, by our cattle; he who hates us and whom
we hate, decrease by his life, by his offspring, by his
cattle. Thus I turn the turn of the god, I return
the turn of Aditya.’ After these words, having
raised the right arm, he lets it go again.
10. Next (having addressed these prayers to
Soma) when being with his wife, let him stroke her
help to conquer the enemy. O Soma-goddess, increasing for immortal happiness (for the birth of a son), do thou place the highest
glory (the streams of thy milk) in the sky.’ ‘That ray (sushuma4)
which (as a woman) the Adityas gladden, that Soma which as imperishable the imperishable Adityas drink, may the guardian of
the world (Prag4pati), Brthaspati, and king Varuna gladden us
by it.’
The translations are made by the commentator regardless of
grammar and sense: yet they command a certain authority, and
must be taken into account as throwing light on the latest development of Indian mysticism.
288 KAUSHfTAKI-UPANISHAD.
heart, saying: ‘O fair one, who hast obtained
immortal joy by that which has entered thy heart
through Pragapati, mayest thou never fall into sorrow about thy children.’ Her children then do not
die before her.
288 KAUSHfTAKI-UPANISHAD.
heart, saying: ‘O fair one, who hast obtained
immortal joy by that which has entered thy heart
through Pragapati, mayest thou never fall into sorrow about thy children.’ Her children then do not
die before her.
11. Next, if a man has been absent and returns
home, let him smell (kiss) his son’s head, saying :
‘Thou springest from every limb, thou art born from
the heart, thou, my son, art my self indeed, live thou
a hundred harvests. He gives him his name,
saying: ‘Be thou a stone, be thou an axe, be thou
solid? gold; thou, my son, art light indeed, live thou
a hundred harvests.’ He pronounces his name.
Then he embraces him, saying: ‘As PragApati (the
lord of creatures) embraced his creatures for their
welfare, thus I embrace thee,’ (pronouncing his name.)
Then he mutters into his right ear, saying: ‘O thou,
quick Maghavan, give to him’ (Rv. III, .36, 10°).
‘O Indra, bestow the best wishes’ (Rv. II, 21, 6),
thus he whispers into his left ear. Let him then
thrice smell (kiss) his head, saying: ‘ Do not cut off
(the line of our race), do not suffer. Live a hundred harvests of life; I kiss thy head, O son, with
thy name. He then thrice makes a lowing sound
over his head, saying: ‘I low over thee with the
lowing sound of cows.’
12. Next follows the Daiva Parimara ‘, the dying
around of the gods (the absorption of the two
1 Cf. Asvalayana Grthya-sfitras I, 13, 7.
* Widely scattered, everywhere desired. Comm. Professor
Cowell proposes unscattered, hoarded, or unconcealed.
3 The original has asme, to us, not asmai, to him.
* Cf. Taitt. Up. III, 10, 4; Ait. Brahm. V, 28; Colebrooke,
Miscellaneous Essays (1873), II, p. 39.
Il ADHYAYA, 13. 289
classes of gods, mentioned before, into praza or
Brahman). This Brahman shines forth indeed
when the fire burns, and it dies when it burns not.
Its splendour goes to the sun alone, the life (praza,
the moving principle) to the air.
This Brahman shines forth indeed when the sun
is seen, and it dies when it is not seen. Its splendour:
goes to the moon alone, the life (praza) to the air.
This Brahman shines forth indeed when the moon
is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (praza) to
the air.
This Brahman shines forth indeed when the
lightning flashes, and it dies when it flashes not.
Its splendour goes to the air, and the life (praza)
to the air.
Thus all these deities (i.e. fire, sun, moon, lightning), having entered the air, though dead, do not
vanish ; and out of the very air they rise again. So
much with reference to the deities (mythological).
Now then with reference to the body (physiolo
gical).
13. This Brahman shines forth indeed when one
speaks with speech, and it dies when one does not
speak. His splendour goes to the eye alone, the life
(praza) to breath (praza).
So
much with reference to the deities (mythological).
Now then with reference to the body (physiolo
gical).
13. This Brahman shines forth indeed when one
speaks with speech, and it dies when one does not
speak. His splendour goes to the eye alone, the life
(praza) to breath (praza).
This Brahman shines forth indeed when one sees
with the eye, and it dies when one does not see. Its
splendour goes to the ear alone, the life (prasa) to
breath (prama).
This Brahman shines forth indeed when one hears
with the ear, and it dies when one does not hear.
Its splendour goes to the mind alone, the life (praza)
to breath (pra).
[3] U
290 KAUSH{TAKI-UPANISHAD.
This Brahman shines forth indeed when one
thinks with the mind, and it dies when one does
not think. Its splendour goes to the breath (praza)
alone, and the life (praza) to breath (praza).
Thus all these deities (the senses, &c.), having
- entered breath or life (praza) alone, though dead, do
not vanish ; and out of very breath (prama) they rise
again. And if two mountains, the southern and
northern, were to move forward trying to crush him
who knows this, they would not crush him. But
those who hate him and those whom he hates, they
die around him.
14. Next follows the Niksreyas4d4na! (the accepting of the pre-eminence of prada (breath or life)
by the other gods). The deities (speech, eye, ear,
mind), contending with each for who was the best,
went out of this body, and the body lay without
breathing, withered, like a log of wood. Then
speech went into it, but speaking by speech, it lay
still, Then the eye went into it, but speaking by
speech, and seeing by the eye, it lay still. Then the
ear went into it, but speaking by speech, seeing by
the eye, hearing by the ear, it lay still. Then mind
went into it, but speaking by speech, seeing by the
eye, hearing by the ear, thinking by the mind, it lay
still. Then breath (pr4va, life) went into it, and thence
it rose at once. All these deities, having recognised
the pre-eminence in praza, and having comprehended
praza alone as the conscious self (pragii4tman)*, went
out of this body with all these (five different kinds of
* For other versions of this story see KA. Up. V, 1, note 2; Ait,
Ar. Il, 1, 4, 9; Brth. Ar. VI, 1, 1-14; and Kaush. Up. IT, 3.
3 Cf. Kh. Up. VII, 15, note.
II ADHYAYA, 15. 291
praza), and resting in the air (knowing that préxza
had entered the air), and merged in the ether (4k4sa),
they went to heaven. And in the same manner he
who knows this, having recognised the pre-eminence
in praza, and having comprehended praza alone as
the conscious self (pragfidtman), goes out of thisbody with all these (does no longer believe in
this body), and resting in the air, and merged in
the ether, he goes to heaven, he goes to where those
gods (speech, &c.) are. And having reached this
he, who knows this, becomes immortal with that
immortality which those gods enjoy.
