The Upanishads, Part I — SBE Vol. 1 (trans. F. Max Müller, 1879)
English·1879–1910·trans. Georg Bühler & James Legge·271 passages
The text · part 8 of 13
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.
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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.
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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.
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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] Kp. 130 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.
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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
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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
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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 bep. 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 Brahmafalse ; 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.
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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.
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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,’
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.
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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.
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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.
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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,
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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.
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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,
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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,p. 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-
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‘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.
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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.
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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
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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
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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.
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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.
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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 camep. 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.
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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.
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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.
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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.
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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.
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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.
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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 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,
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
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 Visvedevagraha. Different Sakh&s recommend hymns of different metres, our Sakh4 fixes on the Gayatri.
[3] Mp. 162 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.
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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
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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
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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.
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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}, ;