Sacred Books of the East, Vols. 1–3

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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.

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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

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This arose partly, but partly only, from the imperfections

* Colebrooke’s Migcellaneous Essays, 1873, vol. ii, p. 102, [3] b

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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

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

1 Works, vol. x, p. 437. 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

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musical note without harmonics. With the life we are leading now, with telegrams, letters, newspapers, reviews, pamphlets, and books ever breaking in upon us, it has become impossible, or almost impossible, ever to arrive at that intensity of thought which the Hindus meant by 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

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is in fact one of the earlier and less perfect names of the Infinite, of Brahman, the universal Self. This, at least, is the lesson which the Brahmans themselves read in this chapter'; and if we look at the ancient language of the Upanishads as 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. . ;

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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

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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.’

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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

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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-

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sophie de I’Inde’ (vol. ii, p. 24) has evidently felt this, and has kept the word 4tman untranslated, ‘Au commencement cet univers n’était que ]’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

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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

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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

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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).

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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).

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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,

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which, from the earliest ages of Christianity, have been regretted by theologians of undoubted piety, and which often prove a stumblingblock to those who have been won over by our missionaries to the simple faith of Christ. But that is not the question. The question is, whether there is or whether there is not, hidden in every one of the sacred books, 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

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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

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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 .. . 15 ” longa ... 16 Diphthongus gutturo-palatalis 17 ” ” 18 ” ” 19 Gutturo-labialis brevis... . 20 ”» longa... 21 Diphthongus gutturo-labialis 22 ” ” 23 2? ”? 24 Gutturalis fracta....... 25 Palatalis fracta,......... 26 Labialis fracta ........ 27 Gutturo-labialis fracta. .. .

ecewreee

oscee eee

0 é

0 B Bot wm

eee

(a) (8)

(u) (e) (ai)

cee

. . | —_-_

.

slab B: tag at:

> eee > ) E(e)S(e)] - - « %, W} 9

BR wore ee PPB

web

. . .

-Y sh &:

slth :

3b:

I |r frets

. . Jer |> |: °

.

. . |» rr .

. 8 Bm .

“sq 0a8

ei, éi

liv

PREFACE TO THE

SACRED BOOKS OF THE EAST. lv

. | —_-_

.

slab B: tag at:

> eee > ) E(e)S(e)] - - « %, W} 9

BR wore ee PPB

web

. . .

-Y sh &:

slth :

3b:

I |r frets

. . Jer |> |: °

.

. . |» rr .

. 8 Bm .

“sq 0a8

ei, éi

liv

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.

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VAGASANEYI-SAWHITA- UPANISHAD,

SOMETIMES CALLED

TSAVASYA or {fSA- UPANISHAD.

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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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SACRED BOOKS OF THE EAST

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HENRY FROWDE, M.A,

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH, AND NEW YORK

THE

SACRED BOOKS OF THE EAST

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THE

SACRED LAWS OF THE ARYAS

AS TAUGHT IN THE SCIIOOLS OF

APASTAMBA, GAUTAMA, VASISHTHA, AND BAUDHAYANA

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OCT 7 1936

Orford PRINTED AT THE CLARENDON PRESS

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THE

SACRED LAWS OF THE ARYAS

AS TAUGHT IN THE SCIIOOLS OF

APASTAMBA, GAUTAMA, VASISHTHA, AND BAUDHAYANA

TRANSLATED BY

GEORG BUHLER

PART I

APASTAMBA AND GAUTAMA

SECOND EDITION, REVISED

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CONTENTS. a BAGE INTRODUCTION TO APASTAMBA . . : . . . ix InTROpUCTION TO GAUTAMA . . . . . . Xxilix

APASTAMBA’S Apuorisms on THE SACRED Law.

General Rules . . . . : . : . . 1 Initiation . . . . . .

Studentship. : . . .

A Student who has returned Home. . . . - 29 The Study of the Veda . . . . . . - 32 A Student who has returned Home. . . . . 48 Saluting . . . . . . . . : - 51 Purification . . . . . . : 54 Eating, and Forbidden Food . . . . . - 59 Lawful Livelihood . . . . . . . » 90 Penance . . . . . : . : : - 75 Rules for a Snataka. . . . . . . . 92 The Duties of a Householder . . . . . » 99 Inheritance . . . . . . . . . 130 Funeral Oblations . . . . . . . - 137 The Four Orders. . . . . . . . 153 The King . . . . . . . : . 161

GAUTAMA’S InstTITUTES OF THE SacRED Law.

Initiation . . . : . . . . : - 175 Purification . . . . . : . . . 179 Studentship. . . . . : . . . 182 The Ascetic . . . . : . . . . 192 The Hermit. . . . . . . . . 195

The Householder. . . . . . . . 196

viii CONTENTS.

PAGE Saluting . . . . . . . . . . 207 Times of Distress. . . . . . . . 2mr A King and Braéhmama versed in the Vedas. . . 204 The Duties of a Snataka . . . . . . . 218 Lawful Occupations and Livelihood . .¢ 4+ ---s: os + _227__ The Duties of a King. : . . . . . 234 Civil and Criminal Law . . . . . . . 238 Witnesses . . . . . . . . . . 246 Impurity... : . . . . . . »_ 249° Funeral Oblations . . . . . . . . 255 The Study of the Veda . . . . . . . 259 Eating, and Forbidden Food . . . . . . 265 Women . . . . . . . . . . 270 Penances . . . . . . . . . . 274 Inheritance . . . . . . . . - 302

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

INTRODUCTION

TO

APASTAMBA.

For all students of Sanskrit philology and Indian history Apastamba’s aphorisms on the sacred law of the Aryan Hindus possess a special interest beyond that attaching to other works of the same class. Their discovery enabled Professor Max Miller, forty-seven years ago, to dispose finally of the Brahmanical legend according to which Hindu society was supposed to be governed by the codes of ancient sages, compiled for the express purpose of tying down each individual to his station, and of strictly regulating even the smallest acts of his daily life’. It enabled

' Max Miiller, History of Ancient Sanskrit Literature, p. 133 seq.

The following letter, addressed to the late W. H. Morley, and published by him in his Digest of Indian Cases, 1850, may be of interest as connected with the first discovery of the Apastamba-siitras :—

It enabled

' Max Miiller, History of Ancient Sanskrit Literature, p. 133 seq.

The following letter, addressed to the late W. H. Morley, and published by him in his Digest of Indian Cases, 1850, may be of interest as connected with the first discovery of the Apastamba-siitras :—

9, Park Place, Oxford, July 29, 1849.

My DEAR Mortey,—I have been looking again at the law literature, in order to write you a note on the sources of Manu. I have treated the subject fully in my introduction to the Veda, where I have given an outline of the different periods of Vaidik literature, and analysed the peculiarities in the style and language of each class of Vaidik works. What I congider to be the sources of the Manava-dharma-sdstra, the so-called Laws of Manu, are the Sfttras. These are works which presuppose the development of the prose literature of the Brahmamas (like the Aitareya-brahmama, Taittirtya-brahmasa, &c.) These Br&éhmaaas, again, presuppose, not only the existence, but the collection and arrangement of the old hymns of the four Samhitas. The Sitras are therefore later than both these classes of Vaidik works, but they must be considered as belonging to the Vaidik period of literatnre, not only on account of their intimate connection with Vaidik subjects, but also because they still exhibit the irregularities of the old Vaidik language. They form indeed the last branch of Vaidik literature ; and it will perhaps be possible to fix some of these works chronologically, as they are contemporary with the first spreading of Buddhism in India.

Again, in the whole of Vaidik literature there is no work written (like the Manava-dharma-sastra) in the regular epic Sloka, and the continuous employment of this metre is a characteristic mark of post-Vaidik writings.

One of the principal classes of Sfitras is known by the name of Kalpa-s(tras,

x APASTAMBA.

him not only to arrive at this negative result, but also to substitute a sounder theory the truth of which subsequent investigations have further confirmed, and to show that the sacred law of the Hindus has its source in the teaching of the Vedic schools, and that the so-called revealed law codes are, in most cases, but improved metrical editions of older

or rules of ceremonies. These are avowedly composed by human authors, while, according to Indian orthodox theology, both the hymns and Brahmasas are to be considered as revelation. The Sfitras generally bear the name of their authors, like the Satras of Asvalayana, Katyayana, &c., or the name of the family to which the Sftras belonged. The great number of these writings is to be accounted for by the fact that there was not one body of Kalpa-sfitras binding on all Brahmanic families, but that different old families had each their own Kalpa-sitras. These works are still very frequent in our libraries, yet there is no doubt that many of them have been lost. Sfitras are quoted which do not exist in Europe, and the loss of some is acknowledged by the Brahmans themselves, There are, however, lists of the old Brahmanic families which were in possession of their own redaction of Vaidik hymns (Samhitas), of Brahmamas, and of Sitras. Some of these families followed the Rig-veda, some the Yagurveda, the SAma-veda, and Atharva-veda; and thus the whole Vaidik literature becomes divided into four great classes of Brahmazas and Sfitras, belonging to one or the other of the four principal Vedas,

Some of these families followed the Rig-veda, some the Yagurveda, the SAma-veda, and Atharva-veda; and thus the whole Vaidik literature becomes divided into four great classes of Brahmazas and Sfitras, belonging to one or the other of the four principal Vedas,

Now one of the families following the Yagur-veda was that of the Manavas (cf. Karazavyiha). There can be no doubt that that family, too, had its own Sftras. Quotations from M4nava-sitras are to be met with in commentaries on other Sfitras; and I have found, not long ago, a MS. which contains the text of the Manava-srauta-sfitras, though in a very fragmentary state. But these Sitras, the Srauta-sfitras, treat only of a certain branch of ceremonies connected with the great sacrifices. Complete Sftra works are divided into three parts: 1. the first (Srauta), treating on the great sacrifices; 2. the second (Grzhya), treating on the Samsk4ras, or the purificatory sacraments; 3. the third (SAmayd#arika or Dharma-sitras), treating on temporal duties, customs, and punishments. The last two classes of Sftras seem to be lost in the MAnava-sitra. This loss is, however, not so great with regard to tracing the sources of the Manava-dharmasastra, because whenever we have an opportunity of comparing Sfitras belonging to different families, but following the same Veda, and treating on the same subjects, the differences appear to be very slight, and only refer to less important niceties of the ceremonial, In the absence, therefore, of the MAanava-simay4karika-sfitras, I have taken another collection of Sfitras, equally belonging to the Yagur-veda, the Sitras of Apastamba. In his family we have not only a Brahmama, but also Apastamba Srauta, Griéhya, and Samay4édrika-sfitras. Now it is, of course, the third class of Sftras, on temporal duties, which are most likely to contain the sources of the later metrical Codes of Law, written in the classical Sloka. On a comparison of different subjects, such as the duties of a Brahmadrin, a Grthastha, laws of inheritance, duties of a king, forbidden fruit, &c., I find that the Sftras contain generally almost the same words which have been brought into verse by the compiler of the MAanava-

INTRODUCTION. « x1

prose works which latter, in the first instance, were destined to be committed to memory by the young Aryan students, and to teach them their duties. This circumstance, as well as the fact that Apastamba’s work is free from any suspicion of having been tampered with by sectarians or modern editors, and that its intimate connection with the manuals teaching the performance of the great and small sacrifices, the Srauta and Grthya-sitras, which are attributed to the same author, is perfectly clear and indisputable, entitle it, in spite of its comparatively late origin, to the first place in a collection of Dharma-sitras.

The Apastambiya Dharma-sfitra forms part of an enormous Kalpa-sitra or body of aphorisms, which digests the teaching of the Veda and of the ancient Rishis regarding the performance of sacrifices and the duties of twice-born men, Brahmazas, Kshatriyas, and Vaisyas, and which, being chiefly based on the second of the four Vedas, the Yagurveda in the Taittiriya recension, is primarily intended for the benefit of the Adhvaryu priests in whose families the study of the Yagur-veda is hereditary.

The entire Kalpa-sdtra of Apastamba is divided into

dharma-sAstra. I consider, therefore, the S{itras as the principal source of the metrical Smrstis, such as the Manava-dharma-sastra, Yagf#avalkya-dharmasastra, &c., though there are also many other verses in these works which may be traced to different sources. They are paraphrases of verses of the Samzhitas, or of passages of the Brahmawas, often retaining the same old words and archaic constructions which were in the original. This is indeed acknowledged by the author of the M4nava-dharma-sastra, when he says (B. II, v. 6), ‘The roots of the Law are the whole Veda (Samhitas and Brahmamas), the customs and traditions of those who knew the Veda (as laid down in the Sfitras), the conduct of good men, and one’s own satisfaction.’ The Manava-dharmasastra may thus be considered as the last redaction of the laws of the MAnavas. Quite different is the question as to the old Manu from whom the family probably derived its origin, and who is said to have been the author of some very characteristic hymns in the Rig-veda-samhité. He certainly cannot be considered as the author of a Manava-dharma-sastra, nor is there even any reason to suppose the author of this work to have had the same name. It is evident that the author of the metrical Code of Laws speaks of the old Manu as of a person different from himself, when he says (B. X, v. 63), ‘Not to kill, not to lie, not to steal, to keep the body clean, and to restrain the senses,

this was the short law which Manu proclaimed a: the four castes.’— Yours truly, M. M. (Zee RY OF 4X

ia re i JrirO™ .

THEGI fas OG Pade

{ Se NaRY

{

xil . APASTAMBA.

X, v. 63), ‘Not to kill, not to lie, not to steal, to keep the body clean, and to restrain the senses,

this was the short law which Manu proclaimed a: the four castes.’— Yours truly, M. M. (Zee RY OF 4X

ia re i JrirO™ .

THEGI fas OG Pade

{ Se NaRY

{

xil . APASTAMBA.

thirty sections, called Prasnas, literally questions’. The first twenty-four of these teach the performance of the so-called Srauta or VaitAnika sacrifices, for which several sacred fires are required, beginning with the simplest rites, the new and full moon offerings, and ending with the complicated Sattras or sacrificial sessions, which last a whole year or even longer*. The twenty-fifth Prasna contains the Paribhdshds or general rules of interpretation *, which are valid for the whole Kalpa-sitra, the Pravara-khanda, the chapter enumerating the patriarchs of the various Brahmanical tribes, and finally the Hautraka, prayers to be recited by the Hotraka priests. The twenty-sixth section gives the Mantras or Vedic prayers and formulas for the Grihya rites, the ceremonies for which the sacred domestic or Grihya fire is required, and the twenty-seventh the rules for the performance of the latter*. The aphorisms on the sacred law fill the next two Prasnas ; and the Sulvasitra®, teaching the geometrical principles, according to which the altars necessary for the Srauta sacrifices must be constructed, concludes the work with the thirtieth Prasna. The position of the Dharma-sitra in the middle of the collection at once raises the presumption that it originally formed an integral portion of the body of Sitras and that it is not a later addition. Had it been added later, it would either stand at the end of the thirty Prasnas or altogether outside the collection, as is the case with some other treatises attributed to Apastamba®. The Hindus are, no doubt, unscrupulous in adding to the works of famous teachers. But such additions, if of considerable extent, are usually not embodied in the works themselves which they are intended to supplement. They are mostly given

1 Burnell, Indian Antiquary, I, 5 seq.

3 The Srauta-s(itra, Pr. I-XV, has been edited by Professor R. Garbe in the Bibliotheca Indica, and the remainder is in the press.

3 See Professor Max Miiller’s Translation in S. B. E., vol. xxx.

* The Grshya-sitra has been edited by Dr. Winternitz, Vienna, 1887.

5 On the Sulva-sitras see G. Thibaut in ‘the Pandit,’ 1875, p. 292.

* Burnell, loc. cit.

INTRODUCTION. xiii

as seshas or parisish/as, tacked on at the end, and generally marked as such in the MSS.

B. E., vol. xxx.

* The Grshya-sitra has been edited by Dr. Winternitz, Vienna, 1887.

5 On the Sulva-sitras see G. Thibaut in ‘the Pandit,’ 1875, p. 292.

* Burnell, loc. cit.

INTRODUCTION. xiii

as seshas or parisish/as, tacked on at the end, and generally marked as such in the MSS.

In the case of the Apastamba Dharma-sitra it is, however, not necessary to rely on its position alone, in order to ascertain its genuineness. There are unmistakable indications that it is the work of the same author who wrote the remainder of the Kalpa-sdtra. One important argument in favour of this view is furnished by the fact that Prasna X XVII, the section on the Grzhya ceremonies, has evidently been made very short and concise with the intention of saving matter for the subsequent sections on the sacred law. The Apastambiya Grthya-sitra contains nothing beyond a bare outline of the domestic ceremonies, while most of the other Gvzhya-sitras, e.g. those of Asvalayana, Sankh4yana, Gobhila, and P4raskara, include a great many rules which bear indirectly only on the performance of the offerings in the sacred domestic fire. Thus on the occasion of the description of the initiation of Aryan students, Asvalayana inserts directions regarding the dress and girdle to be worn, the length of the studentship, the manner of begging, the disposal of the alms collected, and other similar questions?. The exclusion of such incidental remarks on subjects that are not immediately connected with the chief aim of the work, is almost complete in Apastamba’s Grihya-sitra, and reduces its size to less than one half of the extent of the shorter ones among the works enumerated above. It seems impossible to explain this restriction of the scope of Prasna XXVII otherwise than by assuming that Apastamba wished to reserve all rules bearing rather on the duties of men than on the performance of the domestic offerings, for his sections on the sacred law.

A second and no less important argument for the unity of the whole Kalpa-sitra may be drawn from the cross-references which occur in several Prasnas. Inthe Dharma-s(tra we find that on various occasions, where the performance

1 Asvalayana Grihya-sitra I, 19, ed. Stenzler.

xiv APASTAMBA.

A second and no less important argument for the unity of the whole Kalpa-sitra may be drawn from the cross-references which occur in several Prasnas. Inthe Dharma-s(tra we find that on various occasions, where the performance

1 Asvalayana Grihya-sitra I, 19, ed. Stenzler.

xiv APASTAMBA.

of a ceremony is prescribed, the expressions yathoktam, ‘as has been stated,’ yathopadesam, ‘according to the injunction,’ or yatha purastat, ‘as above, are added. In four of these passages, Dh. I, 1, 4,16; II, 2, 3,17; 2, 5,4; and 7,17, 16, the Grthya-sitra is doubtlessly referred to, and the commentator Haradatta has pointed out this fact. On the other hand, the Gvzhya-sitra refers to the Dharma-satra, employing the same expressions which have been quoted from the latter. Thus we read in the beginning of the chapter on funeral oblations, Grzhya-sOtra VIII, 21, 1, mAsisraddhasy4parapakshe yathopadesam kalad, ‘ the times for the monthly funeral sacrifice (fall) in the latter (dark) half of the month according to the injunction.’ Now as neither the Grzhya-sitra itself nor any preceding portion of the Kalpa-sitra contains any injunction on this point, it follows that the long passage on this subject which occurs in the Dharma-sitra II, 7, 16, 4-22 is referred to. The expression yathopadesam is also found in other passages of the Grzhya-sitra, and must be explained there in a like manner! There are further a certain number of Sftras which occur in the same words both in the Prasna on domestic rites, and in that on the sacred law, e.g. Dh. I, 1, 1,18; I, 1, 2, 38; I, 1, 4,14. It seems that the author wished to call special attention to these rules by repeating them. Their recurrence and literal agreement may be considered an additional proof of the intimate connection of the two sections.

Through a similar repetition of, at least, one Sitra it is possible to trace the connection of the Dharma-sitra with the Srauta-sitra. The rule vitve va gay4m, ‘or (he may have conjugal intercourse) with his wife in the proper season,’ is given, Dh. II, 2, 5,17, with reference to a householder who teaches the Veda. In the Srauta-s(tra it occurs twice, in the sections on the new and full moon sacrifices III, 17, 8, and again in connection with the Katurmasya offerings, VIII, 4, 6, and it refers both times

1 See the details, given by Dr. Winternitz in his essay, Das altindische Hochzeitsrituell, p. 5 (Denkschr. Wiener Akademie, Bd. 40).

INTRODUCTION. XV

Winternitz in his essay, Das altindische Hochzeitsrituell, p. 5 (Denkschr. Wiener Akademie, Bd. 40).

INTRODUCTION. XV

to the sacrificer. In the first passage the verb, upeyat, is added, which the sense requires; in the second it has the abbreviated form, which the best MSS. of the Dharmasdtra offer. The occurrence of the irregular word, ritve for ritvye, in all the three passages, proves clearly that we have to deal with a self-quotation of the same author. If the Dharma-sitra were the production of a different person and a later addition, the Pseudo-Apastamba would most probably not have hit on this peculiar irregular form. Finally, the Gvrzhya-sitra, too, contains several crossreferences to the Srauta-sitra, and the close agreement of the Sfitras on the Vedic sacrifices, on the domestic rites, and on the sacred, both in language and style, conclusively prove that they are the compositions of one author ?.

Who this author really was, is a problem which cannot be solved for the present, and which probably will always remain unsolved, because we know his family name only. For the form of the word itself shows that the name Apastamba, just like those of most founders of Vedic schools, e.g. Bhdradvaga, Asvalayana, Gautama, is a patronymic. This circumstance is, of course, fatal to all attempts at an identification of the individual who holds so prominent a place among the teachers of the Black Yagur-veda.

But we are placed in a somewhat better position with respect to the history of the school which has been named after Apastamba and of the works ascribed to him. Regarding both, some information has been preserved by tradition, and a little more can be obtained from inscriptions and later works, while some interesting details regarding the time when, and the place where the Sitras were composed, may be elicited from the latter themselves. The data, obtainable from these sources, it is true, do not enable us to determine with certainty the year when the Apastambiya school was founded, and when its Satras were composed. But they make it possible to ascertain the position of the school and of its Sdtras in Vedic litera-

1 See Dr. Winternitz, loc. cit.

Xvi APASTAMBA.

ture, their relative priority or posteriority as compared with other Vedic schools and works, to show with some amount of probability in which part of India they had their origin, and to venture, at least, a not altogether unsupported conjecture as to their probable antiquity.

Xvi APASTAMBA.

ture, their relative priority or posteriority as compared with other Vedic schools and works, to show with some amount of probability in which part of India they had their origin, and to venture, at least, a not altogether unsupported conjecture as to their probable antiquity.

As regards the first point, the Karazavydha, a supplement of the White Yagur-veda which gives the lists of the Vedic schools, informs us that the Apastambiya school formed one of the five branches of the Khazdikiya school, which in its turn was a subdivision of the Taittiriyas, one of the ancient sections of Brahmazas who study the Black Yagur-veda. Owing to the very unsatisfactory condition of the text of the Karavzavydha it is unfortunately not possible to ascertain what place that work really assigns to the Apastambiyas among the five branches of the Khazdikiyas. Some MSS. name them first, and others last. They give either the following list, 1. K4leyas (KAletas), 2. Satydyanins, 3. Hirazyakesins, 4. Bharadvagins, and 5. Apastambins, or, 1. Apastambins, 2. Baudhéyanins or Bodhayanins, 3. SatyAshadhins, 4. Hirazyakesins, 5. Aukheyas'. But this defect is remedied to a certain extent by the now generally current, and probably ancient tradition that the Apastambiyas are younger than the school of Baudhayana, and older than that of Saty4shadha Hiranyakesin. Baudhayana, it is alleged, composed the first set of Satras connected with the Black Yagurveda, which bore the special title ‘pravagana,’ and he was succeeded by Bhdradvaga, Apastamba, and Satyéshadha Hirazyakesin, who all founded schools which bear their names ?.

1 Max Miller, Hist. Anc. Sansk. Lit., p. 371. A MS. of the Xaramavyfha with an anonymous commentary, in my possession, has the following passage :

aiizearat ca der aie | MTRet Biwraat aan? (ew agt arent fr.

? Max Miiller, Hist. Anc. Sansk. Lit., p. 194. These statements occur in the introduction of Mahadeva’s commentary on the Srauta-siitra of Hirasyakesin (Weber, Hist. Sansk. Lit., p. 110, and ed.) and in an interpolated passage of Bharadvaga’s Grihya-sitra (Winternitz, op. cit., p. 8, note 1), as well as, with the omission of Bharadv4ga’s name, in interpolated passages of

INTRODUCTION. xvii

This tradition has preserved two important pieces of information. First, the Apastamba school is what Professor Max Miiller appropriately calls a Sdtrakaraaa, i.e. a school whose founder did not pretend to have received a revelation of Vedic Mantras or of a Brahmaza text, but merely gave a new systematic arrangement of the precepts regarding sacrifices and the sacred law. Secondly, the Satras of Apastamba occupy an intermediate position between the works of Baudh4yana and Hiramyakesin. Both these statements are perfectly true, and capable of being supported by proofs, drawn from Apastamba’s own and from other works.

Secondly, the Satras of Apastamba occupy an intermediate position between the works of Baudh4yana and Hiramyakesin. Both these statements are perfectly true, and capable of being supported by proofs, drawn from Apastamba’s own and from other works.

As regards the first point, Professor Max Miiller has already pointed" out that, though we sometimes find a Brahmana of the Apastambiyas mentioned, the title Apastamba-brahmava is nothing but another name of the Taittiriya-bradhmaza, and that this Brahmaza, in reality, is always attributed to Tittiri or to the pupils of Vaisampayana, who are said to have picked up the Black Yagurveda in the shape of partridges (tittiri). The same remark applies to the collection of the Mantras of the Black Yagurveda, which, likewise, is sometimes named Apastambasamhita. The Karanavytha states explicitly that the five branches of the Khazdikiya school, to which the Apastambiyas belong, possess one and the same recension of the revealed texts, consisting of 7 Kaxdas, 44 Prasnas, 651 Anuvakas, 2198 Pannasis, 19290 Padas?, and 253,868 syllables, and indicates thereby that all these five schools were Sitrakaramas.

If we now turn to Apastamba’s own works, we find still

BandhAyana’s Dharma-sitra (II, 5, 9, 14) and of the same author's Grthyasftra (Sicred Books of the East, vol. xiv, p. xxxvi, note 1). Adherents of a Prava‘ana-s(tra, no doubt identical with that of Baudhayana, the Prava- Ranakarta (Sacred Books of the East, vol. xiv, p. xxxvi), are mentioned in a land grant, originally issued by the Pallava king Nandivarman in the beginning of the eighth century a.p., see Hultzsch, South Indian Inscriptions, vol. ii, p- 361 seqq.; see also Weber, Hist. Sansk. Lit., p. 110, and ed.

1 Max Miiller, op. cit., p. 195.

3 See also Weber, Ind. Lit., p. 98, and ed.

[2]

XViil APASTAMBA.

ii, p- 361 seqq.; see also Weber, Hist. Sansk. Lit., p. 110, and ed.

1 Max Miiller, op. cit., p. 195.

3 See also Weber, Ind. Lit., p. 98, and ed.

[2]

XViil APASTAMBA.

clearer proof that he laid no claim to the title Rishi, or inspired seer of Vedic texts. For (Dharma-sitra I, 2, 5, 4-5) he says distinctly that on account of the prevalent transgression of the rules of studentship no Rishis are born among the Avaras, the men of later ages or of modern times, but that some, by virtue of a residue of the merit which they acquired in former lives, become similar to Rishis by their knowledge of the Veda. A man who speaks in this manner, shows that he considers the holy ages during which the great saints saw with their mind's eye the uncreated and eternal texts of the Veda to be past, and that all he claims is a thorough acquaintance with the scriptures which had been handed down to him. The same spirit which dictated this passage is also observable in other portions of the Dharma-sdtra. For Apastamba repeatedly contrasts the weakness and sinfulness of the Avaras, the men of his own times, with the holiness of the ancient sages, who, owing to the greatness of their ‘lustre,’ were able to commit various forbidden acts without diminishing their spiritual merit!. These utterances prove that Apastamba considered himself a child of the Kali Yuga, the age of sin, during which, according to Hindu notions, no Rishis can be born. If, therefore, in spite of this explicit disclaimer, the Saszhité and the Brahmamza of the Black Yagur-veda are sometimes called Apastamba or Apastambiya, i.e. belonging to Apastamba, the meaning of this expression can only be, that they were and are studied and handed down by the school of Apastamba, not that its founder was their author, or, as the Hindus would say, saw them.

The fact that Apastamba confined his activity to the composition of Sftras is highly important for the determination of the period to which he belonged. It clearly shows that in his time the tertiary or Sdtra period of the Yagur-veda had begun. Whether we assume, with Professor Max Miller, that the Sftra period was one and the same for all the four Vedas, and fix its limits with him

1 Dharma-sitra II, 6, 13, 1-10; II, 10, 27, 4.

INTRODUCTION. X1X

between 600-200 B.C., or whether we believe, as I am inclined to do, that the date of the Sitra period differed for each Veda, still the incontestable conclusion is that the origin of the Apastambiya school cannot be placed in the early times of the Vedic period, and probably falls in the last six or seven centuries before the beginning of the Christian era.

The correctness of the traditional statement that Apastamba is younger than Baudhayana may be made very probable by the following considerations. First, Baudhayana’s and Apastamba’s works on Dharma have a considerable number of Sfitras in common. Thus in the chapter on Penances not less than seven consecutive Sitras, prescribing the manner in which outcasts are to live and to obtain readmission into the Brahmanical community for their children, occur in both treatises’. Besides this passage, there are a number of single Sftras? which agree literally. Taken by itself this agreement does not prove much, as it may be explained in various ways. It may show either that Baudhdyana is older than Apastamba, and that the latter borrowed from the former, or that the reverse was the case. It may also indicate that both authors drew from one common source. But if it is taken together with two other facts, it gains a considerable importance. First, Apastamba holds in several cases doctrines which are of a later origin than those held by Baudhayana. With respect to this point the puritan opinions which Apastamba puts forward regarding the substitutes for legitimate sons and regarding the appointment of widows (niyoga), and his restriction of the number of marriage-rites, may be adduced as examples. Like many other ancient teachers, Baudhdyana permits childless Aryans to satisfy their craving for representatives bearing their name, and to allay their fears of falling after death into the regions of torment through a failure of the funeral oblations, by the affiliation

1 Baudh. Dh. II, 1, 2, 18-23 =Ap. Dh. I, 10, 29, 8-14. 2 E.g. Ap. Dh. I, 1, 2, 30; I, 2, 6, 8-9; I, 5, 15, 8 correspond respectively to Baudh. Dh. I, 2, 3, 39-40; I, 2, 3, 38; I, a, 3, 29.

b 2

XX APASTAMBA.

of eleven kinds of substitutes for a legitimate son. _Illegitimate sons, the illegitimate sons of wives, the legitimate and illegitimate offspring of daughters, and the children of relatives, or even of strangers who may be solemnly adopted, or received as members of the family without any ceremony, or be acquired by purchase, are all allowed to take the place and the rights of legitimate sons’. Apastamba declares his dissent from this doctrine. He allows legitimate sons alone to inherit their father’s estate and to follow the occupations of his caste, and he explicitly forbids the sale and gift of children *.

Apastamba declares his dissent from this doctrine. He allows legitimate sons alone to inherit their father’s estate and to follow the occupations of his caste, and he explicitly forbids the sale and gift of children *.

In like manner he protests against the custom of making over childless widows to brothers-in-law or other near relatives in order to obtain sons who are to offer the funeral oblations to the deceased husband’s manes, while Baudhayana has as yet no scruple on the subject*. Finally, he omits from his list of the marriage-rites the Paisdéa vivaha, where the bride is obtained by fraud‘; though it is reluctantly admitted by Baudhayana and other ancient teachers. There can be no doubt that the law which placed the regular continuance of the funeral oblations above all other considerations, and which allowed, in order to secure this object, even a violation of the sanctity of the marriage-tie and other breaches of the principles of morality, belongs to an older order of ideas than the stricter views of Apastamba. It is true that, according to Baudhdyana’s own statement®, before his time an ancient sage named Aupaganghani, who is also mentioned in the Satapathabrahmaza, had opposed the old practice of taking substitutes for a legitimate son. It is also very probable that for a long time the opinions of the Brahmaza teachers, who lived in different parts of India and belonged to different schools, may have been divided on this subject. Still it seems very improbable that of two authors who both belong to the same Veda and to the same school, the

* Baudh. Dh. II, 2, 3, 17 seqq. 2 Ap. Dh. II, 5, 13, 1-2, 11. * Ap. Dh. II, 10, 27, 2-7. * Ap. Db. II, 5, 11 and 12. § Baudh. Dh. II, 2, 3, 33.

INTRODUCTION. XX1

earlier one should hold the later doctrine, and the later one the earlier opinion. The contrary appears the more probable assumption. The same remarks apply to the cases of the Niyoga and of the Paisa#a marriage !.

* Ap. Db. II, 5, 11 and 12. § Baudh. Dh. II, 2, 3, 33.

INTRODUCTION. XX1

earlier one should hold the later doctrine, and the later one the earlier opinion. The contrary appears the more probable assumption. The same remarks apply to the cases of the Niyoga and of the Paisa#a marriage !.

The second fact, which bears on the question how the identity of so many Sitras in the two Dharma-sitras is to be explained, affords a still stronger proof of Apastamba’s posteriority to Baudhdyana. For on several occasions, it appears, Apastamba controverts opinions which Baudhayana holds, or which may be defended with the help of the latter's Sftras. The clearest case of this kind occurs in the chapter on Inheritance, where the treatment of the eldest son on the division of the estate by the father is discussed. There Apastamba gives it as his own opinion that the father should make an equal division of his property ‘ after having gladdened the eldest son by some (choice portion of his) wealth,’ i.e. after making him a present which should have some value, but should not be so valuable as to materially affect the equality of the shares*. Further on he notices the opinions of other teachers on this subject, and states that the practice advocated by some, of allowing the eldest alone to inherit, as well as the custom prevailing in some countries, of allotting to the eldest all the father’s gold, or the black cows, or the black iron and grain, is not in accordance with the precepts of the Vedas. In order to prove the latter assertion he quotes a passage of the Taittiriya Samhita, in which it is declared that ‘ Manu divided his wealth among his sons,’ and no difference in the treatment of the eldest son is prescribed. He adds that a second passage occurs in the same Veda, which declares that ‘ they distinguish the eldest son by (a larger portion of) the heritage, and which thus apparently countenances the partiality for the first-born. But this second passage, he contends, appealing to the

1 For another case, the rules, referring to the composition for homicide, regarding which Apastamba holds later views than Baudh&yana, see the Festgrass an R. von Roth, pp. 47-48.

2 Ap. Dh. II, 6, 13, 13, and II, 6, 14, 1.

Xxli APASTAMBA.

But this second passage, he contends, appealing to the

1 For another case, the rules, referring to the composition for homicide, regarding which Apastamba holds later views than Baudh&yana, see the Festgrass an R. von Roth, pp. 47-48.

2 Ap. Dh. II, 6, 13, 13, and II, 6, 14, 1.

Xxli APASTAMBA.

opinion of the Mimamsists, is, like many similar ones, merely a statement of a fact which has not the authority of an injunction', If we now turn to Baudhdayana, we find that he allows of three different methods for the distribution of the paternal estate. According to him, either an equal share may be given to each son, or the eldest may receive the best part of the wealth, or, also, a preferential share of one tenth of the whole property. He further alleges that the cows, horses, goats, and sheep respectively go to the eldest sons of Brahmauzas, Kshatriyas, Vaisyas and Sfidras. As authority for the equal division he gives the first of the two Vedic passages quoted above ; and for the doctrine that the eldest is to receive the best part of the estate, he quotes the second passage which Apastamba considers to be without the force of an injunction*. The fact that the two authors’ opinions clash is manifest, and the manner in which Apastamba tries to show that the second Vedic passage possesses no authority, clearly indicates that before his time it had been held to contain an injunction. As ho other author of a Dharmastra but Baudhdyana is known to have quoted it, the conclusion is that Apastamba’s remarks are directed against him. If Apastamba does not mention Baudhdyana by name, the reason probably is that in olden times, just as in the present day, the Brahmanical etiquette forbad a direct opposition against doctrines propounded by an older teacher who belongs to the same spiritual family (vidyavamsa) as oneself.

A similar case occurs in the chapter on Studentship 3, where Apastamba, again appealing to the Mimamsists, combats the doctrine that pupils may eat forbidden food, such as honey, meat, and pungent condiments, if it is given to them as leavings by their teacher. Baudh4yana gives no explicit rule on this point, but the wording of his Satras is not opposed to the doctrine and practice, to which Apastamba objects. Baudhayana says that students

1 Ap. Dh. II, 6, 14, 6-13. 2 Baudh. Dh. II, 2, 3, 2-7. > Ap. Dh. I, 1, 4, 5-7.

INTRODUCTION. XXili

Baudh4yana gives no explicit rule on this point, but the wording of his Satras is not opposed to the doctrine and practice, to which Apastamba objects. Baudhayana says that students

1 Ap. Dh. II, 6, 14, 6-13. 2 Baudh. Dh. II, 2, 3, 2-7. > Ap. Dh. I, 1, 4, 5-7.

INTRODUCTION. XXili

shall avoid honey, meat, pungent condiments, &c.; he further enjoins that pupils are to obey their teachers except when ordered to commit crimes which cause loss of caste (pataniya); and he finally directs them to eat the fragments of food given to them by their teachers. As the eating of honey and other forbidden substances is not a crime causing loss of caste, it is possible that Baudhayana himself may have considered it the duty of a pupil to eat any kind of food given by the teacher, even honey and meat. At all events the practice and doctrine which Apastamba blames, may have been defended by the wording of Baudhayana’s rules!.

The three points which have been just discussed, viz. the identity of a number of Sftras in the works of the two authors, the fact that Apastamba advocates on some points more refined or puritan opinions, and, especially, that he labours to controvert doctrines contained in Baudhdyana’s Sdtras, give a powerful support to the traditional statement that he is younger than that teacher. It is, however, difficult to say how great the distance between the two really is. Mah4deva, as stated above, places between them only Bharadvaga, the author of a set of Sdtras, which as yet have not been completely recovered. But it seems to me not likely that the latter was his immediate predecessor in the vidyAvamsa or spiritual family to which both belonged. For it cannot be expected that two successive heads of the school should each have composed a Sdtra and thus founded a new branch-school. It is

Cases, in which Apastamba’s Grthya-sfitra appears to refer to, or to controvert, Baudhayana’s Grehya-siitra, have been collected by Dr. Winternitz, op. cit., p.8. Dr. Burnell, Tanjore Catalogue, p. 34, too, considers Baudhayana to be older than Apastamba, because his style is so much simpler. With this remark may be compared Dr. Winternitz’s very true assertion that BaudhAyana’s style resembles sometimes, especially in the discussion of disputed points, that of the Brahmavas. On the other hand, Dr. R. G. Bhamdarkar, Second Report on the Search for Sanskrit MSS., p. 34, believes Baudhayana to be later than Apastamba and Bharadvaga, because he teaches other developments of sacrificial rites, unknown to the other two Sfitrakaras. This may be true, but it must not be forgotten that every portion of Bandhayana’s Sitras, which has been subjected to a critical enquiry, has turned out to be much interpolated and enlarged by later hands.

XXIV APASTAMBA.

This may be true, but it must not be forgotten that every portion of Bandhayana’s Sitras, which has been subjected to a critical enquiry, has turned out to be much interpolated and enlarged by later hands.

XXIV APASTAMBA.

more probable that Baudh4yana and Bharadvaga, as well as the latter and Apastamba, were separated by several intervening generations of teachers, who contented themselves with explaining the works of their predecessors. The distance in years between the first and the last of the three SdtrakAras must, therefore, I think, be measured rather by centuries than by decades}.

As regards the priority of Apastamba to the school of Satydshadda Hiravyakesin, there can be no doubt about the correctness of this statement. For either Hirazyakesin himself, or, at least, his immediate successors have appropriated’ Apastamba’s Dharma-sdtra and have inserted it with slight modifications in their own collection. The alterations consist chiefly in some not very important additions, and in the substitution of more intelligible and more modern expressions for difficult and antiquated words *. But they do not extend so far as to make the language of the Dharma-sitra fully agree with that of the other sections of the collection, especially with the Grthya-sitra. Numerous discrepancies between these two parts are observable. Thus we read in the Hirazyakesi

1 The subjoined pedigree of the Sfitrakaras of the Black Yagur-veda will perhaps make the above remarks and my interpretation of the statements of Mahddeva and the other authorities mentioned above more intelligible :—

Khfzdika, taught the Taittirlya recension of the Black Yagur-veda.

(Successors of Khazdika, number unknown, down to)

Baudhfyana, Pravaéanakarta, i.e. rst Siitrak4ra, and founder of Baudhé-

yana-karana.

(Successors of Baudh4yana down to fellow-pupil of Bh&radvaga, number unknown.) (Successors of Baudhayana after the schism down to the present day.)

Bhfradvaga, and Sitrakdra, and founder of Bharadvaga-karama.

(Successors of Bharadvaga down i fellow- pupil of Apastamba, number unknown.) rs after the down to the present day.)

Apastambe, 3rd Sfitrakara, and founder of A pastamba-Aarama.

(Successors of Apastamba down to fellow-pupil of Satyashadka Hiranyakesin, number unknown

(Successors br Apastamba down to the present day.) SatyAshadha Hirazyakesin, 4th Sfitrakara, and founder of Hirazyakesi- Rarana. (Successors of Saty4shadsa Hirasxryakesin down to the present day.) After the schism of Satyash4da Hirazyakesin the pedigree has not been continued, though MahAdeva asserts that several other Sfitrakaras arose. But to work it out further would be useless. 2 See Appendix II to Part I of my second edition of Apastamba’s Dharmasitra, p. 117 seqq.

INTRODUCTION. XXV

But to work it out further would be useless. 2 See Appendix II to Part I of my second edition of Apastamba’s Dharmasitra, p. 117 seqq.

INTRODUCTION. XXV

Grihya-sitra that a Brahmava must, ordinarily, be initiated in his seventh year, while the rule of the Dharma-siatra, which is identical with Ap. Dh. I, 1, 1, 18, prescribes that the ceremony shall take place in the eighth year after conception. The commentators, Matrzdatta on the GréhyasQtra and Mahadeva on the Dharma-sitra, both state that the rule of the Grihya-sitra refers to the seventh year after birth, and, therefore, in substance agrees with the Dharma-sitra. They are no doubt right. But the difference in the wording shows that the two sections do not belong to the same author. The same inference may be drawn from the fact that the Hirazyakesi Grzhya-sitra, which is much longer than Apastamba’s, includes a considerable amount of matter which refers to the sacred law, and which is repeated in the Dharma-sftra. According to a statement which I have heard from several learned Brahmamas, the followers of Hirazyakesin, when pronouncing the samkalpa or solemn pledge to perform a ceremony, declare themselves to be members of the Hiramyakesi school that forms a subdivision of Apastamba’s (4pastambantargatahirazyakesisakhadhyayi...aham). But I have not been able to find these words in the books treating of the ritual of the Hirazyakesins, such as the Mahesabhad/i. If this assertion could be further corroborated, it would be an additional strong proof of the priority of Apastamba, which, however, even without it may be accepted as a fact '. The distance in time between the two teachers is probably not so great as that between Apastamba and Baudhayana, as Mahadeva mentions no intermediate Sdtrakara between them. Still it is probably not less than roo or 150 years. The results of the above investigation which show that the origin of the Apastamba school falls in the middle of the Sftra period of the Black Yagur-veda, and that its SQtras belong to the later, though not to the latest products of Vedic literature, are fully confirmed by an

1 Compare also Dr. Winternitz’s remarks on the dependence of the Gréhyasfitra of the Hiranyakesins on Apastamba’s, op. cit., p. 6 seqq., and the second edition of the Ap. Dh., Part I, p. xi.

Xxvi APASTAMBA.

Winternitz’s remarks on the dependence of the Gréhyasfitra of the Hiranyakesins on Apastamba’s, op. cit., p. 6 seqq., and the second edition of the Ap. Dh., Part I, p. xi.