And having reached this
he, who knows this, becomes immortal with that
immortality which those gods enjoy.
15. Next follows the father’s tradition to the son,
and thus they explain it’. The father, when going
to depart, calls his son, after having strewn the
house with fresh grass, and having laid the sacrificial
fire, and having placed near it a pot of water with a
jug (full of rice), himself covered with a new cloth,
and dressed in white. He places himself above his
son, touching his organs with his own organs, or he
may deliver the tradition to him while he sits before
him. Then he delivers it tohim. The father says:
‘Let me place my speech in thee.’ The son says:
‘I take thy speech in me.’ The father says: ‘ Let
me place my scent (prama) in thee.’ The son says:
‘I take thy scent in me.’ The father says: ‘Let
me place my eye in thee.’ The son says: ‘I take
thy eye in me.’ The father says: ‘Let me place
my ear in thee.” The son says: ‘I take thy ear in me.’
The father says: ‘Let me place my tastes of food in
thee.’ The son says: ‘I take thy tastes of food
in me. The father says: ‘Let me place my actions
1 Cf. Brihad-dranyaka I, 5,17.
U2
292 KAUSHITAKI-UPANISHAD.
in thee.” The son says: ‘I take thy actions in me.’
The father says: ‘Let me place my pleasure and
pain in thee.’ The son says: ‘I take thy pleasure
and pain in me.’ The father says: ‘ Let me place
happiness, joy, and offspring in thee.’ The son says:
‘I take thy happiness, joy, and offspring in me.’ The
father says: ‘Let me place my walking in thee.’
The son says: ‘I take thy walking in me'.’ The
father says: ‘Let me place my mind in thee. The
son says: ‘I take thy mind in me.’ The father says:
‘ Let me place my knowledge (pragii) in thee. The
son says: ‘I take thy knowledge in me.’ But if the
father is very ill, he may say shortly: ‘ Let me place
my spirits (prazas) in thee,’ and the son: ‘I take
thy spirits in me.’
Then the son walks round his father keeping his
right side towards him, and goes away. The father
calls after him: ‘ May fame, glory of countenance, and
honour always follow thee.’ Then the other looks
back over his left shoulder, covering himself with his
hand or the hem of his garment, saying: ‘Obtain
the heavenly worlds (svarga) and all desires.’
If the father recovers, let him be under the
authority of his son, or let him wander about (as
an ascetic). But if he departs, then let them
despatch him, as he ought to be despatched, yea,
as he ought to be despatched 2,
But if he departs, then let them
despatch him, as he ought to be despatched, yea,
as he ought to be despatched 2,
1 Another sakh4 adds here dhiyaf, the thoughts (active), vigfiatavyam, their object, and kam&4, desires.
. ? Ihave taken samfpayati in the sense of performing the last
duties towards a dead person, though I confess I know of no
parallel passage in which sam4payati occurs in that sense. Professor Cowell translates: ‘If he dies, then let them cause the son
duly to receive the tradition, as the tradition is to be given.’ The
text itself varies, for the reading presupposed by the commentator
is enam (putram) sam4payati, instead of enam samApayeyuh.
III ADHYAYA, I. 293
Tuirp ApuyAya}l,
1. Pratardana, forsooth, the son of Divoddsa
(king of K4st), came by means of fighting and
strength to the beloved abode of Indra. Indra said
to him: ‘ Pratardana, let me give you a boon to
choose.’ And Pratardana answered: ‘Do you yourself choose that boon for me which you deem most
beneficial for a man.’ Indra said to him: ‘No one
who chooses, chooses for another; choose thyself.’
Then Pratardana replied: ‘Then that boon to
choose is no boon for me.’
Then, however, Indra did not swerve from the
truth, for Indra is truth. Indra said to him: ‘ Know
me only; that is what I deem most beneficial for man,
that he should know me. _I slew the three-headed
son of Tvashévz; I delivered the Arunmukhas, the
devotees, to the wolves (s4lavvzka) ; breaking many
treaties, I killed the people of Prahlada in heaven,
the people of Puloma in the sky, the people of K4lakafiga on earth®, And not one hair of me was
harmed there. And he who knows me thus, by no
deed of his is his life harmed, not by the murder of
1 The object now is to explain the true Brahma-vidy4, while the
first and second chapters are only introductory, treating of the
worship of the couch (paryankop4san4) and of the worship of
prina.
* This refers to heroic deeds performed by Indra, as represented
in the hymns of the Rig-veda. See Rig-veda V, 34, 4, and Sayana’s
commentary; Ait. Brahm. VII, 28. Weber, Indische Studien I,
410-418, has tried to discover an original physical meaning in the
heroic deeds ascribed to Indra. A curious remark is made by
the commentator, who says that the skulls of the Arunmukhas were
turned into the thorns of the desert (karfra) which remain to
this day,—a very common phase in popular tradition.
294 KAUSH{TAKI-UPANISHAD.
his mother, not by the murder of his father, not by
theft, not by the killing of a Brahman. If he is
going to commit a sin, the bloom! does not depart
from his face.’
294 KAUSH{TAKI-UPANISHAD.
his mother, not by the murder of his father, not by
theft, not by the killing of a Brahman. If he is
going to commit a sin, the bloom! does not depart
from his face.’
2. Indra said: ‘I am pravza, meditate on me as
the conscious self (pragiiatman), as life, as immortality. Life is préza, praza is life. Immortality is
praza, praza is immortality. As long as praza
dwells in this body, so long surely there is life. By
praza he obtains immortality in the other world, by
knowledge true conception. He who meditates on
me as life and immortality, gains his full life in this
world, and obtains in the Svarga world immortality
and indestructibility.’
(Pratardana said): ‘Some maintain here, that the
prazas become one, for (otherwise) no one could at
the same time make known a name by speech, see
a form with the eye, hear a sound with the ear,
think a thought with the mind. After having
become one, the praas perceive all these together,
one by one. While speech speaks, all prazas speak
after it. While the eye sees, all prazas see after it.
While the ear hears, all prazas hear after it. While
the mind thinks, all prazas think after it. While the
praza breathes, all prazas breathe after it.’
‘Thus it is indeed,’ said Indra, ‘but nevertheless
there is a pre-eminence among the pramas *.
3. Man lives deprived of speech, for we see dumb
people. Man lives deprived of sight, for we see
’ Professor Cowell compares Taittirtya-Samhita III, 1,1, nasya
* nitam na haro vyeti.
* Prans, in the plural, is supposed to stand for the five senses
as modifications of breath. It would be better if we could read
prazasya nidsreyasam. See before, II, 14.
