Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1After 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
26. 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}.
3When 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.
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.
1After 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
26. 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}.
3When 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.
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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