Xxvi APASTAMBA.

examination of the quotations from and references to Vedic and other books contained in Apastamba’s Sftras, and especially in the Dharma-sitra. We find that all the four Vedas are quoted or referred to. The three old ones, the Aik, Yagus, and Sdman, are mentioned both separately and collectively by the name trayi vidya, i.e. threefold sacred science, and the fourth is called not Atharvangirasah, as is done in most ancient Sftras, but Atharva-veda!. The quotations from the Rzk and SAman are not very numerous. But a passage from the ninth Madala of the former, which is referred to Dh. I, 1, 2, 2, is of some extent, and shows that the recension which Apastamba knew, did not differ from that which still exists. As Apastamba was an adherent of the Black Yagur-veda, he quotes it, especially in the Srauta-sitra, very frequently, and he adduces not only texts from the Mantra-samhit4, but also from the Taittiriyabrahmava and Aranyaka. The most important quotations from the latter work occur Dh. II, 2, 3, 16-II, 2, 4, 9, where all the Mantras to be recited during the performance of the Bali-offerings are enumerated. Their order agrees exactly with that in which they stand in the sixty-seventh Anuvaka of the tenth Prapathaka of the recension of the Aranyaka which is current among the Andhra Braéhmamas *. This last point is of considerable importance, both for the history of the text of that book and, as we shall see further on, for the history of the Apastambiya school.

The White Yagur-veda, too, is quoted frequently in the Srauta-sdtra and once in the section on Dharma by the title Vagasaneyaka, while twice its Brahmawa, the Vagasaneyi-brahmama, is cited. The longer one of the two passages, taken from the latter work, Dh. I, 4, 12, 3, does, however, not fully agree with the published text of the Madhyandina recension. Its wording possesses just sufficient resemblance to allow us to identify the passage which Apastamba meant, but differs from the Satapatha-

1 Ap. Dh. II, 11, 29, 12. 3 The Taittirfya Aranyaka exists in three recensions, the Karna, Dravida, and the Andhra, the first of which has been commented on by Sayama,

INTRODUCTION. XXVii

Dh. II, 11, 29, 12. 3 The Taittirfya Aranyaka exists in three recensions, the Karna, Dravida, and the Andhra, the first of which has been commented on by Sayama,

INTRODUCTION. XXVii

brahmaza in many details'. The cause of these discrepancies remains doubtful for the present *. As regards the Atharvaveda, Apastamba gives, besides the reference mentioned above and a second to the Angirasa-pavitra 3, an abstract of a long passage from Atharva-veda XV, 10-13, regarding the treatment of a Vratya, i.e. a learned mendicant Brahmaza, who really deserves the title of an atithi, or guest‘. It is true that Apastamba, in the passage referred to, does not say that his rule is based on the Atharvaveda. He merely says that a Brahmaza is his authority. But it seems, nevertheless, certain that by the expression a Brahmana, the Brahmana-like fifteenth book of the Atharva-veda is meant, as the sentences to be addressed by the host to his guest agree literally with those which the Atharva-veda prescribes for the reception of a Vratya. Haradatta too, in his commentary, expresses the same opinion. Actual quotations from the Atharva-veda are not frequent in Vedic literature, and the fact that Apastamba’s Dharma-sitra contains one, is, therefore, of some interest.

Besides these Vedic texts*, Apastamba mentions, also, the Angas or auxiliary works, and enumerates six classes, viz. treatises on the ritual of the sacrifices, on grammar, astronomy, etymology, recitation of the Veda, and metrics °. The number is the same as that which is considered the correct one in our days’.

As the Dharma-sdtra names no less than nine teachers in connection with various topics of the sacred law, and frequently appeals to the opinion of some (eke), it follows that a great many such auxiliary treatises must have existed in Apastamba’s time. The Afaryas mentioned are Eka, Kanva, Kanva, Kunika, Kutsa, Kautsa, Push-

1 Compare on this point Professor Eggeling’s remarks in Sacred Books of the East, vol. xii, p. xxxix seqq.

2 See the passage from the Xaranavy(ihabhAshya given below, ver. 10.

3 Ap. Dh. I, a, 2, 2. * Ap. Dh. I, 3, 7, 12-17.

5 Some more are quoted in the Srauta-sfitra, see Professor Garbe in the Gurnpfgakaumudf, p. 33 seqq.

® Ap. Dh. II, 4, 8, 10.

1 See also Max Miller, Hist. Anc. Sansk. Lit., p. 111.

XXVili APASTAMBA.

10.

3 Ap. Dh. I, a, 2, 2. * Ap. Dh. I, 3, 7, 12-17.

5 Some more are quoted in the Srauta-sfitra, see Professor Garbe in the Gurnpfgakaumudf, p. 33 seqq.

® Ap. Dh. II, 4, 8, 10.

1 See also Max Miller, Hist. Anc. Sansk. Lit., p. 111.

XXVili APASTAMBA.

karasddi, Varshydyavi, Svetaketu, and Harita!, Some of these persons, like H4rita and Kazva, are known to have composed Sfitras on the sacred law, and fragments or modified versions of their works are still in existence, while KAzva, Kautsa, PushkarasAdi or PaushkarasAdi, as the grammatically correct form of the name is, and Varshyayami are quoted in the Nirukta, the Pratisikhyas, and the V4rttikas on Pazini as authorities on phonetics, etymology, and grammar’. Kazva, finally, is considered the author of the still existing Kalpa-sitras of the Kazva school connected with the White Yagur-veda. It seems not improbable that most of these teachers were authors of. complete sets of Angas. Their position in Vedic literature, however, except as far as Kazva, Harita, and Svetaketu are concerned, is difficult to define, and the occurrence of their names throws less light on the antiquity of the Apastambiya school than might be expected. Regarding Harita it must, however, be noticed that he is one of the oldest authors of S(tras, that he was an adherent of the Maitrayaziya Sakha 3, and that he is quoted by Baudhayana, Apastamba’s predecessor. The bearing of the occurrence of Svetaketu’s name will be discussed below.

Of even greater interest than the names of the teachers are the indications which Apastamba gives, that he knew two of the philosophical schools which still exist in India, viz. the Parva or Karma Mimdémsé and the Vedanta. As regards the former, he mentions it by its ancient name, Nyaya, which in later times and at present is usually applied to the doctrine of Gautama Akshap4da. In two passages * he settles contested points on the authority of those who know the Nydya, i.e. the Parva Mimamsa, and

1 Ap. Dh. I, 6, 19, 3-8; I, 10, 28, 1-2; I, 4,13, 10; I, 6, 18, 2; I, 6, 19, 12; I, 10, 28, 5, 16; I, 10, 29, 12-16.

3 Max Miller, loc. cit., p. 142.

5 A Dharma-siitra, ascribed to this teacher, has been recovered of late, by Mr. Vaman Shastri Islampurkar. Though it is an ancient work, it does not contain Apastamba’s quotations, see Grundriss d. Indo-Ar. Phil. und Altertumsk., II, 8, 8.

* Ap. Dh. II, 4, 8, 13; II, 6, 14, 13.

INTRODUCTION. XXiX

Vaman Shastri Islampurkar. Though it is an ancient work, it does not contain Apastamba’s quotations, see Grundriss d. Indo-Ar. Phil. und Altertumsk., II, 8, 8.

* Ap. Dh. II, 4, 8, 13; II, 6, 14, 13.

INTRODUCTION. XXiX

in several other cases he adopts a line of reasoning which fully agrees with that followed in Gaimini’s Mimss4-sdtras. Thus the arguments !, that ‘a revealed text has greater weight than a custom from which a revealed text may be inferred,’ and that ‘no text can be inferred from a custom for which a worldly motive is apparent,’ exactly correspond with the teaching of Gaimini’s Mim4ms4-sdtras I, 3, 3-4. The wording of the passages in the two works does not agree so closely that the one could be called a quotation of the other. But it is evident, that if Apastamba did not know the Mim4msa-sitras of Gaimini, he must have possessed some other very similar work. As to the Vedanta, Apastamba does not mention the name of the school. But Khazdas 22, 23 of the first Pazala of the Dharma-sitra unmistakably contain the chief tenets of the Vedantists, and recommend the acquisition of the knowledge of the Atman as the best means for purifying the souls of sinners. Though these two Khazdas are chiefly filled with quotations, which, as the commentator states, are taken from an Upanishad, still the manner of their selection, as well as Apastamba’s own words in the introductory and concluding Sitras, indicates that he knew not merely the unsystematic speculations contained in the Upanishads and Aranyakas, but a well-defined system of Vedantic philosophy identical with that of Badarayaza’s Brahma-sitras. The fact that Apastamba’s Dharma-s(itra contains indications of the existence of these two schools of philosophy, is significant as the ParvA MimAmsa occurs in one other Dharma-sdtra only, that attributed to Vasish¢sa, and as the name of the Vedanta school is not found in any of the prose treatises on the sacred law.

Of non-Vedic works Apastamba mentions the Purdza. The Dharma-sitra not only several times quotes passages from ‘a Purdza’ as authorities for its rules ?, but names in ‘one case the Bhavishyat-pur4za as the particular Puraza from which the quotation is taken*. References to the

1 Ap. Dh. I, 1, 14, 8, 9-10. 2 Ap. Dh. I, 6, 19, 133 1, 10, 29, 7. > Ap. Dh. II, 9, 24, 6.

XXX APASTAMBA.

Purdza in general are not unfrequent in other Sdtras on the sacred law, and even in older Vedic works. But Apastamba, as far as I know, is the only Sfatrakara who specifies the title of a particular Puraza, and names one which is nearly or quite identical with that of a work existing in the present day, and he is the only one, whose quotations can be shown to be, at least in part, genuine Paurazic utterances.

Among the so-called Upa-purazas we find one of considerable extent which bears the title Bhavishya-puraza or also Bhavishyat-purdza'. It is true that the passage quoted in the Dharma-sitra from the Bhavishyat-purdza is not to be found in the copy of the Bhavishya-purdva which I have seen. It is, therefore, not possible to assert positively that Apastamba knew the present homonymous work. Still, considering the close resemblance of the two titles, and taking into account the generally admitted fact that most if not all Purdwas have been remodelled and recast, it seems to me not unlikely that Apastamba’s

1 Aufrecht, Catalogus Catalogorum, p. 400.

2 Max Miller, Hist. Anc. Sansk. Lit., pp. 40-42. Weber, Literaturgeschichte, pp. 206-208. Though I fully subscribe to the opinion, held by the most illustrious Sanskritists, that, in general, the existing Purdvas are not identical with the works designated by that title in Vedic works, still I cannot believe that they are altogether independent of the latter. Nor can I agree to the assertion that the Purazas known to us, one and all, are not older than the tenth or eleventh century A.D. That is inadmissible, because Bérfint (India, I, 131) enumerates them as canonical books. And his frequent quotations from them prove that in 1030 A.D. they did not differ materially from those known to us (see Indian Antiquary, 19, 382 seqq.). Another important fact bearing on this point may be mentioned here, viz. that the poet Baza, who wrote shortly after 600 A.D., in the Srfharshaarita, orders his Paurazika to recite the Pavanaprokta-puraaa, i.e. the Vayu-puraza (Harshakarita, p. 61, Calcutta ed.). Dr. Hall, the discoverer of the life of Harsha, read in his copy Yavanaproktapurdaa, a title which, as he remarks, might suggest the idea that Baza knew the Greek epic poetry. But a comparison of the excellent Ahmadabéd and Benares Devanagari MSS. and of the Kasmir Sarada copies shows that the correct reading is the one given above. The earlier history of the Purdsas, which as yet is a mystery, will only be cleared up when a real history of the orthodox Hindu sects, especially of the Sivites and Vishzuites, has been written. It will, then, probably become apparent that the origin of these sects reaches back far beyond the rise of Buddhism and Jainism. It will also be proved

INTRODUCTION. XXxXi

It will, then, probably become apparent that the origin of these sects reaches back far beyond the rise of Buddhism and Jainism. It will also be proved

INTRODUCTION. XXxXi

authority was the original on which the existing Upapurana is based. And in favour of this view it may be urged that passages, similar to Apastamba’s quotation, actually occur in our Paurdsic texts. In the Gyotishprakéra section of several of the chief Puranas we find, in connection with the description of the Path of the Manes (pitrzyaza)1, the assertion that the pious sages, who had offspring and performed the Agnihotra, reside there until the general destruction of created things (4 bhitasamplavat), as well as, that in the beginning of each new creation they are the propagators of the world (lokasya samt4nakara#) and, being re-born, re-establish the sacred law. Though the wording differs, these passages fully agree in sense with Apastamba’s Bhavishyat-puraza which says, ‘ They (the ancestors) live in heaven until the (next) general destruction of created things. At the new creation (of the world) they become the seed.’ In other passages of the Purdzas, which refer to the successive creations, we find even the identical terms used in the quotation. Thus the Vayup., Adhy. 8, 23, declares that those beings, which have gone to the Ganaloka, ‘ become the seed at the new creation’ (puna sarge... bigartham ta bhavanti hi).

These facts prove at all events that Apastamba took his quotation from a real Purdza, similar to those existing. If it is literal and exact, it shows, also, that the Purazas of his time contained both prose and verse.

Further, it is possible to trace yet another of Apastamba’s quotations from ‘a Puraza.’ The three Purdzas, mentioned above, give, immediately after the passages referred to, enlarged versions of the two verses? regarding the sages, who begot offspring and obtained ‘burial-grounds, and

that the orthodox sects used Purdsas as text books for popular readings, the Puraapa¢hana of our days, and that some, at least, of the now existing Purd#as are the latest recensions of those mentioned in Vedic books.

1 VAyup., Adhy. 50, 208 seqq.; Matsyap., Adhy. 123, 96 seqq.; Vishaup. II, 8. 86-89; H. H. Wilson, Vish#up., vol. ii, pp. 263-268 (ed. Hall).

2 Ap. Dh. IIL, 9, 23, 4-5:

XXXii APASTAMBA.

regarding those who, remaining chaste, gained immortality’. In this case Apastamba’s quotation can be restored almost completely, if certain interpolations are cut out. .And it is evident that Apastamba has preserved genuine Paurdzic verses in their ancient form. A closer study of the unfortunately much neglected Purdwzas, no doubt, will lead to further identifications of other quotations, which will be of considerable interest for the history of Indian literature.

A closer study of the unfortunately much neglected Purdwzas, no doubt, will lead to further identifications of other quotations, which will be of considerable interest for the history of Indian literature.

There is yet another point on which Apastamba shows a remarkable agreement with a theory which is prevalent in later Sanskrit literature. He says (Dh. II, 11, 29, 11-12), ‘The knowledge which Sddras and women possess, is the completion of all study,’ and ‘they declare that this knowledge is a supplement of the Atharva-veda.’ The commentator remarks with reference to these two Sdtras, that ‘the knowledge which Sddras and women possess,’ is the knowledge of dancing, acting, music, and other branches of the so-called Arthasdstra, the science of useful arts and of trades, and that the object of the Sitras is to forbid the study of such matters before the acquisition of sacred learning. His interpretation is, without doubt, correct, as similar sentiments are expressed by other teachers in parallel passages. But, if it is accepted, Apastamba's remark that ‘the knowledge of Sdidras and women is a supplement of the Atharva-veda, proves that he knew the division of Hindu learning which is taught in Madhusddana Sarasvati’s Prasthanabheda?. For Madhusidana allots to each Veda an Upa-veda or supplementary Veda, and asserts that the Upa-veda of the Atharva-veda is the Arthasdstra. The agreement of Apastamba with the modern writers on this point, furnishes, I think, an additional argument that he belongs to the later Vedic schoolmen.

In addition to this information regarding the relative position of the Apastambiya school in ancient Sanskrit literature, we possess some further statements as to the

1 An abbreviated version of the same verses, ascribed to the Paurdzikas, occurs in Sankarasarya’s Comm. on the KAandogya Up., p. 336 (Bibl. Ind.). * Weber, Ind. Stud. I, 1-24.

INTRODUCTION, XXXili

part of India to which it belongs, and these, as it happens, are of great importance for fixing approximately the period in which the school arose. According to the Brahmanical tradition, which is supported by a hint contained in the Dharma-sitra and by information derivable from inscriptions and the actual state of things in modern India, the Apastambiyas belong to Southern India, and their founder probably was a native of or resided in the Andhra country. The existence of this tradition, which to the present day prevails among the learned Brahmans of Western India and Benares, may be substantiated by a passage from the above-mentioned commentary of the Karazavytha', which,

1 Karanavy(habhashya, fol. 15°, 1. 4 seqq. :— wa wreatat aeat Sarees (?) arnetarat away fer

wafer 1 nrenetaragenferent fegrat (?) amaavatate: aay

15°, 1. 4 seqq. :— wa wreatat aeat Sarees (?) arnetarat away fer

wafer 1 nrenetaragenferent fegrat (?) amaavatate: aay

arama: (2) 1 gacegty Aegramfhrr sat | we weTsa Grog ater | atar aicatfita | afqutweant yreniars [ee] vert nan waar efqa ait (sic) WURTITTSTIAT | Travan? footrest | aaarfetinag: wan anaferat gren[aregt] oat atyet eterat wert maatwornt « aTaafnniirt: wg a OMT FONT AUT Mgr wenfefyacraty WA Teta TETITTTTAT 8H Nt TAL UA awit: [: wfcatfier] | atctrat [fa] aad @ yret great feat wun eoranteafeaurgyatmenant arate (sic) | ayia dfaat ercergt wfafeat use wenfeatarcentagt AqaArTATA (sic) | fecerdyt [far] uret wyrTey (sic) afarat visu macataTas

TATRA: | erat anarlratary rarzat wfafear wen wyapaoyrs arate (2) WHT (sic) | areata [a] aren s arated? wfafea neu afean WET Biegy fre i arnaeta [Aa] Azer rem wer [are] drain ngqon (2)

XXXiV APASTAMBA.

though written in barbarous Sanskrit, and of quite modern origin, possesses great interest, because its description of the geographical distribution of the Vedas and Vedic schools is not mentioned elsewhere. The verses from a work entitled Maharwava, which are quoted there, state that the earth, i.e. India, is divided into two equal halves by the river Narmada (Nerbudda), and that the school of Apastamba prevails in the southern half (ver. 2). It is further alleged (ver. 6) that the Yagur-veda of Tittiri and the Apastambiya school are established in the Andhra country and other parts of the south and south-east up to the mouth of the Godavari (goddsdgara-A4vadhi). According to the Maharzava the latter river marks, therefore. the northern frontier of the territory occupied by the Apastambiyas, which comprises the Maratha and Kanara districts of the Bombay Presidency, the greater part of the Niz4m’s dominions, Berar, and the Madras Presidency, with the exception of the northern Sirkars and the western coast. This assertion agrees, on the whole, with the actual facts which have fallen under my observation. A great number of the Desastha-brahmazas in the Nasik, Puma, Ahmadnagar, Satara, Sholapur, and Kolhapur districts, and of the Kawara or Karv4/aka-brahmamas in the Belgam, Dharvad, Kaladghi, and Karvdd collectorates, as well as a smaller number among the Xittap4vanas of the Konkaza are Apastambiyas. Of the Nizim’s dominions and the Madras Presidency I possess no local knowledge. But I can say that I have met many followers of Apastamba among the Telingana-brahmazas settled in Bombay, and that the frequent occurrence of MSS. containing the Satras of the Apastambiya school in the Madras Presidency proves that the Karaza there must count many adherents. On the other hand, I have never met with any Apastambiyas among the ancient indigenous subdivisions of the Brahmanical community dwelling north of the Marasha country and north of the Narmada. <A few Brahmamas of this school, no doubt, are scattered over Gugardt and Central India, and others are found in the great places of

INTRODUCTION, XXXV

<A few Brahmamas of this school, no doubt, are scattered over Gugardt and Central India, and others are found in the great places of

INTRODUCTION, XXXV

pilgrimage in Hindustan proper. The former mostly have immigrated during the last century, following the Mar4zha chieftains who conquered large portions of those countries, or have been imported in the present century by the Mar47#é rulers of Gwalior, Indor,and Baroda. The settlers in Benares, Mathurd, and other sacred cities also, have chiefly come in modern times, and not unfrequently live on the bounty of the Mar4¢s4 princes. But all of them consider themselves and are considered by the Brahmazas, who are indigenous in those districts and towns, as aliens, with whom intermarriage and commensality are not permitted. The indigenous sections of the Brahmazas of Gugarat, such as the Ndagaras, Khed4vals, Bhargavas, Kapilas, and Motilas, belong, if they are adherents of the Yagur-veda, to the MAdhyandina or KAzva schools of the White Yagur-veda. The same is the case with the Brahmamas of Ragputana, Hindustan, and the Pag#gab. In Central India, too, the White Yagur-veda prevails; but, besides the two schools mentioned above, there are still some colonies of Maitrayaxiyas or Manavas'. It seems, also, that the restriction of the Apastambiya school to the south of India, or rather to those subdivisions of the Brahmanical community which for a long time have been settled in the south and are generally considered as natives of the south, is not of recent date. For it is a significant fact that the numerous ancient landgrants which have been found all over India indicate exactly the same state of things. I am not aware that in any grant issued by a king of a northern dynasty to Brahmawas who are natives of the northern half of India, an Apastambiya is mentioned as donee. But among the southern landgrants there are several on which the name of the school appears. Thus in a sAsana of king Harihara of Vidy4nagara, dated Sakasamvat 1317 or 1395 A.D., one of the recipients of the royal bounty is ‘the learned Ananta Dikshita, son of Ramabhaféa, chief

1 See Bhatt Dagi, Journ. Bombay Br. Roy. As. Soc. X, 40. Regarding the Maitrayafyas in Gugarat, of whom the Karamavyfha speaks, compare my Report on the Search for Sanskrit MSS., 1879-80, p. 3.

c2

XXXVi APASTAMBA.

Bombay Br. Roy. As. Soc. X, 40. Regarding the Maitrayafyas in Gugarat, of whom the Karamavyfha speaks, compare my Report on the Search for Sanskrit MSS., 1879-80, p. 3.

c2

XXXVi APASTAMBA.

of the Apastambya (read Apastambiya) sakha, a scion of the Vasish¢ha gotra!” Further, the eastern KAlukya king Vigayaditya II?, who ruled, according to Dr. Fleet, from A.D. 799-843, presented a village to six students of the Hirazyakesi-sitra and to eighteen students of the Apastamba, recte the Apastamba-sitra. Again, in the abovementioned earlier grant of the Pallava king Nandivarman, there are forty-two students of the Apastambha-sitra ® among the 108 sharers of the village of Udayakandramangalam. Finally, on an ancient set of plates written in the characters which usually are called cave-characters, and issued by the Pallava king Simhavarman II, we find among the donees five Apastambhiya Brahmawas, who, together with a Hairazyakesa, a Vagasaneya, and a S4ma-vedi, received the village of Mangadar, in Vengdrash¢ra*. This inscription is, to judge from the characters, thirteen to fourteen hundred years old, and on this account a very important witness for the early existence of the Apastambiyas in Southern India.

Under the circumstances just mentioned, a casual remark made by Apastamba, in describing the Sraddhas or funeral oblations, acquires considerable importance. He says (Dh. II, 7, 17, 17) that the custom of pouring water into the hands of Brahmazas invited to a Sraddha prevails among the northerners, and he indicates thereby that he himself does not belong to the north of India. If this statement is taken together with the above-stated facts, which tend to show that the Apastambiyas were and are restricted to the south of India, the most probable construction which can be put on it is that Apastamba declares himself to be asoutherner. There is yet another indication to the same effect contained in the Dharma-sitra. It has been pointed

1 Colebrooke, Essays, II, p. 264, ver. 24 (Madras ed.)

2 See Hultzsch, South Indian Inscriptions, vol. i, p. 31 seqq., and Indian Antiquary, vol. xx, p. 414 seqq.

3 Apastambha may be a mistake for Apastamba. But the form with the aspirate occurs also in the earlier Pallava grant and in Devapala’s commentary on the Kashaka Grihya-sftra.

* Ind. Ant. V, 135.

INTRODUCTION. XXXVii

i, p. 31 seqq., and Indian Antiquary, vol. xx, p. 414 seqq.

3 Apastambha may be a mistake for Apastamba. But the form with the aspirate occurs also in the earlier Pallava grant and in Devapala’s commentary on the Kashaka Grihya-sftra.

* Ind. Ant. V, 135.

INTRODUCTION. XXXVii

out above that the recension of the Taittirtya Arazyaka which Apastamba recognises is that called the Andhra text or the version current in the Andhra country, by which term the districts in the south-east of India between the GodAvart and the Kvishz4 have to be understood '. Now it seems exceedingly improbable that a Vedic teacher would accept as authoritative any other version of a sacred work except that which was current in his native country. It would therefore follow, from the adoption of an Andhra text by Apastamba, that he was born in that country, or, at least, had resided there so long as to have become naturalised in it. With respect to this conclusion it must also be kept in mind that the above-quoted passage from the Maharaava particularly specifies the Andhra country (Andhradi) as the seat of the Apastambiyas. It may be that this is due to an accident. But it seems to me more probable that the author of the Maharzava wished to mark the Andhra territory as the chief and perhaps as the original residence of the Apastambiyas.

This discovery has, also, a most important bearing on the question of the antiquity of the school of Apastamba. It fully confirms the result of the preceding enquiry, viz. that the Apastambiyas are one of the later Karanas. For the south of India and the nations inhabiting it, such as Kalingas, Dravidas, Andhras, Kolas, and Pandyas, do not play any important part in the ancient Brahmanical traditions and in the earliest history of India, the centre of both of which lies in the north-west or at least north of the Vindhya range. Hitherto it has not been shown that the south and the southern nations are mentioned in any of the Vedic Samhités. In the Brahmazas and in the Sidtras they do occur, though they are named rarely and in a not complimentary manner. Thus the Aitareya-brahmana gives the names of certain degraded, barbarous tribes, and among them that of the Andhras*, in whose country, as

1 See Cunningham, Geography, p. §27 seqq.; Burnell, South Ind. Pal., p. 14,

note 2. 2 Aitareya-brahmama VII, 18.

XXXVili APASTAMBA.

Thus the Aitareya-brahmana gives the names of certain degraded, barbarous tribes, and among them that of the Andhras*, in whose country, as

1 See Cunningham, Geography, p. §27 seqq.; Burnell, South Ind. Pal., p. 14,

note 2. 2 Aitareya-brahmama VII, 18.

XXXVili APASTAMBA.

has been shown, the Apastambiyas probably originated. Again, Baudhayana, in his Dharma-sitra I, 1, quotes some verses in which it is said that he who visits the Kalingas must purify himself by the performance of certain sacrifices in order to become fit for again associating with Aryans. The same author, also, mentions distinctive forbidden practices (4#4ra) prevailing in the south (loc. cit.). Further, Pazini’s grammatical Sdtras and KAatydyana’s VAarttikas thereon contain rules regarding several words which presuppose an acquaintance with the south and the kingdoms which flourished there. Thus PAzini, IV, 2, 98, teaches the formation of dakshivatya in the sense of ‘belonging to or living in the south or the Dekhan,’ and a VArttika of Katyayana on Pawini, IV, 1, 175, states that the words Kola and Pawzdya are used as names of the princes ruling over the Kola and Pazdya countries, which, as is known from history, were situated in the extreme south of India. The other southern nations and a fuller description of the south occur first in the Mahabharata’. While an acquaintance with the south can thus be proved only by a few books belonging to the later stages of Vedic literature, several of the southern kingdoms are named already in the oldest historical documents. Asoka in his edicts 2, which date from the second half of the third century B.Cc., calls the Kolas, Pazdyas, and the Keralaputra or Ketalaputra his pratyantas (prakanté) or neighbours. The same monarch informs us also that he conquered the province of Kalinga and annexed it to his kingdom’, and his. remarks on the condition of the province show that it was thoroughly imbued with the Aryan civilisation*. The same fact is attested still more clearly by the annals of the Keta king of Kalinga, whose thirteenth year fell in the 165th year of the Maurya era. or about 150 B.c.5 The early

' Lassen, Ind. Alterthumskunde, I, 684, and ed.

? Edict II, Epigraphia Indica, vol. ii, pp. 449-450, 466.

* Edict XIII, op. cit., pp. 462-465, 470-472.

* See also Indian Antiquary, vol. xxiii, p. 246.

5 Actes du 6®me Congrés Int. d. Orient., vol. iii, 2, 135 seqq., where, however, the beginning of the Maurya era is placed wrongly in the eighth year of Asoka.

INTRODUCTION. XXXIX

449-450, 466.

* Edict XIII, op. cit., pp. 462-465, 470-472.

* See also Indian Antiquary, vol. xxiii, p. 246.

5 Actes du 6®me Congrés Int. d. Orient., vol. iii, 2, 135 seqq., where, however, the beginning of the Maurya era is placed wrongly in the eighth year of Asoka.

INTRODUCTION. XXXIX

spread of the Aryan civilisation to the eastern coastdistricts between the Godavari and the Krishna is proved by the inscriptions on the Bha/tiprolu relic caskets, which probably belong to the period of 200 B.c.1| Numerous inscriptions in the Buddhist caves of Western India’, as well as coins, prove the existence during the last centuries before, and the first centuries after, the beginning of our era of a powerful empire of the Andhras, the capital of which was probably situated near the modern Amaravati on the lower Kréshva. The princes of the latter kingdom, though great patrons of the Buddhist monks, appear to have been Brahmanists or adherents of the ancient orthodox faith which is founded on the Vedas. For one of them is called Vedisiri (vedisri), ‘he whose glory is the Vedi, and another Yaaasiri (yag#asri), ‘he whose glory is the sacrifice, and a very remarkable inscription on the Nanaghat * contains a curious catalogue of sacrificial fees paid to priests (dakshiz4) for the performance of Srauta sacrifices. For the third and the later centuries of our era the information regarding Southern India becomes fuller and fuller. Very numerous inscriptions, the accounts of the Buddhist chroniclers of Ceylon, of the Greek geographers, and of the Chinese pilgrims, reveal the existence and give fragments, at least, of the history of many kingdoms in the south, and show that their civilisation was an advanced one, and did not differ materially from that of Northern India.

There can be no doubt that the south of India has been conquered by the Aryans, and has been brought within the pale of Brahmanical civilisation much later than India north of the Vindhya range. During which century precisely that conquest took place, cannot be determined for the present. But it would seem that it happened a considerable time before the Vedic period came to an end, and it certainly was an accomplished fact, long before the

1 Epigraphia Indica, vol. ii, p. 323 seqq.

2 See Burgess, Arch. Surv. Reports, West India, vol. iv, pp. 104-114 and vol. v, p. 75 seqq.

3 Op. cit., vol. v, p. 39 seqq. Its date probably falls between 150-140 B.C.

xl APASTAMBA.

authentic history of India begins, about 500 B.C., with the Persian conquest of the Pa#igaband Sindh. It may be added that a not inconsiderable period must have elapsed after the conquest of the south, before the Aryan civilisation had so far taken root in the conquered territory, that, in its turn, it could become a centre of Brahmanical activity, and that it could produce new Vedic schools.

It may be added that a not inconsiderable period must have elapsed after the conquest of the south, before the Aryan civilisation had so far taken root in the conquered territory, that, in its turn, it could become a centre of Brahmanical activity, and that it could produce new Vedic schools.

These remarks will suffice to show that a Vedic Karana which had its origin in the south, cannot rival in antiquity those whose seat is in the north, and that all southern schools must belong to a comparatively recent period of Vedic history. For this reason, and because the name of Apastamba and of the Apastambiyas is not mentioned in any Vedic work, not even in a Kalpa-sfitra, and its occurrence in the older grammatical books, written before the beginning of our era, is doubtful }, it might be thought advisable to fix the terminus a quo for the composition of the Apastambiya-s(itras about or shortly before the beginning of the era, when the Brahmanist Andhra kings held the greater part of the south under their sway. It seems to me, however, that such a hypothesis is not tenable, as there are several points which indicate that the school and its writings possess a much higher antiquity. For, first, the Dharma-s(tra contains a remarkable passage in which its author states that Svetaketu, one of the Vedic teachers who is mentioned in the Satapatha-brahmama and in the K“&dndogya Upanishad, belongs to the Avaras, to the men of later, i.e. of his own times. The passage referred to, Dh. I, 2, 5, 4-6, has been partly quoted above in order to show that Apastamba laid no claim to the title Rishi, or seer of revealed texts. It has been stated that according to Sftra 4, ‘No Rzshis are born among the Avaras, the men of later ages, on account of the prevailing transgression of the rules of studentship ;’ and that according to Satra 5,

1 The name Apastamba occurs only in the gaza vidadi, which belongs to Pazini 1V, 1, 104, and the text of this gaza is certain only for the times of the K4sika, about 630 A.D. The Srauta-sitra of Apastamba is mentioned in the nearly contemporaneous commentary of Bhartrzhari on the MahabhAshya, see Zeitschr. d. Deutschen Morg. Ges., vol. xxxvi, p. 654.

INTRODUCTION. xli

‘Some in their new birth become similar to Rishis by their knowledge of the Veda (srutarshi) through a residue of merit acquired in former existences.’ In order to give an illustration of the latter case, the author adds in Sdtra 6, ‘Like Svetaketu.’ The natural, and in my opinion, the only admissible interpretation of these words is, that Apastamba considers Svetaketu to be one of the Avaras, who by virtue of a residue of merit became a Srutarshi. This is also the view of the commentator Haradatta, who, in elucidation of SQtra 6, quotes the following passage from the K#andogya Upanishad (VI, 1, 1-2):

This is also the view of the commentator Haradatta, who, in elucidation of SQtra 6, quotes the following passage from the K#andogya Upanishad (VI, 1, 1-2):

‘1. Verily, there lived Svetaketu, a descendant of Aruma. His father spake unto him, “O Svetaketu, dwell as a student (with a teacher); for, verily, dear child, no one in our family must neglect the study of the Veda and become, as it were, a Brahmaza in name only.”

‘Verily, he (Svetaketu) was initiated at the age of twelve years, and when twenty-four years old he had learned all the Vedas; he thought highly of himself and was vain of his learning and arrogant.’

There can be no doubt that this is the person and the story referred to in the Dharma-sftra. For the fact which the Upanishad mentions, that Svetaketu learned all the Vedas in twelve years, while the Smritis declare fortyeight years to be necessary for the accomplishment of that task, makes Apastamba’s illustration intelligible and appropriate. A good deal more is told in the K/andogya Upanishad about this Svetaketu, who is said to have been the son of Udd4laka and the grandson of Aruma (4rumeya). The same person is also frequently mentioned in the Satapatha-brahmama. In one passage of the latter work, which has been translated by Professor Max Miller}, it is alleged that he was a contemporary of Yag#avalkya, the promulgator of the White Yagur-veda, and of the learned king Ganaka of Videha, who asked him about the meaning of the Agnihotra sacrifice. Now, as has been shown above, Apastamba knew and quotes the White Yagur-veda and

1 Hist. Anc. Sansk. Lit., p. 421 seq.

xlii APASTAMBA,

Now, as has been shown above, Apastamba knew and quotes the White Yagur-veda and

1 Hist. Anc. Sansk. Lit., p. 421 seq.

xlii APASTAMBA,

the Satapatha-brahmamza. The passage of the latter work, which he quotes, is even taken from the same book in which the story about Svetaketu and Ganaka occurs. The fact, therefore, that Apastamba places a teacher whom he must have considered as a contemporary of the promulgator of the White Yagur-veda among the Avaras, is highly interesting and of some importance for the history of Vedic literature. On the one hand it indicates that Apastamba cannot have considered the White Yagur-veda, such as it has been handed down in the schools of the Kanvas and Madhyandinas, to belong to a remote antiquity. On the other hand it makes the inference which otherwise might be drawn from the southern origin of the Apastambiya school and from the non-occurrence of its name in the early grammatical writings, viz. that its founder lived not long before the beginning of our era, extremely improbable. For even if the term Avara is not interpreted very strictly and allowed to mean not exactly a contemporary, but a person of comparatively recent times, it will not be possible to place between Svetaketu and Apastamba a longer interval than, at the utmost, two or three hundred years. Svetaketu and YA4gé#avalkya would accordingly, at the best, find their places in the fourth or fifth century B.C., and the Satapatha-brahmama as well as all other Vedic works, which narrate incidents from their lives, must have been composed or at least edited still later. Though little is known régarding the history of the Vedic texts, still it happens that we possess some information regarding the texts in question. For we know from a statement made by KAatydyana in a V4rttika on Pazini IV, 3, 105, and from Pata#gali’s commentary on his words that the Brahmawa proclaimed by Yag#avalkya, i.e. the Satapatha-brahmaza of the White Yagur-veda, was considered to have been promulgated by one of the Ancients, in the times of these two writers, i.e. probably in the fourth and second centuries B.C.?

1 This famous Varttika has been interpreted in various ways; see Max Miiller, Hist. Anc. Sansk. Lit., pp. 360-364; Goldstiicker, Pazini, pp. 132-140; Weber,

INTRODUCTION. xlili

These considerations will show that it is necessary to allow for Apastamba a much higher antiquity than the first century B.C.

Anc. Sansk. Lit., pp. 360-364; Goldstiicker, Pazini, pp. 132-140; Weber,

INTRODUCTION. xlili

These considerations will show that it is necessary to allow for Apastamba a much higher antiquity than the first century B.C.

The same inference may also be drawn from another series of facts, viz. the peculiarities of the language of his Sitras. The latter are very considerable and very remarkable. They may be classed under four heads. In the Apastambiya Dharma-s@tra we have, first, archaic words and forms either occurring in other Vedic writings or formed according to the analogy of Vedic usage; secondly, ‘ancient forms and words specially prescribed by Paziai, which: have not been traced except in Apastamba’s Sdtras; thirdly, words and forms which are both against Vedic usage and against Pazini’s rules, and which sometimes find their analogies in the ancient Prakrits; and fourthly, anomalies in the construction of sentences. To the first class belong, kravyddas, I, 7, 21, 15, carnivorous, formed according to the analogy of rzsidas; the frequent use of the singular dara, e.g. II, 1, 1, 17-18, a wife, instead of the plural dara; salavrzki, I, 3, 10, 19, for salavrzki; the substitution of / for ry in plenkha, I, 11, 31, 143 occa-

Ind. Stud. V, 65-74; XIII, 443, 444. As regards the explanation of Katyayana’s and Pataf@gali’s words, I side with Kaiya¢a and Professor Goldstiicker. But I am unable to follow the latter in the inferences which he draws from the fact, that Katyayana and Patafgali declare Yagflavalkya and other sages to be as ancient as those whose Brahmazas and Kalpas are designated by the plural of adjectives formed by the addition of the affix in to the names of the promulgators. Though Pamini asserts, IV, 3, 105, that only those Brahmazas which are known by appellations like Bhallavinak, Kaushitakinak, &c., have been proclaimed by ancient sages, and though Katya4yana and the author of the Great Commentasty add that this rule does not hold good in the case of the work called Yag#avalkani Bréhmamani, it does not necessarily follow, as Professor Goldstiicker thinks, that an extraordinarily long interval lies between Pazini and Katyayana—so long a period that what Pasini considcred to be recent had become ancient in Katyayana’s time. Professor Weber has rightly objected to this reasoning. The difference between the statements of the two grammarians may have been caused Ly different traditions prevailing in different schools, or by an oversight on the part of Pasini, which, as the scene of Yagfavalkya’s activity seems to have been Videha in eastern India, while Pazini belonged to the extreme north-west, is not at all improbable. As regards the two dates, I place, following, with Professor Max Miiller, the native tradition, K&tyayana in the fourth century B.c., and Patafgali, with Professors Goldstiicker, Kem, and Bhamdarkar, between 178-140 B.C.

xliv APASTAMBA.

As regards the two dates, I place, following, with Professor Max Miiller, the native tradition, K&tyayana in the fourth century B.c., and Patafgali, with Professors Goldstiicker, Kem, and Bhamdarkar, between 178-140 B.C.

xliv APASTAMBA.

sional offences against the rules of internal and external Sandhi, e.g. in agrzhyamanak4razaf, I, 4, 12, 8; in skuptv4, I, 11, 31, 22, the irregular absolutive of skubh or of sku; in pAddna, I, 1, 2, 13; in adh4sanasayin, I, 1, 2, 21; and in sarvatopeta, I, 6, 19, 8; the neglect of the rule requiring vv¢ddhi in the first syllable of the name PushkarasAdi, I, 10, 28, 1; the irregular instrumentals vidy4, I, 11, 30, 3, for vidyay4, and niksreyasa, II, 7, 16, 2, for niksreyasena; the nominatives dual avam, I, 7, 20, 6, for AvAm, and kru#kakrauZha, I, 5, 17, 36 for °*krau#éau; and the potentials in ita, such as prakshalayita, I, 1, 2, 28; abhiprasdrayita, I, 2, 6, 3, &c. Among the words mentioned by Pazini, but not traced except in the Dharma-sitra, may be enumerated the verb strih, to do damage, I, 11, 31, 9; the verb svinkh, to sneeze, from which srvznkhanika, I, 5, 16, 14, and niksrinkhana, II, 2, 5, 9, are derived; and the noun vedadhyaya, I, 9, 24, 6; II, 4, 8, 5, in the sense of a student of the Veda. Words offending against rules given by Pazini, without being either archaic or Prakritic, are e.g. sarvannin, I, 6, 18, 33, one who eats anybody’s food, which, according to Paszini V, 2, 9, should be sarvannina; sarpasirshin, I, 5, 17, 39; annasamskartrz, a cook, II, 3, 6,16; dharmya, righteous, for dharmya, I, 2, 7, 21, and elsewhere; divitrz, a gambler, II, 10, 25, 13, for devitrz, the very remarkable form pras#ati, I, 1, 4, 1, for prasnfti, finds an analogy in the Vedic snyaptre for snaptre? and in Pali, pa#ha from pras#a for prasna; and the curious compounds avéngagra, I, 1, 2,38, parang4vritta, II, 5, 10,11, where the first parts show the forms of the nominative instead of the base, and pratisdryamatsyaé, I, 3, 11, 31, which as a copulative compound is wrong, though not without analogies in Prakrit and in later Sanskrit. The irregular forms caused by the same tendencies as those which effected the formation of the

1 Wackernagel, Altindische Grammatik, vol. i, p. xxxiii. ® See Zeitschr. d. Deutschen Morg. Ges., vol. xl, p. 539 seq-; Epigraphia Indica, vol. i, p. 3.

INTRODUCTION. xlv

The irregular forms caused by the same tendencies as those which effected the formation of the

1 Wackernagel, Altindische Grammatik, vol. i, p. xxxiii. ® See Zeitschr. d. Deutschen Morg. Ges., vol. xl, p. 539 seq-; Epigraphia Indica, vol. i, p. 3.

INTRODUCTION. xlv

Prakrit languages, are, aviprakramiza, II, 2, 5, 2, for aviprakramaaa, where an a standing in thesi has been changed to i; sdmvrittik, II, 3, 6, 13, sAmvartete, II, 5, £1, 20, and pary4nta, I, 3, 9, 21, and I, 3, 11, 33 (compare Mard¢hi Amt for antah), in each of which a@ standing before a nasal has been lengthened ; azika, I, 6, 19, I, the initial 2 of which stands for 72, if it really has the meaning of rizika, as some commentators asserted ; anulepaza, I, 3, 11, 13; I, 11, 32, 5, with the Prakritic change of na to ma; vyupagAva, I, 2, 8, 15, with va for pa; ritve for ritvye, wherey seems to have been absorbed by the following ¢; apassayita, I, 11, 32, 16, for apAsrayita, and bhatrzvyatikrama, I, 10, 28, 20, where 7 has been assimilated to the preceding, or has been lost before the following consonant. The irregularities in the construction are less frequent. But in two Satras, I, 3, 10, 2,and I, 3,13, 31, some words which ought to stand in the locative case have the terminations of the nominative, and it looks as if the author had changed his mind about the construction which he meant to use. Ina third passage II, 10, 26, 20, sisnakkhedanam savrishanzasya, the adjective which is intended to qualify the noun sisna has been placed in the genitive case, though the noun has been made the first part of a compound.