III ADHYAYA, 3. 295
blind people. Man lives deprived of hearing, for
we see deaf people. Man lives deprived of mind,
for we see infants. Man lives deprived of his arms,
deprived of his legs, for we see it thus. But praza
alone is the conscious self (pragiiatman), and having
laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha!.
What is praza, that is pragfid (self-consciousness);
what is pragiia (self-consciousness), that is praa, for
together they (pragiia and praza) live in this body,
and together they go out of it. Of that, this is the
evidence, this is the understanding. When a man,
being thus asleep, sees no dream whatever, he becomes one with that praza alone*. Then speech
goes to him (when he is absorbed in praza) with
all names, the eye with all forms, the ear with all
sounds, the mind with all thoughts. And when
he awakes, then, as from a burning fire sparks
proceed in all directions, thus from that self the
prazas (speech, &c.) proceed, each towards its place;
from the prazas the gods (Agni, &c.), from the gods
the worlds.
And when
he awakes, then, as from a burning fire sparks
proceed in all directions, thus from that self the
prazas (speech, &c.) proceed, each towards its place;
from the prazas the gods (Agni, &c.), from the gods
the worlds.
Of this, this is the proof, this is the understanding.
When a man is thus sick, going to die, falling into
weakness and faintness, they say: ‘His thought has
departed, he hears not, he sees not, he speaks not,
he thinks not.’ Then he becomes one with that
praza alone. Then speech goes to him (who is
absorbed in praza) with all names, the eye with all
1 Uktha, hymn, is artificially derived from ut-thapayati, to raise
up, and hence uktha, hymn, is to be meditated on as prasa, breath,
which likewise raises up the body. See Ait. Ar. II, 1, 1g.
* He is absorbed in prfza. Or should it be pranah as
nominative ?
296 KAUSHITAKI-UPANISHAD.
forms, the ear with all sounds, the mind with all
thoughts. And when he departs from this body, he
departs together with all these}.
4. Speech gives up to him (who is absorbed in
praza) all names, so that by speech he obtains all
names. The nose gives up to him all odours, so
that by scent he obtains all odours. The eye gives
up to him all forms, so that by the eye he obtains
all forms. The ear gives up to him all sounds, so
that by the ear he obtains all sounds. The mind
gives up to him all thoughts, so that by the mind he
obtains all thoughts. This is the complete absorption in praza. And what is prawa is pragiia (selfconsciousness), what is pragii4 (self-consciousness) is
praza. For together do these two live in the body,
and together do they depart.
Now we shall explain how all things become one
in that pragiid (self-consciousness).
5. Speech is one portion taken out ® of pragiia
(self-conscious knowledge), the word is its object,
placed outside. The nose is one portion taken out
of it, the odour is its object, placed outside. The
eye is one portion taken out of it, the form is its
object, placed outside. The ear is one portion taken
out of it, the sound is its object, placed outside. The
tongue is one portion taken out of it, the taste of
food is its object, placed outside. The two hands
? According to another reading we might translate, ‘Speech
takes away all names from that body; and pr4za, in which speech
is absorbed, thus obtains all names.’
* Tread ud@/kam or udddham, instead of adQdham, explained
by the commentator as adfiduhat. Professor Cowell translates,
‘ Speech verily milked one portion thereof,’ which may have been
the original purport of the writer.
MII ADHYAYA, 7. 297
Professor Cowell translates,
‘ Speech verily milked one portion thereof,’ which may have been
the original purport of the writer.
MII ADHYAYA, 7. 297
are one portion taken out of it, their action is their
object, placed outside. The body is one portion
taken out of it, its pleasure and pain are its
object, placed outside. The organ is one portion
taken out of it, happiness, joy, and offspring are its
object, placed outside. The two feet are one portion
taken out of it, movements are their object, placed
outside. Mind is one portion taken out of it, thoughts
and desires are its object, placed outside.
6. Having by pragiia (self-conscious knowledge)
taken possession of speech, he obtains by speech all
words. Having by pragiid takcn possession of the
nose, he obtains all odours. Having by pragfié
taken possession of the eye, he obtains all forms.
Having by pragiia taken possession of the ear, he
obtains all sounds. Having by pragiia taken possession of the tongue, he obtains all tastes of food.
Having by pragfia taken possession of the two
hands, he obtains all actions. Having by pragiia
taken possession of the body, he obtains pleasure
and pain. Having by pragfia taken possession of
the organ, he obtains happiness, joy, and offspring.
Having by pragii4 taken possession of the two feet,
he obtains all movements. Having by pragii4 taken
possession of mind, he obtains all thoughts.
7. For without pragiia (self-consciousness) speech
does not make known (to the self) any word'. ‘My
1 Professor Cowell has translated a passage from the commentary which is interesting as showing that its author and the
author of the Upanishad too had a clear conception of the
correlative nature of knowledge. ‘The organ of sense,’ he says,
‘cannot exist without pragfi4 (self-consciousness), nor the objects
of sense be obtained without the organ, therefore—on the principle, that when one thing cannot exist without another, that thing is
said to be identical with the other—as the cloth, for instance, being
298 KAUSHITAKI-UPANISHAD.
mind was absent,’ he says, ‘I did not perceive that
word. Without pragiid the nose does not make
known any odour. ‘My mind was absent,’ he says,
‘I did not perceive that odour.’ Without pragiia
the eye does not make known any form. ‘My mind
was absent,’ he says, ‘I did not perceive that form.’
Without pragiid the ear does not make known any
sound. ‘My mind was absent,’ he says, ‘I did not
perceive that sound.’ Without pragfia the tongue
does not make known any taste. ‘My mind was
absent, he says, “I did not perceive that taste.’
Without pragiia the two hands do not make known
any act. ‘Our mind was absent,’ they say, ‘we did
not perceive any act. Without pragfia the body
does not make known pleasure or pain. ‘My mind
was absent, he says, ‘I did not perceive that
pleasure or pain.’ Without pragiia the organ does
not make known happiness, joy, or offspring. ‘My
mind was absent,’ he says, ‘I did not perceive that
happiness, joy, or offspring.’ Without pragiia the
two feet do not make known any movement. ‘Our
mind was absent,’ they say, ‘we did not perceive
that movement.’ Without pragii4 no thought succeeds, nothing can be known that is to be known.
