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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A 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.
2In 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.
3It 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.
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.
1A 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.
2In 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.
3It 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.
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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