The occurrence of so many irregularities! in so small a treatise as the Dharma-sftra is, proves clearly that the author did not follow Pazini’s grammar, and makes it very unlikely that he knew it at all. If the anomalous forms used by Apastamba all agreed with the usage of the other Sitrakdras, known to us, it might be contended that, though acquainted with the rules of the great grammarian, he had elected to adopt by preference the language of the Vedic schools. But this is by no means the case. The majority of the irregular forms are peculiar to Apastamba. As it is thus not probable that Apastamba employed his peculiar expressions in obedience to the tradition of the

1 Many more may be collected from the other divisions of the body of Sitras. See Winternitz, op. cit., p. 13 seqq.; Gurupigakaumudi, p. 34 seq.

xlvi APASTAMBA.

As it is thus not probable that Apastamba employed his peculiar expressions in obedience to the tradition of the

1 Many more may be collected from the other divisions of the body of Sitras. See Winternitz, op. cit., p. 13 seqq.; Gurupigakaumudi, p. 34 seq.

xlvi APASTAMBA.

Vedic schools or of his particular school, he must have either been unacquainted with Pazini or have considered his teachings of no great importance. In other words, he must either have lived earlier than Pazini or before PAzini’s grammar had acquired general fame throughout India, and become the standard authority for Sanskrit authors. In either case so late a date as 150 B.C. or the first century B.C. would not fit. For Pata#gali's Mahabhashya furnishes abundant proof that at the time of its composition, in the second century R.C., Pazini’s grammar occupied a position similar to that which it holds now, and has held since the beginning of our era in the estimation of the learned of India. On linguistic grounds it seems to me Apastamba cannot be placed later than the third century B.C., and if his statement regarding Svetaketu is taken into account, the lower limit for the composition of his Satras must be put further back by 150-200 years.

But sufficient space has already been allotted to these attempts to assign a date to the founder of the Apastambiya school, the result of which, in the present state of our knowledge of the ancient history of India, must remain, I fear, less certain and less precise than is desirable. It now is necessary to say, in conclusion, a few words about the history of the text of the Dharma-sitra, and about its commentary, the Uggvala Vritti of Haradatta. The oldest writer with a known date who quotes the Apastambiya Dharma-sitra is Sankarék4rya'!, c. 800 A.D. Even somewhat earlier Kumirila, c. 750, refers repeatedly to a law-book by Apastamba®. But it is improbable that he had our Dharma-sitra before him. For he says, p. 138, that Apastamba expressly sanctions local usages, opposed to the teaching of the Vedas, for the natives of those districts where they had prevailed since ancient times. Now, that is just an opinion, which our Dharma-sitra declares to be wrong and refutes repeatedly®. As it seems

1 See Deussen, Vedanta, p. 35. * Tantravarttika, pp. 138, 139, 142, 174, 175, 179, Benares ed. 5 Ap. Dh. I, 1, 14, 8, 9-10; II, 6, 14, 10-133 I, 6, 15, 1.

INTRODUCTION. xl vii

Now, that is just an opinion, which our Dharma-sitra declares to be wrong and refutes repeatedly®. As it seems

1 See Deussen, Vedanta, p. 35. * Tantravarttika, pp. 138, 139, 142, 174, 175, 179, Benares ed. 5 Ap. Dh. I, 1, 14, 8, 9-10; II, 6, 14, 10-133 I, 6, 15, 1.

INTRODUCTION. xl vii

hazardous to impute to a man, like Kumérila, ignorance or spite against Apastamba, I am inclined to assume that the great Mim4zsaka refers to some other work, attributed to Apastamba, perhaps the metrical Apastamba-smriti which Apararka quotes very frequently'. Among the commentators on Smritis the oldest, who quote the Dharma-sitra, are Medhatithi, the author of the Manubhdshya, and Vig#anesvara, who composed the Mitakshard. the wellknown commentary on Yag#avalkya’s Dharma-sdstra during the reign of the Kdlukya king Vikramaditya VI, of Kalyaza towards the end of the eleventh century. From that time downwards Apastamba is quoted by almost every writer on law. But the whole text. such as it is given in my edition’, is vouched for only by the commentator Haradatta, who wrote his Uggvalé Vritti, at the latest, in the fifteenth century A.D. or possibly 100 years earlier *. Haradatta was, however. not the first commentator of the Dharma-sdtra. He frequently quotes the opinions of several predecessors whom he designates by the general expressions anya# or aparaf, i.e. another (writer). The fact that the Uggvalé was preceded by earlier commentaries which protected the text from corruption, also speaks in favour of the authenticity of the latter, which is further attested by the close agreement of the Hiravyakesi Dharma-sdtra, mentioned above.

As regards the value of the Uggvala for the explanation of Apastamba’s text, it certainly belongs to the best com-

1 Ap. Dh., Introd., p. x.

2 Apastambtya Dharma-s(itram, second edition, Part i, Bumbay, 1892; Part ii, Bombay, 1894.

3 It seems not doubtful that Haradatta, the author of the Ugevala, is the same person who wrote the Anakula Vrztti on the Apastamblya Grzhya-siitra, an explanation of the Apastambiya Grihya-mantras (see Burnell, Ind. Ant. I, 6), and the Mitakshara Vvitti on the Dharma-sitra of Gautama. From the occurrence in the latter work of Tamil words, added in explanation of Sanskrit expressions, it follows that Haradatta was a native of the south of India. Iam not in a position to decide if our author also wrote the Padamaggari Vvitti on the Kasika of Vamana and Gayaditya. This is Professor Aufrecht’s opinion, Catalogus Catalogorum, p. 754 seq. See also my remarks in the Introd. to the second ed., p. viii.

xlviii APASTAMBA.

Iam not in a position to decide if our author also wrote the Padamaggari Vvitti on the Kasika of Vamana and Gayaditya. This is Professor Aufrecht’s opinion, Catalogus Catalogorum, p. 754 seq. See also my remarks in the Introd. to the second ed., p. viii.

xlviii APASTAMBA.

mentaries existing. Haradatta possessed in the older Vrittis abundant and good materials on which he could draw; he himself apparently was well versed in Hindu law and in Sanskrit grammar, and distinguished by sobriety and freedom from that vanity which induces many Indian commentators to load their works with endless and useless quotations. His explanations, therefore, can mostly be followed without hesitation, and, even when they appear unacceptable, they deserve careful consideration.

INTRODUCTION

TO

GAUTAMA.

COMPARED with the information collected above regarding the origin and the history of Apastamba’s Dharmastra, the facts which can be brought to bear on Gautama’s Institutes are scanty and the conclusions deducible from them somewhat vague. There are only two points, which, it seems to me, can be proved satisfactorily, viz. the connection of the work with the S4ma-veda and a Gautama Karana, and its priority to the other four Dharma-sitras which we still possess. To go further appears for the present impossible, because very little is known regarding the history of the schools studying the Sdma-veda, and because the Dharmasdstra not only furnishes very few data regarding the works on which it is based, but seems also, though not to any great extent, to have been tampered with by interpolators.

As regards its origin, it was again Professor Max Miller, who, in the place of the fantastic statements of a fabricated tradition, according to which the author of the Dharmasdstra is the son or grandson of the sage Utathya, and the grandson or great-grandson of Usanas or Sukra, the regent of the planet Venus, and the book possessed generally binding force in the second or Treta Yuga 4, first put forward a rational explanation which, since, has been adopted by all other writers on Sanskrit literature. He says, Hist. Anc. Sansk. Lit. p. 134, ‘Another collection of Dharmasitras, which, however, is liable to critical doubts, belongs

Manu III, 19; Colebrooke, Digest of Hindu Law, Preface, p. xvii Madras ed.); Anantayagvan in Dr. Burnell’s Catalogue of Sanskrit MSS., (p. 57; Parasara, Dharmasastra I, 22 (Calcutta ed.)

(2]

| GAUTAMA.

to the Gautamas, a Karaza of the Sama-veda.’ This assertion agrees with Kumirila’s statement, that the Dharmasdstra of Gautama and the Grthya-sitra of Gobhila were (originally) accepted (as authoritative) by the A/andogas or SAmavedins alone!. Kumirila certainly refers to the work known to us. For he quotes in other passages several of its Satras*.

Kumirila certainly refers to the work known to us. For he quotes in other passages several of its Satras*.

That Kuméarila and Professor Max Miller are right, may also be proved by the following independent arguments. Gautama’s work, though called Dharmasdstra or Institutes of the Sacred Law, closely resembles, both in form and contents, the Dharma-sdtras or Aphorisms on the Sacred Law, which form part of the Kalpa-sitras of the Vedic schools of Baudhayana, Apastamba, and Hirazyakesin. As we know from the Karazavytha, from the writings of the ancient grammarians, and from the numerous quotations in the Kalpa-sftras and other works on the Vedic ritual, that in ancient times the number of Vedic schools, most of which possessed Srauta, Grzhya, and Dharma-sitras, was exceedingly great, and that the books of many of them have either been lost or been disintegrated, the several parts being torn out of their original connection, it is not unreasonable to assume that the aphoristic law-book, usually attributed to the Rzshi Gautama, is in reality a manual belonging to a Gautama Karava. This conjecture gains considerably in probability, if the fact is taken into account that formerly a school of SAma-vedis, which bore the name of Gautama, actually existed. It is mentioned in one of the redactions of the Karazavyiha® as a subdivision of the Razayaniya school. The Vamsa-brahmana of the Sama-veda, also, enumerates four members of the Gautama family among the teachers who handed down the third Veda, viz. Gatrz Gautama, Sumantra Babhrava

1 Tantravarttika, p. 179 (Benares ed.), WUT mata irate Wat w afcqett

? Viz. Gautama I, 2 on p. 143; II, 45-46 on p. 112, and XIV, 45-46 on . 109, 5 Max Miiller, Hist. Anc. Sansk. Lit., p. 374.

INTRODUCTION. li

Gautama, Samkara Gautama, and Radha Gautama}, and the existing Srauta and Grzhya-sitras frequently appeal to the opinions of a Gautama and of a Sthavira Gautama’. It follows, therefore, that at least one, if not several Gautama Karazas, studied the SAma-veda, and that, at the time when the existing Satras of Laty4yana and Gobhila were composed, Gautama Srauta and Grthya-sdtras formed part of the literature of the Sama-veda. The correctness of the latter inference is further proved by Dr. Burnell’s discovery of a Pitvzmedha-sdtra, which is ascribed to a teacher of the SAma-veda, called Gautama °.

The correctness of the latter inference is further proved by Dr. Burnell’s discovery of a Pitvzmedha-sdtra, which is ascribed to a teacher of the SAma-veda, called Gautama °.

The only link, therefore, which is wanting in order to complete the chain of evidence regarding Gautama’s Aphorisms on the sacred law, and to make their connection with the SAma-veda perfectly clear, is the proof that they contain special references to the latter. This proof is not difficult to furnish. For Gautama has borrowed one entire chapter, the twenty-sixth, which contains the description of the Kvzk&hras or difficult penances from the SAamavidhana, one of the eight Brahmavas of the SAma-veda*. The agreement of the two texts is complete except in the Mantras (Sdtra 12) where invocations of several deities, which are not usually found in Vedic writings, have been introduced. Secondly, in the enumeration of the purificatory texts, XIX, 12, Gautama shows a marked partiality for the SAma-veda. Among the eighteen special texts mentioned, we find not less than nine SAmans. Some of the latter, like the Brzhat, Rathantara, Gyeshtka, and Mahadivakirtya chants, are mentioned also in works belonging to the Rig-veda and the Yagur-veda, and are considered by Brahmawas of all schools to possess great efficacy. But others, such as the Purushagati, Rauhiza, and Mahavairaga SAmans, have hitherto not been met with anywhere but in books belonging to the SAma-veda, and

1 See Burnell, Vamsa-brahmama, pp. 7, 9, 11, and 12. 2 See the Petersburg Dictionary, s.v. Gautama; Weber, Hist. Ind. Lit., Pp. 77 (English ed.) ; Gobhila Grzhya-s(tra III, 10, 6. > Weber, Hist. Ind. Lit., p. 84, note 89 (English ed.) * See below, pp. 292-296. d2

li - GAUTAMA.

do not seem to have stood in general repute. Thirdly, in two passages, I, 50 and XXV, 8, the Dharmasdstra prescribes the employment of five Vydhritis, and mentions in the former Sitra, that the last Vyahrzti is satyam, truth. Now in most Vedic works, three Vy4hrztis only, bhd4, bhuvad, svak, are mentioned; sometimes, but rarely, four or seven occur. But in the Vy4hvzti Saman, as Haradatta points out 3, five such interjections are used, and satyam is found among them. It is, therefore, not doubtful, that Gautama in the above-mentioned passages directly borrows from the Sama-veda. These three facts, taken together, furnish, it seems to me, convincing proof that the author of our Dharmasdstra was a SAma-vedi. If the only argument in favour of this conclusion were, that Gautama appropriated a portion of the SAmavidhdna, it might be met by the fact that he has also taken some Sitras (KXV, 1-6), from the Taittiriya Arazyaka. But his partiality for Samans as purificatory texts and the selection of the Vyahvstis from the Vyahv7ti Saman as part of the Mantras for the initiation (I, 50), one of the holiest and most important of the Brahmanical sacraments, cannot be explained on any other supposition than the one adopted above.

Though it thus appears that Professor Max Miiller is right in declaring the Gautama Dharmasdstra to belong to the Sama-veda, it is, for the present, not possible to positively assert, that it is the Dharma-sitra of that Gautama Karana, which according to the Karazavytha, quoted in the Sabdakalpadruma of RAdhdkanta, formed a subdivision of the Ravdyaniyas. The enumeration of four A#aryas, bearing the family-name Gautama, in the Vamsa-brahmama, and La¢ydyana’s quotations from two Gautamas, make it not unlikely, that several Gautama Karamas once existed among the Sdma-vedi Brahmazas, and we ‘possess no means for ascertaining to which our Dharmasdstra must be attributed. Further researches into the history of the schools of the SAma-veda must be awaited until we can do more. Probably the living tradition of the Sama-vedis of

1 See Gautama I, 50, note,

INTRODUCTION, ‘iii

Southern India and new books from the South will clear up what at present remains uncertain.

In concluding this subject I may state that Haradatta seems to have been aware of the connection of Gautama’s law-book with the SAma-veda, though he does not say it expressly. But he repeatedly and pointedly refers in his commentary to the practices of the K/andogas, and quotes the Grzhya-sitra of the Gaiminiyas!, who are a school of Sama-vedis, in explanation of several passages. Another southern author, Govindasvamin (if I understand the somewhat corrupt passage correctly), states directly in his commentary on Baudhdyana I, 1, 2, 6, that the Gautamiya Dharmasdstra was originally studied by the K/andogas alone?

In turning now to the second point, the priority of Gautama to the other existing Dharma-sftras, I must premise that it is only necessary to take into account two of the latter, those of Baudhdyana and Vasishtha. For, as has been shown above in the Introduction to Apastamba, the Satras of the latter and those of Hirazyakesin Saty4shadha are younger than Baudhdyana’s. The arguments which allow us to place Gautama before both Baudhayana and Vasish¢ha are, that both those authors quote Gautama as an authority on law, and that Baudhdyana has transferred a whole chapter of the Dharmas4stra to his work, which Vasish¢ka again has borrowed from him.

As regards the case of Baudhdyana, his references to Gautama are two, one of which can be traced in our Dharmasastra. In the discussion on the peculiar customs prevailing in the South and in the North of India (Baudh. Dh. I, 2, 1-8) Baudhayana expresses himself as follows :

1 A Grthya-sitra of the Gaimintyas has been discovered by Dr. Burnell with a commentary by Srinivasa. He thinks that the Gaiminiyas are a Sitra-sékha of the Safyayana-Talavakéras.

Dh. I, 2, 1-8) Baudhayana expresses himself as follows :

1 A Grthya-sitra of the Gaimintyas has been discovered by Dr. Burnell with a commentary by Srinivasa. He thinks that the Gaiminiyas are a Sitra-sékha of the Safyayana-Talavakéras.

2 My transcript has been made from the MS. presented by Dr. Burnell, the Giscoverer of the work, to the India Office Library. The passage runs as follows: Yatha va bodhayantyam dharmasastram kaiskid eva pathyam&nam sarvadhikaram bhavati tath4 gautamtye gobhilfye (?) #kandogair eva pathyate | vasish¢ham tu bahvrtkair eva ||

liv GAUTAMA.

‘1, There is a dispute regarding five (practices) both in the South and in the North.

‘2. We shall explain those (peculiar) to the South.

‘g. They are, to eat in the company of an uninitiated person, to eat in the company of one’s wife, to eat stale food, to marry the daughter of a maternal uncle or of a paternal aunt.

‘4. Now (the customs peculiar) to the North are, to deal in wool, to drink rum, to sell animals that have teeth in the upper and in the lower jaws, to follow the trade of arms and to go to sea.

‘5. He who follows (these practices) in (any) other country than the one where they prevail commits sin.

‘6. For each of these practices (the rule of) the country should be (considered) the authority.

‘7, Gautama declares that this is false.

*8. And one should not take heed of either (set of practices), because they are opposed to the tradition of those learned (in the sacred law ?).’

From this passage it appears that the Gautama Dharmastra, known to Baudhayana, expressed an opinion adverse to the authoritativeness of local customs which might be opposed to the tradition of the Sishéas, i.e. of those who really deserve to be called learned in the law. Our Gautama teaches the same doctrine, as he says, XI, 20, ‘The laws of countries, castes, and families, which are not opposed to the (sacred) records, have also authority.’

4 wa fanfrafadiquraatac: nau arta efquaeatta area: nai adacgita we ert fem we tet affemitert argetag-

arafafa ug ratfercfergaquta nun

WANT TMMATTATAT VITA vet fawtafefa mam usu ard 9a wifgaa faveziafacturstary ute

INTRODUCTION. lv

lv

As clear as this reference, is the case in which Baudhéyana has borrowed a whole chapter of our DharmasaAstra. The chapter in question is the nineteenth, which in Gautama’s work forms the introduction to the section on penances and expiation. It is reproduced with a number of various readings! in the third Prasna of Baudhayana’s Dharma-sitra, where it forms the tenth and last Adhydya. Its contents, and especially its first Stra which connects the section on penances with the preceding ones on the law of castes and orders, make it perfectly clear that its proper position can only be at the beginning of the rules on expiation, not in the middle of the discussion, as Baudhayana places it% This circumstance alone would be sufficient to prove that Baudhdayana is the borrower, not Gautama, even if the name of the latter did not occur in Baudh4yana’s Dharma-sitra. But the character of many of Baudhayana’s readings, especially of those in Sdtras 2, 10, 11, 13, and 15, which, though supported by all the MSS. and Govindasvamin’s commentary, appear to have arisen chiefly through clerical mistakes or carelessness, furnishes

1 Baudhayana’s various readings are the following: Gaut. XIX, 1= Baudh. III, 10, 1, adaware. Gaut. XIX, 2=Baudh. III, ro, 2, FAUT faon areca at arwaanfagreea wo oafrpeqraaryaraet ararararacatay a activ. Gaut. XIX, 4 left out. Gaut. XIX, 6=Baudh. III, 10, 5, Fatfewa. Gaut. XIX, 7=Bandh. III, :0, 6, yaetaa aaa; fagrat left ont. Gaut. XIX, 8 left out. Gaut. XIX, 9=Baudh. III, 10, 7, wargeTecfer wcfa. Gaut. XIX, 1o= Baudh. III, 10, 8, Cat aaa. Gaut. XIX, 12=Baudh. III, 10, 10, Jereat AeA: ; AA:. Gaut. XIX, 13=Baudh. III, 10, 11, sqaaraay Walaa. Gant. XIX, 14=Baudh. III, 10, 12, Wfafaaaatfa ; wireeaafe. Gaut. XIX, 15=Baudh. III, 10, 13, Wheat aaa want Tey asaya. Gaut. XIX, 17=Baudh. III, ro, 1g, SWENTAAHTS Ffa WST:. Gat. XIX, 18=Baudh. III, 10, 16, Faget loft out. Gaut. XIX, 20=Bandh. III, ro, 18, wanratate:.

? Baudh4yana’s treatment of the subject of penances is very unmethodical. He devotes to them the following sections: II, 1-2; Il, 2, 3, 48-53; II, 2, 4; Ill, 5-10; and the greater part of Prasna IV.

Ivi GAUTAMA.

even an additional argument in favour of the priority of Gautama’s text. It must, however, be admitted that the value of this point is seriously diminished by the fact that Baudhdyana’s third Prasna is not above suspicion and may be a later addition 1.

As regards Baudhdyana’s second reference to Gautama, the opinion which it attributes to the latter is directly opposed to the teaching of our Dharmasdstra, Baudhayana gives II, 2, 4, 16 the rule that a Brahmama who is unable to maintain himself by teaching, sacrificing, and receiving gifts, may follow the profession of a Kshatriya, and then goes on as follows ?:

‘17. Gautama declares that he shall not do it. For the duties of a Kshatriya are too cruel for a Brahmazea.’

Gautama declares that he shall not do it. For the duties of a Kshatriya are too cruel for a Brahmazea.’

As the commentator Govindasvamin also points out, exactly the opposite doctrine is taught in our DharmasAstra, which (VII, 6) explicitly allows a Brahmaza to follow, in times of distress, the occupations of a Kshatriya. Govindasvamin explains this contradiction by assuming that in this case Baudhayana cites the opinion, not of the author of our Dharmasdstra, but of some other Gautama. According to what has been said above %, the existence of two or even more ancient Gautama Dharma-sitras is not very improbable, and the commentator may possibly be right. But it seems to me more likely that the Sitra of Gautama (VII, 6) which causes the difficulty is an interpolation, though Haradatta takes it to be genuine. My reason for considering it to be spurious is that the permission to follow the trade of arms is opposed to the sense of two other rules of Gautama. For the author states at the end of the same chapter on times of distress, VII, 25, that ‘even a Brahmaza may take up arms when his life is in danger. The meaning of these words can only be, that a Brahmaza must not fight under any other circumstances.

» See Sacred Books of the East, vol. xiv, p. xxxiv seq. ? Baudh. Dh. II, 2, 4, 17.

afa maitqat fe wae areas

5 See p. lii.

INTRODUCTION. Ivii

But according to Satra 6 he is allowed to follow the occupations of a Kshatriya, who lives by fighting. Again, in the chapter on funeral oblations, XV, 18, those Brahmazas ‘who live by the use of the bow’ are declared to defile the company at a funeral dinner. It seems to me that these two SAtras, taken together with Baudhayana’s assertion that Gautama does not allow Brahmamas to become warriors, raise a strong suspicion against the genuineness, of VII, 6, and I have the less hesitation in rejecting the latter Sdtra, as there are several other interpolated passages in the text received by Haradatta?. Among them I may mention here the Mantras in the chapter taken from the Saémavidhana, XXVI, 12, where the three invocations addressed to Siva are certainly modern additions, as the old Satrak4ras do not allow a place to that or any other Paurazic deity in their works. A second interpolation will be pointed out below.

The VAasishtha Dharma-sitra shows also two quotations from Gautama; and it is a curious coincidence that, just as in the case of Baudhayana’s references, one of them only can be traced in our Dharmasdstra. Both the quotations occur in the section on impurity, Vas. IV, where we read as follows?:

‘33. If an infant aged less than two years, dies, or in the case of a miscarriage, the impurity of the Sapindas (lasts) for three (days and) nights.

‘34. Gautama declares that (they become) pure at once (after bathing).

‘35. If (a person) dies in a foreign country and (his Sapizdas) hear (of his death) after the lapse of ten days, the impurity lasts for one (day and) night.

‘34. Gautama declares that (they become) pure at once (after bathing).

‘35. If (a person) dies in a foreign country and (his Sapizdas) hear (of his death) after the lapse of ten days, the impurity lasts for one (day and) night.

‘36. Gautama declares that if a person who has kindled the sacred fire dies on a journey, (his Sapizdas) shall again

‘In some MSS. a whole chapter on the results of various sins in a second birth is inserted after Adhyaya XIX. But Haradatta does not notice it; see Stenzler, Gautama, Preface, p. iii.

3 In quoting the Vasishtka Dh. I always refer to the Benares edition, which is accompanied by the commentary of Krishnapandita Dharmadhikarin, called Vidvanmodini,

lviii GAUTAMA.

celebrate his obsequies, (burning a dummy made of leaves or straw,) and remain impure (during ten days) as (if they had actually buried) the corpse.’

The first of these two quotations or references apparently points to Gautama Dh. XIV, 44, where it is said, that ‘if an infant dies, the relatives shall be pure at once.’ For, though Vasishtka’s Stra 34, strictly interpreted, would mean, that Gautama declares the relatives to be purified instantaneously, both if an infant dies and if a miscarriage happens, it is also possible to refer the exception to one of the two cases only, which are mentioned in Sdtra 33. Similar instances do occur in the Sitra style, where brevity is estimated higher than perspicuity, and the learned commentator of Vasish¢#a does not hesitate to adopt the same view. But, as regards the second quotation in Siatra 36, our Gautama contains no passage to which it could possibly refer. Govindasvamin, in his commentary on the second reference to Gautama in Baudhayana’s DharmasAstra II, 2, 71, expresses the opinion that this Sftra, too, is taken from the ‘other’ Gautama Dharma-s(tra, the former existence of which he infers from Baudh4yana’s passage. And curiously enough the regarding the second funeral actually is found in the metrical Vrzddha-Gautama ! or Vaishvava Dharma-sastra, which, according to Mr. Vaman Shastrt Islampurkar *, forms chapters 94-115 of the Asvamedha-parvan of the Mahabharata in a Malay4lam MS. Nevertheless, it seems to me very doubtful if Vasishtda did or could refer to this work. As the same rule occurs sometimes in the Srautasitras 5, I think it more probable that the Srauta-sdtra of the Gautama school is meant. And it is significant that the Vriddha-Gautama declares its teaching to be kalpakodita ‘enjoined in the Kalpa or ritual.’

Regarding Gautama’s nineteenth chapter, which appears in the Vasish¢za Dharmasdstra as the twenty-second, I have

? Dharmasdstra samgraha (Gibanand), p. 627, Adhy. 20, 1 seqq. 2 Pardsara Dharma Samhita (Bombay Sansk. Series, No. xlvii), vol. i, p. 9. ® See e.g. Ap. Sr. Sd.

INTRODUCTION. lix

Dharmasdstra samgraha (Gibanand), p. 627, Adhy. 20, 1 seqq. 2 Pardsara Dharma Samhita (Bombay Sansk. Series, No. xlvii), vol. i, p. 9. ® See e.g. Ap. Sr. Sd.

INTRODUCTION. lix

already stated above that it is not taken directly from Gautama’s work, but from Baudhdyana’s. For it shows most of the characteristic readings of the latter. Buta few new ones also occur, and some Sitras have been left out, while one new one, a well-known verse regarding the efficacy of the Vaisvanara vratapati and of the Pavitreshdi, has been added. Among the omissions peculiar to Vasish¢ha, that of the first Sdtra is the most important, as it alters the whole character of the chapter, and removes one of the most convincing arguments as to its original position at the head of the section on penances. Vasish¢ha places it in the beginning of the discussion on penances which are generally efficacious in removing guilt, and after the rules on the special penances for the classified offences.

These facts will, I think, suffice to show that the Gautama Dharmasdstra may be safely declared to be the oldest of the existing works on the sacred law!. This assertion must, however, not be taken to mean, that every single one of its Sdatras is older than the other four Dharmasitras. Two interpolations have already been pointed out above’, and another one will be discussed presently. It is also not unlikely that the wording of the Sdtras has been changed occasionally. For it is a suspicious fact that Gautama’s language agrees closer with Pazini’s rules than that of Apastamba and Baudhayana. If it is borne in mind that Gautama’s work has been torn out of its original connection, and from a school-book has become a work of general authority, and that for a long time it has been studied by Pandits who were brought up in the traditions of classical grammar, it seems hardly likely that it could retain much of its ancient peculiarities of language. But I do not think that the interpolations and alterations can have affected the general character of the book very much. It is too methodically planned and too carefully arranged to admit of any very great changes. The fact, too, that in

1 Professor Stenzler, too, had arrived independently at this conclusion, see Grundriss der Indo-Ar. Phil. und Altertumsk., vol. ii, Pt. 8, p. 5. 2 See p. lvii.

lx GAUTAMA.

It is too methodically planned and too carefully arranged to admit of any very great changes. The fact, too, that in

1 Professor Stenzler, too, had arrived independently at this conclusion, see Grundriss der Indo-Ar. Phil. und Altertumsk., vol. ii, Pt. 8, p. 5. 2 See p. lvii.

lx GAUTAMA.

the chapter borrowed by Baudhdyana the majority of the variae lectiones are corruptions, not better readings, favours this view. Regarding the distance in time between Gautama on the one hand, and Baudh4yana and Vasish¢za on the other, I prefer not to hazard any conjecture, as long as the position of the Gautamas among the schools of the Samaveda has not been cleared up. So much only can be said that Gautama probably was less remote from Baudhayana than from Vasish¢##a. There are a few curious terms and rules in which the former two agree, while they, at the same time, differ from all other known writers on Dharma. Thus the term bhikshu, literally a beggar, which Gautama ? uses to denote an ascetic, instead of the more common yati or sannyAsin, occurs once also in Baudhayana’s Siitra. The same is the case with the rule, III, 13, which orders the ascetic not to change his residence during the rains. Both the name bhikshu and the rule must be very ancient, as the Gainas and Buddhists have borrowed them, and have founded on the latter their practice of keeping the Vasso, or residence in monasteries during the rainy season.

As the position of the Gautamas among the Séman schools is uncertain, it will, of course, be likewise inadvisable to make any attempt at connecting them with the historical period of India. The necessity of caution in this respect is so obvious that I should not point it out, were it not that the Dharmasd4stra contains one word, the occurrence of which is sometimes considered to indicate the terminus a quo for the dates of Indian works. The word to which I refer is Yavana. Gautama quotes, IV, 21, an opinion of ‘some,’ according to which a Yavana is the offspring of a SQdra male and a Kshatriya female. Now it is well known that this name is a corruption of the Greek *IaFwy, an Ionian, and that in India it was applied, in ancient times, to the Greeks, and especially to the early Seleucids who kept up intimate relations with the first Mauryas, as well as later to the Indo-Bactrian and Indo-Grecian kings who from the beginning of the second century B.C. ruled

4 Gaut. Dh. III, 2, 11; see also Weber, Hist. Ind. Lit., p. 327 (English ed.)

INTRODUCTION. Ixi

ruled

4 Gaut. Dh. III, 2, 11; see also Weber, Hist. Ind. Lit., p. 327 (English ed.)

INTRODUCTION. Ixi

over portions of north-western India. And it has been occasionally asserted that an Indian work, mentioning the Yavanas, cannot have been composed before 300 B.C., because Alexander’s invasion first made the Indians acquainted with the name of the Greeks. This estimate is certainly erroneous, as there are other facts, tending to show that at least the inhabitants of north-western India became acquainted with the Greeks about 200 years earlier!. But it is not advisable to draw any chronological conclusions from Gautama’s Sftra, IV, 21. For, as pointed out in the note to the translation of Sdtra IV, 18, the whole section with the second enumeration of the mixed castes, IV, 17-21, is probably spurious.

The information regarding the state of the Vedic literature, which the Dharmasdstra furnishes, is not very extensive. But some of the items are interesting, especially the proof that Gautama knew the Taittirlya Aranyaka, from which he took the first six Sdtras of the twenty-fifth Adhyaya; the Samavidhana Brahmamza, from which the twenty-sixth Adhydya has been borrowed ; and the Atharvasiras, which is mentioned XIX, 12. The latter word denotes, according to Haradatta, one of the Upanishads of the Atharva-veda, which usually are not considered to belong to a high antiquity. The fact that Gautama and Baudhayana knew it, will probably modify this opinion. Another important fact is that Gautama, XXI, 7, quotes Manu, and asserts that the latter declared it to be impossible to expiate the guilt incurred by killing a Brahmaza, drinking spirituous liquor, or violating a Guru’s bed. From this statement it appears that Gautama knew an ancient work on law which was attributed to Manu. It probably was the foundation of the existing Manava Dharmasdstra?. No other teacher on law, besides Manu, is mentioned by name. But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra.

1 See my Indian Studies, No. iii, p. 26, note 1. 2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq.

Ixii GAUTAMA.

But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra.

1 See my Indian Studies, No. iii, p. 26, note 1. 2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq.

Ixii GAUTAMA.

In conclusion, I have to add a few words regarding the materials on which the subjoined translation is based. The text published by Professor Stenzler for the Sanskrit Text Society has been used as the basis’, It has been collated with a rough edition, prepared from my own MSS. P and C,a MS. belonging to the Collection of the Government of Bombay, bought at Belgam, and a MS. borrowed from a Puma Sastri. But the readings given by Professor Stenzler and his division of the Sdtras have always been followed in the body of the translation. In those cases, where the variae lectiones of my MSS. seemed preferable, they have been given and translated in the notes. The reason which induced me to adopt this course was that I thought it more advisable to facilitate references to the printed Sanskrit text than to insist on the insertion of a few alterations in the translation, which would have disturbed the order of the Sfitras. The notes have been taken from the above-mentioned rough edition and from my MSS. of Haradatta’s commentary, called Gautamiya Mitakshara, which are now deposited in the India Office Library, Sansk. MSS. Buhler, Nos. 165-67.

} The Institutes of Gautama, edited with an index of words by A. F. Stenzler, London, 1876.

APASTAMBA,

APHORISMS ON THE SACRED LAW OF THE HINDUS.

Digitized by G 008 le

APASTAMBA,

APHORISMS ON THE SACRED LAW OF THE HINDUS.

Prasna I, Parata 1, Kuawopa 1.

1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law).

2. The authority (for these duties) is the agreement of those who know the law,

3. And (the authorities for the latter are) the Vedas alone.

4. (There are) four castes—Bréhmamas, Kshatriyas, Vaisyas, and Siddras.

5. Amongst these, each preceding (caste) is supetior by birth to the one following.

6. (For all these), excepting Sddras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of

1.1. Samaya, ‘agreement, decision,’ is threefold. It includes injunction, restriction, and prohibition.

Dharma, ‘acts productive of merit,’ usually translated by ‘duty or law,’ is more accurately explained as an act which produces the quality of the soul called apfirva, the cause of heavenly bliss and of final liberation.

2, Manu II, 6, 12; Y4ga. I, 7; Gautama I, 1.

6. Manu II, 35.

(?] B

2 APASTAMBA. I,m, 0

the sacred fire; and (their) works are productive of rewards (in this world and the next). .

7. To serve the other (three) castes (is ordained) for the Sidra.

8. The higher the caste (which he serves) the greater is the merit.

I, 7; Gautama I, 1.

6. Manu II, 35.

(?] B

2 APASTAMBA. I,m, 0

the sacred fire; and (their) works are productive of rewards (in this world and the next). .

7. To serve the other (three) castes (is ordained) for the Sidra.

8. The higher the caste (which he serves) the greater is the merit.

g. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge.

10. A Braéhmama declares that the Gayatrt is learnt for the sake of all the (three) Vedas.

11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brahmamza.

12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law).

13. And under him the sacred science must be

4. Manu I, 91, VIII, 410, and IX, 334; Yag#. I, 120.

g. The use of the masculine in the text excludes women. For though women may have occasion to use such texts as ‘O fire, lord of the dwelling, &c. at the Agnihotra, still it is specially ordained that they shall be taught this and similar verses only just before the rite is to be performed.

10. The object of the Sfitra is to remove a doubt whether the ceremony of initiation ought to be repeated for each Veda, in case a man desires to study more than one Veda. This repetition is declared to be unnecessary, except, as the commentator adds, in the case of the Atharva-veda, for which, according to a passage of a Braéhmaza, a fresh initiation is necessary. The latter rule is given in the Vaitana-sftra I, 1, 5.

13. Haradatta: ‘But this (latter rule regarding the taking of

I, 1,1. INITIATION. 3

studied until the end, provided (the teacher) does not fall off from the ordinances of the law.

14. He from whom (the pupil) gathers (A4inoti) (the knowledge of) his religious duties (dharm4n) (is called) the Aédrya (teacher).

15. Him he should never offend.

16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning.

17. This (second) birth is the best.

18. The father and the mother produce the body only.

19. Let him initiate a Brahmasa in spring, a Kshatriya in summer, a Vaisya in autumn, a Brahmaza in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.

20. Now (follows the enumeration of the years

19. Let him initiate a Brahmasa in spring, a Kshatriya in summer, a Vaisya in autumn, a Brahmaza in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.

20. Now (follows the enumeration of the years

another teacher) does not hold good for those who have begun to study, solemnly binding themselves to their teacher. How so? As he (the pupil) shall consider a person who initiates and instructs him his AfArya, and a pupil who has been once initiated cannot be initiated again, how can another man instruct him? For this reason it must be understood that the study begun with one teacher may not be completed with another, if the first die.’ Compare also Haradatta on I, 2, 7, 26, and the rule given I, 1, 4, 26. In our times also pupils, who have bound themselves to a teacher by paying their respects to him and presenting a cocoa-nut, in order to learn from him a particular branch of science, must not study the same branch of science under any other teacher.

14. Manu II, 69; Y4g#. I, 15.

15. Manu II, 144.

16. Manu II, 146-148.

17. ‘Because it procures heavenly bliss and final liberation.’— Haradatta.

18, Manu IT, 147.

19. Yag#. 1, 14; Manu II, 36; Asvalayana Gri. SQ.I, 19, 1, 43 Weber, Ind. Stud. X, 20 seq.

B2

4 APASTAMBA. I, 1,1.

to be chosen) for the fulfilment of some (particular) wish.

21. (Let him initiate) a person desirous of excellence in sacred learning in his seventh year,

22. A person desirous of long life in his eighth year,

23. A person desirous of manly vigour in his ninth year,

24. A person desirous of food in his tenth year,

25. A person desirous of strength in his eleventh year,

26. A person desirous of cattle in his twelfth year.

27. There is no dereliction (of duty, if the initiation takes place), in the case of a Brahmava before the completion of the sixteenth year, in the case of a Kshatriya before the completion of the twentysecond year, in the case of a Vaisya before the completion of the twenty-fourth year. (Let him be initiated at such an age) that he may be able to perform the duties, which we shall declare below.

28. If the proper time for the initiation has passed, he shall observe for the space of two months

21. Manu II, 37.

22-26. Asv. Gri. Sa. I, 19, 5. 7; Weber, Ind. Stud. X, 21.

24. The meaning of the Sftra is, that the initiation shall be performed as. soon as the child is able to begin the study of the Veda. If it is so far developed at eight years, the ceremony must then be performed; and if it be then neglected, or, if it be neglected at any time when the capacity for learning exists, the expiation prescribed in the following SGtras must be performed. The age of sixteen in the case of Brahmaaas is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38; Yag#. I, 37.

The age of sixteen in the case of Brahmaaas is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38; Yag#. I, 37.

28. The meaning is, he shall keep all the restrictions imposed upon a student, as chastity, &c., but that he shall not perform

J, 1, 2. INITIATION. 5

the duties of a student, as observed by those who are studying the three Vedas.

29. After that he may be initiated.

30. After that he shall bathe (daily) for one year.

31. After that he may be instructed.

32. He, whose father and grandfather have not been initiated, (and his two ancestors) are called ‘slayers of the Brahman.’

33. Intercourse, eating, and intermarriage with them should be avoided.

34. If they wish it (they may perform the following) expiation ;

35. In the same manner as for the first neglect (of the initiation, a penance of) two months (was) prescribed, so (they shall do penance for) one year.

36. Afterwards they may be initiated, and then they must bathe (daily),

Prasna I, Parata 1, Kuawpa 2.

1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself),

2. (They should bathe daily reciting) the seven

fire-worship or service toa teacher, nor study. Manu II, 39; XI, 192; Y4g#. I, 38; Weber, Ind. Stud. X, roz.

30. ‘If he is strong, he shall bathe three times a day—morning, midday, and evening.’—Haradatta.

32. Brahman, apparently, here means ‘Veda,’ and those who neglect its study may be called metaphorically ‘slayers of the Veda.’

33. ManuII, 40; Asv. Gri. Sa. I, 19, 8,9; Weber, Ind. Stud. X, 21.

35. Compare above, I, 1, 1, 28.

2. 2. The seven Pavam4nis are seven verses which occur Xzg-veda 1X, 67, 21-27. Yagushpavitra=Taitt. Samh.I, 2,1, 1. The Samapavitra is found Sama-veda I, 2,2,3,5. Angirasapavitra= Rig-veda IV, 40, 5.

6 APASTAMBA. I, 1, 2.

Pavamanis, beginning with ‘If near or far,’ the Yagushpavitra, (‘May the waters, the mothers purify us, &c.) the Samapavitra, (‘With what help assists, &c.), and the Angirasapavitra (‘A swan, dwelling in purity’),

3. Or also reciting the Vyahvztis (om, bhdas, bhuvad, suvaz).

4. After that (such a person) may be taught (the Veda).

5. But those whose great-grandfather’s (grandfather’s and father's) initiation is not remembered, are called ‘ burial-grounds.’

6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pavam4nis and the other (texts mentioned above, I, 1, 2, 2).

7. Then he may be instructed in the duties of a householder.

8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.

Then he shall bathe, reciting the Pavam4nis and the other (texts mentioned above, I, 1, 2, 2).

7. Then he may be instructed in the duties of a householder.

8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.

g. When he has finished this (study of the Grzhyamantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, I, 28).

10. Afterwards (everything is performed) as in the case of a regular initiation.

10. The commentatcr observes that for those whose great-greatgrandfather or remoter ancestors were not initiated, no penance is prescribed, and that it must be fixed by those who know the law.

I, 1, 2. STUDENTSHIP. 7

11. He who has been initiated shall dwell as a religious student in the house of his teacher,

12. For forty-eight years (if he learns all the four Vedas),

13. (Or) a quarter less (i.e. for thirty-six years),

14. (Or) less by half (i. e. for twenty-four years),

15. (Or) three quarters less (i.e. for twelve years),

16. Twelve years (should be) the shortest time (for his residence with his teacher).

17. A student who studies the sacred science shall not dwell with anybody else (than his teacher).

18. Now (follow) the rules for the studentship.

19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.

He shall do what is serviceable to his teacher,

he shall not contradict him.

21. He shall always occupy a couch or seat lower (than that of his teacher).

11. Manu II, 164.

12. Manu III, 1, and Yaga. I, 36; Weber, Ind. Stud. X, 125.

16, The commentator declares that in Manu III, 1, the expression ‘until he has learnt it,’ must be understood in this sense, that the pupil may leave his teacher, if he has learnt the-Veda, after twelve years’ study, never before. But compare also Asv. Gri. Sa. I, 22, 3.

17. The commentator states that this rule refers only to a temporary, not to a professed student (naish/Aika). He also gives an entirely different explanation to the Stra, which, according to some, means, ‘A student who learns the sacred science shall not fast in order to obtain heaven,’ This rendering also is admissible, as the word para may mean either a ‘stranger’ or ‘heaven,’ and upavasa, ‘ dwelling’ or ‘fasting.’

19. Regarding the crimes which cause loss of caste (pataniya), see below, I, 7, 21, 7.

20, Manu II, 108, and Yaga, I, 27.

21. Manu II, 108, 198; Weber, Ind. Stud. X, 123 and 124.

8 APASTAMBA. I, 1, 2.

22. He shall not eat food offered (at a sacrifice to the gods or the Manes),

23. Nor pungent condiments, salt, honey, or meat.

24. He shall not sleep in the day-time.

28. He shall not use perfumes.

26. He shall preserve chastity.

27. He shall not embellish himself (by using ointments and the like).

28. He shall not wash his body (with hot water for pleasure).

Nor pungent condiments, salt, honey, or meat.

24. He shall not sleep in the day-time.

28. He shall not use perfumes.

26. He shall preserve chastity.

27. He shall not embellish himself (by using ointments and the like).

28. He shall not wash his body (with hot water for pleasure).

29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru.

30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick.