8. Let no man try to find out what speech is, let
him know the speaker. Let no man try to find out
what odour is, let him know him who smells. Let no
man try to find out what form is, let him know the
seer. Let no man try to find out what sound is, let
never perceived without the threads, is identical with them, or the
(false perception of) silver being never found without the mother of
pearl is identical with it, so the objects of sense being never found
without the organs are identical with them, and the organs being
never found without pragfid (self-consciousness) are identical with it,
mI ADHYAYA, 8. 299
299
him know the hearer. Let no man try to find out
the tastes of food, let him know the knower of
tastes. Let no man try to find out what action is,
let him know the agent. Let no man try to find
out what pleasure and pain are, let him know the
knower of pleasure and pain. Let no man try to
find out what happiness, joy, and offspring are, let
him know the knower of happiness, joy, and offspring.
Let no man try to find out what movement is, let him
know the mover. Let no man try to find out what
mind is, let him know the thinker. These ten objects
(what is spoken, smelled, seen, &c.) have reference to pragiid (self-consciousness), the ten subjects
(speech, the senses, mind) have reference to objects.
If there were no objects, there would be no subjects;
and if there were no subjects, there would be no
objects. For on either side alone nothing could be
achieved. But that (the self of pragiid, consciousness, and prawa, life) is not many, (but one.) For as
in a car the circumference of a wheel is placed on
the spokes, and the spokes on the nave, thus are
these objects (circumference) placed on the subjects
(spokes), and the subjects on the praza. And that
praza (breath, the living and breathing power) indeed is the self of pragiia (the self-conscious self),
blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad
action. For he (the self of praza and pragiid) makes
him, whom he wishes to lead up from these worlds,
do a good deed; and the same makes him, whom
he wishes to lead down from these worlds, do a bad
deed'. And he is the guardian of the world, he is
1 The other text says, ‘whom he wishes to draw after him ; and
whom he wishes to draw away from these worlds.’ RAmatirtha, in
300 KAUSHITAKI-UPANISHAD.
the king of the world, he is the lord of the universe,—
and he is my (Indra’s) self, thus let it be known,
yea, thus let it be known!
Fourty ApnyAya},
1. There was formerly Gargya Baélaki?*, famous as
aman of great reading; for it was said of him that
he lived among the Ustnaras, among the Satvat-
Matsyas, the Kuru-Paiifdlas, the Ka4st -Videhas *.
Having gone to Agatasatru, (the king) of K4st, he
said to him: ‘Shall I tell you Brahman?’ Agatasatru said to him: ‘We give a thousand (cows) for
that speech (of yours), for verily all people run away,
saying, “ Ganaka (the king of Mithila) is our father
(patron).”’
2.4 BRIHAD-ARANYAKA- KAUSH?TAKI-BRAHMANA-
UPANISHAD. UPANISHAD.
i. Aditye purushad. i. Id.
atish¢hak sarveshdm brzhat p&m#daravasa
his commentary on the Mait. Up. 3, 2, quotes the text as translated
above.
1 Praga, breath or life, has been explained in the preceding
chapter. But this praza is not yet the highest point that has to
be reached. Praza, life, even as united with pragii4, consciousness,
is only a covering of something else, viz. the Self, and this Highest
Self has now to be explained.
* The same story is told in the Brzhad-dramyaka II, 1 seq., but
with important variations.
Praza, life, even as united with pragii4, consciousness,
is only a covering of something else, viz. the Self, and this Highest
Self has now to be explained.
* The same story is told in the Brzhad-dramyaka II, 1 seq., but
with important variations.
® | take iti to depend on samspashéa, and read satvanmatsyeshu,
though the commentary seems to have read so ’vasan, or sa vasan,
for savasan. See Introduction, p. Ixxvii.
* The second paragraph forms a kind of table of contents for
the discussion which is to follow. Ihave given instead a fuller
table of contents, taken from the Bréhad-dramyaka II, as compared
with the Kaushitaki-upanishad in its two texts. The variations of
text A are given in small letters. In text B, the table of contents
is given at the end of the discussion, in § 18,
me
me
ill.
iv.
Vi.
Vil.
Viil.
1X
IV ADHYAYA, 2. 301
bhditéanam mirdha ( pdnduravdsd) atishraga. thih — sarvesham
. Kandre purushad.
brzhat pazdaravasih
somo raga. (N4syannam kshtyate,
is the reward.)
Vidyuti purushaZ.
tegasvi.
Ak4se purushad.
pirzam apravarti.
Vayau purushad.
indro vaikuntho ’paragita send.
Agnau purushaf.
vishasahif.
Apsu purushad.
pratirdpat,
Adarse purushas.
rokishzuh.
ix. Yantam paskak £hab-
dah.
asuh,
iii.
iiib
iv.
vi.
Vii.
Vili.
. Stanayitnau
bhdt4nam mirdhé.
i. Aandramasi.
somo raga, annasy4tm. Only annasydtmd.
Id.
tegasy atmé.
sydima.
satya-
purusha.
sabdasyatmé.
Id. (5)
parzam = apravarti
brahma. apravritti.
Id. (4)
Id.
Id.
Id.
Id.
naémnasyatmé. tegasa
dtmd.
Id.
pratiripa.
viii, pratisrutkéya4m pu-
ix.
rushak. (9)
dvittyo ’napagah. asuh.
Yah sabdak purusham anveti. (10) sabde.
Id. mrityuh.
302 KAUSH{TAKI-UPANISHAD.
x. Dikshu purusha/. x. Deest.
dvitiyo napagaf.
xi, KAayamaya& puru- x. AA#Ay4purusha. (8°)
shad. khdydydm.
mretyuh. Id. dvittyo ’napagah.
xii. Atmani purushad. xi, Sartrak purushad.
atmanvl. (12) sarfre purushah.
pragapatih.
xii, Yak pragiia 4tmé,
yenaitat § suptak
svapnayé4 £arati.
Yamo raga. (11) pursshah svapnayd karaté
yamo rdgd.
xiii. Dakshize ’kshan purushad.
nadmna (véka) Atma,
agner 4tm4, gyoti- sha 4tmé.
xiv. Savye ’kshan purusha.
satyasy4tma,vidyuta
atm4, tegasa atma.
3. Balaki said; ‘ The person that is in the sun,
on him I meditate (as Brahman).’
Agatasatru said to him: ‘No, no! do not challenge me (to a disputation) on this’. I meditate on
him who is called great, clad in white raiment *, the
supreme, the head of all beings. Whoso meditates
' The king means to say that he knows this already, and that he
can mention not only the predicates of the person in the sun thus
meditated on as Brahman, but also the rewards of such meditation.
* This is properly a predicate of the moon, and used as such in
the Brthad-4ranzyaka-upanishad, in the second paragraph of the
dialogue.
