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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When 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
2Calcutta, 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-
3of 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When 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
2Calcutta, 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-
3of 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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