31. He shall wear all his hair tied in one braid.

32. Or let him make a braid_of the lock on the crown of the head, and shave the rest of the hair.

23. Regarding the meaning of ksh4ra, ‘pungent condiments,’ see Haradatta on II, 6, 15, 15. Other commentators explain the term differently —Manu II, 174; Yag#. I, 33; and Weber, Ind. Stud. X, 123. Asv. Gri. Sa. I, 22, 2.

25. Manu II, 177; Yaga. I, 33.

26. Manu II, 180.

27. Manu II, 178; Yag#. I, 33.

29. ‘Here, in the section on the teacher, the word guru designates the father and the rest also.’—Haradatta.

jo. Another version of the first portion of this Sftra, proposed by Haradatta, is, ‘Let him not, whilst bathing, clean himself (with bathing powder or the like).’ Another commentator takes Sfitra 28 as a prohibition of the daily bath or washing generally ordained for Brahmawas, and refers Stra 29 to the naimittika sndna or ‘bathing on certain occasions,’ and takes Sftra 30 as a restriction _ of the latter.

31. Manu II, 219.

T, 1, 2. STUDENTSHIP. 9

33. The girdle of a Brahmaza shall be made of Mudzga grass, and consist of three strings; if possible, (the strings) should be twisted to the right.

34. A bowstring (should be the girdle) of a Kshatriya,

35. Ora string of Muga grass in which pieces of iron have been tied.

36. A wool thread (shall be the girdle) of a Vaisya,

37- Or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark.

38. The staff worn by a Brahmaza should be made of Paldsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Badara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).

39. (He shall wear)a cloth (to cover his nakedness).

40. (It shall be made) of hemp for a Brahmaza, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya).

41. Some declare that the (upper) garment (of a Brahmamza) should be dyed with red Lodh,

33. Manu II, 42-44; Yaga. I, 29; Asv. Gri. SQ. I, 19, 12; Weber, Ind. Stud. X, 23.

38. Manu II, 45; Yaga. I, 29; Asv. Gre. St. I, 19, 133 20,1; Weber, Ind. Stud. X, 23.

Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur.

39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth.

I, 29; Asv. Gre. St. I, 19, 133 20,1; Weber, Ind. Stud. X, 23.

Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur.

39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth.

40. Manu II, 41. ‘Clean’ means here and everywhere else, if applied to animals or things, ‘ fit to be used at the sacrifice.’

4t. Asv. Gri. SQ. I, 19, 11; Weber, Ind. Stud. X, 22.

10 APASTAMBA. I, 1, 3.

Prasna IJ, Parata 1, Kuawpa 3.

1. And that of a Kshatriya dyed with madder,

2. And that of a Vaisya dyed with turmeric.

3. (The skin) worn by a Brahmaza shall be that of a common deer or of a black doe.

4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.

5. (The skin worn) by a Kshatriya shall be that of a spotted deer.

6. (The skin worn) by a Vaisya shall be that of a he-goat.

7. The skin of a sheep is fit to be worn by all castes,

8. And a blanket made of wool.

9. He who wishes the increase of Brahmaza power shall wear skins only ; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brahmaza.

10. But (I, Apastamba, say), let him wear a skin only as his upper garment.

11. Let him not look at dancing.

12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).

3. 3. Manu II, 41; Yag#. I, 29; Asv. Gri. Sa. I, 19, 10.

g. See also Gopatha-brahmama I, 2, 4.

10. According to I, 1, 2, 39—I, 1, 3, 10, the rule of dress for students is the following :—According to Apastamba, a student shall wear a piece of cloth to cover his nakedness (langoéi), and a skin as upper garment. Other teachers allow, besides, an upper dress of cloth, coloured differently for the different castes, with or without the addition of a deer-skin.

tr. Manu II, 178.

12-13. Manu II, 179; Yaga. I, 33.

Iu3 STUDENTSHIP. 11

13. Let him not be addicted to gossiping.

14. Let him be discreet.

15. Let him not do anything for his own pleasure in places which his teacher frequents.

16. Let him talk with women so much (only) as his purpose requires,

17. (Let him be) forgiving.

18. Let him restrain his organs from seeking illicit objects.

19. Let him be untired in fulfilling his duties ;

20. Modest ;

21. Possessed of self-command ;

22. Energetic ;

23. Free from anger ;

24. (And) free from envy.

25. Bringing all he obtains to his teacher, he shall go begging with a vessel in the morning and in the evening, (and he may) beg (from everybody) except

-low-caste people unfit for association (with Aryas) and Abhisastas.

15. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c.

15. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c.

1g. The explanations of the last two terms, santa (Sftra 18) and danta (Sftra 19), are different from those given usually. Sama is usually explained as ‘the exclusive direction of the mind towards God,’ and dama as ‘the restraining of the senses.’

23. Manu II, 178.

25. Regarding the explanation of the term Abhisasta, see below, I, 7, 21,17. Haradatta: ‘Apap4tras are called those born from a high-caste mother and a low-caste father, such as washermen. For their cooking vessels &c. are unfit for the use of the four castes. .

- Since Apastamba says, “In the evening and in the morning, food

obtained in the evening must not be used for the morning meal, nor food obtained i in the eorning for the evening meal.”’ Manu

brahmaza I, 2, 6. : LZ

THEOLOGICAL SEMINARY

Se Ne i wave

12 APASTAMBA. I, 1, 3

26. A Br&hmama declares: Since a devout student takes away from women, who refuse (to give him alms, the merit gained) by (Srauta)-sacrifices, by gifts, (and) by burnt-offerings (offered in the domestic fire), as well as their offspring, their cattle, the sacred learning (of their families), therefore, indeed, (a woman) should not refuse (alms) to the crowd of students; for amongst those (who come to beg), there might be one of that (devout) kind, one who thus (conscientiously) keeps his vow.

27. Alms (shall) not (be considered) leavings (and be rejected) by inference (from their appearance), but on the strength of ocular or oral testimony (only).

28. A Brahmama shall beg, prefacing (his request) by the word ‘ Lady’;

29. A Kshatriya (inserting the word) ‘ Lady’ in the middle (between the words ‘ give alms’) ;

30. A Vaisya, adding the word ‘ Lady’ (at the end of the formula).

31. (The pupil) having taken those (alms) shall place them before his teacher and offer them to him.

32. He may eat (the food) after having been ordered to do so by his teacher.

27. To eat the residue of the meal of any person except that left by the teacher and other Gurus, is not permitted to a student ; see also below, I, 1, 4, 1 seq.; Manu II, 56; Y4gd. I, 33.

28. The formula to be used by a Brahmaza is, ‘ Lady, give alms ;’ that to be used by a Kshatriya, ‘ Give, lady, alms ;’ and that used by a Vaisya, ‘Give alms, lady.’ Manu II, 49; Yag#. I, 30; Asy. Gri. SQ. I, 22, 8.

31. The words with which he announces the alms are, Idam ittham ahrztam, ‘this much have I received.’ Manu II, 51; Yag#@. I, 27; Asv. Gri. $0. I, 22, 10.

32. The answer of the teacher is, Saumya tvameva bhunkshva, ‘friend, eat thou.’

I, 1, 3 STUDENTSHIP. 13

33. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family.

24. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brahmamas (.Srotriyas) also (and receive from them the permission to eat).

35. He shall not beg for his own sake (alone).

24. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brahmamas (.Srotriyas) also (and receive from them the permission to eat).

35. He shall not beg for his own sake (alone).

36. After he has eaten, he himself shall clean his dish.

37. And he shall leave no residue (in his dish).

38. If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground ;

39. Or he may throw it into the water ;

40. Or he may place (all that remains in a pot), and put it down near an (uninitiated) Arya;

41. Or (he may put it down) near a Sddra slave (belonging to his teacher).

42. If (the pupil) is on a journey, he shall throw

34. Regarding the term Srotriya, see below, II, 3, 6, 4.

35. ‘ The meaning of this SAtra is, that the rule given, Sftra 42 (below), for a pupil who is on a journey, shall hold good also for a pupil who is at home, if (in the absence of his teacher) no Srotriyas are to be found (from whom he can receive the permission to eat).’—Haradatta.

36. ‘He commits no sin, if he has the alms-pot cleaned by somebody else. Some say that the Sfitra refers to both vessels (the alms-pot and his own dish).’

40. An Arya is a person belonging to one of the first three castes (see below). The Arya must be a boy who is not initiated, because children are kémabhaksha4, i.e. allowed to eat what they like, even leavings.

42. This rule holds good if no Srotriyas are near. If Srotriyas are to be found, Sfitra 34 applies. Agni, the god of fire, is considered to be of the Brahminical caste, and hence he takes the place of the teacher or of the Srotriyas. See also Manu II, 247,

14 APASTAMBA. I, 1, 4

a part of the alms into the fire and eat (the remainder).

43. Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice).

44. And (the teacher holds also the place which) the Ahavantya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).

45. To him (the teacher) the (student) shall offer (a portion of the alms),

Prasna I, Parata 1, Kuawnpa 4.

1. And (having done so) eat what is left.

2. For this (remnant of food) is certainly a remnant of sacrificial food.

3. If he obtains other things (besides food, such as cattle or fuel, and gives them to his teacher) as he obtains them, then those (things hold the place of) rewards (given to priests for the performance of a sacrifice).

4. This is the sacrifice to be performed daily by a religious student.

5. And (the teacher) shall not give him anything that is forbidden by the revealed texts, (not even as) leavings,

6. Such as pungent condiments, salt, honey, or meat (and the like).

248, and the passages collected from the Brahmazas, by Prof. Weber, Ind. Stud. IX, 39.

44. Manu II, 231.

4. 6. See above, I, 1, 2, 23.

I, 1, 4 STUDENTSHIP. 15

Such as pungent condiments, salt, honey, or meat (and the like).

248, and the passages collected from the Brahmazas, by Prof. Weber, Ind. Stud. IX, 39.

44. Manu II, 231.

4. 6. See above, I, 1, 2, 23.

I, 1, 4 STUDENTSHIP. 15

7. By this (last Sdtra it is) explained (that) the other restrictions (imposed upon a student, such as abstinence from perfumes, ointments, &c., are likewise not to be broken).

8. For (explicit) revealed texts have greater force than custom from which (the existence of a permissive passage of the revelation) may be inferred.

9. Besides (in this particular case) a (worldly) motive for the practice is apparent.

7. See above, I, 1, 2, 24 seq. :—According to Haradatta, teachers were in the habit of giving ointments and the like forbidden substances to their pupils, and Apastamba gives this rule in order to show his dissent from the practice.

8. ‘Anum4nika means “proper to be inferred from.” For the existence of a text of the revelation or tradition (Smriti) is inferred from custom. A visible text of the revelation is (however) of greater weight than a custom from which the existence of a text may be inferred. It is impossible to infer (the existence of a text) which is opposed to such (a visible text), on account of the maxim “an inference (can be made only, if it is) not opposed (by ocular proof).” (Apastamba), by speaking thus, (“ For revealed texts,” &c.,) shows that the rule forbidding a student to eat pungent condiments, salt &c. is based on the existing text of a ae Thay Haradatta.

‘ Though the text forbidding the use of pungent condiments, salt, and the like refers to such substances if they are not leavings, still it is improper to assert, on the ground of the custom from which a permissive text may be inferred, that it (the existing text), which is general, must be restricted (to those cases only) where the forbidden substances are not leavings given by the teacher. (If an opponent should answer that) certainly there are also texts which contradict each other, such as “he takes” and “he does not take,” and that therefore there is no reason why a text restricted (to the case in which forbidden substances are leavings of the teacher) should not be inferred. In order to answer (that plea), he (Apastamba) says (Sfitra g), “ True, that would be right if no motive whatever could be discovered for that custom (to eat forbidden food which is given by the teacher). But a reason for this course of action exists.” ’—Haradatta.

16 APASTAMBA. I, 1, 4.

10. For pleasure is obtained (by eating or using

the forbidden substances). . A residue of food left by a father and an elder

brother, may be eaten.

12. If they act contrary to the law, he must not eat (their leavings).

13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).

14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).

15. He shall not go to fetch firewood after sunset.

13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).

14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).

15. He shall not go to fetch firewood after sunset.

16. After having kindled the fire, and having swept the ground around (the altar), he shall place

10. ‘What is that (reason)? [Sftra 10] For to eat pungent condiments, salt, &c. gives pleasure to the eater, and therefore according to the maxim, I, 4, 12, 11, “ That in case a custom has pleasure for its motive, there is no text of the holy law to authorise it,’ no text restricting (the prohibition of forbidden substances to the case in which a Brahmaf4rin does not receive them as leavings from his teacher) can be inferred (from the practice of eating such leavings).’—Haradatta. ,

12. Another explanation of this Sftra is given by Haradatta: “If by eating their leavings he should commit a sin (because the food contains salt &c.), he shall not do it.’

13. Manu II, 182.

14. The reason for placing the fuel on the ground is, according to Haradatta, the fear lest, if placed on some shelf or the like, it should tumble down and injure the teacher’s children. Others, however, are of opinion that the wood which the pupil fetches daily, is not to be used by the teacher for cooking, but for the performance of the pupil’s daily fire-offering. The reason for this interpretation is, that in the Grzhya-sfitra, 11, 24, the daily offering of fuel is enjoined with the same words. See Weber, Ind. Stud. X, 123; Manu II, 186.

16. Some explain, instead of ‘after having swept the ground around the altar,’ &c., ‘after having raked the scattered brands. into a heap.’—Haradatta.

I, 1, 4 STUDENTSHIP. 17

the sacred fuel on the fire every morning and evening, according to the prescription (of the Grthya-sitra).

17. Some say that the fire is only to be worshipped in the evening.

18. He shall sweep the place around the fire after it has been made to burn (by the addition of fuel), with his hand, and not with the broom (of Kusa grass).

19. But, before (adding the fuel, he is free to use the broom) at his pleasure.

20. He shall not perform non-religious acts with the residue of the water employed for the fire-worship, nor sip it.

21. He shall not sip water which has been stirred with the hand, nor such as has been received into one hand only.

22. And he shall avoid sleep (whilst his teacher is awake).

23. Then (after having risen) he shall assist his teacher daily by acts tending to the acquisition of spiritual merit and of wealth.

24. Having served (his teacher duting the day in this manner, he shall say when going to bed): I have protected the protector of the law (my teacher).

18. Ap. Gri. SQ. 11, 22.

20. During the fire-worship water is wanted for sprinkling the altar in various ways.

24. Having served (his teacher duting the day in this manner, he shall say when going to bed): I have protected the protector of the law (my teacher).

18. Ap. Gri. SQ. 11, 22.

20. During the fire-worship water is wanted for sprinkling the altar in various ways.

23. Acts tending to the acquisition of merit are here—collecting sacred fuel, Kusa grass, and flowers for sacrifices. Acts tending to the acquisition of wealth are—gathering fuel for cooking, &c. Manu II, 182; Weber, Ind. Stud. X, 123 and 124.

24. Another explanation of the words spoken by the student is, “O law, I have protected him ; protect thou me.’ See also Gopathabriahmaaa I, 2, 4.

[2] Cc

18 APASTAMBA. I, 2, 5.

25. If the teacher transgresses the law through carelessness or knowingly, he shall point it out to him privately.

26. If (the teacher) does not cease (to transgress), he himself shall perform the religious acts (which ought to be performed by the former) ;

27. Or he may return home.

28. Now of him who rises before (his teacher) and goes to rest after (him), they say that he does not sleep.

29. The student who thus entirely fixes his mind there (in the teacher’s family), has thereby performed all acts which yield rewards (such as the Gyotishtoma), and also those which must be performed by a householder.

Prasna I, Parata 2, Kuawpa 5,

1. The word ‘austerity’ (must be understood to apply) to (the observance of) the rules (of studentship).

2. If they are transgressed, study drives out the knowledge of the Veda acquired already, from the (offender) and from his children.

26. Compare above, I, 1, 1, 13.

29. The Sfitra refers to a naish‘Aika brahmaffrin or professed student, who never leaves his teacher’s family, and never enters any other order; and it declares his merit to be equal to that of one who becomes a householder. Manu II, 243, 244; Yagi. I, 49, 50.

5. 1. Manu II, 164.

2. The meaning of the phrase, ‘Study drives out the Veda, which has already been learnt from him who studies transgressing the rules prescribed for the student,’ is, ‘The Veda recited at the Brahmayag#a (daily study), and other religious rites, produces no effect, i.e. gains no merit for the reciter. Manu II, 97. Hara-

I, 2, 5. STUDENTSHIP. 19

3. Besides he will go to hell, and his life will be shortened.

4. On account of that (transgression of the rules of studentship) no Azshis are born amongst the men of later ages.

5. But some in their new birth, on account of a residue of the merit acquired by their actions (in former lives), become (similar to) Azshis by their knowledge (of the Veda),

6. Like Svetaketu.

7. And whatever else, besides the Veda, (a student) who obeys the rules learns from his teacher, that brings the same reward as the Veda.

8. Also, if desirous to accomplish something (be

datta gives also the following three explanations of this Sftra, adopted by other commentators :—

7. And whatever else, besides the Veda, (a student) who obeys the rules learns from his teacher, that brings the same reward as the Veda.

8. Also, if desirous to accomplish something (be

datta gives also the following three explanations of this Sftra, adopted by other commentators :—

a, If these (rules) are transgressed, he loses his capacity for learning, because the Brahman forsakes him, &c.

5. If these rules are transgressed, the capacity for learning and the Brahman leave him, &c.

c. From him who studies whilst transgressing these rules, the Brahman goes out, &c.

4. ‘Amongst the avaras means “amongst the men of modern times, those who live in the Kaliyuga.” No Aishis are born means “ there are none who see (receive the revelation of) Mantras, Vedic texts.” ’"—Haradatta.

5. ‘How is it then that men in our days, though they transgress the rules prescribed for students, learn the four Vedas with _ little trouble? (The answer is), By virtue of a residue of the reward (due) for the proper observance of those rules (of studentship) in a former Yuga. Therefore Apastamba says, Sftra 6, “But some,” &c. New existence means “new birth (life).”’— Haradatta.

6. An example of this (follows, SQtra 6): ‘Like Svetaketu. For Svetaketu learned the four Vedas in a short time; as we read in the KAAndogya Upanishad (Prap4thaka VI, 1).’—Haradatta.

7. ‘Whatever else besides the Veda, such as poison-charms and the like.’-—Haradatta.

C2

20 APASTAMBA. I, 2, 5.

it good or evil), he thinks it in his mind, or pronounces it in words, or looks upon it with his eye, even so it will be; thus teach (those who know the law).

9. (The duties of a student consist in) acts to please the spiritual teacher, the observance (of rules) conducive to his own welfare, and industry in studying.

10. Acts other than these need not be performed by a student.

11. A religious student who retains what he has learned, who finds pleasure in the fulfilment of the law, who keeps the rules of studentship, who is upright and forgiving, attains perfection.

12. Every day he shall rise in the last watch of the night, and standing near his teacher, salute him with (this) salutation: I, N. N., ho! (salute thee.)

13. And (he shall salute) before the morning meal also other very aged (learned Brahmazas) who may live in the same village.

14. If he has been on a journey, (he shall salute

g. ‘Acts to please the teacher are—washing his feet and the like; observance (of rules) conducive to welfare are—obedience to the prohibition to cross a river swimming, to eat pungent condiments, and obedience to the injunction to beg. —Haradatta.

10. ‘ Acts other than these, such as pilgrimages and the like.’-— Haradatta.

11. ‘What this “perfection” is has been declared in Sftras 4, 8.’—Haradatta.

12. Manu II, 122 and 124.

—Haradatta.

10. ‘ Acts other than these, such as pilgrimages and the like.’-— Haradatta.

11. ‘What this “perfection” is has been declared in Sftras 4, 8.’—Haradatta.

12. Manu II, 122 and 124.

14. This salutation is to be performed only when the occasion requires it. ‘The formerly-mentioned salutation (Sftras 12, 13) is to be performed daily. In the next Sftra follows that by which the fulfilment of a wish may be obtained—Haradatta. Manu II, 121; Yaga. I, 26.

I, 2, 5. STUDENTSHIP. 2I

the persons mentioned) when he meets them on his return.

15. (He may also salute the persons mentioned at other times), if he is desirous of heaven and long life.

16. A Brahmaza shall salute stretching forward his right arm on a level with his ear, a Kshatriya holding it on a level with the breast, a Vaisya holding it on a level with the waist, a Sddra holding it low, (and) stretching forward the joined hands.

17. And when returning the salute of (a map belonging) to the first (three) castes, the (last syllable of the) name (of the person addressed) is produced to the length of three moras.

18. But when he meets his teacher after sunrise (coming for his lesson), he shall embrace (his feet).

19. On all other occasions he shall salute (him in the manner described above).

20. But some declare that he ought to embrace the (feet of his) teacher (at every occasion instead of saluting him).

21. Having stroked the teacher's right foot with his right hand below and above, he takes hold of it and of the ankle.

22. Some say, that he must press both feet, each with both hands, and embrace them.

23. He shall be very attentive the whole day

16. ‘A Vaisya shall salute stretching forth his arm on a level with his middle, i.e. the stomach; others say, on a level with his thigh; the SQdra stretching it forth low, i.e. on a level with his feet.’— Haradatta.

17. See also Manu II, 125.

18. Manu II, 71.

22. Manu I, 72.

23. Manu II, 191.

22 APASTAMBA. T, 2, 6.

long, never allowing his mind to wander from the lesson during the (time devoted to) studying.

24. And (at other times he shall be attentive) to the business of his teacher.

25. And during the time for rest (he shall give) his mind (to doubtful passages of the lesson learnt).

26. And he shall study after having been called by the teacher (and not request the teacher to begin the lesson).

Prasna IJ, Parara 2, Kuawnpa 6,

1. Every day he shall put his teacher to bed after having washed his (teacher’s) feet and after having rubbed him.

2. He shall retire to rest after having received (the teacher's permission).

3. And he shall not stretch out his feet towards him.

4. Some say, that it is not (sinful) to stretch out the feet (towards the teacher), if he be lying on a bed.

5. And he shall not address (the teacher), whilst he himself is in a reclining position.

6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).

4. Some say, that it is not (sinful) to stretch out the feet (towards the teacher), if he be lying on a bed.

5. And he shall not address (the teacher), whilst he himself is in a reclining position.

6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).

7. And if (the teacher) stands, (he shall answer him,) after having risen also.

26. Yag#. 1, 27; Manu II, 191.

6. 1. Manu II, 209.

2. Manu II, 194+

4. ‘But, in Apastamba’ s opinion, it is ; sinful even in this case.’ — Haradatta.

5. Manu II, rgg.

6. Manu II, 196.

I, 2, 6. STUDENTSHIP. 23

8. He shall walk after him, if he walks.

g. He shall run after him, if he runs.

10. He shall not approach (his teacher) with shoes on his feet, or his head covered, or holding (implements) in his hand.

11. But on a journey or occupied in work, he may approach him (with shoes on, with his head covered, or with implements in his hand),

12. Provided he does not sit down quite near (to his teacher).

13. He shall approach his teacher with the same reverence as a deity, without telling idle stories, attentive and listening eagerly to his words.

14. (He shall not sit near him) with his legs crossed.

15. If (on sitting down) the wind blows from the pupil towards the master, he shall change his place.

16. (He shall sit) without supporting himself with his hands (on the ground),

17. Without leaning against something (as a wall or the like).

18. If the pupil wears two garments, he shall wear the upper one after the fashion of the sacred thread at the sacrifices.

19. But, if he wears a (lower) garment only, he shall wrap it around the lower part of his body.

20. He shall turn his face towards his teacher though the latter does not turn his towards him.

21. He shall sit neither too near to, nor too far (from the teacher),

15. Manu II, 203.

18, At sacrifices the sacred thread passes over the left shoulder and under the right arm. Manu II, 63, and Taitt. Ar. II, 1, 3.

20. Manu II, 197.

24 APASTAMBA. I, 2, 6.

22. (But) at such a distance, that (the teacher) may be able to reach him with his arms (without rising).

23. (He shall not sit in such a position) that the wind blows from the teacher, towards himself.

24. (If there is) only one pupil, he shall sit at the right hand (of the teacher).

25. (If there are) many, (they may sit) as it may be convenient.

- 26. If the master (is not honoured with a seat and) stands, the (pupil) shall not sit down.

27. (If the master is not honoured with a couch) and sits, the (pupil) shall not lie down on a couch.

28. And if the teacher tries (to do something), then (the pupil) shall offer to do it for him, if it is in his power.

29. And, if his teacher is near, he shall not embrace (the feet of) another Guru who is inferior (in dignity) ;

30. Nor shall he praise (such a person in the teacher’s presence) by (pronouncing the name of) his family.

31. Nor shall he rise to meet such an (inferior Guru) or rise after him,

29. And, if his teacher is near, he shall not embrace (the feet of) another Guru who is inferior (in dignity) ;

30. Nor shall he praise (such a person in the teacher’s presence) by (pronouncing the name of) his family.

31. Nor shall he rise to meet such an (inferior Guru) or rise after him,

32. Even if he be a Guru of his teacher.

33. But he shall leave his place and his seat, (in order to show him honour.)

23. See Sfitra 15 and Manu quoted there.

29. The term Guru includes a father, maternal uncle, &c. (see above), and these are inferior to the teacher. Manu II, 205.

31-32. ‘The pupil is not to show the mentioned marks of respect to any of his own inferior Gurus, even if the person is the Guru, e.g. the maternal uncle, of his teacher.’—Haradatta.

I, 2,7. STUDENTSHIP. 25

34. Some say, that (he may address) a pupil of his teacher by (pronouncing) his name, if he is also one of his (the pupil’s) own Gurus.

35. But towards such a person who is generally revered for some other reason than being the teacher (e.g. for his learning), the (student) should behave as towards his teacher, though he be inferior in dignity to the latter.

36. After having eaten in his (teacher's) presence, he shall not give away the remainder of the food without rising.

37. Nor shall he sip water (after having eaten in the presence of his teacher without rising).

38. (He shall rise) addressing him (with these words), ‘ What shall 1 do?’

Prasna I, Parata 2, Kuanpa 7.

1. Or he may rise silently.

2. Nor shall he (in going away) move around his teacher with his left hand turned towards him; he shall go away after having walked around him with his right side turned towards him.

3. He shall not look at a naked woman.

4. He shall not cut the (leaves or flowers) of herbs or trees, in order to smell at them.

34. ‘But Apastamba’s own opinion is that he ought not to address by name a (maternal uncle or other) Guru (who visits his teacher).’—Haradatta.

36. According to I, 1, 3, 40 seq., a student shall give what he is unable to eat to a child, or to a slave. If he has eaten in the presence of his teacher, he shall not give the food away without rising for the purpose.

7.3. Manu IV, 53; Yaga. I, 135.

4. Gopatha-brahmaza I, 2, 2.

26 APASTAMBA. I, 2,7.

5. He shall avoid (the use of) shoes, of an umbrella, a chariot, and the like (luxuries).

6. He shall not smile.

7. If he smiles, he shall smile covering (the mouth with his hand); thus says a Brahmama.

8. He shall not touch a woman with his face, in order to inhale the fragrance of her body.

9. Nor shall he desire her in his heart.

10. Nor shall he touch (a woman at all) without a particular reason.

11. A Brahmavza declares, ‘He shall be dusty, he shall have dirty teeth, and speak the truth.’

12. Those teachers, who instructed his teacher in that science which he (the pupil) studies with him, (are to be considered as) spiritual teachers (by the pupil).

11. A Brahmavza declares, ‘He shall be dusty, he shall have dirty teeth, and speak the truth.’

12. Those teachers, who instructed his teacher in that science which he (the pupil) studies with him, (are to be considered as) spiritual teachers (by the pupil).

13. But if (a teacher), before the eyes of his (pupil), embraces the feet of any other persons, then he (the pupil also) must embrace their feet, (as long as he remains) in that (state of studentship).

5. Manu II, 178.

1o. Manu II, 179.

11. ‘Though both (these first two precepts) have been given in Sfitra I, 1, 2, 27, still they are repeated, in order to show that a Srauta penance for the breach of them, is enjoined by a revealed text.’—Haradatta.

12. The term vamsya, ‘ancestor,’ for the teacher’s teacher is explained by the circumstance, that Hindus consider a ‘school,’ consisting of a succession of teachers and pupils, as a spiritual family, and call it a vidyavamsa, vidyaparampara. Manu II, 205.

13. ‘Another (commentator) says, “He, the pupil, must embrace their feet (at every meeting) from that time (when he first saw his teacher do it).” Because the word “but” is used in the Sfitra, he must do so even after he has returned home (on completion of his studies).’—Haradatta.

T, 2, 7. _ STUDENTSHIP. 27

14. If (a pupil) has more than one teacher, the alms (collected by him) are at the disposal of him to whom he is (just then) bound.

15. When (a student) has returned home (from his teacher), he shall give (whatever he may obtain by begging or otherwise) to his mother.

16, The mother shall give it to her husband;

17. (And) the husband to the (student's) teacher.

18. Or he may use it for religious ceremonies,

19. After having studied as many (branches of) sacred learning as he can, he shall procure in a righteous manner the fee for (the teaching of) the Veda (to be given to his teacher), according to his power.

20. But, if the teacher has fallen into distress, he may take (the fee) from an Ugra or from a Sddra.

21. But some declare, that it is lawful at any time to take the money for the teacher from an Ugra or from a Sddra.

14. ‘More than one teacher,’ i.e. several, who have taught him the several Vedas. Each Brahman generally knowing one Veda only.

This passage shows, that the young Brahmans in olden time, just as now, went from one teacher to the other, learning from each what he knew. The rules, which seemingly enjoin a pupil to stay with one and the same teacher, refer only to the principle, that the pupil must stay with his teacher, until he has learnt the subject which he began with him.

18. ‘Religious ceremonies, i.e. the wedding and the like. For them he may use it optionally. He, i.e. on failure of the teacher ; the father, on failure of the father; the mother, on failure of all (the pupil) himself..— Haradatta.

vg. Manu II, 245 and 246; Yag#. I, 51; Weber, Ind. Stud. X, 125.

18. ‘Religious ceremonies, i.e. the wedding and the like. For them he may use it optionally. He, i.e. on failure of the teacher ; the father, on failure of the father; the mother, on failure of all (the pupil) himself..— Haradatta.

vg. Manu II, 245 and 246; Yag#. I, 51; Weber, Ind. Stud. X, 125.

20. ‘The word Ugra denotes either the offspring of a Vaisya and of a Sfdra woman, or a twice-born man, who perpetrates dreadful deeds.’ — Haradatta.

28 APASTAMBA. I, 2, 7.

22. And having paid (the fee), he shall not boast of having done so.

23. And he shall not remember what he may have done (for his teacher).

24. He shall avoid self-praise, blaming others, and the like.

25. If he is ordered (by his teacher to do something), he shall do just that.

26. On account of the incompetence of his teacher, (he may go) to another (and) study (there).

27. He shall behave towards his teacher's wife as towards the teacher himself, but he shall not embrace her feet, nor eat the residue of her food.

28. So also (shall he behave) towards him who teaches him at (the teacher's) command,

29. And also to a fellow-student who is superior (in learning and years).

30. He shall behave to his teacher's son (who is superior to himself in learning or years) as to his teacher, but not eat the residue of his food.

31. Though he may have returned home, the

24. Manu II, 179.

26. See above, I, 1, 1, 13, and note. Here also Haradatta states that the permission to leave the teacher is to be restricted to those who have not solemnly bound themselves to their teacher by allowing him to perform the ceremony of initiation.

27. Manu II, 208-212.

28. ‘The use of the present “ adhydpayati,” shows that this rule holds good only for the time during which he is taught by such a man. —Haradatta,

2g. ‘ Because (an older fellow-student) is of use to him, according to the verse: One-fourth (of his learning) a pupil receives from his teacher, one-fourth he acquires by his own intelligence, one-fourth from his fellow-students, one-fourth he is taught by time.’— Haradatta.

30. Manu II, 207-209.

I, 2,8. A STUDENT WHO HAS RETURNED HOME. 29

behaviour towards his (teacher and the rest) which is prescribed by the rule of conduct settled by the agreement (of those who know the law, must be observed by him to the end),

Prasna I, Parata 2, Kuawpa 8.

1, Just as by a student (actually living with his teacher).

2. He may wear garlands, anoint his face (with sandal), oil his hair and moustaches, smear his eyelids (with collyrium), and (his body) with oil, wear a turban, a cloth round his loins, a coat, sandals, and wooden shoes.

3. Within the sight of his (teacher or teacher's relations) he shall do none of those (actions, as putting on a garland), nor cause them to be done.

4. Nor (shall he wear garlands &c. whilst performing) acts for his pleasure,

5. As, for instance, cleaning his teeth, shampooing, combing the hair, and the like.

4. Nor (shall he wear garlands &c. whilst performing) acts for his pleasure,

5. As, for instance, cleaning his teeth, shampooing, combing the hair, and the like.

6. And the teacher shall not speak of the goods of the (pupil) with the intention to obtain them.

7. But some declare, that, if a pupil who has bathed (after completing his studies) is called by his teacher or has gone to see him, he shall not take off

8.1. Haradatta does not connect this Sfitra with the preceding one. He explains it by itself: ‘(We will now declare) how a student (who has left his teacher, but is not married) ought to behave.’

6. ‘If the teacher comes to the house of his (former) pupil (who has become a householder), he shall, for instance, not say, ‘Oh, what a beautiful dish!” in such a manner, that his desire to obtain it becomes apparent.’ — Haradatta.

4. This opinion is contrary to Apastamba’s view given in Sfitras 2 and 3 above.

30 APASTAMBA, T, 2, 8

that (garland or other ornaments) which he wears according to the law at the time (of that ceremony).

8. He shall not sit on a seat higher (than that of his teacher),

9. Nor on a seat that has more legs (than that of his teacher),

10. Nor on a seat that stands more firmly fixed (on the ground than that of his teacher),

11. Nor shall he sit or lie on a couch or seat which is used (by his teacher).

12. If he is ordered (by his teacher), he shall on a journey ascend a carriage after him.

13. (At his teacher's command) he shall also enter an assembly, ascend a roller (which his teacher drags along), sit on a mat of fragrant grass or a couch of straw (together with his teacher).

14. If not addressed by a Guru, he shall not speak to him, except (in order to announce) good news.

15. He shall avoid to touch a Guru (with his finger), to whisper (into his ear), to laugh (into his face), to call out to him, to pronounce his name or to give him orders and the like (acts).

to. ‘When he gives to his teacher a wooden seat (with legs), he shall not sit on a cane-seat (without legs), for the latter touches the ground on all sides.’—Haradatta.

11, Manu II, rr9. '

12. This rule is an exception to I, 2, 7, 5. Manu II, 204.

13. ‘The roller is an implement used by husbandmen, with which the ploughed land is made even. If one person ascends it and another drags it along, the ground becomes even. If that is dragged by the teacher, the pupil shall ascend it at his command. He shall not disobey from fear of the unseemliness of the action.’ — Haradatta.

15. Manu II, 199; regarding the term Guru, see above, I, 2, 6, 29...

I,2,8 A STUDENT WHO HAS RETURNED HOME. 31

16. In time of need he may attract attention (by any of these acts).

17. If (a pupil) resides (in the same village) with (his teacher after the completion of his studies), he shall go to see him every morning and evening, without being called.

18. And if he returns from a journey, he shall (go to) see him on the same day.

17. If (a pupil) resides (in the same village) with (his teacher after the completion of his studies), he shall go to see him every morning and evening, without being called.

18. And if he returns from a journey, he shall (go to) see him on the same day.

19. If his teacher and his teacher's teacher meet, he shall embrace the feet of his teacher’s teacher, and then show his desire to do the same to his teacher.

20. The other (the teacher) shall (then) forbid it.

21. And (other marks of) respect (due to the teacher) are omitted in the presence of the (teacher's teacher).

22. And (if he does not live in the same village), he shall go frequently to his teacher’s residence, in order to see him, and bring him some (present), with his own hand, be it even only a stick for cleaning the teeth. Thus (the duties of a student have been explained).

23. (Now) the conduct of a teacher towards his pupil (will be explained).

24. Loving him like his own son, and full of attention, he shall teach him the sacred science, without hiding anything in the whole law.

25. And he shall not use him for his own purposes to the detriment of his studies, except in times of distress.

17. This and the following Sftras refer to a person who has finished his studentship, while the preceding ones, from Sfitra 8, apply to the time of studentship also.

24. Weber, Ind. Stud. X, 126.

32 APASTAMBA. I, 3, 9-

26. That pupil who, attending to two (teachers), accuses his (principal and first) teacher of ignorance, remains no (longer) a pupil.

27. A teacher also, who neglects the instruction (of his pupil), does no (longer) remain a teacher.

28. If the (pupil) commits faults, (the teacher) shall always reprove him.

29. Frightening, fasting, bathing in (cold) water, and banishment from the teacher’s presence are the punishments (which are to be employed), according to the greatness (of the fault), until (the pupil) leaves off (sinning).

30. He shall dismiss (the pupil), after he has performed the ceremony of the Samdvartana and has finished his studentship, with these words, ‘Apply thyself henceforth to other duties.’

Prasna I, Parata 8, Kuanpa 9.

1. After having performed the Upakarma for studying the Veda on the full moon of the month Sravaza (July-August), he shall for one month not study in the evening.

26. ‘Another commentator says, “That pupil who offends his teacher in word, thought, or deed, and directs his mind improperly, i.e. does not properly obey, does not (any longer) remain a pupil.” ’—Haradatta,

29. But see also Manu VIII, 299, where corporal punishment is permitted.

9. 1. The Upakarma is the ceremony which is performed every year at the beginning of the course of study. It is in fact the solemn opening of the Brahmanic term. ‘ Because Apastamba uses the word evening (i.e. first part of the night) it is not sinful to study later in the night..—Haradatta. ManuIV,95; Y4g#.I, 142, 143; Weber, Ind. Stud. X, 130 and 134.

T, 3, 9- THE STUDY OF THE VEDA. 33

It is in fact the solemn opening of the Brahmanic term. ‘ Because Apastamba uses the word evening (i.e. first part of the night) it is not sinful to study later in the night..—Haradatta. ManuIV,95; Y4g#.I, 142, 143; Weber, Ind. Stud. X, 130 and 134.

T, 3, 9- THE STUDY OF THE VEDA. 33

2. On the full moon of the month of Pausha (December—January), or under the constellation Rohizi, he shall leave off reading the Veda.

3- Some declare, (that he shall study) for four months and a half.

4. He shall avoid to study the Veda on a high-road.

5. Or he may study it (on a high-road), after having smeared (a space) with cowdung.

6. He shall never study in a burial-ground nor anywhere near it within the throw of a Samyé.

7. If a village has been built over (a burialground) or its surface has been cultivated as a field, the recitation of the Veda (in such a place) is not prohibited.

8. But if that place is known to have been (a burial-ground), he shall not study (there).

2. The term lasts therefore for five months; (i.e. latter half of Sravana, Bhadrapada, Asvina, Karttika, Margasirsha, and the first half of Pausha.) The Rohinf-day of Pausha is meant.

3. ‘According to this latter opinion the Upékarma should be performed on the full moon of Bhadrapada, as has been taught in another work (Manu IV, 95); the (time of the) Utsargana, (the solemn closing of the term) should be advanced; and after the Utsargana has been performed, one may study the Veda during the light nights of each month until the full moon of Sravana, in order to fix in one’s mind the part learned already ; and in the dark fortnight of each month one may study the Vedangas, i.e. grammar and the rest (Manu IV, 98). On the full moon of Srévana the Upakarma should be performed once more, and that part of the Veda should be studied which has not yet been learned.”— Haradatta.

4. Nigam4A, ‘ high-roads,’ are squares and the like-—Haradatta.

6. The Samyé is either the pin in the bullock’s yoke or the round stick, about a foot and a half in length, which is used for the preparation of the Vedi. Manu IV, 116; Yaga. I, 148.

8. ‘Nor anywhere near it within the throw of a Samya.’ This must be understood from Sftra 6.

[2] D

34 APASTAMBA. I, 3, 9.

g. A Sfidra and an outcast are (included by the term) burial-ground, (and the rule given, Sdtra 6, applies to them).

10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell).

11. But if (a student and) a Sidra woman merely look at: each other, the recitation of the Veda must be interrupted,

12. Likewise, if (a student and) a woman, who has had connexion with a man of a lower caste, (look at each other).

13. If he, who is about to study the Veda, wishes to talk to a woman during her courses, he shall first speak to a Brahmaza and then to her, then again speak to a Brahmama, and afterwards study. Thereby the children (of that woman) will be blessed.

14. (He shall not study in a village) in which a corpse lies ;

Thereby the children (of that woman) will be blessed.

14. (He shall not study in a village) in which a corpse lies ;

15. Nor in such a one where KandAlas live.

16. He shall not study whilst corpses are being carried to the boundary of the village,

17. Nor in a forest, if (a corpse or KAmdala) is within sight.

18. And if outcasts have entered the village, he shall not study on that day,

9. Yag#. I, 148.

13. The last part of the Sfitra may also be interpreted: ‘Thus she will be blessed with children.’—Haradatta.

14. Manu IV, 108; Yag#. I, 148.

18. Haradatta explains Bahya, ‘ outcasts,’ by ‘ robbers, such as Ugras and Nishadas.’ But, I think, it means simply such outcasts as live in the forest or outside the village in the Vadi, like the Dhers, Mahars, Mangs of the present day. Most of these tribes, however, are or were given to thieving. See Kullika on Manu X, 28, and the Petersburg Dict. s. v.

I, 3, 9- THE STUDY OF THE VEDA. 35

19. Nor if good men (have come).

20. If it thunders in the evening, (he shall not study) during the night.

21. If lightning is seen (in the evening, he shall not study during that night), until he has slept.

22. If lightning is seen about the break of dawn, or at the time when he may distinguish at the distance of a Samy4-throw, whether (a cow) is black or red, he shall not study during that day, nor in the following evening.

23. If it thunders in the second part of the third watch of the night, (he shall not study during the following day or evening).

24. Some (declare, that this rule holds good, if it thunders), after the first half of the night has passed.

25. (Nor shall he study) whilst the cows are prevented from leaving (the village on account of thieves and the like),

26. Nor (on the imprisonment of criminals) whilst they are being executed.

27. He shall not study whilst he rides on beasts (of burden).

28. At the new moon, (he shall not study) for two days and two nights.

19. Yag#. I, 150.

20. Manu IV, 106; Yag#. 1, 145. ‘This rule refers to the rainy season. (For thunder) at other (seasons) he orders below a longer (cessation).’—Haradatta.

24. Manu IV, 120; Yaga. I, 151.

28. ‘For two days,” i.e. on the day of the new moon and the preceding one, the fourteenth of the half month.’ —Haradatta. Manu IV, 113; Yaga. I, 146.

36 APASTAMBA. I, 3, 10.

Prasna I, Parata 8, Kuanpa 10.

1. (Nor shall he study) on the days of the full moons of those months in which the Aaturm4syasacrifice may be performed (nor on the days preceding them).

2. At the time of the Vedotsarga, on the death of Gurus, at the Ash¢aka-Sraddha, and at the time of the Upakarma, (he shall not study) for three days;

3. Likewise if near relations have died.

4. (He shall not study) for twelve days, if his mother, father, or teacher have died.

5. If these (have died), he must (also) bathe for the same number of days.

6. Persons who are younger (than the relation deceased), must shave (their hair and beard).

Likewise if near relations have died.

4. (He shall not study) for twelve days, if his mother, father, or teacher have died.

5. If these (have died), he must (also) bathe for the same number of days.

6. Persons who are younger (than the relation deceased), must shave (their hair and beard).

10. 1. The three full-moon days are Phalgunt (February-March), AshadAt (June-July), Karttikt (October-November).

2. The construction is very irregular, the first noun standing in the nominative and the rest in the locative. A similar irregularity occurs below, I, 3,11, 31. The Vedotsarga is the ceremony which is performed at the end of the Brahmanic term, in January. ‘In the case of the death of a Guru, the vacation begins with the day on which the death occurs. On the other occasions mentioned he shall not study on the day preceding (the ceremony), on the day (of the ceremony), nor on the day following it. —Haradatta. Manu IV, 119; YAg#. 1,144. ‘The Gurus’ intended here, are fathers-in-law, uncles, &c.