Iv ADHYAYA, 8. 303
on him thus, becomes supreme, and the head of all
beings.’
4. Baélaki said: ‘The person that is in the moon,
on him I meditate.’
* This is properly a predicate of the moon, and used as such in
the Brthad-4ranzyaka-upanishad, in the second paragraph of the
dialogue.
Iv ADHYAYA, 8. 303
on him thus, becomes supreme, and the head of all
beings.’
4. Baélaki said: ‘The person that is in the moon,
on him I meditate.’
Agatasatru said to him; ‘Do not challenge me on
this. I meditate on him as Soma, the king, the self,
(source) of all food. Whoso meditates on him thus,
becomes the self, (source) of all food.’
5. Balaki said: ‘The person that is in the
lightning, on him I meditate.’
Ag§ftasatru said to him: ‘Do not challenge me on
this. I meditate on him as the self in light. Whoso
meditates on him thus, becomes the self in light.’
6. Balaki said: ‘The person that is in the
thunder, on him I meditate.’
Agftasatru said to him: ‘Do not challenge me
on this. I meditate on him as the self of sound’.
Whoso meditates on him thus, becomes the self of
sound.’
7. Balaki said: ‘ The person that is in the ether,
on him I meditate.’
Agatasatru said to him: ‘Do not challenge me
on this. I meditate on him as the full, quiescent
Brahman, Whoso meditates on him thus, is filled
with offspring and cattle. Neither he himself nor
his offspring dies before the time.’
8. Balaki said: ‘The person that is in the air,
on him I meditate.’
Agatasatru said to him: ‘Do not challenge me
on this. I meditate on him as Indra Vaikuzdéha, as
the unconquerable army. Whoso meditates on him
thus, becomes victorious, unconquerable, conquering
his enemies.’
1 This is not mentioned in the Brzhad-4ranyaka,
304 KAUSH{TAKI-UPANISHAD.
9. Balaki said: ‘The person that is in the fire,
on him I meditate.’
Agatasatru said to him: ‘Do not challenge me
on this. I meditate on him as powerful. Whoso
meditates on him thus, becomes powerful among
others?.’
10. Balaéki said: ‘The person that is in the
water, on him I meditate.’
AgAtasatru said tohim : ‘ Do not challenge me on
this. I meditate on him as the self of the name.
Whoso meditates on him thus, becomes the self
of the name.’ So far with regard to deities (mythological) ; now with regard to the body (physiological).
11. Balaki said: ‘The person that is in the
mirror, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me on
this. I meditate on him as the likeness. Whoso
meditates on him thus, to him a son is born in his
family who is his likeness, not one who is not his
likeness,’
12, Balaki said: ‘The person that is in the
echo, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me on
this. I meditate on him as the second, who never
goes away. Whoso meditates on him thus, he gets
a second from his second (his wife), he becomes
doubled 2.
13. Balaki said: ‘The sound that follows a
man, on that I meditate.
Agatasatru said to him: ‘Do not challenge me on
1 Instead of anyeshu, the second text, as printed by Professor
Cowell, has anv esha.
* This paragraph does not occur in the Brzhad-Aranyaka.
IV ADHYAYA, 18. 305
13. Balaki said: ‘The sound that follows a
man, on that I meditate.
Agatasatru said to him: ‘Do not challenge me on
1 Instead of anyeshu, the second text, as printed by Professor
Cowell, has anv esha.
* This paragraph does not occur in the Brzhad-Aranyaka.
IV ADHYAYA, 18. 305
this. I meditate on him as life. Whoso meditates
on him thus, neither he himself nor his offspring
will faint before the time.’
14. Balaki said: ‘The person that is in the
shadow, on him I meditate.’
Ag§Atasatru said to him: ‘Do not challenge me on
this. I meditate on him as death. Whoso meditates on him thus, neither he himself nor his offspring will die before the time.’
15. Balaki said: ‘The person that is embodied, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me
on this. I meditate on him as Lord of creatures.
Whoso meditates on him thus, is multiplied in offspring and cattle.’
16. Balaki said: ‘The Self which is conscious
(pragiia), and by whom he who sleeps here, walks
about in sleep, on him I meditate.’
Ag&tasatru said to him: ‘Do not challenge me on
this. I meditate on him as Yama the king. Whoso
meditates on him thus, everything is subdued for
his excellencies.’
17. Balaki said: ‘The person that is in the
right eye, on him I meditate.’
AgAtasatru said to him: ‘Do not challenge me on
this. I meditate on him as the self of the name, as
the self of fire, as the self of splendour. Whoso
meditates on him thus, he becomes the self of
these.’
18, Baélaki said: ‘The person that is in the
left eye, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me
on this. I meditate on him as the self of the true,
as the self of lightning, as the self of light. Whoso
[3] x
306 KAUSH{TAKI-UPANISHAD.
meditates on him thus, he becomes the self of
these.’
19. After this Balaki became silent. Agdtasatru
said to him: ‘Thus far only (do you know), O
Balaki?’ ‘Thus far only,’ replied Balaki.
Then Agatasatru said to him: ‘Vainly did you
challenge me, saying: ‘Shall I tell you Brahman ?
O Balaki, he who is the maker of those persons
(whom you mentioned), he of whom all this is the
work, he alone is to be known,’
Thereupon Bal&ki came, carrying fuel in his hand,
saying: ‘May I come to you asa pupil?’ Agétasatru said to him: ‘I deem it improper that a
Kshatriya should initiate a Bréhmaza. Come, I
shall make you know clearly.’ Then taking him by
the hand, he went forth. And the two together
came to a person who was asleep. And Ag&tasatru
called him, saying: ‘Thou great one, clad in white
raiment, Soma, King!’ But he remained lying.
Then he pushed him with a ‘stick, and he rose at
once. Then said Agatasatru to him: ‘ Balaki,
where did this person here sleep? Where was he?
Whence came he thus back?’ Balaki did not
know. ,
Then he pushed him with a ‘stick, and he rose at
once. Then said Agatasatru to him: ‘ Balaki,
where did this person here sleep? Where was he?
Whence came he thus back?’ Balaki did not
know. ,
20. And Agatasatru said to him: ‘ Where this person here slept, where he was, whence he thus came
back, is this: The arteries of the heart called Hita
extend from the heart of the person towards the
surrounding body. Small as a hair divided a thousand times, they stand full of a thin fluid of various
colours, white, black, yellow, red. In these the
person is when sleeping he sees no dream.
1 See § 3 init.
IV ADHYAYA, 20. 307
Then he becomes one with that pravza alone.
Then speech goes to him with all names, the eye
with all forms, the ear with all sounds, the mind
with all thoughts. And when he awakes, then, as
from a burning fire, sparks proceed in all directions, thus from that self the prazas (speech, &c.) proceed,
each towards its place, from the prazas the gods,
from the gods the worlds. And as a razor might
be fitted in a razor-case, or as fire in the fire-place
(the aravi on the altar), even thus this conscious
self enters the self of the body (considers the body
as himself) to the very hairs and nails. And the
other selfs (such as speech, &c.) follow that self, as
his people follow the master of the house. And
as the master feeds with his people, nay, as his
people feed on the master, thus does this conscious
self feed with the other selfs, as a master with his
people, and the other selfs follow him, as his people
follow the master. So long as Indra did not understand that self, the Asuras conquered him. When
he understood it, he conquered the Asuras and
obtained the pre-eminence among all gods, sovereignty, supremacy. And thus also he who knows
this obtains pre-eminence among all beings, sovereignty, supremacy,—yea, he who knows this.
Digitized by Goog le
VAGASANEYI-SAWHITA-
UPANISHAD,
SOMETIMES CALLED
TSAVASYA or {fSA-
UPANISHAD.
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e//
VAGASANEYI-SAMHITA-
UPANISHAD.
1. ALL this, whatsoever moves on earth, is to
be hidden in the Lord (the Self). When thou hast
surrendered all this, then thou mayest enjoy. Do
not covet the wealth of any man!
2. Though a man may wish to live a hundred
years, performing works, it will be thus with him ;
but not in any other way: work will thus not cling
to a man. ;
3. There are the worlds of the Asuras! covered
with blind darkness. Those who have destroyed
their self (who perform works, without having arrived at a knowledge of the true Self), go after
death to those worlds.
4. That one (the Self), though never stirring, is
swifter than thought. The Devas (senses) never
reached it, it walked? before them. Though
standing still, it overtakes the others who are
running. Méatarisvan (the wind, the moving spirit)
bestows powers ® on it.
4. That one (the Self), though never stirring, is
swifter than thought. The Devas (senses) never
reached it, it walked? before them. Though
standing still, it overtakes the others who are
running. Méatarisvan (the wind, the moving spirit)
bestows powers ® on it.
1 Asury},V4g. Samhit& ; asirya, Upan. Asury’ in the Upanishads
in the sense of belonging to the Asuras, i.e. gods, is exceptional.
I should prefer asfry4, sunless, as we find as(ryé t4masi in the
Rig-veda, V, 32, 6.
2 Pfirvam arsat, Vag. Samh.; pfirvam arshat, Upan. Mahfdhara
suggests also arsat as a contraction of a-risat, not perishing.
5 Apas is explained by karmézi, acts, in which case it would be °
meant for 4pas, opus. But the V4g. Samhita accentuates apas, i.e.
312 VAGASANEYI-SAMHITA-UPANISHAD.
5. It stirs and it stirs not; it is far, and likewise
near!, It is inside of all this, and it is outside of
all this. - .
6. And he who beholds all beings in the Self, and
the Self in all beings, he never turns away from it?.
7. When to a man who understands, the Self has
become all things, what sorrow, what trouble can
there be to him who once beheld that unity?
8. He® (the Self) encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched
by evil; a seer, wise, omnipresent, self-existent, he
disposed all things rightly for eternal years.
9. All who worship what is not real knowledge
(good works), enter into blind darkness: those who
delight in real knowledge, enter, as it were, into
greater darkness.
10. One thing, they say, is obtained from real
knowledge; another, they say, from what is not
knowledge. Thus we have heard from the wise
who taught us this‘.
11. He who knows at the same time both knowledge and not-knowledge, overcomes death through
not-knowledge, and obtains immortality through
knowledge.
12. All who worship what is not the true cause,
aquas, and Anandagiri explains that water stands for acts, because
most sacrificial acts are performed with water.
1 Tad v antike, Vag. Samh.; tadvad antike, Upan.
3 Vikikitsati, Vag. Samh.; vigugupsate, Upan.
® Sankara takes the subject to be the Self, and explains the
neuter adjectives as masculines. Mahfdhara takes the subject to
be the man who has acquired a knowledge of the Self, and who
reaches the bright, incorporeal Brahman, &c. Mahfdhara, however,
likewise allows the former explanation.
* Cf. Talavak. Up. I, 4; vidy4y4A, avidyay4h, Vag. Samh.; vidyay4,
avidyaya, Upan.
VAGASANEYI-SAMHITA-UPANISHAD. 343
enter into blind darkness: those who delight in the
true cause, enter, as it were, into greater darkness.
13. One thing, they say, is obtained from (knowledge of ) the cause; another, they say, from (knowledge of ) what is not the cause. Thus we have
heard from the wise who taught us this.
14. He who knows at the same time both the
cause and the destruction (the perishable body),
overcomes death by destruction (the perishable
body), and obtains immortality through (knowledge
of) the true cause.
Thus we have
heard from the wise who taught us this.
14. He who knows at the same time both the
cause and the destruction (the perishable body),
overcomes death by destruction (the perishable
body), and obtains immortality through (knowledge
of) the true cause.
15. The door of the True is covered with a
golden disk?. Open that, O Pfishan, that we may
see the nature of the True*.
16. O Péshan, only seer, Yama (judge), Sdrya
(sun), son of Pragdpati, spread thy rays and gather
them! The light which is thy fairest form, I see it.
I am what He is (viz. the person in the sun)*.
17. Breath‘ to air, and to the immortal! Then
this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! |
Remember thy deeds 5!
18. Agni, lead us on to wealth (beatitude) by a
good path, thou, O God, who knowest all things!
1 Mahidhara on verse 17: ‘ The face of the true (purusha in the
sun) is covered by a golden disk.’
2 Cf. Maitr. Up. VI, 35.
5 Asau purushad should probably be omitted.
‘ These lines are supposed to be uttered by a man in the hour
of death.
5 The VAgasaneyi-samhita reads: Om, krato smara, k/#be smara,
kritam smara. Uvafa holds that Agni, fire, who has been worshipped in youth and manhood, is here invoked in the form of
mind, or that kratu is meant for sacrifice. ‘Agni, remember me!
Think of the world! Remember my deeds }’ -
314 VAGASANEYI-SAMHITA-UPANISHAD.
Keep far from us crooked evil, and we shall offer
thee the fullest praise! (Rv. I, 189, 1.)
This Upanishad, though apparently simple and intelligible, is in
reality one of the most difficult to understand properly. Coming
at the end of the V4gasaneyi-samhit&, in which the sacrifices and
the hymns to be used by the officiating priests have been described,
it begins by declaring that all has to be surrendered to the Lord.