3. ‘This rule applies to a student only. It is known from another work that those who have been infected by impurity (on the death of a relation), must not study whilst the impurity lasts.’ — Haradatta. Yea. I, 144.

6. The word anubhavinad, interpreted by Haradatta as ‘ persons who are younger than the deceased,’ is explained in different ways by others; firstly, as ‘the mourners,’ and secondly, as ‘Samanodakas or gentiles beyond the sixth degree.’ In the latter case the Sfitra ought to be translated thus: ‘On the death of gentiles beyond the sixth degree, (the head) ought to be shaved.’

I, 3, 10. THE STUDY OF THE VEDA. 37

7. Some declare, that students who have returned home on completion of their studentship, shall never shave, except if engaged in the initiation to a Srautasacrifice.

8. Now a Brahmama also declares, ‘ Verily, an empty, uncovered (pot) is he, whose hair is shaved off entirely ; the top-lock is his covering.’

9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.

10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights.

11. If (he hears of) the death of a learned Br&hmaza (Srotriya) before a full year (since the death) has elapsed, (he shall interrupt his reading) for one night (and day).

12. Some declare, (that the deceased Srotriya must have been) a fellow-student.

13-14. If a learned Brahmaza (Srotriya) has arrived and he is desirous of studying or is actually studying, (or if he is desirous of teaching or is teach-

4. Regarding the Diksha ‘initiation,’ see Aitareya-brahmana I, 1, and Max Miiller’s History of Ancient Sanskrit Literature, P- 309 seq.

8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sftra.

g. Sattras, ‘sacrificial sessions,’ are sacrifices which last longer than twelve days.

8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sftra.

g. Sattras, ‘sacrificial sessions,’ are sacrifices which last longer than twelve days.

1o. ‘But in his opinion it should be twelve days, as declared above, Sfitra 4..—Haradatta. It appears, therefore, that this Sftra is to be connected with Sfttra 4.

11. ‘ Because the word “death” is used here, death only is the reason (for stopping the reading), in the case of Gurus and the rest (i.e. the word “died” must be understood in Sftra 2 and the following ones).’—Haradatta.

38 APASTAMBA. I, 3, To.

ing,) he may study or teach after having received permission (to do so from the Srotriya).

15-16. He may likewise study or teach in the presence of his teacher, if (the latter) has addressed him (saying), ‘ Ho, study! (or, Ho, teach !)’

17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher.

18. Or if, whilst they study, another person comes in, he shall continue his recitation, after those words (‘ Ho, study !’) have been pronounced (by the newcomer).

19. The barking of (many) dogs, the braying of (many) asses, the cry of a wolf or of a solitary jackal or of an owl, all sounds of musical instruments, of weeping, and of the Saman melodies (are reasons for discontinuing the study of the Veda).

20. If another branch of the Veda (is being recited in the neighbourhood), the Saman melodies shall not be studied.

21. And whilst other noises (are being heard, the recitation of the Veda shall be discontinued), if they mix (with the voice of the person studying).

15-16. Manu II, 73.

17. Manu II, 73.

18, Haradatta states rightly, that the plural (‘they study’) is useless. According to him, the use of the verb in the singular may be excused thereby, that the advice is addressed to each of the persons engaged in study. Manu IV, 122.

1g. The ekasrzka, ‘solitary jackal,’ is now called Balu or Pheough, and is considered to be the constant companion of a tiger or panther. Its unharmonious cry is, in the present day also, considered to be an evil omen. Y4g#. I, 148; Manu IV, 108, 115 and 123.

21. Manu IV, rat.

T, 3, 10. THE STUDY OF THE VEDA. 39

22. After having vomited (he shall not study) until he has slept.

23. Or (he may study) having eaten clarified butter (after the attack of vomiting).

24. A foul smell (is a reason for the discontinuance of study).

25. Food turned sour (by fermentation), which he has in his stomach, (is a reason for the discontinuance of the recitation, until] the sour rising ceases).

26. (Nor shall he study) after having eaten in the evening,

27. Nor as long as his hands are wet.

28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed),

29. Or until the food (eaten on that occasion) is digested.

Nor as long as his hands are wet.

28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed),

29. Or until the food (eaten on that occasion) is digested.

30. But he shall (always) eat in addition (to the meal given in honour of a dead person), food which has not been given ata sacrifice to the Manes.

22. Manu lV, rar.

24. Manu IV, 107; Yaga. I, 150.

25. Manu IV, 121.

26. ‘Therefore he shall sup, after having finished his study. — Haradatta.

27. Manu IV, 121; Yaga. I, 149.

28. Manu IV, 112; Yaga. I, 146.

2g. ‘If that food has not been digested by the end of that time (i.e. in the evening), he shall not study until it has been digested.’—Haradatta.

30. ‘Because in this Sfitra the expression “food not given at a Sraddha” occurs, some think that the preceding Sftra refers to “food eaten at a Sraddha.” ’—Haradatta. This explanation is not at all improbable.

40 APASTAMBA. I, 35 13.

Prasna I, Parata 8, Kuawopa 11.

1. (The recitation of the Veda shall be interrupted for a day and evening if he has eaten), on beginning a fresh KAzda (of his Veda), food given by a motherless person,

2. And also if he has eaten, on the day of the completion of a Kazda, food given by a fatherless person.

3. Some declare, that (the recitation shall be interrupted for the same space of time), if he has eaten at a sacrifice offered in honour of gods who were formerly men.

4. Nor is the recitation interrupted, if he has eaten rice received the day before, or raw meat (though these things may have been offered in honour of the dead),

5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and trees.

6. When he performs the ceremony for beginning a KAzda, or when he studies the index of the Anu-

11. 1. The Black Yagur-veda, to which Apastamba belongs, is divided throughout into books called Kandas.

3. Haradatta names as such gods, Nandisvara and Kubera. Other commentators, however, explain Manushyaprakrzti by Manushyamukha, ‘possessing human faces.’ A similar rule occurs Gautama XVI, 34, where a Manushyayag#a is mentioned as a cause for discontinuing the recitation of the Veda. In his commentary on Gautama, also, Haradatta is in doubt. He first refers the term to the sacraments like the Simantonnayana, and then adds, that some explain it to mean ‘a sacrifice to gods who formerly were men.’

4. This Sfitra is an exception to I, 3, 10, 28.

6. Haradatta’s commentary on this Sdtra is very meegre, and he leaves the word anuvakyam unexplained. I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132.

I, 3, 11- THE STUDY OF THE VEDA. 4!

vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night).

I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132.

I, 3, 11- THE STUDY OF THE VEDA. 4!

vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night).

7. And if he performs the ceremonies prescribed on beginning or ending the recitation of one entire Veda, he shall not study that Veda (during that day).

8. If the wind roars, or if it whirls up the grass on the ground, or if it drives the rain-drops forward during a rain-shower, (then the recitation shall be interrupted for so long a time as the storm lasts).

9. (Nor shall he study) on the boundary between a village and forest,

10. Nor ona highway.

11. If (some of his) fellow-students are on a journey, he shall not study during that day, (the passage) which they learn together.

12. And whilst performing acts for his pleasure,

13. Such as washing his feet, shampooing or anointing himself,

14. He shall neither study nor teach, as long as he is thus occupied.

4. Yag#. I, 145. This Sfitra is a Gadpaka or ‘such a one which indicates the existence of a rule not expressly mentioned.’ Above (I, 3, 9, 1) the yearly performance of the Upakarma and Utsarga ceremonies for the beginning and end of the Brahmanic term has been prescribed. In this Stra the performance of the Upakarma and Utsarga at the beginning and completion of the Pardyana or the vow to go through a whole Veda is incidentally mentioned. Thence it may be inferred that these ceremonies must be likewise performed on the latter occasions, though no absolute tule to this effect has been given. Such G#dipakas are of frequent occurrence in all Sftras, and constitute one of the chief difficulties of their interpretation.

8. Yag#. 1, 149; Manu IV, 102, 122.

11. Others explain the Sfitra thus: ‘If he meets fellow-students, after they have come home from a journey, he shall not study with them on that day.’

42 APASTAMBA. T, 3, I1-

15. (He shall not study or teach) in the twilight,

16. Nor whilst sitting on a tree,

17. Nor whilst immersed in water,

18. Nor at night with open doors,

19. Nor in the day-time with shut doors.

20. During the spring festival and the festival (of Indra), in the month of Ashd4dda (June-July), the study of an Anuvaka is forbidden.

21. (The recitation) of the daily portion of the Veda (at the Brahmayagza is likewise forbidden if done) in a manner differing from the rule (of the Veda).

22. (Now follows) the rule (for the daily recitation) of that (Brahmayagza).

23. Before taking his morning-meal, he shall go to the water-side, and having purified himself, he shall recite aloud (a portion of the Veda) in a pure

15. Yaga. I, 145; Manu IV, 113.

16. Vag#. I, 151; Manu IV, 120.

22. (Now follows) the rule (for the daily recitation) of that (Brahmayagza).

23. Before taking his morning-meal, he shall go to the water-side, and having purified himself, he shall recite aloud (a portion of the Veda) in a pure

15. Yaga. I, 145; Manu IV, 113.

16. Vag#. I, 151; Manu IV, 120.

20. According to Haradatta, Apastamba uses the word Anuvaka in order to indicate that smaller portions of the Veda may be studied. Others think, that by Anuvaka, the Samhita and the Brahmana are meant, and that the study of the Angas is permitted. The Vasantotsava, or spring-festival, which, according to the Dramas, was, in olden times, kept all over India, falls, according to Haradatta, on the thirteenth of the first half of Xaitra, about the beginning of April.

21. ‘Hence, if one has forgotten it and eaten one’s breakfast, a penance, not the Brahmayag#a, must be performed.’—Haradatta.

23. See Taittiriya Aranyaka II, 11, 1 and 11; Asv.Grz. SQ.III, 2,1-2. In our days this rule is usually not observed. Brahmazas mostly recite at the daily Brahmayagéa, ‘ Veda-offering,’ one particular formula, which symbolically comprises the whole Veda. A few learned Brahmaza friends, however, have assured me, that they still recite the whole of their Sakh& every year according to this rule of Apastamba.

I, 3, 11. THE STUDY OF THE VEDA. 43

place, leaving out according to (the order of the) texts (what he has read the day before).

24. If a stoppage of study is enjoined (for the day, he shall recite the daily portion) mentally.

25. If lightning flashes without interruption, or, thunder rolls continually, if a man has neglected to purify himself, if he has partaken of a meal in honour of a dead person, or if hoarfrost lies on the ground, (in these cases) they forbid the mental recitation (of the daily portion of the Veda).

26. Some forbid it only in case one has eaten a funeral dinner.

27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days.

28. Some (declare, that the recitation shall stop) until the ground is dry.

29. If one or two (of the phenomena mentioned in Sftra 27 appear, the recitation shall be interrupted) from that hour until the same hour next day.

30. In the case of an eclipse of the sun or of the moon, of an earthquake, of a whirlwind, of the fall of a meteor, or of a fire (in the village), at whatever time these events happen, the recitation of all the sacred sciences (Vedas and Angas) must be interrupted from that hour until the same hour next day.

31. Ifa cloud appears out of season, if the sun or the moon is surrounded by a halo, if a rainbow, a parhelion or a comet appears, if a (high) wind (blows),

25. Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1. 26. Manu IV, rog, 116.

24. Manu IV, 103 and 104,

30. Yaga. I, 145; Manu IV, 105, 118.

31. Manu IV, 104, and see above.

44 APASTAMBA. I, 3, 11.

Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1. 26. Manu IV, rog, 116.

24. Manu IV, 103 and 104,

30. Yaga. I, 145; Manu IV, 105, 118.

31. Manu IV, 104, and see above.

44 APASTAMBA. I, 3, 11.

a foul smell (is observed), or hoarfrost (lies on the ground, at all these occasions (the recitation of all the sacred sciences must be interrupted) during the duration (of these phenomena).

32. After the wind has ceased, (the interruption of the recitation continues) for one muhfrta.

33. If (the howl of) a wolf or of a solitary jackal (has been heard, he shall stop the reading) until he has slept.

34. At night (he shall not study) in a wood, where there is no fire nor gold.

35. Out of term he shall not study any part of the Veda which he has not learnt before.

36. Nor (shall he study during term some new part of the Veda) in the evening.

37. That which has been studied before, must never be studied (during the vacation or in the evening).

38. Further particulars (regarding the interruption

32. One muhfirta= 48 minutes. :

36. Other commentators interpret the Sftra in a different sense. They take it to mean: ‘And during the night (from the twelfth to the thirteenth of each half of the month, he shall not study at all, be it in or out of term),’

37. ‘ What has been studied before, must not be studied (again) at any time in the vacation nor in the evening.’ —Haradatta.

38. Haradatta thinks that by ‘ Parishad,’ Manu’s and other Dharma-sdstras are meant. This explanation is, however, not exact. Parishad, ‘assemblage,’ means, in the language of the S4stras, either a Pa#, an assemblage of learned Brahmans called together to decide some knotty point of law, or a Brahminical school, which studies a particular redaction of the Veda (see the Petersburg Dict. s.v.) The latter meaning is that applicable to this Sftra. By ‘Parishadahk’ are here intended the Vedic schools, and their writings and teaching. Gautama also says, XVI, 49, Pratividyam yan smaranti smaranti, ‘(he shall observe the stoppages of the

T, 4, 12. THE STUDY OF THE VEDA. 45

of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools.

Prasna I, Parara 4, Kuawnpa 12.

1. A Br&hmaza declares, ‘ The daily recitation (of the Veda) is austerity.’

2. In the same (sacred text) it is also declared, ‘Whether he recites the daily portion of the Veda standing, or sitting, or lying down, he performs austerity thereby ; for the daily recitation is austerity.’

3. Now the Vagasaneyi-brahmava declares also, ‘ The daily recitation is a sacrifice at which the Veda is offered. When it thunders, when lightning flashes or thunderbolts fall, and when the wind blows violently, these sounds take the place of the exclamations Vasha¢ (Vausha¢ and Sv4ha). Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’

Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’

Veda-study) which they teach in (the writings belonging to) each of the Vedas.’

12. 1. ‘It procures as much reward as penance.’—Haradatta. Manu II, 166 ; Weber, Ind. Stud. X, 113. The phrase occurs frequently in the Brahmaaas, e.g. Taitt. Ar. II, 14, 3

2. Regarding the proper position at the ‘ Veda-offering,’ or daily recitation, see above, I, 3, 11, 23, and Taitt. Ar. Il, 11, 3. Passages similar to the first part of the sentence quoted in this Satra occur Taitt. Ar. II, 12, 3, and 15, 3. It ought to be observed, that the Taitt. Ar. in both places has the word ‘ vragan,’ which is also read in the P. and P.U. MSS. The second part is taken apparently from the same work, II, 14, 2

3. See Satapatha-brahmanza XI, 5, 6, 8, where a passage very similar to that quoted by Apastamba occurs. Vasha/ and the other exclamations, which are pronounced by the Hotr?-priest, serve as signals for the Adhvaryu to throw the oblations into the fire.

46 APASTAMBA. I, 4, 12.

4. The conclusion of the passage from that (VAagasaneyi-brahmaza is found) in another Sakha (of the Veda).

5. ‘Now, if the wind blows, or if it thunders, or if lightning flashes, or thunderbolts fall, then he shall recite one Azk-verse (in case he studies the Rig-veda), or one Yagus (in case he studies the Yagur-veda), or one Séman (in case he studies the Sdma-veda), or (without having regard to his particular Veda, the following Yagus), “ Bhik Bhuvad, Suva, in faith I offer true devotion.” Then, indeed, his daily recitation is accomplished thereby for that day.’

6. If that is done, (if the passage of the Vagasaneyi-brahmaza is combined with that quoted in Sdtra 5, the former stands) not in contradiction with the decision of the Aryas.

7. For they (who know the law) teach both the continuance and the interruption (of the daily recitation of the Veda). That would be meaningless, if one paid attention to the (passage of the) VAgasaneyi-brahmaza (alone).

8. For no (worldly) motive for the decision of those Aryas is perceptible ; (and hence it must have a religious motive and be founded on a passage of the Veda).

g. (The proper interpretation therefore is, that) the prohibition to study (given above and by the

5. ‘Some suppose that the words BhA Bhuvak and Suvahk &c. (are to be used only) if one studies the Brahmaza portion of the Veda, not everywhere.’— Haradatta.

6. Haradatta explains Aryas by visish/4A, ‘excellent ones,’ i.e. persons who know the law, and he gives Manu as an instance.

8. See above, I, 1, 4, 9 and 10, and notes.

T, 4, 12. THE STUDY OF THE VEDA. 47

Aryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices.

persons who know the law, and he gives Manu as an instance.

8. See above, I, 1, 4, 9 and 10, and notes.

T, 4, 12. THE STUDY OF THE VEDA. 47

Aryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices.

10. (But if you ask, why the decision of the Aryas presupposes the existence of a Vedic passage, then I answer): All precepts were (originally) taught in the Brahmamas, (but) these texts have been lost. Their (former existence) may, however, be inferred from usage.

11. But it is not (permissible to infer the former existence of) a (Vedic) passage in cases where pleasure is obtained (by following a rule of the Smr‘ti or a custom).

12. He who follows such (usages) becomes fit for hell.

13. Now follow (some rites and) rules that have been declared in the Brahmazas.

14. By way of laudation they are called ‘great sacrifices ’ or ‘ great sacrificial sessions.’

15. (These rites include): The daily Bali-offering

1o. How then is their existence known? ‘ They are inferred from usage.’ ‘‘‘ Usage” means the teaching of the law-books and the practice. From that it is inferred that Manu and other (authors of law-books) knew such texts of the Brahmazas. For how could otherwise (A:shis like Manu) teach in their works or practise (such customs) for which no authority is now found? And certainly they were intimately connected with the revealed texts (i.e. saw them).’—Haradatta.

11. Compare above, I, 1, 4, 8—-ro.

13. The consequence of the introduction of these rules into a Smriti work is, that their omission must be expiated by a Smarta penance and not by a Srauta one.

14. The commentator observes, that, as these rites are called ‘great sacrifices,” by way of laudation only, the particular laws binding on performers of real Soma-sacrifices cannot be transferred to the performers of these ceremonies. Regarding the

48 APASTAMBA. T, 4, 13.

to the (seven classes of) beings; the (daily) gift of (food) to men according to one’s power;

Prasna I, Parata 4, Kuawpa 13.

1. The oblation to the gods accompanied by the exclamation Svaha, which may consist even of a piece of wood only ; the offering to the Manes accompanied by the exclamation Svadh4, which may consist even of a vessel with water only ; the daily recitation.

2. Respect must be shown to those who are superior by caste,

3. And also to (persons of the same caste who are) venerable (on account of learning, virtue, and the like).

4. A man elated (with success) becomes proud, a proud man transgresses the law, but through the transgression of the law hell indeed (becomes his portion).

5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home.

6. The syllable ‘Om’ is the door of heaven.

term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1.

5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home.

6. The syllable ‘Om’ is the door of heaven.

term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1.

13. 1. Taitt. Ar. II, 10, 2 and 3, and Satapatha-br. loc. cit. 2. Haradatta observes, that some consider the Devayag#a, mentioned in the Sfitra, to be different from the Vaisvadeva, but that he holds it to be the same. Further he mentions, that some prescribe this Vaisvadeva to be performed even if one has nothing to eat.

2. ‘Namely, by allowing them to walk in front on the road and by giving them perfumed garlands and the like at festive occasions.’ —Haradatta.

5. Haradatta gives as an example the order to fetch water, and adds that a voluntary act on a former pupil’s part ought not to be forbidden.

6. Compare also Taitt. Ar. I, 2, 4, and Manu II, 74.

1, 4,13. A STUDENT WHO HAS RETURNED HOME. 46

Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it.

7. If he has spoken anything else (than what refers to the lesson, he shall resume his reading by repeating the word‘Om’). Thus the Veda is separated from profane speech.

8. And at sacrifices the orders (given to the priests) are headed by this word.

9g. And in common life, at the occasion of ceremonies performed for the sake of welfare, the sentences shall be headed by this word, as, for instance, ‘(Om) an auspicious day,’ ‘(Om) welfare,’ ‘(Om) prosperity.’

10. Without a vow of obedience (a pupil) shall not study (nor a teacher teach) a difficult (new book) with the exception of (the texts called) TriZsravama and Trifsahavaéana.

11. H4rita declares, that the (whole) Veda must be studied under a vow of obedience until there is no doubt (regarding it in the mind of the pupil).

9. The example given in the Sftra is that of the Puzyahavafana, which precedes every Grzhya ceremony, and at which the sacrificer Tequests a number of invited Brahmamas to wish him success. The complete sentences are, The sacrificer: Om karmanah puzydham bhavanto bruvantviti, ‘Om, wish that the day may be auspicious for the performance of the ceremony.’ The Brahmamas: Om puzyaham karmama iti, ‘Om, may the day be auspicious for the ceremony.’ In the same manner the Brahmamas afterwards wish ‘welfare,’ svasti, ‘ prosperity,’ vrzddhi, to the sacrificer.

1o. Manu II, rrz2. ,

11. The meaning of Harita is, that the vow of obedience is required for the Trifsravama and Trifsahavakana, which Apastamba exempted in the preceding Sftra. It follows from this rule that the Angas or works explanatory of the Veda need not be studied under a vow of obedience.

[2] E

50 APASTAMBA, I, 4, 13-

12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda.

13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts.

[2] E

50 APASTAMBA, I, 4, 13-

12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda.

13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts.

14. Some (declare, that he shall do so) always, (if the substitute is) a worthy person.

15. But obedience (as towards the teacher) is not required (to be shown towards such a person).

16. And (pupils) older (than their teacher need not show him obedience).

17. If (two persons) teach each other mutually (different redactions of) the Veda, obedience (towards each other) is not ordained for them.

18. (For) the (wise) say, ‘The Veda-knowledge (of either of them) grows.’

19. Svetaketu declares, ‘He who desires to study more, after having settled (as a householder), shall dwell two months every year, with collected mind, in the house of his teacher,’

20. (And he adds), ‘ For by this means I studied a larger part of the Veda than before, (during my studentship.) ’

21. That is forbidden by the SAstras.

22. For after the student has settled as a householder, he is ordered by the Veda, to perform the daily rites,

13. This rule is a supplement to I, 2, 7, 29.

14. ‘“A worthy person,” i.e. on account of his learning or character.’—Haradatta.

16. ‘According to some, this rule refers only to the time after the instruction has been completed; according to others, to the time of studentship.’ —Haradatta. But see Manu II, 151 seq.

I, 4,14. A STUDENT WHO HAS RETURNED HOME. 51

Prasna I, Parata 4, Kuanpa 14.

1. (That is to say) the Agnihotra, hospitality,

2. And what else of this kind (is ordained).

3. He whom (a student) asks for instruction, shall certainly not refuse it ;

4. Provided he does not see in him a fault, (which disqualifies.him from being taught).

5. If by chance (through the pupil’s stupidity the teaching) is not completed, obedience towards the (teacher is the pupil’s only refuge).

6. Towards a mother (grandmother and greatgrandmother) and a father (grandfather and greatgrandfather) the same obedience must be shown as towards a teacher.

7. The feet of all Gurus must be embraced (every day) by a student who has returned home;

8. And also on meeting them, after returning from a journey.

9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority.

10. And respect (must) always (be shown to one’s elders and betters), according to the injunction

14. 1. The Agnihotra, i.e. certain daily oblations of clarified butter.

3. Manu JI, rog—115. 5. Manu II, 218.

6. Manu II, 228, 235.

4. The word Gurus, ‘venerable persons,’ includes besides the teacher and persons mentioned in the preceding Sfitra, an elder brother, a maternal uncle, and all others who are one’s betters or elders. See above, I, 2, 6, 29-35.

8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta.

See above, I, 2, 6, 29-35.

8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta.

9. Manu II, 133. 10. See above, I, 4, 13, 2.

E 2

52 APASTAMBA. T, 4) 14.

(given above and according to the order of their seniority).

11. He shall salute an officiating priest, a fatherin-law, a father’s brother, and a mother’s brother, (though they may be) younger than he himself, and (when saluting) rise to meet them.

12. Or he may silently embrace their feet.

13. A friendship kept for ten years with fellowcitizens (is a reason for giving a salutation, and so is) a friendship, contracted at school, which has lasted for five years. But a learned Brahmaza (known) for less than three years, must be saluted.

14. If the age (of several persons whom one meets) is exactly known, one must salute the eldest (first).

15. He need not salute a person, who is not a Guru, and who stands in a lower or higher place than he himself.

16. Or he may descend or ascend (to the place where such a person stands) and salute him.

17. But every one (Gurus and others) he shall salute, after having risen (from his seat).

18. If he is impure, he shall not salute (anybody) ;

19. (Nor shall he salute) a person who is impure.

11, Manu II, 130.

12. The commentator adds that the mode of salutation must depend on their learning and virtue.

13. Manu II, 134.

16. This Sftra, like the preceding, refers to those who are not ‘Gurus.’

17. Manu II, r2o.

18, ‘Impure,’ i.e. unfit for associating with others on account of the death of relations or through other causes, see below, I, 5,

15, 7 seq.

I, 4, 14. SALUTING. 53

20. Nor shall he, being impure, return a salutation.

21. Married women (must be saluted) according to the (respective) ages of their husbands.

22. He shall not salute with his shoes on, or his head wrapped up, or his hands full.

23. In saluting women, a Kshatriya or a Vaisya he shall use a pronoun, not his name.

24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher.

25. Know that a Brahmama of ten years and a Kshatriya of a hundred years stand to each other in the relation of father and son. But between those two the Braéhmaza is the father.

26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).

27. (He shall ask under the same conditions) a Kshatriya, about his health (employing the word andmaya) ;

28. A Vaisya if he has lost anything (employing the word anash/a).

23. He shall say, ‘I salute,’ not ‘I, N. N., salute.’ Manu II, 123.

24. Apastamba, of course, holds the contrary opinion. Manu Il, 216.

25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.

N., salute.’ Manu II, 123.

24. Apastamba, of course, holds the contrary opinion. Manu Il, 216.

25. This verse, which is found with slight variations in most Smrttis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.

26. Of course, in case the person addressed is a Brahman. Manu II, 127. Kullfka quotes under this verse the above and the following Sftras. But his quotation has only a faint resemblance to our text.

28. That is to say in these terms: ‘I hope you have not lost any cattle or other property !’—Haradatta.

54 APASTAMBA. I, 5) 15.

29. A Sidra, about his health (employing the word 4rogya).

30. He shall not pass a learned Brahmaza without addressing him ;

31. Nor an (unprotected) woman in a forest (or any other lonely place).

Prasna I, Parata 5, Kuawpa 15.

1. When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation (or other sacrifice), when he murmurs prayers at dinner, when sipping water and during the (daily) recitation of the Veda, his garment (or his sacrificial thread) shall pass over his left shoulder and under his right arm.

2. By sipping (pure) water, that has been collected on the ground, he becomes pure.

3. Or he, whom a pure person causes to sip water, (becomes also pure).

31. He shall address a woman in order to re-assure her, and do it in these terms: ‘ Mother, or sister, what can I do for you? Don’t be afraid!’ &c.—Haradatta.

15. x. Taitt. Ar. II, 1, 2 seq.; Manu IV, 58.

2. Pure water is that which a cow will drink. Y4g#. I, 192; Manu V, 128.

3. The ceremony of ‘sipping water’ may be performed in two ways; either the ‘person sipping’ may take the water out of a river, pond, &c., or he may get the water poured into his hand by another person. But, according to Apastamba, he must not take a pot or gourd in his left hand and pour the water into his right, as some Smritis allow. The reason for this rule is, that Apastamba considers it essential that both hands should be used in conveying the water to the mouth; see also above, I, 1, 4, 21. This agrees with the custom now followed, which is to bend the right hand into the form of a cow’s ear, and to touch the right wrist with the left hand while drinking.

I, 5, 13- PURIFICATION. 55

4. He shall not sip rain-drops.

5. (He shall not sip water) from a (natural) cleft in the ground.

6. He shall not sip water heated (at the fire) except for a particular reason (as sickness).

7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands).

8. If he can (find water to sip) he shall not remain impure (even) for a muhdrta.

9. Nor (shall he remain) naked (for a muhirta if he can help it).

10. Purification (by sipping water) shall not take place whilst he is (standing) in the water.

11. Also, when he has crossed a river, he shall purify himself by sipping water.

12. He shall not place fuel on the fire, without having sprinkled it (with water).

10. Purification (by sipping water) shall not take place whilst he is (standing) in the water.

11. Also, when he has crossed a river, he shall purify himself by sipping water.

12. He shall not place fuel on the fire, without having sprinkled it (with water).

4. ‘Some think, that this Sftra is intended to forbid also the drinking of rain-water. Other commentators declare that, according to this Sftra, it is allowed to use for “sipping” drops of water which fall from a vessel suspended by ropes [because the Sftra emphatically excludes “rain-drops” only ].’—Haradatta.

6. Manu II, 61. ‘Because the term “heated by fire” is used, there is no objection to water heated by the rays of the sun. In the same manner the use of “hot” water only is usually forbidden in the Smrtis.’—Haradatta.

4. ‘Because the phrase “ with empty hands” is used, he commits no fault if he raises his hand, holding a stick or a clod. Some declare, that the term “touching water” (rendered by “ washing”) means “sipping water.” ’-—Haradatta.

11, The translation given above is based on the interpretation of Haradatta, who considers that Apastamba holds ‘crossing a river’ to cause impurity. The natural and probably the right interpretation, however, is that rejected by Haradatta, ‘ But he shall sip water after having come out (of the river or tank).’

12. ‘On the fire used for Vedic or Smfrta sacrifices or for

56 APASTAMBA. I, 5, 15.

13. (Ifhe is seated in company with) other unclean persons on a seat consisting of a confused heap of straw, and does not touch them, he may consider himself pure.

14. (The same rule applies, if he is seated) on grass or wood fixed in the ground.

15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water.

16. If he has been touched by a dog, he shall bathe, with his clothes on;

17. Or he becomes pure, after having washed that part (of his body) and having touched it with fire and again washed it, as well as his" feet, and having sipped water.

18. Unpurified, he shall not approach fire, (so near that he can feel the heat).

19. Some declare, that (he shall not approach nearer) than the length of an arrow.

20. Nor shall he blow on fire with his breath.

21. Nor shall he place fire under his bedstead.

household purposes.” .. . Some declare, that (the fuel need not be sprinkled with water) if used for the kitchen fire.’—Haradatta.

14. Haradatta’s commentary is of little use, and I am not quite certain that my translation is correct.

15. Manu V, 118.

17. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu.

18. Manu IV, 142; Yaga. I, 155.

15. Manu V, 118.

17. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu.

18. Manu IV, 142; Yaga. I, 155.

zo. Manu IV, 53. Haradatta mentions other explanations of this Sfitra. Some say, that the Srauta fire may be kindled by blowing, because that is ordained particularly in the Vagasaneyaka, but that the domestic fire is not to be treated so. Others again consider the rule absolute, and say, that a hollow reed or bellows must be used for kindling the fire, lest drops of saliva should fall upon it.

21. Manu IV, 54.

I, 5, 16. PURIFICATION. 57

22. It is lawful for a Brahmaza to dwell in a village, where there is plenty of fuel and water, (and) where he may perform the rites of purification by himself.

23. When he has washed away the stains of urine and faeces after voiding urine or faces, the stains of food (after dinner), the stains of the food eaten the day before (from his vessels), and the stains of semen, and has also washed his feet and afterwards has sipped water, he becomes pure.

Prasna I, Parata 5, Kuanpa 16.

1. He shall not drink water standing or bent forwards.

2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart.

22. The last condition mentioned in the Sidtra indicates, that the place must have a river or tank, not wells only, as the purification by sipping water cannot be performed without help, with water from wells.

23. Manu V, 138.

16. 1. Haradatta takes 44am here to mean ‘to drink water,’ and thinks that it is forbidden to do this standing or in a bent position. Others refer the prohibition to ‘sipping water for the sake of purification,’ and translate, ‘He shall not sip water standing or in a bent position (except in case of necessity),’ i.e. if the bank of the river is so high that he cannot reach the water sitting down, and in this case he shall enter it up to his thighs or up to his navel.

2. Manu II, 60 and 62; V, 139; and Yaga. I, 20 and 27; Weber, Ind. Stud. X, 165. Haradatta observes, that the further particulars regarding purification by sipping water must be supplied from other Smritis. The rule quoted by him is as follaws: ‘The performer should be sitting in a pure place, not on a seat, except when sipping water after dinner, and should sip thrice from his hand water which is free from bubbles and foam, and which he has attentively regarded, in such a quantity as would cover a MAsha-

58 APASTAMBA. I, 5, 16.

3. He shall wipe his lips three times.

4. Some (declare, that he shall do so) twice.

5. He shall then touch (his lips) once (with the three middle fingers).

6. Some (declare, that he shall do so) twice.

7. Having sprinkled water on his left hand with his right, he shall touch both his feet, and his head and (the following three) organs, the eyes, the nose, and the ears.

8. Then he shall wash (his hands).

6. Some (declare, that he shall do so) twice.

7. Having sprinkled water on his left hand with his right, he shall touch both his feet, and his head and (the following three) organs, the eyes, the nose, and the ears.

8. Then he shall wash (his hands).

9. But if he is going to eat he shall, though pure, twice sip water, twice wipe (his mouth), and once touch (his lips).

10. He shall rub the gums and the inner part of his lips (with his finger or with a piece of wood) and then sip water.

11. He does not become impure by the hair (of his moustaches) getting into his mouth, as long as he does not touch them with his hand.

12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water.

13. Some declare, that if (the saliva falls) on the ground, he need not sip water.

bean. The water sipped by a Brahman should reach his heart, that sipped by a Kshatriya the throat, and that sipped by a Vaisya the palate. A Sfidra sips once as much as to wet his tongue.’

4. The eyes are to be touched with the thumb and the fourth finger, either at once, or one after the other, the nostrils with the thumb and the second finger, the ears with the thumb and the small finger.

9. Manu V, 138.

11. Haradatta observes that this Sfitra shows, that every other foreign substance brought with the food into the mouth, makes the food ‘leavings’ and the eater impure. Manu V, 141.

12, Manu V, 141 declares sipping to be unnecessary in this case.

I. 5, 16. PURIFICATION ; EATING. 59

14. On touching during sleep or in sternutation the effluvia of the nose or of the eyes, on touching blood, hair, fire, kine, a Brahmawza, or a woman, and after having walked on the high road, and after having touched an impure (thing or man), and after having put on his lower garment, he shall either bathe or sip or merely touch water (until he considers himself clean).

15. (Or he may touch) moist cowdung, wet herbs, or moist earth.

16. He shall not eat meat which has been cut with a sword (or knife) used for killing.

17. He shall not bite off with his teeth (pieces from) cakes (roots or fruits).

18. He shall not eat in the house of a (relation within six degrees) where a person has died, before the ten days (of impurity) have elapsed.

19. (Nor shall he eat in a house) where a lyingin woman has not (yet) come out (of the lying-in chamber),

20. (Nor in a house) where a corpse lies.

14. Manu V, 145.

18, ‘The term “ten days” is used in order to indicate the time of impurity generally. In some cases, as that of a Kshatriya, this lasts longer. In other cases, where the impurity lasts thirty-six hours only, (the abstention from dining in such houses is shorter.)—Haradatta. Manu IV, 217.

19. A lying-in woman is impure, and must not be touched during the first ten days after her confinement. During this time, she exclusively occupies the Sftikagrzha or lying-in chamber. Manu IV, 217.

Manu IV, 217.

19. A lying-in woman is impure, and must not be touched during the first ten days after her confinement. During this time, she exclusively occupies the Sftikagrzha or lying-in chamber. Manu IV, 217.

20. Haradatta remarks that in the case of the death of a person who is not a relation, it is customary to place at the distance of ‘one hundred bows’ a lamp and water-vessel, and to eat (beyond that distance).

60 APASTAMBA. I, 5, 16.

21. Food touched by a (Brahmaza or other highcaste person) who is impure, becomes impure, but not unfit for eating.

22. But what has been brought (be it touched or not) by an impure Sfdra, must not be eaten,

23. Nor that food in which there is a hair,

24. Or any other unclean substance.

25. (Nor must that food be eaten) which has been touched with an unclean substance (such as garlic),

26. Nor (that in which) an insect living on impure substances (is found),

27. Nor (that in which) excrements or limbs of a mouse (are found),

28. Nor that which has been touched by the foot (even of a pure person),

29. Nor what has been (touched) with the hem of a garment,

30. Nor that which has been looked at by a dog or an Apapatra,

21. ‘Food which is simply impure, may be purified by putting it on the fire, sprinkling it with water, touching it with ashes or earth, and praising it.’—Haradatta.

22. Others say, that the food becomes unfit for eating, only, if in bringing it, the Sfdra has touched it.—Haradatta.

23. Manu IV, 207; Y4e#.I, 167. ‘But this rule holds good only if the hair had been cooked with the food. If a hair falls into it at dinner, then it is to be purified by an addition of clarified butter, and may be eaten. —Haradatta.

24. Haradatta quotes a passage from Baudhayana, which enumerates as ‘unclean things’ here intended, ‘hair, worms or beetles, nail-parings, excrements of rats.’ The rule must be understood as the preceding, i.e. in case these things have been cooked with the food.

26. Manu IV, 207; YAg#. I, 167, 168. This Sftra must be read with Stra 23 above.

30. Manu IV, 208; YAg#.1, 167. Apap§tras are persons whom

I, 5, 17 EATING AND FORBIDDEN FOOD. 61

31. Nor what has been brought in the hem of a garment, (even though the garment may be clean),

32. Nor what has been brought at night by a female slave.

33. If during his meal, :

Prasna I, Parata 5, Kuawpa 17.

1. A Sfdra touches him, (then he shall leave off eating).

2. Nor shall he eat sitting in the same row with unworthy people. ' 3. Nor shall he eat (sitting in the same row with persons) amongst whom one, whilst they eat, rises and gives his leavings to his pupils or sips water ;

4. Nor (shall he eat) where they give him food, reviling him.

one must not allow to eat from one’s dishes, e.g. Kandalas, Patitas, a woman in her courses or during the ten days of impurity after confmement. See also above, I, 1, 3, 25.

Nor (shall he eat) where they give him food, reviling him.

one must not allow to eat from one’s dishes, e.g. Kandalas, Patitas, a woman in her courses or during the ten days of impurity after confmement. See also above, I, 1, 3, 25.

32. Haradatta thinks, that as the Sdtra has the feminine gender, dasi, it does not matter if a male slave brings the food. But others forbid also this.

17. 1. ‘Some say, that this Sftra indicates that the touch of a Sfidra does not defile at any other time but at dinner, whilst others hold that a Sfidra’s touch defiles always, and that the Sftra is intended to indicate an excess of impurity, if it happens at dinnertime.’—Haradatta.

2. ‘Unworthy people are those who are neither of good family, nor possess learning and virtue. —Haradatta.

3. According to Haradatta a person who misbehaves thus, is called ‘a dinner-thorn.’ This point of etiquette is strictly observed " in our days also. Manu IV, 212.

4. Manu IV, 212; Yag#. I, 167.

62 APASTAMBA. I, 5, 17.

5. Nor (shall he eat) what has been smelt at by men or other impure (beings, as cats).

6. He shall not eat in a ship,

7. Nor on a wooden platform.

8. He may eat sitting on ground which has been purified (by the application of cowdung and the like).

g. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking).

10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly.

11. A vessel made of metal becomes pure by being scoured with ashes and the like.

12. A wooden vessel becomes pure by being scraped.

13. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda.

14. He shall not eat food which has been bought or obtained ready-prepared in the market.

15. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt.

16. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water.

17. Prepared food which has stood for a night, must neither be eaten nor drunk.

5. ‘As the text has avaghrata, “smelt at,” it does not matter if they smell the food from a distance.’—Haradatta.

11. ‘It must be understood from other Smr‘tis, that brass is to be cleaned with ashes, copper with acids, silver with cowdung, and gold with water. —Haradatta. Manu V, 114.

12. Manu V, 115.

16. ‘Having sprinkled them with water and purified them by boiling; or, according to others, mixing them with so much water as will not spoil them.’-—Haradatta.

17. The Sanskrit has two terms for ‘eating;’ the first ‘khad’

I, 5, 17 EATING AND FORBIDDEN FOOD. 63

18. Nor (should prepared food) that has turned sour (be used in any way).

19. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.

19. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.

20. (Substances which have turned) sour without being mixed with anything else (are to be avoided).

21. All intoxicating drinks are forbidden.

22. Likewise sheep's milk,

23. Likewise the milk of camels, of does, of animals that give milk while big with young, of those that bear twins, and of (one-hoofed animals),

24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones),

25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,

26. (Likewise) red garlic, onions, and leeks,

applies to hard substances, the second ‘ad’ to soft substances. Manu IV, 211; Y4g@. I, 167.

18. Manu IV, 211; V, 9; Yaga. I, 167.

19. Manu V, 10, 24 and 25.

20. According to Haradatta, Apastamba returns once more to the question about sour food, in order to teach that dishes prepared with curds and other sour substances may be eaten.

22. Manu V, 8; Yag#. 1, 170.

23. Manu V, 8, 9; Yag#@. 1, 170. ‘Sandhini, translated by “females that give milk while big with young,’ means, according to others, “female animals that give milk once a day.”’ Haradatta.

24. Manu V, 8.

26. Manu V, 5; Yaga. I, 176.

64 APASTAMBA, I. 5, 17-

27. Likewise anything else which (those who are learned in the law) forbid.

28. Mushrooms ought not to be eaten; that has been declared in a Brahmaaza ;

29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle.

30. (But the meat) of milch-cows and oxen may be eaten.

31. The Vagasaneyaka declares ‘ bull’s flesh is fit for offerings.’

32. Amongst birds that scratch with their feet for food, the (tame) cock (must not be eaten).

33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakaéabila, must not be eaten).

34. Carnivorous (birds are forbidden),

35. Likewise the swan, the Bhdsa, the Brahmazt duck, and the falcon.

36. Common cranes and Sféras-cranes (are not to

27. Haradatta observes that Apastamba, finding the list of forbidden vegetables too long, refers his pupils to the advice of the Sishfas. The force of this Sftra is exactly the same as that of I, 3, 11, 38.

28. Yaga. I, 171.

29. The camel, Gayal, and Sarabha are mentioned as ‘forbidden animals,’ Satapatha-br. I, 2, 1, 8; Aitareya-br. II, 1, 8; see also Weber, Ind. Stud. X, 62; Manu V, 11, 18; Yaga. I, 172, 176.

32. Yaga. I, 176.

33. Manu V, 12; Yaga. I, 172.

34. Manu V, 11; Yaga. 1, 172.

35. Yag#. I, 172.

36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa,

34. Manu V, 11; Yaga. 1, 172.

35. Yag#. I, 172.

36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa,

I, 6, 18. EATING AND FORBIDDEN FOOD. 65

be eaten) with the exception of the leather-nosed Lakshmaza.

37. Five-toed animals (ought not to be eaten) with the exception of the iguana, the tortoise, the porcupine, the hedgehog, the rhinoceros, the hare, and the Patikhasha.

38. Amongst fishes, the Ke¢a ought not to be eaten,

39. Nor the snake-headed fish, nor the alligator, nor those which live on flesh only, nor those which are misshaped (like) mermen.

Prasna I, Parata 6, Kuanpa 18,

1. Honey, uncooked (grain), venison, land, roots, fruits, (a promise of) safety, a pasture for cattle, a house, and fodder for a draught-ox may be accepted (even) from an Ugra.