The name fs, lord, is peculiar, as having a far more personal colouring than Atman, Self, or Brahman, the usual names given by the
Upanishads to what is the object of the highest knowledge.
Next follows a permission to continue the performance of sacrifices, provided that all desires have been surrendered. And here
occurs our first difficulty, which has perplexed ancient as well as
modern commentators.
Next follows a permission to continue the performance of sacrifices, provided that all desires have been surrendered. And here
occurs our first difficulty, which has perplexed ancient as well as
modern commentators.
I shall try, first of all, to justify my own translation. I hold that
the Upanishad wishes to teach the uselessness by themselves of all
good works, whether we call them sacrificial, legal, or moral, and
yet, at the same time, to recognise, if not the necessity, at least the
harmlessness of good works, provided they are performed without
any selfish motives, without any desire of reward, but simply as a
preparation for higher knowledge, as a means, in fact, of subduing
all passions, and producing that serenity of mind without which
man is incapable of receiving the highest knowledge. From that
point of view the Upanishad may well say, Let a man wish to live
here his appointed time, let him even perform all works. If only
he knows that all must be surrendered to the Lord, then the work
done by him will not cling to him. It will not work on and produce
effect after effect, nor will it involve him in a succession of new
births in which to enjoy the reward of his works, but it will leave him
free to enjoy the blessings of the highest knowledge. It will have.
served as a preparation for that higher knowledge which the Upanishad imparts, and which secures freedom from further births.
The expression ‘na karma lipyate nare’ seems to me to admit
of this one explanation only, viz. that work done does not cling to
man, provided he has acquired the highest knowledge. Similar
expressions occur again and again. Lip was, no doubt, used
originally of evil deeds which became, as it were, engrained in man;
but afterwards of all work, even of good work, if done with a
desire of reward. The doctrine of the Upanishads is throughout
that orthodoxy and sacrifice can procure a limited beatitude only,
VAGASANEYI-SAMHITA-UPANISHAD. 315
and that they are a hindrance to real salvation, which can be
obtained by knowledge alone. In our passage therefore we can
recognise one meaning only, viz. that work does not cling to man
or stain him, if only he knows, i.e. if he has been enlightened by
the Upanishad.
315
and that they are a hindrance to real salvation, which can be
obtained by knowledge alone. In our passage therefore we can
recognise one meaning only, viz. that work does not cling to man
or stain him, if only he knows, i.e. if he has been enlightened by
the Upanishad.
Sankara, in his commentary on the Ved4nta-sfitras ITI, 4, 7;
13; 14, takes the same view of this passage. The opponent of
Badarfyaza, in this case, Gaimini himself, maintains that karma,
work, is indispensable to knowledge, and among other arguments,
he says, III, 4, 7, that it is so ‘Niyamat,’ ‘Because it is so laid
down by the law.’ The passage here referred to is, according to
Sankara, our very verse, which, he thinks, should be translated as
follows: ‘Let a man wish to live a hundred years here (in this
body) performing works ; thus will an evil deed not cling to thee,
while thou art a man; there is no other way but this by which to
escape the influence of works.’ In answer to this, Badarayana says,
first of all, III, 4, 13, that this rule may refer to all men in general,
and not to one who knows; or, III, 4, 14, if it refers to a man who
knows, that then the permission to perform works is only intended
to exalt the value of knowledge, the meaning being that even to a
man who performs sacrifices all his life, work does not cling, if
only he knows ;—such being the power of knowledge.
The same Sankara, however, who here sees quite clearly that
this verse refers to a man who knows, explains it in the Upanishad
as referring to a man who does not know (itarasyanatmagfiatayatmagrahazdsaktasya). It would then mean: ‘ Let such a one, while
performing works here on earth, wish to live a hundred years. In
this manner there is no other way for him but this (the performance
of sacrifices), so that an evil deed should not be engrained, or so
that he should not be stained by such a deed.’ The first and
second verses of the Upanishad would thus represent the two paths
of life, that of knowledge and that of works, and the following verses
would explain the rewards assigned to each.
Mahidhara, in his commentary on the Vagasaneyi-samhita, steers
at first a middle course. He would translate: ‘Let one who performs the Agnihotra and other sacrifices, without any desire of
reward, wish to live here a hundred years. If thou do so, there
will be salvation for thee, not otherwise, There are many roads that
lead to heaven, but one only leading to salvation, namely, performance of good works, without any desire of reward, which produces
a pure heart. Work thus done, merely as a preparation for salvation,
does not cling to man, i.e. it produces a pure heart, but does not
316 VAGASANEYI-SAMHITA-UPANISHAD.
Work thus done, merely as a preparation for salvation,
does not cling to man, i.e. it produces a pure heart, but does not
316 VAGASANEYI-SAMHITA-UPANISHAD.
entail any further consequences.’ So far he agrees with Uvasa’s
explanation’. He allows, however, another explanation also, so
that the second line would convey the meaning: ‘ Ifa man lives thus
(performing good works), then there is no other way by which an
evil deed should not be engrained; i.e. in order to escape the
power of sin, he must all his life perform sacred acts.’
Next follows a description of the lot of those who, immersed in
works, have not arrived at the highest knowledge, and have not
recovered their true self in the Highest Self, or Brahman. That
Brahman, though the name is not used here, is then described, and
salvation is promised to the man who beholds all things in the Self
and the Self in all things.
The verses 9-14 are again full of difficulty, not so much in
themselves as in their relation to the general system of thought
which prevails in the Upanishads, and forms the foundation of the
Vedanta philosophy. The commentators vary considerably in their
interpretations. Sankara explains avidy4, not-knowledge, by good
works, particularly sacrifice, performed with a hope of reward ;
vidya, or knowledge, by a knowledge of the gods, but not, as yet,
of the highest Brahman. The former is generally supposed to lead
the sacrificer to the pitr:loka, the world of the fathers, from whence
he returns to a series of new births; the latter to the devaloka, the
world of the gods, from whence he may either proceed to Brahman,
or enter upon a new round of existences. The question then
arises, how in our passage the former could be said to lead to
blind darkness, the latter to still greater darkness. But for that
statement, I have no doubt that all the commentators would, as
usual, have taken vidy4 for the knowledge of the Highest Brahman,
and avidy4 for orthodox belief in the gods and good works, the
former securing immortality in the sense of freedom from new
births, while the reward of the latter is blessedness in heaven for
a limited period, but without freedom from new births.
This antithesis between vidya and avidy4 seems to me so firmly
established that I cannot bring myself to surrender it here. Though
this Upanishad has its own very peculiar character, yet its object is,
after all, to impart a knowledge of the Highest Self, and not to
inculcate merely a difference between faith in the ordinary gods
and good works. It was distinctly said before (ver. 3), that those
who have destroyed their self, i.e. who perform works only,
’ Uvata explains gigtshivisheA for gigivishet as a purushavyatayak,
VA@ASANEYI-SAMHiTA-UPANISHAD, 347
It was distinctly said before (ver. 3), that those
who have destroyed their self, i.e. who perform works only,
’ Uvata explains gigtshivisheA for gigivishet as a purushavyatayak,
VA@ASANEYI-SAMHiTA-UPANISHAD, 347
and have not arrived at a knowledge of the true Self, go to the
worlds of the Asuras, which are covered with blind darkness. If
then the same blind darkness is said in verse g to be the lot of those
who worship not-knowledge, this can only mean those who have
not discovered the true Self, but are satisfied with the performance
of good works. And if those who perform good works are opposed
to others who delight in true knowledge, that knowledge can be
the knowledge of the true Self only.
The difficulty therefore which has perplexed Sankara is this,
how, while the orthodox believer is said to enter into blind darkness, the true disciple, who has acquired a knowledge of the true
Self, could be said to enter into still greater darkness. While
Sankara in this case seems hardly to have caught the drift of the
Upanishad, Uvasa and Mahfdhara propose an explanation which is
far more satisfactory. They perceive that the chief stress must be
laid on the words ubhayam saha, ‘both together,’ in verses 11 and
14. The doctrine of certain Vedanta philosophers was that works,
though they cannot by themselves lead to salvation, are useful as a
preparation for the highest knowledge, and that those who imagine
that they can attain the highest knowledge without such previous
preparation, are utterly mistaken. From this point of view therefore the author of the Upanishad might well say that those who
give themselves to what is not knowledge, i.e. to sacrificial and
other good works, enter into darkness, but that those who delight
altogether in knowledge, despising the previous discipline of works,
deceive themselves and enter into still greater darkness.
Then follows the next verse, simply stating that, according to
the teaching of wise people, the reward of knowledge is one thing,
the reward of ignorance, i,e. trust in sacrifice, another. Here
Mahfdhara is right again by assigning the pitr7loka, the world of
the fathers, as the reward of the ignorant; the devaloka, the
world of the gods, as the reward of the enlightened, provided that
from the world of the gods they pass on to the knowledge of the
Highest Self or Brahman.
The third verse contains the strongest confirmation of Mahfdhara’s view. Here it is laid down distinctly that he only who
knows both together, both what is called ignorance and what is
called knowledge, can be saved, because by good works he overcomes death, here explained by natural works, and by knowledge
he obtains the Immortal, here explained by oneness with the gods,
the last step that leads on to oneness with Brahman.
Uvasa, who takes the same view of these verses, explains at once,
318 VAGASANEYI-SAMHITA-UPANISHAD,
Uvasa, who takes the same view of these verses, explains at once,
318 VAGASANEYI-SAMHITA-UPANISHAD,
and even more boldly than Mahidhara’, vidya, or knowledge, by
brahmavigfiana, knowledge of Brahman, which by itself, and if not
preceded by works, leads to even greater darkness than what is
called ignorance, i.e. sacrifice and orthodoxy without knowledge.
The three corresponding verses, treating of sambhfiti and asambhfiti instead of vidya and avidy4, stand first in the V4gasaneyisamhita. They must necessarily be explained in accordance with
our explanation of the former verses, i.e. sambhfiti must correspond
- to vidya, it must be meant for the true cause, i.e. for Brahman,
while asambhfiti must correspond with avidy4, as a name of what
is not real, but phenomenal only and perishable.
Mahidhara thinks that these verses refer to the Bauddhas, which
can hardly be admitted, unless we take Buddhist in a very general
sense. Uvasa puts the Lok4yatas in their place*. It is curious
also to observe that Mahfdhara, following Uvasa, explains
asambhiti at first by the denial of the resurrection of the body,
while he takes sambhfti rightly for Brahman. I have chiefly followed Uvasa’s commentary, except in his first explanation of
asambhiti, resurrection *®. In what follows Uvasa explains sambhfiti rightly by the only cause of the origin of the whole world,
i.e. Brahman‘, while he takes vindsa, destruction, as a name of
the perishable body °.
Sankara sees much more in these three verses than Uvasa. He
takes asambhfti as a name of Prakriti, the undeveloped cause, sambhfiti 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 Prakriti.
Mahfdhara also takes a similar view, and he allows, like Sankara,
another reading, viz. sambhfitim avinasam a, and avindsena mrttyum tirtva. In this case the sense would be: ‘He who knows
the worship both of the developed and the undeveloped, overcomes
1 Mahidhara decides in the end that vidya and amrttam must
here be taken in a limited or relative sense, tasmA4d vidyopdsanamritam kipekshikam iti dik, and so agrees on the whole with
Sankara, pp. 25-27.
2 Shad anushfubhaf, lokayatika# prasthyante yesham etad
darsanam.
* Mritasya satak puna# sambhavo nésti, ata# sariragrahan4d
asmakam muktir eva.
* Samastasya gagatat sambhavaikahetu brahma.
® Vinasam vindsi 4a vapu’ sariram.
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 Hiranyagarbha, immortality, absorption in Prakriti.’
® Vinasam vindsi 4a vapu’ sariram.
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 Hiranyagarbha, 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 Sanny4sin.
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 householder, had strong supporters too among orthodox philosophers.
Cases of such rapid conversion occur in the ancient traditions, and
Badar4yana 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 enlightenment and salvation’. It was from an unwillingness to assent to
the decided teaching of the fs4-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 :—
‘g. Those observers of religious rites that perform only the
worship of the sacred fire, and oblations to sages, to ancestors,
1 Vedanta-sitras 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 wership 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.
‘ro. It is said that adoration of the celestial gods produces one
consequence ; and that the performance of the worship of sacred
fire, and oblations 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.
‘11. Of those observers of ceremonies whosoever, knowing that
adoration of -celestial gods, as well as the worship of the sacred
fire, and oblation to sages, to ancestors, to men, and to other
creatures, should be observed alike by the same individual, performs 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 (Prakriti 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 Brahm4, 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 Brahm4, and another by the adoration of Prakriti.
Thus have we heard from learned men, who have distinctly explained the subject to us.
‘14. Of those observers of ceremonies, whatever person, knowing that the adoration of Prakriti 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 Prakriti, through the practice of the former.’
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