2. HArita declares, that even these (presents) are to be accepted only if they have been obtained by

a pupil.

and Lakshmama.’—Haradatta. This translation is objectionable, because both the Kru#éas, now called Kulam or Kfi#é, and the Krausha, the red-crested crane, now called Saras (Cyrus), feed on grain. Kru#kakrau#ka is a Vedic dual and stands for kru#kakrau#ka or kru#kakrau#hau.

37. Manu V, 18; Y4g#.1, 177. Pftikhasha is, according to Haradatta, an animal resembling a hare, and found in the Himélayas,

39. Haradatta closes this chapter on flesh-eating by quoting Manu V, 56, which declares flesh-eating, drinking spirituous iiquor, and promiscuous intercourse to be allowable, but the abstinence therefrom of greater merit. He states that the whole chapter must be understood in this sense.

18. 1. Manu IV, 247. ‘Ugra denotes either a bad twice-born man or the offspring of a Vaisya and of a Sidra-woman. Other persons of a similar character must be understood to be included by the term.’—Haradatta.

[2] F

66 APASTAMBA. T, 6, 18.

3. Or they (Brahmaza householders) may accept (from an Ugra) uncooked or (a little) unflavoured boiled food. -

4.:(Of such food) they shall not take a great quantity (but only so much as suffices to support life).

_ 5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody),

6. After having touched it (once) with gold,

7. Or (having touched it with) fire.

8. He shall not be too eager after (such a way of living). He shall leave it when he has obtained a (lawful) livelihood.

g. (A student of the Brahmanic caste) who has returned home shall not eat (in the house) of people belonging to the three tribes, beginning with the Kshatriya (i.e. of Kshatriyas, Vaisyas, and Stidras).

10. He may (usually) eat (the food) of a Brahmaa on account of (the giver’s) character (as a Bréhmaza). It must be avoided for particular reasons only.

4. Also this rule seems to belong to Harita, on account of its close connection with the preceding two.

of Kshatriyas, Vaisyas, and Stidras).

10. He may (usually) eat (the food) of a Brahmaa on account of (the giver’s) character (as a Bréhmaza). It must be avoided for particular reasons only.

4. Also this rule seems to belong to Harita, on account of its close connection with the preceding two.

8. Haradatta quotes, in support of the last Sftras, a passage of the Khandogya Upanishad, I, 10, 1, and one from the Azg-veda, IV, 18, 13, according to which it would be lawful to eat even impure food, as a dog’s entrails, under such circumstances, Other commentators explain this and the preceding three Sfitras differently. According to them the translation would run thus: ‘If he himself does not find any livelihood (in times of distress, he may dwell even with low-caste people who give him something to eat, and) he may eat (food given by them) paying for it with (some small gift in) gold or with animals.’ This second explanation is perhaps preferable.

g. Manu IV, 218, 219, and 223.

T, 6, 18. EATING AND FORBIDDEN FOOD. 67

11. He shall not eat in a house where (the host) performs a rite which is not a rite of penance, whilst he ought to perform a penance.

12. But when the penance has been performed, he may eat (in that house).

13. According to some (food offered by people) of any caste, who follow the laws prescribed for them, except that of Sfidras, may be eaten.

14. (In times of distress) even the food of a Sddra, who lives under one’s protection for the sake; of spiritual merit, (may be eaten).

15. He may eat it, after having touched it (once) with gold or with fire. He shall not be too eager after (such a way of living). He shall leave it when he obtains a (lawful) livelihood.

16. Food received from a multitude of givers must not be eaten,

17. Nor food offered by a general invitation (to all comers).

18. Food offered by an artisan must not be eaten,

19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas),

11. ‘If a Bréhmaza who has been ofdered to perform a penance, performs a Vaisvadeva or other rite without heeding the order of his spiritual teacher, then a student who has returned home ought not to eat in his house, until the enjoined penance has been performed.’ — Haradatta.

12. ‘The use of the part. perf. pass. “ performed” indicates that he must not eat there, whilst the penance is being performed.’— Haradatta.

14. Yag#. I, 166. 15. Manu IV, 223. 16. Manu IV, 209. 17. Manu IV, 209; Yaga. I, 168.

18. Manu IV, 210, 215; Yaga. 1, 162-164. 19. Yag#. I, 164. F 2

68 APASTAMBA. I, 6, 18.

20. Nor (that of men) who live by letting lodgings or land.

21. A (professional) physician is a person whose food must not be eaten,

22. (Also) a usurer,

23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma).

Nor (that of men) who live by letting lodgings or land.

21. A (professional) physician is a person whose food must not be eaten,

22. (Also) a usurer,

23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma).

24. (The food given by a person who has performed the Dikshamtyeshéi may be eaten), when the victim sacred to Agni and Soma has been slain.

25. Or after that the omentum of the victim (sacred to Agni and Soma) has been offered.

26. For a Brahmama declares, ‘ Or they may eat of the remainder of the animal, after having set apart a portion for the offering.’

27. A eunuch (is a person whose food must not be eaten),

28. (Likewise) the (professional) messenger employed by a king (or others),

29. (Likewise a Brahmaza) who offers substances that are not fit for a sacrifice,

30. (Likewise) a spy,

21. Manu IV, 212; VAga. I, 162.

22. Manu IV, 210; Yaga. I, 161.

23. ‘That is to say, one who has begun, but not finished a Soma-sacrifice.—Haradatta. Manu IV, 210, and Gopatha-brahmaaa III, 19.

25. Aitareya-brahmama II, 1, 9.

27. Manu IV, 211; Yag#. I, 161.

28. The village or town messengers are always men of the lowest castés, such as the Mahars of Maharshéfra.

29. ‘For example, he who offers human blood in a magic rite.’ —Haradatta.

30. Haradatta explains A4rf, translated by ‘spy,’ to mean ‘a

I, 6, 19. EATING AND FORBIDDEN FOOD. 69

31. (Also) a person who has become an ascetic without (being authorized thereto by) the rules (of the law),

32. (Also) he who forsakes the sacred fires (without performing the sacrifice necessary on that occasion),

33. Likewise a learned Brahmaza who avoids everybody, or eats the food of anybody, or neglects the (daily) recitation of the Veda, (and) he whose (only living) wife is of the Sddra caste.

Prasna I, Paraca 6, Kuawpa 19.

1. A drunkard, a madman, a prisoner, he who learns the Veda from his son, a creditor who sits with his debtor (hindering the fulfilment of his duties), a debtor who thus sits (with his creditor, are persons whose food must not be eaten) as long as they are thus engaged or in that state.

2. Who (then) are those whose food may be eaten?

secret adherent of the Sakta sect’ (gidhasari, saktah). The existence of this sect in early times has not hitherto been proved.

31. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended.

32. Yaga. I, 160.

33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta.

31. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended.

32. Yaga. I, 160.

33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta.

19.1, ManulV, 207; Yaga. I, 161,162. Another commentator explains azika, translated above ‘he who learns the Veda from his son,’ by ‘a money-lender,’ and combines pratyupavish/ak with this word, i.e. ‘a money-lender who sits with his debtor hindering him from fulfilling his duties.’ This manner of forcing a debtor to pay, which is also called Akarita (see Manu VIII, 49), is, though illegal, resorted to sometimes even now.

2. ‘The object of this Sftra is to introduce the great variety of opinions quoted below.’—Haradatta.

70 APASTAMBA. I, 6, 19.

3. Kava declares, that it is he who wishes to give. ' 4. Kautsa declares, that it is he who is holy.

5. Varshy4yami declares, that it is every giver (of

food). 6. For if guilt remains fixed on the man (who committed a crime, then food given by a sinner) may be eaten (because the guilt cannot leave the sinner). But if guilt can leave (the sinner at any time, then food given by the sinner may be eaten because) he becomes pure by the gift (which he makes).

7. Offered food, which is pure, may be eaten, according to Eka, Kuzika, Kava, Kutsa, and Pushkarasadi.

8. Varshydyazi’s opinion is, that (food) given unasked (may be accepted) from anybody.

9. (Food offered) willingly by a holy man may be eaten.

10. Food given unwillingly by a holy man ought Not to be eaten.

11. Food offered unasked by any person what- ‘soever may be eaten,

12. ‘ But not if it be given after an express pre- ‘vious announcement ;’ thus says Harita.

13. Now they quote also in a Purdza the followfing two verses :

4. ‘Holy’ means not only ‘following his lawful occupations,’ but particularly ‘ practising austerities, reciting prayers, and offering burnt-oblations.’-—Haradatta.

1o. Another commentator explains this Stra thus: ‘He need not eat the food offered by a righteous man, if he himself does not wish to do so.’—Haradatta.

13. See Manu IV, 248 and 249, where these identical verses occur,

I,7,20. FORBIDDEN FOOD; LAWFUL LIVELIHOOD. 71

‘The Lord of creatures has declared, that food offered unasked and brought by the giver himself, may be eaten, though (the giver be) a sinner, provided the gift has not been announced beforehand. The Manes of the ancestors of that man who spurns such food, do not eat (his oblations) for fifteen years, nor does the fire carry his offerings (to the gods).’

14. (Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’

(Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’

15. Now (in confirmation of this) they quote (the following verse): ‘The murderer of a Braéhmaza learned in the Veda heaps his guilt on his guest, an innocent man on his calumniator, a thief set at liberty on the king, and the petitioner on him who makes false promises.’

Prasna I, Parata 7, KHanpa 20.

1. He shall not fulfil his sacred duties merely in order to acquire these worldly objects (as fame, gain, and honour).

2. For when they ought to bring rewards, (duties thus fulfilled) become fruitless.

3. (Worldly benefits) are produced as accessories (to the fulfilment of the law), just as in the case of a ‘mango tree, which is planted in order to obtain fruit, shade and fragrance (are accessory advantages).

14. Manu IV, 211, 212.

15. Regarding the liberation of the th’ef, see Apastamba I, 9, 25, 4. A similar verse occurs Manu VIII, 317, which has caused the confusion observable in many MSS., as has been stated in the critical notes to the text.

72 APASTAMBA. I, 7, 20.

4. But if (worldly advantages) are not produced, (then at least) the sacred duties have been fulfilled.

5. Let him not become irritated at, nor be deceived by the speeches of hypocrites, of rogues, of infidels, and of fools.

6. For Virtue and Sin do not po about and say, ‘Here we are ;’ nor do gods, Gandharvas, or Manes say (to men), ‘ This is virtue, that is sin,’

7. But that is virtue, the practice of which wise men of the three twice-born castes praise ; what they blame, is sin.

8. He shall regulate his course of action according to the conduct which in all countries is unanimously approved by men of the three twice-born castes, who have been properly obedient (to their teachers), who are aged, of subdued senses, neither given to avarice, nor hypocrites.

g. Acting thus he will gain both worlds.

10. Trade is not lawful for a Brahmaza.

11. In times of distress he may trade in lawful merchandise, avoiding the following (kinds), that are forbidden :

12. (Particularly) men, condiments and _ liquids, colours, perfumes, food, skins, heifers, substances

20. 7. The Sfitra is intended to show how the law should be ascertained in difficult cases. Haradatta quotes here the passage of Yag#. I, 9, on Parishads, and states that the plural 4rya# shows that three or four must be employed to arrive at a decision. See also Manu XII, 108 seq.

8. Manu I, 6.

11. This Sftra, which specifies only one part of a Vaisya’s occupations as permissible for Brahmazas in distress, implies, according to Haradatta, that his other occupations also, as well as those of a Kshatriya, are permissible. Manu IV, 6; X, 82; Y4ga. III, 35.

12. Manu X, 86-89; Y4ga. III. 36-39.

I, 7, 21. LAWFUL LIVELIHOOD. 73

Manu IV, 6; X, 82; Y4ga. III, 35.

12. Manu X, 86-89; Y4ga. III. 36-39.

I, 7, 21. LAWFUL LIVELIHOOD. 73

used for glueing (such as lac), water, young cornstalks, substances from which spirituous liquor may be extracted, red and black pepper, corn, flesh, arms, and the hope of rewards for meritorious deeds.

13. Among (the various kinds of) grain he shall especially not sell sesamum or rice (except he have grown them himself),

14. The exchange of the one of these (abovementioned goods) for the other is likewise unlawful.

15. But food (may be exchanged) for food, and slaves for slaves, and condiments for condiments, and perfumes for perfumes, and learning for learning.

16. Let him traffic with lawful merchandise which he has not bought,

Prasna I, Parava 7, Kuawpa 21.

1. With Muzga-grass, Balbaga-grass (and articles made of them), roots, and fruits,

2. And with (other kinds of) grass and wood which have not been worked up (into objects of use).

3. He shall not be too eager (after such a livelihood).

4. If he obtains (another lawful) livelihood, he

‘shall leave off (trading).

13. The exception stated above, is given by Haradatta on the authority of Manu X, 90; Y4g#. III, 39.

15. ‘From the permission to exchange learning for learning, it may be known that it is not lawful to sell it.—Haradatta. Manu X, 94-

21. 2. ‘Since it is known that Mufga and Balbaga are kinds of grass, it may be inferred from their being especially mentioned (in Sftra 1) that objects made of them (may be also sold),’— Haradatta.

4. Yaga. IIT, 35.

74 APASTAMBA. I, 7, 21.

5. Intercourse with fallen men is not ordained,

6. Nor with Apapatras.

7. Now (follows the enumeration of) the actions which cause loss of caste (Pataniya).

8. (These are) stealing (gold), crimes whereby one becomes an Abhisasta, homicide, neglect of the Vedas, causing abortion, incestuous connection with relations born from the same womb as one’s mother or father, and with the offspring of such persons, drinking spirituous liquor, and intercourse with persons the intercourse with whom is forbidden.

9g. That man falls who has connection with a female friend of a female Guru, or with a female friend of a male Guru, or with any married woman.

10. Some (teachers declare), that he does not fall by having connection with any other married female except his teacher's wife.

11. Constant commission of (other) sins (besides those enumerated above) also causes a man to lose his caste.

12. Now follows (the enumeration of) the acts which make men impure (Asuéikara).

13. (These are) the cohabitation of Aryan women with Sddras,

14. Eating the flesh of forbidden (creatures),

5. Manu XI, 180.

6. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29.

8. The crimes by which a person becomes Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given.

g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant.

6. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29.

8. The crimes by which a person becomes Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given.

g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant.

10. I.e. he need not perform so heavy a penance.

I, 8,22, PENANCE; KNOWLEDGE OF THE ATMAN. 75

15. As of a dog, a man, village cocks or pigs, carnivorous animals, ' 16, Eating the excrements of men,

17. Eating what is left by a Sddra, the cohabitation of Aryans with Apapétra women.

18. Some declare, that these acts also cause a man to lose his caste.

19. Other acts besides those (enumerated) are causes of impurity.

20. He who learns (that a man has) committed a sin, shall not be the first to make it known to others ; but he shall avoid the (sinner), when performing religious ceremonies.

Prasna I, Parata 8, Kuawpa 22.

1. He shall employ the means which tend to the acquisition of (the knowledge of) the Atman, which are attended by the consequent (destruction of the passions, and) which prevent the wandering (of the mind from its object, and fix it on the contemplation of the Atman).

2. There is no higher (object) than the attainment of (the knowledge of the) Atman.

3. We shall quote the verses (from the Veda)

20. ‘That is to say, he is not to invite the sinner to dinners, given at the occasion of religious ceremonies.’ —Flaradatta.

22. 1. The knowledge of the Vedanta and the means which prepare men for the knowledge of the Atman, the ‘Self, the universal soul,’ are placed in this Pa/ala at the head of the penances, because they are most efficacious for the removal of all sin. The means are absence of anger &c., which are enumerated I, 8, 23, 6.

2. Haradatta gives in his commentary a lengthy discussion on the Atman, which corresponds nearly to Sankara’s Introduction to and Commentary on the first Sftra of Badardyana.

3. According to Haradatta, the following verses are taken from an Upanishad.

76 APASTAMBA. I, 8, 22.

which refer to the attainment of (the knowledge of) the Atman.

4. All living creatures are the dwelling of him’ who lies enveloped in matter, who is immortal and who is spotless. Those become immortal who worship him who is immovable and lives in a movable dwelling.

5. Despising all that which in this world is called an object (of the senses) a wise man shall strive after the (knowledge of the) Atman.

6. O pupil, 1, who had not recognised in my own self the great self. luminous, universal, (absolutely) free Atman, which must be obtained without the mediation of anything else, desired (to find) it in others (the senses). (But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births).

(But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births).

7. It is he who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, destitute of limbs, of voice, of the (subtle) body,

4. The spotless one &c. is the Paramétman. The spots are merit and demerit which, residing in the Manas, the internal organ of perception, are only falsely attributed to the Atman, ‘the soul.’ To become immortal means ‘to obtain final liberation.’

5. It seems to me that Haradatta’s explanation of the words ‘idam idi ha idi ha’ is wrong. They ought to be divided thus, ‘idamid, iha id, iha loke.’ The general sense remains the same, and there is no necessity to assume very curious and otherwise unknown Vedic forms.

6. The verse is addressed by a teacher to his pupil. My translation strictly follows Haradatta’s gloss. But his interpretation is open to many doubts. However, I am unable to suggest anything better.

7. The Sftra contains a further description of the Paramatman.

I, 8, 23. PENANCE; KNOWLEDGE OF THE ATMAN. 77

(even) of touch, exceedingly pure; he is the universe, he is the highest goal; (he dwells in the middle of the body as) the Vishuvat day is (the middle of a Sattra-sacrifice); he, indeed, is (accessible to all) like a town intersected by many streets.

8. He who meditates on him, and everywhere and always lives according to his (commandments), and who, full of devotion, sees him who is difficult to be seen and subtle, will rejoice in (his) heaven.

Prasna I, Parata 8, Kuanpa 23.

1. That Brahmaza, who is wise and recognises all creatures to be in the Atman, who pondering (thereon) does not become bewildered, and who recognises the Atman in every (created) thing, shines, indeed, in heaven.

2. He, who is intelligence itself and subtler than the thread of the lotus-fibre, pervades the universe, and who, unchangeable and larger than the earth, contains the universe; he, who is different from the knowledge of this world, obtained by the senses and identical with its objects, possesses the highest (form consisting of absolute knowledge). From him, who divides himself, spring all (created) bodies. He is the primary cause, he is eternal, he is unchangeable.

8. Haradatta explains the word vishf/ap, ‘heaven,’ by ‘painfreed greatness,’ apparently misled by a bad etymology. The heaven of the Atman is, of course, liberation, that state where the individual soul becomes merged in the Brahman or Paramatman, which is pure essence, intelligence and joy.

23.2. This Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections.

78 APASTAMBA. T, 9, 24.

23.2. This Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections.

78 APASTAMBA. T, 9, 24.

3. But the eradication of the faults is brought about in this life by the means (called Yoga). A wise man who has eradicated the (faults) which destroy the creatures, obtains salvation.

4. Now we will enumerate the faults which tend to destroy the creatures.

5. (These are) anger, exultation, grumbling, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect to keep the senses in subjection, neglect to concentrate the mind. The eradication of these (faults) takes place through the means of (salvation called) Yoga.

6. Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy (and) hurtfulness ; truthfulness, moderation in eating, silencing slander, freedom from envy, selfdenying liberality, avoiding to accept gifts, uprightness, affability, extinction of the passions, subjection of the senses, peace with all created beings, concentration (of the mind on the contemplation of the Atman), regulation of one’s conduct according to that of the Aryas, peacefulness and contentedness ; —these (good qualities) have been settled by the agreement (of the wise) for all (the four) orders ; he who, according to the precepts of the sacred law, practises these, enters the universal soul.

Prasna I, Parata 9, Kuawpa 24.

1. He who has killed a Kshatriya shall give a thousand cows (to Brahmazas) for the expiation of his sin.

24. 1. Manu XI, 128; Yag#. III, 266. Others explain the phrase vairayatanartham, ‘ for the expiation of his sin,’ thus: ‘ He, who is

J, 9, 24- PENANCE. 79

2. (He shall give) a hundred cows for a Vaisya,

3. Ten for a Sddra,

4. And in every one (of these cases) one bull (must be given) in excess (of the number of cows) for the sake of expiation.

5. And if women of the (three castes mentioned have been slain) the same (composition must be paid).

6. He who has slain a man belonging to the two (first-mentioned castes) who has studied the Veda, or had been initiated for the performance of a Somasacrifice, becomes an Abhisasta.

7. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice),

7. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice),

slain by anybody, becomes, in dying, an enemy of his slayer (and thinks), “O that I might slay him in another life,” for the removal of this enmity !’—Haradatta. I am strongly inclined to agree with the other commentator, and to translate vairayatanartham, ‘in order to remove the enmity.’ I recognise in this fine a remnant of the law permitting compositions for murder which was in force in ancient Greece and among the Teutonic nations. With the explanation adopted by Haradatta, it is impossible to find a reasonable interpretation for préyaskittérthak, Sftra 4. Haradatta, seduced by the parallel passage of Manu, takes it to be identical with vairayatanartham. I propose to translate our Sftra thus: ‘He who has killed a Kshatriya shall give a thousand cows (to the relations of the murdered man) in order to remove the enmity.’ According to Baudhayana I, 10. 19. 1 (compare Zeitschr. d. D. Morg. Ges., vol. 41, pp. 672-76; Festgruss an Roth, pp. 44-52), the cows are to be given to the king.

2. Manu XI, 130; Y4gé. III, 267.

3. Manu XI, 131; Yag#. III, 267.

6. Manu XI, 87. Abhisasta means literally ‘accused, accursed,’ and corresponds in Apastamba’s terminology to the mahapatakin of Manu and Y4g@avalkya, instead of which latter word Manu uses it occasionally, e.g. II, 185.

80 APASTAMBA. I, 9, 24+

8. Likewise he who has destroyed an embryo of a (Brahmaza, even though its sex be) undistinguishable,

9. Or a woman (of the Bréhmaza caste) during her courses.

10. (Now follows) the penance for him (who is an Abhisasta).

11. He (himself) shall erect a hut in the forest, restrain his speech, carry (on his stick) the skull (of the person slain) like a flag, and cover the space from his navel to his knees with a quarter of a piece of hempen cloth.

12. The path for him when he goes to a village, is the space between the tracks (of the wheels).

13. And if he sees another (Arya), he shall step out of the road (to the distance of two yards).

14. He shall go to the village, carrying a broken tray of metal of an inferior quality.

15. He may go to seven houses only, (crying,) ‘Who will give alms to an Abhisasta ?’

16. That is (the way in which he must gain) his livelihood.

17. If he does not obtain anything (at the seven houses), he must fast.

18. And (whilst performing this penance) he must tend cows.

19. When they leave and enter the village, that is the second occasion (on which he may enter) the village.

9. ‘ Others interpret Atreyf, “ during her courses,” by “belonging to the race of Atri.”’—Haradatta.

1x. Others say that he may carry the skull of any corpse. This Sftra is to be construed with Sftra 14, Stras 12 and 13 being inserted parenthetically—Haradatta. Manu XI, 72-78; Yaga. III, 243.

T, 9, 24 PENANCE, 81

1x. Others say that he may carry the skull of any corpse. This Sftra is to be construed with Sftra 14, Stras 12 and 13 being inserted parenthetically—Haradatta. Manu XI, 72-78; Yaga. III, 243.

T, 9, 24 PENANCE, 81

20. After having performed (this penance) for twelve years, (he must perform) the ceremony known (by custom), through which he is re-admitted into the society of the good.

21. Or (after having performed the twelve years’ penance), he may build a hut on the path of robbers, and live there, trying to take from them the cows of Brahmazas. He is free (from his sin), when thrice he has been defeated by them, or when he has vanquished them.

22. Or he is freed (from his sin), if (after the twelve years’ penance) he bathes (with the priests) at the end of a horse-sacrifice.

23. This very same (penance is ordained) for him who, when his duty and love of gain come into conflict, chooses the gain.

24. If he has slain a Guru or a Bréhmaza, who has studied the Veda and finished the ceremonies of a Soma-sacrifice, he shall live according to this very same rule until his last breath.

25. He cannot be purified in this life. But his sin is removed (after death).

20. ‘I.e. after having performed the penance, he shall take grass and offer it to a cow. If the cow approaches and confidingly eats, then one should know that he has performed the penance properly, not otherwise. —Haradatta. Manu XI, 195 and 196.

21. Manu XI, 81.—Thus Haradatta, better, ‘when thrice he has fought with them,’ see the Pet. Dict. s.v. radh.

22. Manu XI, 83; Weber, Ind. Stud. X, 67.

23. ‘Or the Stra may have reference to unrighteous gain acquired by false testimony and the like.’—Haradatta.

24. ‘Guru means “the father and the rest.” ’—Haradatta.

25. ‘His sin is removed after death. Hence the meaning is that his sons or other (relations) may perform the funeral ceremonies and the like. But others think that the first part of the Sfitra forbids this, and that the meaning of praty4pattiA (can -be

(2] G

82 APASTAMBA. I, 9, 25+

Prasna I, Parata 9, Kuawpa 25.

1. He who has had connection with a Guru’s wife shall cut off his organ together with the testicles, take them into his joined hands and walk towards the south without stopping, until he falls down dead.

2. Or he may die embracing a heated metal image of a woman.

3. A drinker of spirituous liquor shall drink exceedingly hot liquor so that he dies.

4. A thief shall go to the king with flying hair, carrying a club on his shoulder, and tell him his deed. He (the king) shall give him a blow with that (club). If the thief dies, his sin is expiated.

5. Ifhe is forgiven (by the king), the guilt falls upon him who forgives him, .

6. Or he may throw himself into the fire, or perform repeatedly severe austerities,

7. Or he may kill himself by diminishing daily his portion of food,

8. Or he may perform Kvzékhra penances (uninterruptedly) for one year.

6. Or he may throw himself into the fire, or perform repeatedly severe austerities,

7. Or he may kill himself by diminishing daily his portion of food,

8. Or he may perform Kvzékhra penances (uninterruptedly) for one year.

purified) is “connection by being received as a son or other relation.” ’—Haradatta.

25. 1. Haradatta’s explanation of a ‘ Guru’s wife’ by ‘mother’ rests on a comparison of similar passages from other Smrstis, where’ a different ‘penance’ is prescribed for incestuous intercourse with other near relations. Manu XI, 105; Yag#. III, 259.

2. Manu XI, 104; Yaga. III, 259.

3. Manu XI, g1, 92; Yagé. III, 253.

4. I.e. who has stolen the gold of a Bréhmaza, Manu VIII, 314, 316; XI, 99-101; YAg#. WI, 257.

5- Manu VIII, 317. 6. Manu XI, 102.

8. According to Haradatta this Sfitra refers to all kinds of sins,

T, 9, 25. PENANCE. 83

9. Now they quote also (the following verse) :

10. Those who have committed a theft (of gold), drunk spirituous liquor, or had connection with a Guru’s wife, but not those who have slain a Brahmaza, shall eat every fourth meal-time a little food, bathe at the times of the three libations (morning, noon, and evening), passing the day standing and the night sitting. After the lapse of three years they throw off their guilt.

11. (A man of any caste) excepting the first, who has slain a man of the first caste, shall go on a battle-field and place himself (between the two hostile armies). There they shall kill him (and thereby he becomes pure).

12. Or such a sinner may tear from his body and make the priest offer as a burnt-offering his hair, skin, flesh, and the rest, and then throw himself into the fire.

13. If a crow,a chameleon, a peacock, a Brahmazi duck, a swan, the vulture called Bhdsa, a frog, an ichneumon, a musk-rat, or a dog has been killed, then the same penance as for a Sidra must be performed.

and it must be understood that the Krkkfra penances must be heavy for great crimes, and lighter for smaller faults; see also below,.I, 9, 27, 7 and 8. % Haradatta states that the verse is taken from a Purana. . Manu XI, 74; YAg#. III, 248.

12. The Mantras given in the commentary, and a parallel passage of Vasish‘ha XX, 25-26, Show that this terrible penance is not altogether a mere theory of Apastamba. Yag#. III, 247.

13. ‘According to some, the penance must be performed if all these animals together have been slain; according to others, if only one of. them has been killed.’—Haradatta. Manu XI, 132, 136; Y4ga. HI, 270-272.

G2

84 APASTAMBA. I, 9, 26.

Prasna I, Parata 9, Kuanpa 26.

1. (The same penance must be performed), if a milch-cow or a full-grown ox (has been slain), without a reason.

2. And for other animals (which have no bones), if an ox-load of them has been killed. |

3. He who abuses a person who (on account of his venerability) ought not to be abused, or speaks ‘an untruth (regarding any small matter) must abstain for three days from milk, pungent condiments, and salt.

2. And for other animals (which have no bones), if an ox-load of them has been killed. |

3. He who abuses a person who (on account of his venerability) ought not to be abused, or speaks ‘an untruth (regarding any small matter) must abstain for three days from milk, pungent condiments, and salt.

4. (If the same sins have been committed) by a Sfddra, he must fast for seven days.

5. And the same (penances must also be performed) by women, (but not those which follow).

6. He who cuts off a limb of a person for whose murder he would become an Abhisasta (must perform the penance prescribed for killing a Sddra), if the life (of the person injured) has not been endangered.

26. 1. ‘A reason’ for hurting a cow is, according to Haradatta, anger, or the desire to obtain meat.

2. Manu XI, 141; Yag#. III, 269. That ‘animals without bones,’ i.e. insects or mollusks, are intended in the Sfitra is an inference, drawn by Haradatta from the parallel passages of Gautama, Manu, and Yagfavalkya.

3. ‘A person who ought not to be abused, i. e. a father, a teacher, and the like. —Haradatta.

5. The same penances, i.e. those prescribed I, 9, 24—I, g, 26, 4. According to Haradatta this Sftra is intended to teach that women shall not perform the penances which follow. Others, - however, are of opinion that it is given in order to indicate that the preceding Sfttras apply to women by an atidesa, and that, according to a SmArta principle, applicable to such cases, it may be inferred, that women are to perform one-half only of the penances prescribed for men.

I, 9, 26. PENANCE. 85

7. He who has been guilty of conduct unworthy of an Aryan, of calumniating others, of actions contrary to the rule of conduct, of eating or drinking things forbidden, of connection with a woman of the SQdra caste, of an unnatural crime, of performing magic rites with intent (to harm his enemies) or (of hurting others) unintentionally, shall bathe and sprinkle himself with water, reciting the (seven) verses addressed to the Waters, or the verses addressed to Varuma, or (other verses chosen from the Anuvaka, called) Pavitra, in proportion to the frequency with which the crime has been committed.

8. A (student) who has broken the vow of chastity, shall offer to Nirvzti an ass, according to the manner of the Pakayagza-rites.

9. A Sfdra shall eat (the remainder) of that (offering).

10. (Now follows) the penance for him who transgresses the rules of studentship.

11. He shall for a year serve his teacher silently, emitting speech only during the daily study (of the Veda, in announcing necessary business to) his teacher or his teacher's wife, and whilst collecting alms.

12, The following (penances) which we are going to proclaim, may be performed for the same sin, and

4. The Anuvaka intended is Taitt. Sah. II, 5, 12.

12, The following (penances) which we are going to proclaim, may be performed for the same sin, and

4. The Anuvaka intended is Taitt. Sah. II, 5, 12.

8. Taitt. Ar. II, 18, and Weber, Ind. Stud. X, 102; Manu XI, 11g seq.; and Yaga. III, 280. Regarding the Pakayag#a-rites, see Asv. Gri. SQ. I, 1, 2, and Max Millers History of Ancient Sanskrit Literature, p. 203.

12. Regarding the Patantya-crimes which cause loss of caste, see above, I, 7, 21, 7 seq.

86 APASTAMBA. T, 95 27.

also for other sinful acts, which do not cause loss of caste,

13. He may either offer oblations to Kama and Manyu (with the following two Mantras), ‘Kama (passion) has done it; Manyu (anger) has done it.’ ‘Or he may mutter (these Mantras).

14. Or, after having eaten sesamum or fasted on the days of the full and new moon he may, on the © following day bathe, and stopping his breath, repeat the Gayatri one thousand times, or he may do so without stopping his breath.

PRASNA I, Parata 9, KuAnpa 27,

1.. After having eaten sesamum or having fasted on the full moon day of the month Srévaza (July— August), he may on the following day bathe in the water of a great river and offer (a burnt-oblation of) one thousand pieces of sacred fuel, whilst reciting the Gayatri, or he may mutter (the Gayatri) as many times.

2. Or he may perform Ish¢is and Soma-sacrifices for the sake of purifying himself (from his sins).

3. After having eaten forbidden food, he must fast, until his entrails are empty.

4. That is (generally) attained after seven days.

5. Or he may during winter and during the dewy

13. Weber, Ind. Stud. X, 102. According to the greatness of the crime the number of the burnt-oblations must be increased and the prayers be repeated.

27. 1. ‘The oblations of sacred fuel (samidh) are not to be accompanied by the exclamation Svaha.’—Haradatta.

2. Ishfis are the simplest forms of the Srauta-sacrifices, i.e. of those for which three fires are necessary.

3- For some particular kinds of forbidden food the same penance is prescribed, Manu XI, 153-154.

I, 9, 27 PENANCE, 87

season (November—March) bathe in cold water both morning and evening.

6. Or he may perform a Kvzé&hra penance, which lasts twelve days.

7. The rule for the K7zékhra penance of twelve days (is the following): For three days he must not eat in the evening, and then for three days not in the morning ; for three days he must live on food which has been given unasked, and three days he must not eat anything.

8. If he repeats this for a year, that is called a Krzkkhra penance, which lasts for a year.

9. Now follows another penance. He who has committed even a great many sins which do not cause him to fall, becomes free from guilt, if, fasting, he recites the entire Sakha of his Veda three times consecutively.

9. Now follows another penance. He who has committed even a great many sins which do not cause him to fall, becomes free from guilt, if, fasting, he recites the entire Sakha of his Veda three times consecutively.

10. He who cohabits with a non-Aryan woman, he who lends money at interest, he who drinks (other) spirituous liquors (than Surd), he who praises everybody in a manner unworthy of a Brahmaza, shall sit on grass, allowing his back to be scorched (by the sun).

11. A Brahmaza removes the sin which he committed by serving one day and night (a man of) the black race, if he bathes for three years, eating at every fourth meal-time.

4. The same penance is described, under the name Pragapatya krikkhra, the Krikkhra invented by Pragapati, Manu XI, 212, and Yaga. III, 320.

9. Manu XI, 259.

11. The expression krishna varna, ‘the black race,’ is truly Vedic. In the Azg-veda it usually denotes the aboriginal races, and sometimes the demons. Others explain the Sfitra thus:

88 APASTAMBA. I, 10, 28.

Prasna I, Parata 10, Kuawna 28.

1. He who, under any conditions whatsoever, covets (and takes) another man’s possessions is a thief; thus (teach) Kautsa and Harita as well as Kazva and Pushkarasddi.

2. VAarshy4yami declares, that there are exceptions to this law, in regard to some possessions.

3. (E.g.) seeds ripening in the pod, food for a draught-ox ; (if these are taken), the owners (ought) not (to) forbid it.

4. To take even these things in too great a quantity is sinful.

5. Harita declares, that in every case the permission (of the owner must be obtained) first.

6. He shall not go to visit a fallen teacher or blood relation.

7. Nor shall he accept the (means for procuring) enjoyments from such a person.

8. If he meets them accidentally he shall silently. embrace (their feet) and pass on.

g. A mother does very many acts for her son, therefore he must constantly serve her, though she be fallen.

10. But (there shall be) no communion (with a fallen mother) in acts performed for the acquisition of spiritual merit.

A Brahmana removes the sin, which he committed by cohabiting for one night with a female of the Sfdra caste, &c.—Haradatta. The latter explanation has been adopted by Kullaka on Manu XI, 179. ‘

28.3. The same rule Manu emphatically ascribes to himself, Manu VIII, 339. But see also VIII, 331.

4. Haradatta remarks, that this Stra implicitly forbids to accept the heritage of an outcast.

I, 10, 28. PENANCE. 89

11, Enjoyments taken unrighteously he shall give up; he shall say, ‘I and sin (do not dwell together).’ Clothing himself with a garment reaching from the navel down to the knee, bathing daily, morn, noon, and evening, eating food which contains neither milk nor pungent condiments, nor salt, he shall not enter a house for twelve years.

12. After that he (may be) purified.

13. Then he may have intercourse with Aryans.

12. After that he (may be) purified.

13. Then he may have intercourse with Aryans.

14. This penance may also be employed in the case of the other crimes which cause loss of caste (for which no penance has been ordained above).

15. But the violator of a Guru’s bed shall enter a hollow iron image and, having caused a fire to be lit on both sides, he shall burn himself.

16. According to Harita, this (last-mentioned penance must) not (be performed).

17. For he who takes his own or another's life becomes an Abhisasta.

18, He (the violator of a Guru's bed) shall perform to his last breath (the penance) prescribed by that rule (Sdtra 11). He cannot be purified in this world. But (after death) his sin is taken away.

19. He who has unjustly forsaken his wife shall put on an ass’s skin, with the hair turned outside, and beg in seven houses, saying, ‘Give alms to him who forsook his wife.’ That shall be his livelihood for six months.

20. But if a wife forsakes her husband, she shall

11. A similar but easier penance is prescribed, Manu XI, 194.

15. ‘(This penance, which had been prescribed above, I, 9, 25, 1), is enjoined (once more), in order to show that it is not optional (as might be expected according to SAtra 14).’—Haradatta.

90 APASTAMBA. T, 10, 29.

perform the twelve-night K7vzé&éfra penance for as long a time.

21. He who has killed a Bhriwa (a man learned in the Vedas and Ved4ngas and skilled in the performance of the rites) shall put on the skin of a dog or of an ass, with the hair turned outside, and take a human skull for his drinking-vessel,

Prasna I, Parata 10, KHanpa 29.

1. And he shall take the foot of a bed instead of a staff and, proclaiming the name of his deed, he shall go about (saying), ‘Who (gives) alms to the murderer of a Bhraiza?’ Obtaining thus his livelihood in the village, he shall dwell in an empty house or under a tree, (knowing that) he is not allowed to have intercourse with Aryans. According to this rule he shall act until his last breath. He cannot be purified in this world. But (after death) his sin is taken away.

2. He even who slays unintentionally, reaps nevertheless the result of his sin.

3. (His guilt is) greater, (if he slays) intentionally.

4. The same (principle applies) also to other sinful actions,

5. And also to good works.

6. A Bréhmaza shall not take a weapon into his hand, though he be only desirous of examining it.

7. Ina Purdma (it has been declared), that he who

29. 5. Haradatta gives, as an example, the case where a warrior saves the property of a traveller from thieves. If the traveller turns out to be a Braéhmaza, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahmana.

I, 10, 29. PENANCE. gI

slays an assailant does not sin, for (in that case) wrath meets wrath.

If the traveller turns out to be a Braéhmaza, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahmana.

I, 10, 29. PENANCE. gI

slays an assailant does not sin, for (in that case) wrath meets wrath.

8. But Abhisastas shall live together in dwellings (outside the village); considering this their lawful (mode of life), they shall sacrifice for each other, teach each other, and marry amongst each other.

9. If they have begot sons, let them say to them: ‘Go out from amongst us, for thus the Aryas, (throwing the guilt) upon us, will 1 receive you (amongst their number).

10. For the organs do not become impure together with the man.

(The truth of) that may be learned from this (parallel case) ; a man deficient in limbs begets a son who possesses the full number of limbs.

12. H4rtta declares that this is wrong.

13. A wife is similar to the vessel which contains the curds (for the sacrifice).

14. For if one makes impure milk curdle (by mixing it with whey and water) in a milk-vessel and stirs it, no sacrificial rite can be performed with (the curds produced from) that. Just so no intercourse

g. It is impossible to agree with Haradatta’s explanation of the words to be addressed by Abhisastas to their children. No Vedic license can excuse the use of the second person plural instead of the third. I propose the following: ‘Go out from among us; for thus (leaving the guilt) to us, you will be received (as) Aryas’ It is, however, not improbable that our text is disfigured by several very old corruptions, compare Baudh4yana II, 1, 2, 18.

11. ‘In like manner a man who has lost his rights, (can) beget a son, who possesses the rights (of his caste). For the wife is also a cause (of the birth of the son), and she is guiltless. —Haradatta.

13. The statements now following are those with which Apastamba agrees. Those contained in Sfitras 8-11 are merely the pirvapaksha.

92 APASTAMBA. I, 11, 30.

can be allowed with the impure seed which comes (from an Abhisasta).

15. Sorcery and curses (employed against a Brahmaza) cause a man to become impure, but not loss of caste.

16. Hartta declares that they cause loss of caste.

17. But crimes causing impurity must be expiated, (when no particular penance is prescribed,) by performing the penance enjoined for crimes causing loss- of caste during twelve months, or twelve half months, or twelve twelve-nights, or twelve sennights, or twelve times three days, or twelve days, or seven days, or three days, or one day.

18. Thus acts causing impurity must be expiated according to the manner in which the (sinful) act has been committed (whether intentionally or unintentionally).

Prasna I, Parata 11, Kuanpa 30.

1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been).

Prasna I, Parata 11, Kuanpa 30.

1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been).

2. (He may) also (bathe) after having kept the student’s vow for forty-eight, (thirty-six or twentyfour) years, (though he may not have mastered the Veda).

3. Some declare, that the student (shall bathe) after (having acquired) the knowledge of the Veda and after (the expiration of) his vow.

30. 1. The bath is taken at the end of the studentship, and forms part of the Samévartana-ceremony. From this rite a student who has completed his course of study derives the name Snataka, ‘ one who has bathed.’ See also Weber, Ind. Stud. X, 125.

I, 11, 30. RULES FOR A SNATAKA. 93

4. To all those persons who have bathed (in accordance with any of the above rules must be shown) the honour due to a Sn&taka.

5. The reverence (shown to a Snataka) brings, however, different rewards according to the degree of devotion or of learning (possessed by the person honoured).

6. Now follow the observances (chiefly to be kept) by a Snataka.

7. He shall usually enter the village and leave it by the eastern or the northern gate.

8. During the morning and evening twilights, he shall sit outside the village, and not speak anything (referring to worldly matters).

g. (But an Agnihotri, who is occupied at home by oblations in the morning and evening, must not go out; for) in the case of a conflict (of duties), that enjoined by the Veda is the more important.

10. He shall avoid all dyed dresses,

11. And all naturally black cloth.

12. He shall wear a dress that is neither shining,

13. Nor despicable, if he is able (to afford it).

14. And in the day-time he shall avoid to wrap up his head, except when voiding excrements.

15. But when voiding excrements, he shall envelop his head and place some (grass or the like) on the ground.

16. He shall not void excrements in the shade (of a tree, where travellers rest).

10. The rule to wear white garments is given Yag#. I, 131; Manu IV, 35.

13. Manu IV, 34.

13. Manu IV, 49.

94 APASTAMBA. I, 11, 31.

17. But he may discharge urine on his own shadow.

18. He shall not void excrements with his shoes on, nor on a ploughed field, nor on a path, nor in water.

19. He shall also avoid to spit into, or to have connection with a woman in water.

20. He shall not void excrements facing the fire, the sun, water, a Brahmaza, cows, or (images of) the gods.

21. He shall avoid to clean his body from excrements with a stone, a clod of earth, or with (boughs of) herbs or trees which he has broken off, whilst they were on the tree and full of sap.

22. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind.

23. Now they quote also (the following verse) :

Prasna I, Parara 11, Kuawpa 31.

22. If possible, he shall not stretch out his feet towards a fire, water, a Brahmaza, a cow, (images of) the gods, a door, or against the wind.

23. Now they quote also (the following verse) :

Prasna I, Parara 11, Kuawpa 31.

1. He shall eat facing the east, void feeces facing the south, discharge urine facing the north, and wash his feet turned towards the west.

2. He shall void excrements far from his house, having gone towards the south or south-west.

3. But after sunset he must not void excrements outside the village or far from his house.

4. And as long as he is impure he (shall avoid) to pronounce the names of the gods.

18. Manu IV, 45, 46; Yag#. 1, 137.

1g. Manu IV, 56.

20. Manu IV, 48, 52; Yag#. I, 134.

22. The prohibition to stretch the feet towards a fire occurs also Manu IV, 53; Y4ga.I, 137.

31.2. Manu IV, 151; Yaga. I, 16.

I, 11, 31. RULES FOR A SNATAKA. 95

5. And he shall not speak evil of the gods or of the king.

6. He shall not touch with his foot a Brahmaza, a cow, nor any other (venerable beings).

7. (Nor shall he touch them) with his hand, except for particular reasons.

8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl.

g. And he shall not announce it (to the owner) if a cow doeg damage (by eating corn or grass in a field).

10. (Nor shall he call attention to it) if a cow is together with her calf, except for a particular reason.

11. And of a cow which is not a milch-cow he shall not say, ‘She is not a milch-cow. He must say, ‘ This is a cow which will become a milch-cow.’

12. He shall not call ‘lucky’ that which is lucky. He shall call it ‘a mercy, a blessing.’

13. He shall not step over a rope to which a calf (or cow) is tied.

14. He shall not pass between the posts from which a swing is suspended.

15. (In company) he shall not say, ‘This person

5- Manu IV, 163.

8. ‘In the section on transcendental knowledge (I, 8, 23, 5), “ speaking evil” has been forbidden, in connection with the means of salvation. And below (Sfitra 25) the (author) will declare that the sins which destroy the creatures are to be avoided. But this precept (is given in order to indicate that) in the case of cows and the rest an extra penance must be performed.’—Haradatta.

12, Manu IV, 139. 13. Manu IV, 38.

14. ‘Or according to others, “ He shall not pass between pillars supporting an arch.” ’—Haradatta.

96 APASTAMBA. I, 11, 31.

is my enemy. If he says, ‘This person is my enemy, he will raise for himself an enemy, who will show his hatred.

16. If he sees a rainbow, he must not say to others, ‘ Here is Indra’s bow.’

17. He shall not count (a flock of) birds.

18. He shall avoid to look at the sun when he rises or sets.

19. During the day the sun protects the creatures, during the night the moon. Therefore let him eagerly strive to protect himself on the night of the new moon by purity, continence, and rites adapted for the season.

20. For during that night the sun and the moon dwell together.

19. During the day the sun protects the creatures, during the night the moon. Therefore let him eagerly strive to protect himself on the night of the new moon by purity, continence, and rites adapted for the season.

20. For during that night the sun and the moon dwell together.

21. He shall not enter the village by a by-path. If he enters it thus, he shall mutter this Rzk-verse, ‘Praise be to Rudra, the lord of the dwelling,’ or some other (verse) addressed to Rudra.

22. He shall not (ordinarily) give the residue of his food to a person who is not a Brahmaza. When he gives it (to such a one), he shall clean his teeth and give (the food) after having placed in it (the dirt from his teeth).

16. Manu IV, 59.

17. ‘Others explain (the Sftra’thus): He shall not announce it to others, if he sees (the souls of) good men falling from heaven on account of the expenditure of their merit, (i.e.) he shall not call attention to shooting-stars.’—Haradatta,

18. Manu IV, 37. 19. Manu IV, 153.

21. Manu IV, 73; Yag#. I, 140.

.22, Manu IV, 80. ‘This prohibition (given in the first part of the Sfitra) refers to Sfdras who are not dependents; to dependents the following (exception applies).’— Haradatta.

I, 11, 32. RULES FOR A SNATAKA. 97

23. And let him avoid the faults that destroy the creatures, such as anger and the like.

Prasna I, Parata 11, Kuanpa 82.

1. Let him who teaches, avoid connubial intercourse during the rainy season and in autumn.

2. And if he has had connection (with his wife), he shall not lie with her during the whole night.

3. He shall not teach whilst he is lying on a bed.

4. Nor shall he teach (sitting) on that couch on which he lies (at night with his wife).

5. He shall not show himself adorned with a garland, or anointed with ointments.

6. At night he shall always adorn himself for his wife.

7. Let him not submerge his head together with his body (in bathing),

8. And (let him avoid) to bathe after sunset.

9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and other utensils) made of Palésa-wood.

10. Let him avoid to praise (himself) before his teacher, saying, ‘1 have properly bathed or the like.’

11, Let him be awake from midnight.

12. Let him not study (or teach) in the middle of the night; but (he may point out) their duties to his pupils,

13. Or (he may) by himself mentally (repeat the sacred texts).

14. After midnight he may teach.

23. See above, I, 8, 23, 4 and 5, and Manu IV, 163. 32. 1. Weber, Ind. Stud. X, 42. 2. Manu IV, 40. 5. Manu IV, 72.

[2] H

98 APASTAMBA. I, 11, 32.

15. When he has risen (at midnight, and taught) during the third watch of the night, let him not lie down again (saying), ‘Studying is forbidden.’

16, At his pleasure he may (sleep) leaning (against a post or the like).

17. Or he may mentally repeat (the sacred texts).

18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them,

19. Nor assemblies and crowds.

17. Or he may mentally repeat (the sacred texts).

18. Let him not visit inferior men (such as Nishadas), nor countries which are inhabited by them,

19. Nor assemblies and crowds.

20. If he has entered a crowd, he shall leave it, turning his right hand towards the crowd.

21. Nor shall he enter towns frequently.

22. Let him not answer directly a question (that is difficult to decide).

23. Now they quote also (the following verse):

24. (The foolish decision) of a person who decides wrongly destroys his ancestors and his future happiness, it harms his children, cattle, and house. ‘Oh Dharmaprahrdda, (this deed belongs) not to Kumalana!’ thus decided Death, weeping, the question (addressed to him by the Azshi).

15. I.e. if the following day is a forbidden day, e. ‘& an Ash/ami. See also Manu IV, go.

18. Manu IV, 60 and 61.

24. Haradatta tells the story to which the second half of the verse alludes, in the following manner: ‘A certain Ashi had two pupils, called Dharmaprahrada and Kumalana. Once they brought from the forest two great bundles of firewood and threw them negligently into their teacher’s house, without looking. One of the bundles struck the teacher’s little son so that he died. Then the teacher asked his two pupils, “‘ Which of you two has killed him?” Both answered, “ Not I, not I.” Hereupon the teacher, being unable to (come to a decision in order to) send away the sinner and to keep the innocent one, called Death, and asked him, “Which of the two has killed the boy?” Then Death, finding himself involved in a difficult law-question, began to weep, and

II, 1,1. THE DUTIES OF A HOUSEHOLDER. 99

25. Let him not ascend a carriage yoked with asses; and let him avoid to ascend or to descend from vehicles in difficult places.

26. And (let him avoid) to cross a river swimming.

27. And (let him avoid) ships of doubtful (solidity).

28. He shall avoid cutting grass, crushing clods of earth, and spitting, without a particular reason,

29. And whatever else they forbid.

Prasna II, Parata 1, Kuanpa 1.

1. After marriage the rites prescribed for a householder and his wife (must be performed).

2. He shall eat at the two (appointed) times, (morning and evening).

giving his decision, said, “Oh Dharmaprahr&da, not to Kumflana (the dative has the sense of the genitive), this sin is none of Kumalana’s!” Instead of declaring, “Dharmaprahrada, thou hast done this,” he said, “The other did not do it.” Still from the circumstances of the case it appeared that the meaning of the answer was, “The other has done it.” “This was the decision which he gave crying.”’—The reading of the text rendered in the translation is, dharmaprahrada na kumA4lanéya.

26. Manu IV, 77. 28. Manu IV, 70 and 71.

26. Manu IV, 77. 28. Manu IV, 70 and 71.

1. 1. According to Haradatta, this rule is intended to refute the opinion of those who hold that the sacred household-fire may be kept, and the prescribed offerings therein may be performed, either from the time of the marriage, or after the division of the family estate. He also states that the use of the dual grzhamedhinof indicates that husband and wife must perform the rites conjointly. Manu III, 67.

2. Haradatta thinks that this Sfitra is intended to prevent householders from having more than two meals a day, and to keep them from gluttony. Others are of opinion that its object is to keep householders from excessive fasting, and to make them perform the Pra4gnihotra at either meal. At the Praz4gnihotra the sacrificer eats five mouthfuls invoking successively, whilst he

H 2

100 APASTAMBA. Il, 1, 1.

3. And he shall not eat to repletion.

4. And both (the householder and his wife) shall fast on (the days of) the new and full moon.

5. To eat once (on those days in the morning), that also is called fasting.

6. And they may eat (at that meal) until they are quite satisfied.

7. And on (the anniversary of) that (wedding)-day they may eat that food of which they are fond. ~

8. And (on the night of that day) they shall sleep on the ground (on a raised heap of earth).

9. And they shall avoid connubial intercourse.

10. And on the day after (that day) a Sthalipaka must be offered.

11. The manner in which that offering must be

eats, the five vital airs. At the first mouthful he says, ‘To Prana svahé ;’ at the second, ‘To Apana svaha,’ &c.

5. Asv. Gre. St. I, 10, 2.

7. Haradatta holds that the words ‘on that day’ do not refer to the days of the new and full moon, the Parvan-days, mentioned in Sfittra 4. His reasons are, first, that the permission to eat food, of which the householder may be particularly fond, has already ‘been given in Sftra 6, by the term triptiZ, ‘satisfaction’; and, secondly, that the singular ‘on this day’ does not agree with the plural ‘on the Parvan-days.’ Hence he comes to the conclusion that the words ‘on that day’ must refer to the wedding-day, mentioned in Sftra 1, as well as to its anniversary. Haradatta is, probably, right in his explanation, though the reasons adduced here are very weak. A stronger reason for detaching this Sftra from Sfitra 4 will be brought forward below, under Sftra 11. Mahadeva, the commentator of the Hirazyakesidharma, adopts the view rejected by Haradatta.

8. Asv. Grit. Sa. I, 3, 10.

ro. A Sthalipaéka is an offering at which rice cooked in a pot, sthalf, is offered in the fire. A full description of this kind of sacrifice occurs, Asv. Gri. SQ. I, 10, 1 seq.

11. The Parvana Sth&lfpaka has been described by Apastamba

II, 1, 1. THE DUTIES OF A HOUSEHOLDER. IOI

performed has been declared by (the description of the Sthalip4ka) to be performed on the days of the new and full moon (the Parvaza).

Gri. SQ. I, 10, 1 seq.

11. The Parvana Sth&lfpaka has been described by Apastamba

II, 1, 1. THE DUTIES OF A HOUSEHOLDER. IOI

performed has been declared by (the description of the Sthalip4ka) to be performed on the days of the new and full moon (the Parvaza).

12. And they declare (that this rite which is known) amongst the people (must be performed) every (year).

13. At every (burnt-offering), when he wishes to place the fire on the altar (called Sthamdila), let him draw on that (altar) three lines from west to east and three lines from south to north, and sprinkle (the altar) with water, turning the palm of the hand downwards, and let him then make the fire burn brightly by adding (fuel).

14. He shall pour out (the remainder of) this water used for sprinkling, to the north or to the east (of the altar), and take other (water into the vessel).

15. The water-vessels in the house shall never be empty; that is the duty to be observed by the householder. and his wife.

in the Grthya-sftra, III, 7. Again, Haradatta returns to the question whether the words on that day (Sfitra 7) refer to the Parvan-days, or the marriage-day and its anniversaries. Ie now adds, in favour of the latter view, that the word Parvamena, ‘ by the rite to be performed on Parvan-days,’ by which the Sthalipaka on Parvan-days is intended, clearly proves the impossibility to refer the preceding rules to the Parvan-days. He adds that some, nevertheless, adopt the explanation rejected by himself.

12. They, ie. the Sishfas, those learned in the law. ‘ Another commentator says, the rite which will be taught (in the following Sfitra), and which is known from the usage of the learned, is constant, i.e. must be performed in every case. That it is what the “learned” declare.,—Haradatta. The latter explanation of the Sfitra is adopted by Mahadeva.

13. Asv. Gre. Sd. I, 3, 1-3.

15. Haradatta states that the object of the repetition of the words ‘the householder and his wife’ is to show that they

102 APASTAMBA, II, 1, 2.

16. Let him not have connubial intercourse (with his wife) in the day-time.

17. But let him have connection with his wife at the proper time, according to the rules (of the law).

18. Let him have connubial intercourse in the interval also, if his wife (desires it, observing the restrictions imposed by the law).

19. (The duty of) connubial intercourse (follows from) the passage of a Brahmama, (‘Let us dwell together until a son be born.’)

20. But during intercourse he shall be dressed in a particular dress kept for this purpose.

21. And during intercourse only they shall lie together,

22. Afterwards separate.

23. Then they both shall bathe;

Prasna II, Paratra 1, Kuawpa 2.

1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water.

2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.

23. Then they both shall bathe;

Prasna II, Paratra 1, Kuawpa 2.

1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water.

2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.

3. Afterwards when (a man who has fulfilled his duties) returns to this world, he obtains, by virtue of

themselves must fill the water-vessels, and not employ others for this purpose. He adds that, according to another commentator, the object of the repetition is to show that Stras 13 and 14 apply not only to householders, but also to students, and that hence students, when they offer the daily oblations of sacred fuel (above, I, 1, 4, 14 seq.), should also perform the rites taught in the preceding SAtras.

17. See Manu III, 46-48; Yag#. I, 79, 80.

18. Manu III, 45; Yaga. I, 81.

19. See Taittirtya Samhita II, 5, 1, 5.

aN

TI, 1, 2. THE DUTIES OF A HOUSEHOLDER. 103

a remainder of merit, birth in a distinguished family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and the gift of fulfilling the laws of his (caste and order). Therefore in both worlds he dwells in happiness, (rolling) like a wheel (from the one to the other).

4. As the seed of herbs (and) trees, (sown) in good and well-cultivated soil, gives manifold returns of fruit (even so it is with men who have received the various sacraments).

5. The increase of the results of sins has been explained hereby.

6. Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Braéhmama) or killed a (Brahmamza) is born again, in case he was a Brahmama as a Kandala, in case he was a Kshatriya as a Paulkasa, in case he was a Vaisya as a Vaivza.

7. In the same manner other (sinners) who have become outcasts in consequence of their sinful actions are born again, on account of (these) sins, losing their caste, in the wombs (of various animals).

8. As it is sinful to touch a KAmdéla, (so it is also sinful) to speak to him or to look at him. The penance for these (offences will be declared).

9. (The penance) for touching him is to bathe, submerging the whole body; for speaking to him to speak to a Brahmama; for looking at him to look at the lights (of heaven).

2.6. Manu XII, 55; V4g#. III, 206, 207. A Paulkasa is said to be the offspring of a Nishada and a Kshatriya woman. See the Pet. Dict. s. v. A Vaina is a rope-dancer, or equilibrist.

4. Manu XII, 52.

104 APASTAMBA. II, 2, 3.

Prasna II, Parata 2, Kuawnpa 3.

1. Pure men of the first three castes shall prepare the food (of a householder which is used) at the Vaisvadeva ceremony.

2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food.

3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment.

4. Or Sidras may prepare the food, under the superintendence of men of the first three castes.

2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food.

3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment.

4. Or Sidras may prepare the food, under the superintendence of men of the first three castes.

5. For them is prescribed the same rule of sipping water (as for their masters).

6. Besides, the (Sddra cooks) daily shall cause to be cut the hair of their heads, their beards, the hair on their bodies, and their nails.

7. And they shall bathe, keeping their clothes on.

8. Or they may trim (their hair and nails) on the eighth day (of each half-month), or on the days of the full and new moon.

9. He (the householder himself) shall place on the fire that food which has been prepared (by Sidras) without supervision, and shall sprinkle it with water. Such food also they state to be fit for the gods.

10. When the food is ready, (the cook) shall place

3, 1. ‘The food which is used at the Vaisvadeva, i.e. the food prepared for the meals of the householder and of his wife.’ — Haradatta. ‘

5. This Satra is a G#apaka, as it indicates that Apastamba also recognises the different rules which are usually prescribed in the Smritis for Brahmazas, Kshatriyas, Vaisyas, and SQdras. See above, I, 5, 16, 2.

7. Usually in bathing both Aryas and SQdras wear no dress except the langofi.

TI, 2, 3 THE DUTIES OF A HOUSEHOLDER. 105

himself before his master and announce it to him (saying), ‘It is ready.’

11. The answer (of the master) shall be, ‘ That well-prepared food is the means to obtain splendour ; may it never fail!’

12, The burnt-oblations and Bali-offerings made with the food which the husband and his wife are to eat, bring (as their reward) prosperity, (and the enjoyment of) heaven.

13. Whilst learning the sacred formulas (to be recited during the performance) of those (burntoblations and Bali-offerings, a householder) shall sleep on the ground, abstain from connubial intercourse and from eating pungent condiments and salt, during twelve days.

14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night.

15. For each Bali-offering the ground must be prepared separately. (The performer) sweeps (the ground) with his (right) hand, sprinkles it with water, turning the palm downwards, throws down (the offering), and afterwards sprinkles water around it.

11. Manu II, 54.

12. Balis are portions of food which are thrown before the door, or on the floor of the house. See below, Sftra 16 seq.

13. Others explain this Sftra thus: ‘ After having used for the first time these sacred formulas (which are to be recited in offering the burnt-oblation and the Balis, the householder and his wife) shall sleep,’ &c.

14. Regarding the use of ekarAtra in the sense of ‘a (day and a) night,’ see above. The ‘last’ Bali-offering is that described below, Il, 2, 4, 5.

14. Regarding the use of ekarAtra in the sense of ‘a (day and a) night,’ see above. The ‘last’ Bali-offering is that described below, Il, 2, 4, 5.

1g. ‘They say that the word “afterwards” is used in order to indicate that perfumes, garlands, and other (Upaéaras) must be offered between (the last two acts).’—Haradatta,

106 APASTAMBA. II, 2, 3.

16. (At the Vaisvadeva sacrifice) he shall offer the oblations with his hand, (throwing them) into the kitchen-fire or into the sacred (Grzhya)-fire, and reciting (each time one of) the first six Mantras (prescribed in the N4rayamt Upanishad).

17. He shall sprinkle water all around both times (before and after the oblations), as (has been declared) above.

_ 18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place.

19. (If a seasoning) has been prepared, (the Bali-offering should consist of rice) mixed with that seasoning.

20. With the seventh and eighth Mantras (Balis

16. It is a disputed point with the commentators whether every Brahmana may offer the Vaisvadeva in the common kitchen-fire, or those persons only who do not keep a sacred domestic fire. The six Mantras, which are given Taitt. Ar. X, 67, I, are: 1. Agnaye sviha, ‘to Agni sviha’; 2. Somaya svaha, ‘to Soma svaha’; 3. Visvebhyo devebhyad svah, ‘to all the gods svaha’; 4. Dhruvaya bhfmaya svah4, ‘to Dhruva Bhima svah4’; 5. Dhruvakshitaye svaha, ‘to Dhruvakshiti svaha’; 6. Afyutakshitaye svaha, ‘to Afyutakshiti svaha.’ Haradatta adds that some add a seventh formula, addressed to Agni svish/akrzt, ‘to the fire which causes the proper performance of the sacrifice,’ while others leave out the second Mantra and give that addressed to Agni svish/akrzt the sixth place. This latter is the order given in the Calcutta edition of the Taittiriya Aranyaka.

17. ‘Above, i.e. Grzhya-sfitra, I, 2, 3, 8. —Haradatta. The Mantras recited are: 1. at the first sprinkling, Adite ’numanyasva, ‘Aditi permit’; Anumate ’numanyasva, ‘ Anumati permit’; Sarasvaty anumanyasva, ‘Sarasvati permit’ ; Deva Savitat prasuva, ‘Divine Savitr? permit’; 2. at the second sprinkling, the same as above, anvamamsthah and prasdvih, ‘thou hast permitted,’ being substituted for anumanyasva and prasuva.

18. This Sfitra is a restriction of Sftra 15.

20. The first six offerings constitute the Devayag#a or Vaisva-

TI, 2, 4. THE DUTIES OF A HOUSEHOLDER. 107

must be offered to Dharma and Adharma) behind the fire, and must be placed the one to the north of the other.

21, With the ninth (Mantra a Bali offered to the waters must be placed) near the water-vessel (in which the water for domestic purposes is kept).

22. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other.

22. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other.

23. With the following four (Mantras, Balis must be placed) in the north-eastern part of the house (and the one to the east of the other).

Prasna II, Parata 2, Kuawona 4.

1. Near the bed (a Bali must be offered) with (a Mantra) addressed to Kama (Cupid).

2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antariksha (the air).

3. With (the Mantra) that follows (in the Upanishad, he offers a Bali) near the door.

deva, which is offered in the fire. Now follow the Bali-offerings, which are merely placed on the ground. ‘Behind the fire’ means ‘to the east of the fire’; for the sacrificer must face the east.

21. The Mantra is, Adbhyad svah4, ‘to the Waters svaha.’

22. The Mantras are, OshadhivanaspatibhyaA svaha, ‘to the herbs and trees svaha’; Rakshodevaganebhyah svaha, ‘to the Rakshasas and the servants of the gods svaha.’

23. These four Balis are sacred to the Grzhds, to the Avasanas, to the Avas4napatis, and to all creatures.

4.2. ‘Others explain dehali, “the door-sill,” to mean “the door-case.” ’—-Haradatta.

3. ‘Others explain apidhana, “the panels of the door,” to mean “the bolt of the door.”’—Haradatta. The offering is made to Nama, ‘the name, or essence of things.’

108 APASTAMBA. II, 2, 4.

4. With the following (ten Mantras, addressed to Earth, Air, Heaven, Sun, Moon, the Constellations, Indra, Brzhaspati, Pragdpati, and Brahman, he offers ten Balis, each following one to the east of the preceding one), in (the part of the house called) the seat of Brahman.

5. He shall offer to the south (of the Balis offered before, a Bali) with a Mantra addressed to the Manes; his sacrificial cord shall be suspended over the right shoulder, and the (palm of his right hand: shall be turned upwards and) inclined to the right.

6. To the north (of the Bali given to the Manes, a Bali shall be offered) to Rudra, in the same manner as to the (other) gods.

7. The sprinkling with water (which precedes and follows the oblation) of these two (Balis, takes place) separately, on account of the difference of the rule (for each case).

4. Haradatta gives two explanations of the word Brahmasadana, ‘the seat of Brahman.’ According to some, it is an architectural term, designating the centre of the house; according to others, it denotes the place where, at the time of the burnt-oblations, the Brahman or superintending priest is seated, i.e. a spot to the south of the sacred fire.

5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called ‘the tirtha sacred to the Manes.’ See Manu II, 39.

a spot to the south of the sacred fire.

5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called ‘the tirtha sacred to the Manes.’ See Manu II, 39.

6. ‘That is to say, the sacrificial cord shall: not be suspended over the right shoulder, nor shall the Bali be thrown out between the thumb and forefinger.’-—Haradatta.

7. In sprinkling around an offering to the gods, the sacrificer turns his right hand towards the oblation and pours out the water, beginning in the south and ending in the east. In sprinkling around

an offering to the Manes, exactly the opposite order is to be followed.

II, 2, 4. THE DUTIES OF A HOUSEHOLDER. 10g

8. At night only he shall offer (the Bali to the goblins), throwing it into the air and reciting the last (Mantra).

9. He who devoutly offers those (above-described Balis and Homas), according to the rules, (obtains) eternal bliss in heaven and prosperity.

10. And (after the Balis have been performed, a portion of the food) must first be given as alms.

11. He shall give food to his guests first,

12. And to infants, old or sick people, female (relations, and) pregnant women.

13. The master (of the house) and his wife shall not refuse a man who asks for food at the time (when the Vaisvadeva offering has been performed).

14. If there is no food, earth, water, grass, and a kind word, indeed, never fail in the house of a good man. Thus (say those who know the law).

8. At night, i.e. before the evening meal. The Mantra is, ‘To those beings which, being servants of Vituda, roam about day and night, desiring a Bali-offering, I offer this Bali, desirous of prosperity. May the Lord of prosperity grant me prosperity, svaha.’ Haradatta adds, that according to another commentator, no other Bali but this is to be offered in the evening, and that some modify the Mantra for each occasion, offering the Bali in the morning to ‘the Bhfttas that roam about during the day,’ and in the evening ‘to the night-walkers.’ Compare for the whole section Manu III, 90-92; YAg#. I, 102-104.

to. Manu ITI, 94 seq.

1x. Manu III, 115; Yaga. I, 105.

12, Manu III, 114; Yag#. I, 105.

14. Manu III, 101; Y4g#. I, 107. As read in the text, the first line of the verse has one syllable in excess. This irregularity would disappear if trzn4, the Vedic form of the nom. acc. plural, were read for trm4ni, and it seems to me not improbable that trirani is a correction made by a Pandit who valued grammatical correctness higher than correctness of metre.

1IO APASTAMBA. II, 2, 4.

15. Endless worlds are the portion (of those householders and wives) who act thus. ,

16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour).

17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him.

,

16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour).

17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him.

18. Nor (shall a Braéhmama rise to receive) a Kshatriya or Vaisya (though they may be learned).

19. Ifa Sddra comes as a guest (to a Brahmaza), he shall give him some work to do. He may feed him, after (that has been performed).

20. Or the slaves (of the Brahmaza householder) shall fetch (rice) from the royal stores, and honour the Sddra as a guest.

21. (A householder) must always wear his garment over (his left shoulder and under his right arm).

22. Or he may use a cord only, slung over his left shoulder and passed under his right arm, instead of the garment.

23. He shall sweep together (the crumbs) on the place where he has eaten, and take them away. He shall sprinkle water on that place, turning the palm downwards, and remove the stains (of food from the cooking-vessels with a stick), wash them with water, and take their contents to a clean place to the north (of the house, offering them) to Rudra. In this manner his house will become prosperous.

16. Manu III, gg.

18. Manu III, 110-112; Yag#. I, 107.

19. Manu loc. cit.

20. ‘Hence it is known that the king ought to keep stores of rice and the like in every village, in order to show hospitality to Sfdra guests.’—Haradatta.

II, 2, 5. THE DUTIES OF A HOUSEHOLDER. III

24. It is declared in the Smrztis that a Brahmama alone should be chosen as teacher (or spiritual guide).

25. In times of distress a Brahmaza may study under a Kshatriya or Vaisya.

26. And (during his pupilship) he must walk behind (such a teacher).

27. Afterwards the Brahmavza shall take precedence before (his Kshatriya or Vaisya teacher).

Prasna II, Parata 2, Kuawpa 5.

1. On the day on which, beginning the study of the whole sacred science, the Upanishads (and the rest, he performs the Updkarma in the morning), he shall not study (at night).

2. And he shall not leave his teacher at once after having studied (the Veda and having returned home).

24. Manu II, 241, 242. From here down to II, 3, 6, 2, Apastamba again treats of the duties of students and teachers, a subject which appears to have in his eyes a greater importance than any other. The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq.

The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq.

5. 1. This rule refers to the Upakarma, to be performed yearly by householders. In our days, too, the custom is observed, and the whole Brahminical community change on this occasion their Genvis or sacrificial cords in the month of Sravaza. The adherents of the various Sakhas of the Vedas, however, perform the ceremony on different days. According to Haradatta, the Upanishads are named, in order to show that they are of the highest importance. See also Satapatha-brahmaza X, 3, 5, 12.

2. Others consider that this Sfitra refers to the annual Upakarma of the householder. In that case the translation would be, ‘And after having performed the Up4karma,’ &c. Probably Apastamba

means to give a general rule, applicable _ nd to students who have returned hoes Q bk THs i> _UNION i ~ THEOLOGICAL Q SEMINARY

St Nica YORE

112 APASTAMBA. TI, 2, 5.

3. If he is in a hurry to go, he shall perform the daily recitation of the Veda in the presence of his teacher,and then go at his pleasure. In this manner good fortune will attend both of them.

4. If the (former) teacher visits him after he has returned home, he shall go out to meet him, embrace his (feet), and he shall not wash himself (after that act), showing disgust. He then shall let him pass first into the house, fetch (the materials necessary for a hospitable reception), and honour him according to the rule.

5. If (his former teacher is) present, he himself shall use a seat, a bed, food, and garments inferior to, and lower (than those offered to the teacher).

6. Standing (with his body bent), he shall place his left hand (under the water-vessel, and bending with his other hand its mouth downwards), he shall offer to his teacher water for sipping.

7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together.

8. He shall imitate (his teacher) in rising, sitting, walking about, and smiling.

4. ‘Though he may suspect that the teacher had been defiled by the touch of a Kandla or the like, still he shall not show disgust nor wash himself..—Haradatta. Regarding the rule of receiving guests, see below, II, 4, 8, 6 seq.

6. According to Haradatta, the repetition of the word a#aryam, ‘the teacher,’ in this Sfitra, indicates that the rule holds good not only when the teacher comes as a guest to his former pupil, but on every occasion when he receives water for sipping.

7. ‘He is called samudeta, “ possessed of all (good qualities) together,” who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.’-—Haradatta.

8. The word syat is to be understood from Sfira 5.

II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 113

7. ‘He is called samudeta, “ possessed of all (good qualities) together,” who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.’-—Haradatta.

8. The word syat is to be understood from Sfira 5.

II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 113

9. In the presence (of his teacher) he shall not void excrements, discharge wind, speak aloud, laugh, spit, clean his teeth, blow his nose, frown, clap his hands, nor snap his fingers.

to. Nor shall he tenderly embrace or address caressing words to his wife or children.

11. He shall not contradict his teacher,

12. Nor any of his betters.

13. (He shall not) blame or revile any creature.

14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another.

15. If he is not well versed in a (branch of) sacred learning (which he studied formerly), he shall again go to the (same) teacher and master it, observing the (same) rules as (during his first studentship).

16. The restrictions (to be kept) by the teacher from the beginning of the course of teaching to its end are, to avoid cutting the hair on the body, partaking of meat or of oblations to the Manes, and connection (with a woman).

17. Or (he may have conjugal intercourse) with his wife at the proper season.

18. He shall be attentive in instructing his pupils in the sacred learning, in such a manner that they

13. Haradatta states that ‘speaking evil’ is forbidden here once more in order that it should be particularly avoided.

14. ‘For example, he shall not say, “ The Azg-veda is sweet to the ear, the other Vedas grate on the ear,” or “the Taittiriya-veda is a Sakha consisting of leavings,” or “the Bréhmaza proclaimed by Yagfavalkya is of modern origin.” ’—Haradatta. The second sentence refers to the story that Yagfavalkya vomited the Black Yagur-veda, and his fellow-students, becoming partridges, picked it up. Regarding the third sentence, see Varttika on PAzini IV, 3, 105, and Max Miiller’s History of Ancient Sanskrit Literature, p. 363.

16. Weber, Ind. Stud. X, 42.

[2] I

114 APASTAMBA, IT, 3, 6.

master it, and in observing the restrictions (imposed upon householders during their teaching). He who acts thus, gains heavenly bliss for himself, his descendants and ancestors.

19. He who entirely avoids with mind, word, nose, eye, and ear the sensual objects (such as are) enjoyed by the touch, the organ, or the stomach, gains immortality.

Prasna II, Parata 3, Kuawpa 6.

1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for

kindling the sacrificial fire) and ask him about his " caste and conduct.

1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for

kindling the sacrificial fire) and ask him about his " caste and conduct.

2. If he declares himself to be (of) good (family and conduct, the teacher elect) shall say, ‘ Agni who sees, Vayu who hears, Aditya who brings to light, vouch for lis goodness; may it be well with this person! He is free from sin. Then he shall begin to teach him.

3. A guest comes to the house resembling a burning fire.

6. 1. The person desirous to study addresses his teacher elect with the following Mantra: Bhagavan maitreza sakshusha pasya sivena manasanugrzhaza prasida mam adhyapaya, ‘venerable Sir, look on me with a friendly eye, receive me with a favourable mind, be kind and teach me.’ The teacher elect then asks: Kimgotro’si saumya, kimafarah, ‘friend, of what family art thou? what is thy rule of conduct?’

3. The object of this Sftra is to show the absolute necessity of

feeding a guest. For, if offended, he might burn the house with the flames of his anger,

TI, 3, 6. THE DUTIES OF A HOUSEHOLDER. II5

4. He is called a Srotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family).

5. He is called a guest (who, being a Srotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties.

6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss.

7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him.

8. Some declare that, if possible, the seat should have many feet.

9. The (householder himself) shall wash the feet of that (guest) ; according to some, two Sidras shall do it.

10. One of them shall be employed in pouring water (over the guest, the other in washing his feet).

11. Some declare that the water for the (guest) shall be brought in an earthen vessel.

4. The object of this Stra is to complete the definition of the term ‘ guest’ to be given in the following Stra. In my translation I have followed Haradatta’s gloss. The literal sense of Apastamba’s words is, ‘He who, observing the law, has studied one recension of each (of the four) Vedas, becomes a Srotriya.’ Haradatta says this definition would be contrary to the current acceptation of the term. That argument proves, however, nothing for Apastamba’s times.

5. Manu III, 102, 103; Yaga. I, 111.

6. Y4g#. 1, 109; Manu III, ror.

8. Haradatta states that this is also Apastamba’s opinion.

11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal.

I2

116 APASTAMBA. II, 3, 6.

12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water.

Haradatta states that this is also Apastamba’s opinion.

11, According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal.

I2

116 APASTAMBA. II, 3, 6.

12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water.

13. In case a (student comes, the host) shall repeat the Veda (together with him) for a longer time (than with other guests).

14. He shall converse kindly (with his guest), and gladden him with milk or other (drinks), with eatables, or at least with water.

15. He shall offer to his guest a room, a bed, a mattress, a pillow with a cover, and ointment, and what. else (may be necessary).

16. (If the dinner has been finished before the arrival of the guest), he shall call his cook and give him rice or yava for (preparing a fresh meal for) the guest.

17. (If dinner is ready at the arrival of the guest), hé himself shall portion out the food and look at it, saying (to himself), ‘Is this (portion) greater, or this ?’

18. He shall say, ‘ Take out a larger (portion for the guest).’

19. A guest who is at enmity (with his host) shall not eat his food, nor (shall he eat the food of a host) who hates him or accuses him of a crime, or of one who is suspected of a crime.

20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt.

12. I.e. it is unnecessary to offer water for washing the feet to a student.

15. ‘Ointment, (i.e.) oil or clarified butter for anointing the feet..— Haradatta. Manu III, 107.

16. Manu III, 108.

19. Manu IV, 213; Yaga. I, 162.

TT, 3, 7- THE DUTIES OF A HOUSEHOLDER. 117

Prasna II, Parata 3, Kuawpa 7.

1. This reception of guests is an everlasting (Srauta)-sacrifice offered by the householder to Pragdpati.

2. The fire in the stomach of the guest (represents) the Ahavantya, (the sacred fire) in the house of the host represents the Garhapatya, the fire at which the food for the guest is cooked (represents) the fire used for cooking the sacrificial viands (the DakshizAgni).

3. He who eats before his guest consumes the food, the prosperity, the issue, the cattle, the merit which his family acquired by sacrifices and charitable works.

4. Food (offered to guests) which is mixed with milk procures the reward of an Agnish¢oma-sacrifice, food mixed with clarified butter procures the reward of an Ukthya, food mixed with honey the reward of an Atiratra, food accompanied by meat the reward of a DvAdasdha, (food and) water numerous offspring and long life.

5. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’

7.1. ‘Prag&patya may mean either “created by Pragapati” or “sacred to PragApati.” ’—Haradatta.

5. It is declared in the Veda, ‘ Both welcome and indifferent guests procure heaven (for their host).’

7.1. ‘Prag&patya may mean either “created by Pragapati” or “sacred to PragApati.” ’—Haradatta.

2. In the first Sfitra the reception of guests had been compared to an everlasting Vedic sacrifice. This analogy is traced further in detail in this Stra. One of the chief characteristics of a Vedic sacrifice is the vitana, or the use of three sacred fires. Hence Apastamba shows that three fires also are used in offering hospitality to guests.

4. Regarding the Agnishfoma and the other sacrifices mentioned, see Aitareya-brahmaaa III, 8; IV, 1; IV, 4.

118 APASTAMBA. II, 3, 7.

6. When he gives food in the morning, at noon, and in the evening, (these gifts) are the Savanas (of that sacrifice offered to PragApati).

7. When he rises after his guest has risen (to depart), that act represents the Udavasantya ish¢i (of a Vedic sacrifice).

8. When he addresses (the guest) kindly, that kind address (represents) the Dakshiwa.

g. When he follows (his departing guest, his steps represent) the steps of Vishzu.

10. When he returns (after having accompanied his guest), that (act represents) the Avabhrctha, (the final bath performed after the completion of a sacrifice.)

11. Thus (a Brahmaza shall treat) a Brahmaza, (and a Kshatriya and a Vaisya their caste-fellows.)

12. Ifa guest comes toa king, he shall make (his Purohita) honour him more than himself.

13. Ifa guest comes to an Agnihotrin, he himself

6. The morning, midday, and evening offerings offered at the great Vedic sacrifices are called Savanas. The object of this Sfitra is to prescribe the hospitable reception of guests at all times of the day, and to further describe the similarity of a guest-offering to a Vedic sacrifice.

4. Regarding the Udavasantya ishfi, see Aitareya-brahmana VIII, 5. It is the ‘concluding ishi.’

8. Dakshiva is the reward given to priests who officiate at a sacrifice.

9. ‘The steps of Vishnu’ are three steps which the sacrificer has to make between the Vedi and the Ahavantya-fire. See Pet. Dict. s. v.

12. ‘A guest,’ i.e. such a one as described above, II, 3, 6, 4 and 5.

13. An Agnihotrin is a Brahmana who offers certain daily burntofferings called Agnihotra. The translation of the last clause renders tarpayantu, the reading of the Atharve-veda.

II, 3, 7 THE DUTIES OF A HOUSEHOLDER. 119

shall go to meet him and say to him: ‘O faithful fulfiller of thy vows, where didst thou stay (last night) ?’ (Then he offers water, saying) : ‘ O faithful fulfiller of thy vows, here is water.’ (Next he offers milk or the like, saying) : ‘O faithful fulfiller of thy vows, may (these fluids) refresh (thee).’

14. (If the guest stays at the time of the Agnihotra, he shall make him sit down to the north of the fire and) murmur in a low voice, before offering the oblations : ‘O faithful fulfiller of thy vows, may it be as thy heart desires;’ ‘O faithful fulfiller of thy vows, may it be as thy will is;’ ‘O faithful fulfiller of thy vows, may it be as thy wish is;’ ‘O faithful fulfiller of thy vows, may it be as thy desire is.’

15. If a guest comes, after the fires have been placed (on the altar), but before the oblations have been offered, (the host) himself shall approach him and say to him: ‘O faithful fulfiller of thy vows, give me permission ; I wish to sacrifice.’ Then he shall sacrifice, after having received permission. A Brahmaza declares that he commits a sin if he sacrifices without permission.

16. He who entertains guests for one night obtains earthly happiness, a second night gains the middle air, a third heavenly bliss, a fourth the world of unsurpassable bliss ; many nights procure endless worlds. That has been declared in the Veda.

17. If an unlearned person who pretends to be

14. According to some, all these sentences must be pronounced ; according to Haradatta, one only, which may be selected optionally.

15. Haradatta states that the Brahmaza mentioned in the text is the Atharvana-brahmana. See Atharva-veda XV, 11-12.

120 APASTAMBA. II, 4, 8

(worthy of the appellation) ‘guest’ comes to him, he shall give him a seat, water, and food, (thinking) ‘I give it to a learned Brahmaza.’ Thus (the merit) of his (gift) becomes (as) great (as if a learned Brahmaza had received it).

Prasna II, Parata 4, Kuawna 8.

1. On the second and following days of the guest's stay, the host shall not rise or descend (from his couch) in order to salute his (guest), if he has been saluted before (on the first day).

2. He shall eat after his guests.

3. He'shall not consume all the flavoured liquids in the house, so as to leave nothing for guests.

4. He shall not cause sweetmeats to be prepared for his own sake.

5. (A guest) who can repeat the (whole) Veda (together with the supplementary books) is worthy to receive a cow and the Madhuparka,

6. (And also) the teacher, an officiating priest, a Snataka, and a just king (though not learned in the Veda).

7. A cow.and the Madhuparka (shall be offered) to the teacher, to .an officiating priest, to a fatherin-law, and to a king, .if they come after a year has elapsed (since their former visit).

8. 2. Manu IIT, 117; Yag#. I, 105.

3. Flavoured liquids, i.e. milk, whey, &c.

4. Manu III, 106.

5. Manu III, 119 and:120; YAg#.I,110; Weber, Ind. Stud. X, 125. A guest is also called goghna, ‘ cow-killer,’ because formerly a cow used to be killed | on the arrival of a distinguished guest. The rite is described by Asvalayana Grihya-sitra I, 24, 31-33.

II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12!

8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.

The rite is described by Asvalayana Grihya-sitra I, 24, 31-33.

II, 4, 8. THE DUTIES OF A HCUSEHOLDER. 12!

8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.

g. On failure (of these substances) water (mixed with honey may be used).

10. The Veda has six Angas (auxiliary works).

11. (The six auxiliary works are) the Kalpa (teaching the ritual) of the Veda, the treatises on grammar, astronomy, etymology, phonetics, and metrics.

12, (If any one should contend that) the term Veda (on account of its etymology, implying that which teaches duty or whereby one obtains spiritual merit) applies to the complete collection of (works which contain) rules for rites to be performed on the authority of precepts, (that, consequently, the Kalpa-sftras form part of the Veda, and that thereby) the number (fixed above) for those (Angas) is proved to be wrong,

13. (Then we answer), All those who are learned in Mim4msé are agreed that (the terms Veda, Brahmama, and the like, which are applied to) the principal (works), do not include the Angas (the Kalpa-sdtras and the rest).

14. If he remembers at any time during dinner, that he has refused a guest, he shall at once leave off eating and fast on that day,

8. Asvalayana Grthya-sfitra I, 24, 5 and 6.

10. This Sftra explains the term vedddhydya, ‘(a guest) who can repeat the (whole) Veda,’ which occurs above, Sfitra 5.— Haradatta. See Max Miiller’s History of Ancient Sanskrit Literature, p. 111.

12. This Sftra and the following one are directed against those who consider the Kalpa-sfitras to be a part of the Veda, the revealed texts. See also Max Miller's History of Ancient Sanskrit Literature, p. 95 seq.

122 APASTAMBA. II, 4, 9.

Prasna II, Parata 4, Kuawpa 9,

1. And on the following day (he shall search for him), feast him to his heart’s content, and accompany him (on his departure).

2. (If the guest) possesses a carriage, (he shall accompany him) as far as that.

3. Any other (guest he must accompany), until permission to return is given.

4. If (the guest) forgets (to give leave to depart), the (host) may return on reaching the boundary of his village.

5. To all (those who come for food) at (the end of) the Vaisvadeva he shall give a portion, even to dogs and KandAlas.

6. Some declare that he shall not give anything to unworthy people (such as KazdAlas).

7. A person who has been initiated shall not eat the leavings of women or of an uninitiated person.

8. All gifts are to be preceded by (pouring out) water.

9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda.

10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it.

9.1. Yag#. I, 113.

9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda.

10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it.

9.1. Yag#. I, 113.

7. After a long discussion on the object of this Sitra, Haradatta comes to the conclusion that it is given ‘against the improper custom to dine out of the same vessel with one’s wife and uninitiated children, which prevails in some countries.’

8. ‘Consequently a gift of food also.’ The custom is to pour water, usually with the spoon called Darvi (Pallf), into the extended palm of the recipient’s right hand.

II, 5, 10. THE DUTIES OF A HOUSEHOLDER. 123

11. At his pleasure, he may stint himself, his wife, or his children, but by no means a slave who does his work.

12. And he must not stint himself so much that he becomes unable to perform his duties.

13. Now they quote also (the following two verses) :

‘Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit living in the woods, thirtytwo that of a householder, and an unlimited quantity that of a student. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat; without eating (much), they cannot do it.

Prasna II, Paraca 5, Kuanpa 10.

1. The reasons for (which) begging (is permissible are), (the desire to collect the fee for) the teacher, (the celebration of) a wedding, (or of) a Srauta-sacrifice, the desire to keep one’s father and mother, and the (impending) interruption of ceremonies performed by a worthy man.

2. (The person asked for alms) must examine the qualities (of the petitioner) and give according to his power.

3. But if persons ask for alms for the sake of sensual gratification, that is improper; he shall not take heed of that.

4. The lawful occupations of a Brahmaza are,

13. Manu VI, 28; Yaga. III, 55.

10. 1. Manu IV, 251; XI, 1 seq.; Yg#. 1, 216. By the term arhat, ‘a worthy person,’ a Brahmava is here designated who has studied the Veda and performs an Agnihotra.

4. Manu I, 88; X, 75; Yag#. I, 118.

124 APASTAMBA. II, 5, 10.

studying, teaching, sacrificing for himself, officiating as priest for others, giving alms, receiving alms, inheriting, and gleaning corn in the fields ;

5. And (he may live by taking) other things which belong to nobody.

6. (The lawful occupations) of a Kshatriya are the same, with the exception of teaching, officiating as priest, and receiving alms. (But) governing and fighting must be added.

7. (The lawful occupations) of a Vaisya are the same as those of a Kshatriya, with the exception of governing and fighting. (But in his case) agriculture, the tending of cattle, and trade must be added.

8. He (shall) not choose (for the performance of a Srauta-sacrifice) a priest who is unlearned in the Veda, nor one who haggles (about his fee).

9. (A priest) shall not officiate for a person unlearned in the Veda.

(But in his case) agriculture, the tending of cattle, and trade must be added.

8. He (shall) not choose (for the performance of a Srauta-sacrifice) a priest who is unlearned in the Veda, nor one who haggles (about his fee).

9. (A priest) shall not officiate for a person unlearned in the Veda.

10. In war (Kshatriyas) shall act in such a manner as those order, who are learned in that (art of war).

11. The Aryas forbid the slaughter of those who have laid down their arms, of those who (beg for mercy) with flying hair or joined hands, and of fugitives.

12, The spiritual guide shall order those who,

5. I.e. wild roots and fruits.

6. Manu I, 89; X, 77, 79; YAga. I, 118, 119.

7. Manu I, 90; X, 78, 79; Yaga. loc. cit.

11. Manu VII, g1 seq.; Yaga. I, 325.

12. Haradatta explains the words Sastrair adhigaténam, ‘who whilst participating, according to the sacred law, (in the rights of their caste,)’ by ‘who have been sanctified according to the law by the sacraments, such as the Garbhadh4na, and are entitled (to the rights and occupations of their caste).’

II, 5, 11. THE DUTIES OF A HOUSEHOLDER. 125

(whilst) participating according to sacred law (in the rights of their caste), have gone astray through the weakness of their senses, to perform penances proportionate to (the greatness of) their sins, according to the precepts (of the Smr“ti).

13. If (such persons) transgress their (AéArya's) order, he shall take them before the king.

14. The king shall (send them) to his domestic priest, who should be learned in the law and the science of governing.

15. He shall order (them to perform the proper penances if they are) Brahmazas.

16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude.

Prasna II, Parata 5, Kuawoa 11.

1. In the cases of (men of) other castes, the king, after having examined their actions, may punish them even by death.

2. And the king shall not punish on suspicion.

3. But having carefully investigated (the case) by means of questions (addressed to witnesses) and even of ordeals, the king may proceed to punish.

4. A king who acts thus, gains both (this and the next) world.

5. The road belongs to the king except if he meets a Braéhmaza.

16. Probably this Sftra is meant to give a general rule, and to exempt Bréhmazas in every case from corporal punishment and servitude. Manu VIII, 379-380.

11. 3. See also below, II, 11, 29, 6.

5. Manu II, 139; Yaga.1, 117. According to Haradatta this Sfitra is given, though the precedence among the various castes has been already settled, in order to show that common Kshatriyas must make way for an anointed king.

126 APASTAMBA. II, 5, 13.

6. But if he meets a Brahmaza, the road belongs to the latter.

7. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants).

8. And (way must be made), by the other castes, for those men who are superior by caste.

7. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants).

8. And (way must be made), by the other castes, for those men who are superior by caste.

9. For their own welfare all men must make way for fools, outcasts, drunkards, and madmen.

10. In successive births men of the lower castes are born in the next higher one, if they have fulfilled their duties.

11. In successive births men of the higher castes

_are born in the next lower one, if they neglect their duties.

12. If he has a wife who (is willing and able) to perform (her share of) the religious duties and who bears sons, he shall not take a second.

13. If a wife is deficient in one of these two (qualities), he shall take another, (but) before he kindles the fires (of the Agnihotra).

14. For a wife who assists at the kindling of the fires, becomes connected with those religious rites of which that (fire-kindling) forms a part.

6. Manu II, 138; Yaga. I, 117.

10. Manu X, 64, 65; Yaga. 1, 96.

12. Manu IX, 95; Y4ga. I, 76.

13. Manu IX, 80, 81; Yag#. I, 73.

14. A wife who assists at the kindling of the fires for any sacrificial rite, becomes connected with that rite like any priest, and in that rite no other woman can take her place. Hence in the case of an Agnihotra, which lasts during the performer's lifetime, or at least as long as he is a householder, the performer cannot take another principal wife after he once has begun his sacrifice. If the wife of an Agnihotrin dies, he must marry again, and also kindle his fires afresh. Manu V, 167, 168;. Yaga. I, 89.

TI, 5, rr. THE DUTIES OF A HOUSEHOLDER. 127

15. He shall not give his daughter to a man belonging to the same family (Gotra),

16. Nor to one related (within six degrees) on the mother’s or (the father’s) side. —

17. At the wedding called Brahma, he shall give away (his daughter) for bearing children and performing the rites that must be performed together (by a husband and his wife), after having enquired regarding (the bridegroom’s) family, character, learning, and health, and after having given (to the bride) ornaments according to his power.

18. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow.

19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.

18. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow.

19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.

15. The term Gotra corresponds to the Latin Gens. It may be of two kinds, Vaidika for Brahmazas and Laukika, ‘worldly,’ for men of other castes. In the first case it denotes ‘ persons descended from the same Rishi;’ in the second, ‘persons distinguished by the same family name, or known to be descended from the same ancestor.’ In our days Brahmamas also have Laukika Gotras, which form subdivisions of the very large Vedic Gotras. Regarding the Vaidika Gotras, see Max Miller’s History of Ancient Sanskrit Literature, pp. 379-390, and _ particularly p- 387. Manu III, 5; Yaga. 1, 33; Weber, Ind. Stud. X, 75 seq.

16. The term yonisambandha, ‘related (within six degrees),’ corresponds to the more common Sapinda of Manu, YAgfavalkya, and others; see the definitions given below, II, 6, 15, 2. In Apastamba’s terminology Sapinda has probably a more restricted sense. It seems very doubtful whether Haradatta’s explanation of ka, translated by ‘or,’ is correct, and whether his interpolation of ‘the father’s’ ought to be admitted. Probably Sftra 15 refers to the father’s side, and Stra 16 to the mother’s side.

17. Manu III, 27; Yaga. I, 58.

18, Manu III, 29; Y4g#. I, 59.

19. Manu III, 28; Yaga. I, 59.

128 APASTAMBA. II, 5, 12.

20. If a maiden and a lover unite themselves through love, that is called the Gandharva-rite.

Prasna II, Parata 5, Kuanpa 12.

1. If the suitor pays money (for his bride) according to his ability, and marries her (afterwards), that (marriage is called) the Asura-rite.

2. If the (bridegroom and his friends) take away (the bride),after having overcome (by force) her father (or relations), that is called the Rakshasa-rite.

3. The first three amongst these (marriage-rites are considered) praiseworthy ; each. preceding one better than the one following.

4. The quality of the offspring is according to the quality of the marriage-rite.

5. He shall not step on a spot which has been touched by the hand of a Brahmaza, without having sprinkled it with water.

6. He shall not pass between a fire and a Brahmazaa,

7. Nor between Brahmazas.

8. Or he may pass between them after having received permission to do so.

9. He shall not carry fire and water at the same time.

20. Manu III, 32; Yaga. I, 61.

12.1. ManuIII, 31; Y4g#.1, 61. It must be understood that, at this rite, a regular sale of the bride must take place. Ifa suitor merely gives presents to the bride, that is not an Asura-marriage.

2. Manu III, 33; Y4g#. 1,61. Haradatta points out that the other law-books enumerate two additional marriage-rites, the Prag4patya or Kaya and the Paisé#a. But Vasish/ha I, 29-35, like Apastamba, gives six rites only.

3. Manu III, 24, 25; Yag#. 1, 58-60.

2. Manu III, 33; Y4g#. 1,61. Haradatta points out that the other law-books enumerate two additional marriage-rites, the Prag4patya or Kaya and the Paisé#a. But Vasish/ha I, 29-35, like Apastamba, gives six rites only.

3. Manu III, 24, 25; Yag#. 1, 58-60.

4. I.e. from praiseworthy marriages virtuous children are born, and from blamable marriages bad ones. Manu III, 42.

II, 5, 12. THE DUTIES OF A HOUSEHOLDER. 129

10. He shall not carry fires (burning in) separate (places) to one (spot).

11. If, whilst he walks, fire is being carried towards him, he shall not walk around it with his right hand turned towards it, except after it has been placed on the ground.

12. He shall not join his hands on his back.

13. If the sun sets whilst he sleeps, he shall sit up, fasting and silent, for that night. On the following morning he shall bathe and then raise his voice (in prayer).

14. If the sun rises whilst he is asleep, he shall stand during that day fasting and silent.

15. Some declare that he shall restrain his breath until he is tired.

16. And (he shall restrain his breath until he is _ tired) if he has had a bad dream,

17. Or if he desires to accomplish some object,

18. Or if he has transgressed some other rule.

19. (If he is) doubtful (whether) the result (of an action will be good or evil), he shall not do it.

20. (He shall follow) the same principle (if he is in doubt whether he ought) to study or not.

21. He shall not talk of a doubtful matter as if it were clear.

22. In the case of a person who slept at sunset, of

to, Another commentator says, ‘He shall not throw (brands taken from) one fire into another fire. —Haradatta.

11. The Satra implies that under other circumstances he must show this respect to a fire.

13. Manu II, 220.

18. Manu XI, 200.

21. See above, I, 11, 32, 22.

22. These sinners are enumerated in nearly the same order,

(2] K

130 APASTAMBA. II, 6, 13.

one who slept at sunrise, of one who has black nails, or black teeth, of one who married a younger sister before the elder one was married, of one who married an elder sister whose younger sister had been married already, (of a younger brother who has kindled the sacred Grzhya-fire before his elder brother,) of one whose younger brother has kindled the sacred fire first, (of a younger brother who offers a Soma-sacrifice before his elder brother,) of an elder brother whose younger brother offered a Somasacrifice first, of an elder brother who marries or receives his portion of the inheritance after his younger brother, and of a younger brother who takes a wife or receives his portion of the inheritance before his elder brother,—penances ordained for crimes causing impurity, a heavier one for each succeeding case, must be performed.

23. Some declare, that after having performed that penance, he shall remove its cause.

Prasna II, Parata 6, Kuawna 13.

1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has

23. Some declare, that after having performed that penance, he shall remove its cause.

Prasna II, Parata 6, Kuawna 13.

1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has

Taittirlya-brahmana III, 2,8, rr and 12, and Ap. Srauta-sfitra IX, 12,11. See also Manu XI, 44-49. Regarding the crimes causing impurity, see above, I, 7, 21, 12-19.

23. ‘Its cause, i.e. the black nails, &c. According to another Smriti, one shall not put away a wife or extinguish a fire, for the taking or kindling of which the penance had to be performed.’— Haradatta. But see Vasishtha XX, 7 seq.

13. 1. ‘SAstravihité (translated by “‘ who has been married to him legally ”) means either “married according to the rites prescribed in the SAstras,” or “ possessed of the qualities (which have been described) by (the rule of) the Sastras, He shall not give his daughter to a man of the same Gotra,” and in similar (passages).’— Haradatta. See also Colebrooke, Digest, Book V, Text cxcix.

II, 6, 13. HOUSEHOLDER; INHERITANCE. 131

not belonged to another man, and who has been married legally, have a right to (follow) the occupations (of their castes),

2. And to (inherit the) estate,

3. If they do not sin against either (of their parents).

4. If a man approaches a woman who had been married before, or was not legally married to him, or belongs to a different caste, they both commit a sin.

5. Through their (sin) their son also becomes sinful.

6. A Brahmama (says), ‘The son belongs to the begetter.’

7. Now they quote also (the following Gatha from the Veda) : ‘(Having considered myself) formerly a father, I shall not now allow (any longer) my wives (to be approached by other men), since they have declared that a son belongs to the begetter in the world of Yama. The giver of the seed carries off the son after death in Yama’s world; therefore they guard

3. Another (commentator) says, ‘Neither of the parents shall pass them over at (the distribution of) the heritage. Both (parents) must leave their property to them. —Haradatta. The text of the Sftra admits of either explanation.

6. See also Manu IX, 32 seq., where the same difference of opinion occurs.

7. According to Haradatta this Gatha gives the sentiments of a husband who neglected to watch his wives, and who had heard from those learned in the law that the sons of his unfaithful wives would in the next world belong to their natural fathers, and that he would not derive any spiritual benefit from their oblations. He adds that this verse does not refer to or prevent the appointment of a eunuch’s wife or of a childless widow to a relation. He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27,

K 2

132 APASTAMBA. II, 6, 13.

He also quotes a passage from the Srauta-sftra I, 9, 7, in which the dvipita, ‘the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, IJ, 10, 27,

K 2

132 APASTAMBA. II, 6, 13.

their wives, fearing the seed of strangers. Carefully watch over (the procreation of) your children, lest stranger seed be sown on your soil. In the next world the son belongs to the begetter, an (imprudent) husband makes the (begetting of) children vain (for himself).’

8. Transgression of the law and violence are found amongst the ancient (sages).

9. They committed no sin on account of the greatness of their lustre.

10. A man of later times who seeing their (deeds) follows them, falls.

11. The gift (or acceptance of a child) and the right to sell (or buy) a child are not recognised.

12. It is declared in the Veda that at the time of marriage a gift, for (the fulfilment of) his wishes, should be made (by the bridegroom) to the father

2-7, where the Niyoga is plainly forbidden. Baudhdyana, who (II, 2, 3, 34) quotes the same Géth4, reads in the first line the vocative ‘ganaka’ instead of the nominative ‘ganakaf,’ and in the fifth line ‘pare bigani’ instead of ‘parabigani. The commentator Govindasvimin adds that the verses are addressed by the Reshi Aupaganghani to king Ganaka of Videha. The translation of the first line must therefore run thus: ‘O Ganaka, now I am jealous of my wives, (though I was) not so formerly,’ &c. Baudhayana’s readings are probably the older ones, and Govindasvamin’s explanation the right one. See also Colebrooke, Digest, Book V, Text ccli.

. Haradatta thinks that, as most other Smrrtis enumerate the adopted son, and ‘ the son | bought’ in their lists of substitutes for lawful sons of the body, Apastamba’s tule can refer only to the gift or sale of an eldest son, or to the gift or sale of a child effected by a woman. Though it is possible that he may be right in his interpretation, it remains a remarkable fact that Apastamba does not mention the ‘twelve kinds of sons,’ which are known to other Smritis.

12. This Sfitra seems to be directed against Vasish/fa I, 36.

II, 6, 14. HOUSEHOLDER; INHERITANCE. 133

of the bride, in order to fulfil the law. ‘ Therefore he should give a hundred (cows) besides a chariot ; that (gift) he should make bootless (by returning it to the giver).’ In reference to those (marriage-rites), the word ‘sale’ (which occurs in some Smritis is only used as) a metaphorical expression; for the union (of the husband and wife) is effected through the law.

13. After having gladdened the eldest son by some (choice portion of his) wealth,

Prasna II, Pataca 6, Kuanpa 14.

1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.

2. On failure of sons the nearest Sapizda (takes the inheritance).

1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.

2. On failure of sons the nearest Sapizda (takes the inheritance).

14. 1. The last Sftra of Khanda 13 and the first of Khanda 14 are quoted by Colebrooke, Digest, Book V, Text xlii, and Mitakshara, Chap. I, Sect. iii, Par. 6. Colebrooke translates gfvan, ‘during his lifetime,’ by ‘who makes a partition during his lifetime.’ I think that this is not quite correct, and that Apastamba intends to exhort householders to make a division during their lifetime, as later they ought to become ascetics or hermits. Haradatta introduces into his commentary on this Sfitra the whole chapter on the division of a father’s estate amongst his sons, supplementing Apastamba’s short rule by the texts of other lawyers. No doubt, Apastamba means to lay down, in these and the following Sftras, only the leading principles of the law of inheritance, and he intends that the remaining particulars should be supplied from the law of custom or other Smritis.

2. Haradatta gives in his commentary a full summary of the rules on the succession of remoter relations. One point only deserves special mention. He declares that it is the opinion of Apastamba, that widows cannot inherit. In this he is probably right, as Apastamba does not mention them, and the use of the

134 APASTAMBA. II, 6, 14.

3. On failure of them the spiritual teacher (inherits); on failure of the spiritual teacher a pupil shall take (the deceased’s wealth), and use it for religious works for the (deceased’s) benefit, or (he himself may enjoy it) ;

4. Or the daughter (may take the inheritance).

5. On failure of all (relations) let the king take the inheritance.

6. Some declare, that the eldest son alone inherits.

7. In some countries gold, (or) black cattle, (or) black produce of the earth is the share of the eldest.

8. The chariot and the furniture in the house are the father’s (share).

masculine singular ‘sapindah’ in the text precludes the possibility of including them under that collective term. It seems to me certain, that Apastamba, like Baudh4yana, considered women, especially widows, unfit to inherit.

4. ‘Some say “on failure of sons,” others that the rule refers to the preceding Sftra (i.e. that the daughter inherits on failure of pupils only).’—Haradatta. The latter seems to be the correct interpretation.

5. ‘Because the word “all” is used, (the king shall take the estate) only on failure of Bandhus and Sagotras, i.e. gentiles within twelve degrees.’ Haradatta.

6. ‘The other sons shall live under his protection.’ —Haradatta. Colebrooke, Mitakshar&, Chap, I, Sect. iii, Par. 6.

4. ‘“Black produce of the earth,” i.e. black grain, or according to others black iron.’—Haradatta. Compare for this and the following Sfitras Colebrooke, Mitaékshar4, Chap. I, Sect. iii, Par. 6, and Digest, Book V, Text xlviii.

Colebrooke, Mitakshar&, Chap, I, Sect. iii, Par. 6.

4. ‘“Black produce of the earth,” i.e. black grain, or according to others black iron.’—Haradatta. Compare for this and the following Sfitras Colebrooke, Mitaékshar4, Chap. I, Sect. iii, Par. 6, and Digest, Book V, Text xlviii.

8. The translation given above agrees with what I now recognise to be Haradatta’s explanation, and with Colebrooke, Mitakshara, Chap. I, Sect. iii, Par. 6. Both the P. U. and Mr. U. MSS. of the Uggvala read rathak pituramso grzhe yatparibhandam upakarazam pihadi tadapi, ‘the chariot (is) the father’s share; the furniture which (is) in the house, that also. To this reading Mahddeva’s Uggvala on the Hiramyakesi Sfitra points likewise, which gives pitur antas. The N. U. MS. of the Uggvala, according to which

II, 6, 14. HOUSEHOLDER ; INHERITANCE. 135

g. According to some, the share of the wife consists of her ornaments, and the wealth (which she may have received) from her relations.

10. That (preference of the eldest son) is forbidden by the SAstras.

11. For it is declared in the Veda, without (marking) a difference (in the treatment of the sons) :. Manu divided his wealth amongst his sons.

12. Now the Veda declares also in conformity with (the rule in favour of the eldest son) alone: They distinguish the eldest by (a larger share of) the heritage.

I made the translation given in the Appendix to West and Bihler’s Digest (1st edition), leaves out the word amsah, and therefore makes it necessary to combine this Sfitra with the preceding one, and to translate, ‘The father’s chariot and the furniture in the house (are) also (the share of the eldest).’ This latter translation agrees nearly with that given by Colebrooke, Digest, Book V, Text xlviii, where this and the preceding Sfitra have been joined ; but the chariot is not mentioned. A further variation in the interpretation of this Sfitra occurs in Colebrooke’s Digest, Book V, Text Ixxxix, and Mitékshar§, loc. cit., where the words ‘ the furniture in the house’ are joined with Sftra 9, and the furniture is declared to be the wife’s share. Considering that Sfitra 9 is again quoted in Colebrooke’s Digest, Book V, Text cccclxxii, and is not joined with the latter part of Sftra 8, it is not too much to say that Gagannatha has not shown any greater accuracy than his brethren usually do.

9. The Mitékshar4, loc. cit., apparently takes the words ‘according to some’ as referring only to property received from relations, I follow Haradatta, The former interpretation is, however, admissible, if the Sftra is split into two.

‘10. The SAstras are, according to Haradatta, the Vedas.

11. Taittirfya Samhit4 III, 1, 9, 4.

12, ‘Athapi (now also) means “and certainly.” They distinguish, they set apart the eldest son by wealth: this has been declared in the Veda in conformity with (the rule regarding) one (heir, Sdtra 6). He denies (Stra 13) that a passage also, which

136 APASTAMBA, IT, 6, 14.

12, ‘Athapi (now also) means “and certainly.” They distinguish, they set apart the eldest son by wealth: this has been declared in the Veda in conformity with (the rule regarding) one (heir, Sdtra 6). He denies (Stra 13) that a passage also, which

136 APASTAMBA, IT, 6, 14.

13. (But to this plea in favour of the eldest I answer) : Now those who are acquainted with the interpretation of the law declare a statement of facts not to be a rule, as for instance (the following) : ‘Therefore amongst cattle, goats and sheep walk together ;’ (or the following), ‘Therefore the face of a learned Brahmaza (a Snataka) is, as it were, resplendent ;’ (or), ‘A Brahmawza who has studied the Vedas (a Srotriya) and a he-goat evince the strongest sexual desires.’

14. Therefore all (sons) who are virtuous inherit.

15. But him who expends money unrighteously, he shall disinherit, though he be the eldest son.

16. Nodivision takes place between husband and wife.

agrees with the statement that the eldest son alone inherits, is found in the Veda.—Haradatta. See Taittirty4 Samhita II, 5, 2, 7.

13. Those who are acquainted with the interpretation of the law are the Mimamsakas. The translation of the second Vedic passage is by no means certain, as the root ribh, translated by ‘ to be resplendent,’ usually means ‘to give a sound.’ Haradatta thinks that Apastamba means to show that the passage ‘Manu divided his wealth among his sons’ is likewise merely a statement of facts, and cannot be considered a rule. This is probably erroneous, as Sitras ro and 11 distinctly state, that the practice to allow the eldest alone to inherit, is forbidden by the abovementioned passage of the Veda.

15. Compare for this Stra and the following one Colebrooke’s Digest, Book V, Text cccxv. The translation of pratipadayati, ‘expends,’ by ‘gains,’ which is also proposed by Gagannatha, is against Apastamba’s usage, see II, 5, 11, 17, and below, II, 8, 20, 19.

16. According to Haradatta, this Stra gives the reason why, in SQtra 1, no share has been set apart for the wife. Compare

Colebrooke’s Digest, Book V, Text Ixxxix, for this SQtra and the following two.

II, 6, 15. HOUSEHOLDER; INHERITANCE. 137

17. For, from the time of marriage, they are united in religious ceremonies,

18, Likewise also as regards the rewards for works by which spiritual merit is acquired,

19. And with respect to the acquisition of property.

20. For they declare that it is not a theft if a wife expends money on occasions (of necessity) during her husband’s absence.

Prasna II, Parata 6, KuHanpa 15,

1. By this (discussion) the law of custom, which is observed in (particular) countries or families, has been disposed of.

2. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year.

2. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year.

3. On account of the death of the latter the parents alone bathe,

4. And those who bury them.

5. Ifa wife or one of the chief Gurus (a father or Afarya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day).

20. See below, II, 11, 29, 3.

15. 1. Customs are to be followed only if they are not opposed to the teaching of the Vedas and Smritis.

2. Manu V, 60; YAg#. I, 53; Manu V, 60; Manu V, 58; Yaga. UI, 3.

4. Manu V, 69 and 70.

5. Manu V, 80.

138 APASTAMBA. II, 6, 15.

6. (In that case) they shall also show the (following) signs of mourning :

7. Dishevelling their hair and covering themselves with dust (they go outside the village), and, clothed with one garment, their faces turned to the south, stepping into the river they throw up water for the dead once, and then, ascending (the bank), they sit down.

8. This (they repeat) thrice.

9. They pour out water consecrated in such a manner that the dead will know it (to be given to them). Then they return to the village without looking back, and perform those rites for the dead which (pious) women declare to be necessary.

10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other (Sapizdas).

11. At all religious ceremonies, he shall feed Brahmazas who are pure and who have (studied and remember) the Veda.

12. He shall distribute his gifts at the proper places, at the proper times, at the occasion of purificatory rites, and to proper recipients.

13. That food must not be eaten of which (no portion) is offered in the fire, and of which no portion is first given (to guests).

4-9. YAga. III, 5, 7 seq. The Mantra to be spoken in throwing the water is, ‘I give this water to you N. N. of the family of N. N.’ The water ought to be mixed with sesamum. According to Haradatta those who know the correct interpretation, declare that the word ‘ women’ denotes in this Sfitra ‘the Smritis.’ But I fear these learned interpreters will find few adherents among those who pay attention to the last Sftra of this work.

11, Manu III, 128. 12. Manu III, 98.

II, 6, 15. HOUSEHOLDER; INHERITANCE. 139

14. No food mixed with pungent condiments or salt can be offered as a burnt-offering.

15. Nor (can food) mixed with bad food (be used for a burnt-oblation).

16. If (he is obliged to offer) a burnt-offering of food unfit for that purpose, he shall take hot ashes from the northern part of his fire and offer the food in that. That oblation is no oblation in the fire.

17. A female shall not offer any burnt-oblation,

18. Nora child, that has not been initiated.

19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding).

That oblation is no oblation in the fire.

17. A female shall not offer any burnt-oblation,

18. Nora child, that has not been initiated.

19. Infants do not become impure before they receive the sacrament called Annaprdsana (the first feeding).

20. Some (declare, that they cannot become impure) until they have completed their first year,

21. Or, as long as they cannot distinguish the points of the horizon.

22. The best (opinion is, that they cannot be defiled) until the initiation has been performed.

23. For at that (time a child) according to the rules of the Veda obtains the right (to perform the various religious ceremonies).

14. ‘ That (substance) is called kshara, “ of pungent or alkaline taste,” the eating of which makes the saliva flow. —Haradatta.

15. Avardnna, ‘bad food,’ is explained by ‘kulittha and the like.’ Kulittha, a kind of vetch, is considered low food, and eaten by the lower castes only. The meaning of the Sfitra, therefore, is, “If anybody has been forced by poverty to mix his rice or Dal with kulittha or similar bad food, he cannot offer a burnt-oblation at the Vaisvadeva ceremony with that. He must observe the rule, given in the following Sftra.

17. Manu V, 155; XI, 36.

18. Manu II, 171.

140 APASTAMBA. II, 7, 16.

24. That ceremony is the limit (from which the capacity to fulfil the law begins). 25. And the Smzti (agrees with this opinion).

Prasna II, Parata 7, Kuawoa 16.

1. Formerly men and gods lived together in this world. Then the gods in reward of their sacrifices went to heaven, but men were left behind. Those men who perform sacrifices in the same manner as the gods did, dwell (after death) with the gods and Brahman in heaven. Now (seeing men left behind), Manu revealed this ceremony, which is designated by the word Srdddha (a funeral-oblation).

2. And (thus this rite has been revealed) for the salvation of mankind.

3. At that (rite) the Manes (of one’s father, grandfather, and great-grandfather) are the deities (to whom the sacrifice is offered). But the Brahmamas, (who are fed,) represent the Ahavantya-fire.

4. That rite must be performed in each month.

25. Haradatta quotes Gautama II, 1-3, on this point, and is apparently of opinion that Apastamba alludes to the same passage. But he is probably wrong, as all Smrctis are agreed on the point mentioned by Apastamba.

16.1. ‘Intending to give the rules regarding the monthly Sraddha, he premises this explanatory statement in order to praise that sacrifice.’ —Haradatta.

2. The reading ‘ niksreyasa ka’ apparently has given great trouble to the commentators. Their explanations are, however, grammatically impossible. The right one is to take nifsreyas& as a Vedic instrumental, for nifsreyasena, which may designate the ‘reason.’ If the dative is read, the sense remains the same.

3. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta.

4. Manu IH, 122, 123; Yaga. 1, 217.

3. ‘The comparison of the Brahmazas with the Ahavantya indicates that to feed Brahmamas is the chief act at a Sraddha.’— Haradatta.

4. Manu IH, 122, 123; Yaga. 1, 217.

II, 7, 16. HOUSEHOLDER ; INHERITANCE, I4I

5. The afternoon of (a day of) the latter half is preferable (for it).

6. The last days of the latter half (of the month) likewise are (preferable to the first days).

7. (A funeral-oblation) offered on any day of the latter half of the month gladdens the Manes. But it procures different rewards for the sacrificer according to the time observed.

8. If it be performed on the first day of the halfmonth, the issue (of the sacrificer) will chiefly consist of females.

g. (Performed on the second day it procures) children who are free from thievish propensities.

10. (If it is performed) on the third day children will be born to him who will fulfil the various vows for studying (portions of the Veda).

11. (The sacrificer who performs it) on the fourth day becomes rich in small domestic animals.

12. (If he performs it) on the fifth day, sons (will be born to him). He will have numerous and distinguished offspring, and he will not die childless.

13. (If he performs it) on the sixth day, he will become a great traveller and gambler.

14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture.

15. (Ifhe performs it) on the eighth day (its reward is) prosperity

16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals.

5. Manu III, 255, 278.

7. Manu III, 277; Yaga. I, 264, 265.

12, The translation follows the corrected reading given in the Addenda to the Critical Notes.

142 APASTAMBA. II, 7, 16.

17. (If he performs it) on the tenth day (its reward is) success in trade.

18. (If he performs it) on the eleventh day (its reward is) black iron, tin, and lead.

19. (If he performs a funeral-oblation) on the twelfth day, he will become rich in cattle.

20. (If he performs it) on the thirteenth day, he will have many sons (and) many friends, (and) his offspring will be beautiful. But his (sons) will die young.

(If he performs it) on the fourteenth day (its reward is) success in battle.

. (If he performs it) on the fifteenth day (its reward is) prosperity.

23. The substances (to be offered) at these (sacrifices) are sesamum, masha, rice, yava, water, roots, and fruits.

24. But, if food mixed with fat (is offered), the satisfaction of the Manes is greater, and (lasts) a longer time,

25. Likewise, if money, lawfully acquired, is given to worthy (persons).

26. Beef satisfies (the Manes) for a year,

20. Others read the last part of the Sftra, ayuvamarinas-tu bhavanti, ‘they will not die young.’—Haradatta. If the two halves of the Sftra are joined and Darsantyapatyoyuvamarizah is read, the Sandhi may be dissolved in either manner.

26. Beef satisfies (the Manes) for a year,

20. Others read the last part of the Sftra, ayuvamarinas-tu bhavanti, ‘they will not die young.’—Haradatta. If the two halves of the Sftra are joined and Darsantyapatyoyuvamarizah is read, the Sandhi may be dissolved in either manner.

21. Manu III, 276, and Yaga. I, 263, declare the fourteenth day to be unfit for a Sraddha, and the latter adds that Sraddhas for men killed in battle may be offered on that day. This latter statement explains why Apastamba declares its reward to be

“success in battle.’ The nature of the reward shows that on that day Kshatriyas, not Brahmazas, should offer their Sraddhas.

23. Manu III, 267; Yag#. I, 257.

26. Manu III, 271.

IJ, 7,17. HOUSEHOLDER ; FUNERAL-OBLATIONS. 143

27. Buffalo’s (meat) for a longer (time) than that.

28. By this (permission of the use of buffalo’s meat) it has been declared that the meat of (other) tame and wild animals is fit to be offered.

Prasna II, Parata 7, Kuanpa 17.

1. (If) rhinoceros’ meat (is given to Brahmazas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a very long time.

2. (The same effect is obtained) by (offering the) flesh (of the fish called) Satabali,

3. And by (offering the) meat of the (crane called) Vardhramasa.

4. Pure, with composed mind and full of ardour, he shall feed Brahmazas who know the Vedas, and who are not connected with him by marriage, blood relationship, by the relationship of sacrificial priest and sacrificer, or by the relationship of (teacher and) pupil.

5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Srdddha).

6. (The admissibility of) pupils (and the rest) has been declared hereby.

7. Now they quote also (in regard to this matter the following verse) :

8. The food eaten (at a sacrifice) by persons related to the giver is, indeed, a gift offered to the goblins. It reaches neither the Manes nor the

17.1. Manu III, 272; Yaga. I, 259.

2. Manu V, 16, where Rohita is explained by Satabali.

4. Manu III, 128-138, and 149, 188; YAga. I, 225.

8. See Manu III, 141, where this Trish‘ubh has been turned into an Anush/ubh.

144 APASTAMBA. II, 7, 17.

gods. Losing its power (to procure heaven), it errs about in this world as a cow that has lost its calf runs into a strange stable.

9. The meaning (of the verse) is, that gifts which are eaten (and offered) mutually by relations, (and thus go) from one house to the other, perish in this world.

10. If the good qualities (of several persons who might be invited) are equal, old men and (amongst these) poor ones, who wish to come, have the preference.

11. On the day before (the ceremony) the (first) invitation (must be issued).

12. On the following day the second invitation takes place.

13. (On the same day also takes place) the third invitation (which consists in the call to dinner).

11. On the day before (the ceremony) the (first) invitation (must be issued).

12. On the following day the second invitation takes place.

13. (On the same day also takes place) the third invitation (which consists in the call to dinner).

14. Some declare, that every act at a funeralsacrifice must be repeated three times.

15. As (the acts are performed) the first time, so they must be repeated) the second and the third times.

16. When all (the three oblations) have been

11. Manu III, 187; Yag#. I, 225. According to Haradatta the formula of invitation is, Sva sraddham bhavita, tatrahavaniyarthe bhavadbhiZ prasddaf kartavya iti, ‘to-morrow a Sraddha will take place. Do me the favour to take at that the place of the Ahavantya- fire.’

12. The formula is, Adya sraddham, ‘to-day the Sraddha takes place.’

13. The call to dinner is, Siddham 4gamyatém, ‘the food is ready ; come.’

16. Apastamba Grthya-sftra VIII, 21, 9. ‘He shall eat it pronouncing the © Mantra, “ Prane nivish/osmritam guhomi.”’ Taitt. Ar. X, 34, 1

II, 7,17. HOUSEHOLDER; FUNERAL-OBLATIONS. 145

offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Grzhyasitra).

17. But the custom of the Northerners is to pour into the hands of the Br&hmawas, when they are seated on their seats, (water which has been taken from the water-vessel.)

18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brahmazas with this Mantra: ‘ Let it be taken out, and let it be offered in the fire.’

19. (They shall give their permission with this Mantra): ‘Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure. Having received this permission, he shall take out (some of the prepared food) and offer it.

20. They blame it, if dogs and Apapdatras are allowed to see the performance of a funeral-sacrifice.

21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man’s bed, the son of a Br&ahmaza who follows the profession of a Kshatriya, and the son of (a Brahmawza who by marrying first a Sidra wife had himself become) a Sfidra, born from a Brahmaza woman.

17. The North of India begins to the north of the river Saravati. The rule alluded to is given by Yag#.I, 226,229; Manu III, 210.

18. Yag#. I, 235. 20. Manu III, 239.

21. Manu III, 152-166, and particularly 153 and 154; Yaga. I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra.

(2] \

146 APASTAMBA. II, 7,17.

I, 222-224. Haradatta’s explanation of the word ‘ Sfdra’ by ‘a Brahmaza who has become a Sidra’ is probably right, because the son of a real Sidra and of a Brahmamna female is a Kandala, and has been disposed of by the preceding Sfitra.

(2] \

146 APASTAMBA. II, 7,17.

22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word ‘Madhu, each three times ; one who has studied the part of the Veda containing the word ‘Suparza’ three times; a TrizA4siketa; one who has studied the Mantras required for the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitvzmedha) ; one who keeps five fires; one who knows the Sdman called Gyesh¢ka; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Angas, and a Srotriya.

23. He shall not perform (any part of) a funeralsacrifice at night.

24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it.

25. (He shall not perform a funeral-sacrifice at

22. Compare Manulll, 185, 186; Yag#.1, 219-221. The three verses to be known by a Trimadhu are, Madhu vata ritayate, &e., which occur both in the Taitt. Samh. and in the Taitt. Ar. The explanation of Trisuparza is not certain. Haradatta thinks that it may mean either a person who knows the three verses Katushkaparda yuvatiz supesa, &c., Taittirtya-brahmaza I, 2, 1, 27, &c., or one who knows the three Anuvakas from the Taittirtya Aranyaka X, 48-50, beginning, Brahmametu mam, &c. The word ‘ Trindkiketa’ has three explanations:—a. A person who knows the Naéiketa-fire according to the Taittirtyaka, Kashavallf, and the Satapatha, i.e. has studied the portions on the Né&éiketa-fire in these three books. 6. A person who has thrice kindled the Nafiketa-fire. c. A person who has studied the Anuvaka, called Viragas. aturmedha may also mean ‘one who has performed the four sacrifices’ enumerated above.

23. Manu III, 280.

24. ‘The Sraddha is stated to begin with the first invitation to the Brahmans.’—Haradatta.

25. ‘The Northerners do not generally receive this Sftra, and

II, 8, 18. HOUSEHOLDER ; FUNERAL-OBLATIONS. 147

night), except if an eclipse of the moon takes place.

Prasna II, Parata 8, Kuawnpa 18.

1. He shall avoid butter, butter-milk, oil-cake, honey, meat.

2. And black grain (such as kulittha), food given by Sadras, or by other persons, whose food is not considered fit to be eaten.

3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts) ;

3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts) ;

4. Wearing a dress that reaches from the navel to the knees, bathing morning, noon, and evening, living on food that has not been cooked at a fire, never seeking the shade, standing (during the day), and sitting (during the night), he shall keep this vow for one year. They declare, that (its merit) is equal to that of a studentship continued for forty-eight years.

5. (Now follows) the daily funeral-oblation.

6. Outside the village pure (men shall) prepare (the food for that rite) in a pure place.

therefore former commentators have not explained it.’—Haradatta.

18. 1. Sfitras 1-4 contain rules for a vow to be kept for the special objects mentioned in Satras 3 and 4 for one year only. Haradatta (on Sfitra 4) says that another commentator thinks that Sftras 1-3 prescribe one vow, and Sfitra 4 another, and that the latter applies both to householders and students. <A passage from Baudhayana is quoted in support of this latter view.

5. Manu III, 82 seq.

6. The term ‘pure (men) ’ is used in order to indicate that they must be so particularly, because, by II, 2, 3, 1, purity has already been prescribed for cooks.

L2

148 APASTAMBA. II, 8, 18.

7. New vessels are used for that,

8. In which the food is prepared, and out of which it is eaten.

g. And those (vessels) he shall present to the (Brahmazas) who have been fed.

10. And he shall feed (Brahmamas) possessed of all (good qualities).

11. And he shall not give the residue (of that funeral-dinner) to one who is inferior to them in good qualities.

12. Thus (he shall act every day) during a year.

13. The last of these (funeral-oblations) he shall perform, offering a red goat.

14. And let him cause an altar to be built, concealed (by a covering and outside the village).

15. Let him feed the Brahmazas on the northern half of that.

16. They declare, that (then) he sees both the Brahmazas who eat and the Manes sitting on the altar.

17. After that he may offer (a funeral-sacrifice once a month) or stop altogether.

18. For (by appearing on the altar) the Manes signify that they are satisfied by the funeraloffering.

19. Under the constellation Tishya he who desires prosperity,

4. For the unusual meaning of dravya, ‘vessel,’ compare the term sitadravy4zi, ‘implements of husbandry,’ Manu IX, 293, and the Petersburg Dict. s. v.

13. The red goat is mentioned as particularly fit for a Sraddha, Yaga. I, 259, and Manu III, 272.

II, 8, 19. HOUSEHOLDER ; FUNERAL-OBLATIONS. 149

Prasna II, Parata 8, Kuawnpa 19.

s. v.

13. The red goat is mentioned as particularly fit for a Sraddha, Yaga. I, 259, and Manu III, 272.

II, 8, 19. HOUSEHOLDER ; FUNERAL-OBLATIONS. 149

Prasna II, Parata 8, Kuawnpa 19.

1. Shall cause to be prepared powder of white mustard-seeds, cause his hands, feet, ears, and mouth to be rubbed with that, and shall eat (the remainder). Ifthe wind does not blow too violently, he shall eat sitting, silent and his face turned towards the south, on a seat (facing the) same (direction)— the first alternative is the skin of a he-goat.

2. But they declare, that the life of the mother of that person who eats at this ceremony, his face turned in that direction, will be shortened.

3. A vessel of brass, the centre of which is gilt, is best (for this occasion).

4. And nobody else shall eat out of that vessel.

5. He shall make a lump of as much (food) as he can swallow (at once).

6. (And he shall) not scatter anything (on the ground).

7. He shall not let go the vessel (with his left hand) ;

8. Or he may let it go.

19. 1. The ceremony which is here described, may also be performed daily. If the reading prasya is adopted, the translation must run thus: ‘and he shall scatter (the remainder of the powder). If the wind,’ &c.

2. ‘Therefore those whose mothers are alive should not perform this ceremony.’— Haradatta.

4. If the masculine bhoktavyad is used instead of bhoktavyam, the participle must be construed with Aamasa/.

5. The verbum finitum, which according to the Sanskrit text ought to be taken with the participle samnayan, is grasita, Sitra 9.

8 ‘Why is this second alternative mentioned, as (the first Sfitra) suffices? True. But according to the maxim that “restrictions are made on account of the continuance of an action once begun,” the meaning of this second Sfitra is that he shall

a \ 150 APASTAMBA. II, 8, 19.

9. He shall swallow the whole mouthful at once, introducing it, together with the thumb, (into the mouth.)

10. He shall make no noise with his mouth (whilst eating).

11. And he shall not shake his right hand (whilst eating).

12. After he (has eaten and) sipped water, he shall raise his hands, until the water has run off (and they have become dry).

13. After that he shall touch fire.

14. And (during this ceremony) he shall not eat in the day-time anything but roots and fruit.

15. And let him avoid Sthdlipaka-offerings, and food offered to the Manes or to the Gods.

16. He shall eat wearing his upper garment over his left shoulder and under his right arm.

17. At the (monthly) Sraddha which must necessarily be performed, he must use (food) mixed with fat.

18. The first (and preferable) alternative (is to employ) clarified butter and meat.

19. On failure (of these), oil of sesamum, vegetables, and (similar materials may be used).

20. And under the asterism Magha he shall feed the Brahmazas more (than at other times) with (food mixed with) clarified butter, according to the rule of the Sraddha.

19. On failure (of these), oil of sesamum, vegetables, and (similar materials may be used).

20. And under the asterism Magha he shall feed the Brahmazas more (than at other times) with (food mixed with) clarified butter, according to the rule of the Sraddha.

continue to the end to handle the vessel (in that manner in which) he has handled it when eating for the first time.’ —Haradatta.

16. Haradatta remarks that some allow, according to II, a, 4, 22, the sacred thread to be substituted, and others think that both the thread and the garment should be worn over the left shoulder and under the right arm.

II, 8, 20. THE FOUR ORDERS. 15!

Prasna II, Parata 8, Kuanpa 20.

1. At every monthly Sraddha he shall use, in whatever manner -he may be able, one droza of sesamum.

2. And he shall feed Brahmazas endowed with all (good qualities), and they shall not give the fragments (of the food) to a person who does not possess the same good qualities (as the Brahmamzas).