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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1INTRODUCTION. XXVil bas on nee ee ee | meaning an instrument for removing illusion and error. The title is all the more strange because Mumdaka, in its commonest acceptation, is used as a term of reproach for Buddhist mendicants, who are called ‘Shavelings,’ in opposition to the Brahmans, who dress their hair carefully, and often display by its peculiar arrangement either their family or their rank. Many doctrines of the Upanishads are, no doubt, pure Buddhism, or rather Buddhism is on many points the consistent carrying out of the principles laid down in the Upanishads. Yet, for that very reason, it seems impossible that this should be the origin of the name, unless we suppose that it was the work of a man who was, in one sense, a Muzdaka, and yet faithful to the Brahmanic law. ITT. THE TAITTIRIYAKA-UPANISHAD.
2THE Taittiriyaka-upanishad seems to have had its original place in the Taittiriya-Aravyaka. This Arazyaka consists, as Rajendralal Mitra has shown in the Introduction to his edition of the work in the Bibliotheca Indica, of three portions. Out of its ten Prapa¢hakas, the first six form the Aranyaka proper, or the Karma-kazda, as Sayama writes. Then follow Prapa¢Hakas VII, VIII, and IX, forming the Taittiriyaka-upanishad ; and lastly, the tenth Prapazhaka, the YAg#iki or Mahanarayama-upanishad, which is called a Khila, and was therefore considered by the Brahmans themselves as a later and supplementary work. Sankara, in his commentary on the Taittiriyaka-upanishad, divides his work into three Adhydyas, and calls the first Siksh4-valli, the second the Brahmdnanda-valli, while he gives no special name to the Upanishad explained in the third Adhydya. This, however, may be due to a mere accident, for whenever the division of the Taittiriyaka-upanishad into Vallis is mentioned, we always have three’, the 1 Sankara (ed. Roer, p. 141) himself speaks of two Vallis, teaching the paramatmag#ana (the Siksh4-vallf has nothing to do with this), and Anquetil has Anandbli= Ananda-valli, and Bharkbli = Bhy#gu-valli. XXVill UPANISHADS.
3Siksh4-valli, the Brahm4nanda-valli, and the Bhrigu-valli’. Properly, however, it is only the second Anuvaka of the seventh Prapathaka which deserves and receives in the text itself the name of Sikshadhy4dya, while the rest of the first Valli ought to go by the name of Samhita-upanishad ”, or Samhiti-upanishad. Sdyana 3, in his commentary on the Taittiriya-arazyaka, explains the seventh chapter, the Sikshadhyaya (twelve anuvakas), as Samhiti-upanishad. His commentary, however, is called Siksha-bhashya. The same Sayama treats the eighth and ninth PrapA¢hakas as the Varuy-upanishad *. The Ananda-valli and Bhrigu-valli are quoted among the Upanishads of the Atharvana °. ‘ At the end of each Valli there is an index of the Anuvakas which it contains. That at the end of the first Valli is intelligible. It gives the Pratikas, i.e. the initial words, of each Anuvaka, and states their number as twelve. At the end of the first Anuvdka, we have the final words ‘satyam vadishyAmi,’ and pa#ka fa, i.e. five short paragraphs at the end. At the end of the second Anuvaka, where we expect the final words, we have the initial, i.e. siksham, and then pazika, i.e. five sections in the Anuvaka. At the end of the third Anuvaka, we have the final words, but no number of sections. At the end of the fourth Anuvaka, we have the final words of the three sections, followed by one paragraph ; at the end of the fifth Anuvaka, three final words, and two paragraphs, though the first paragraph belongs clearly to the third section. In the sixth Anuvaka, we have the final words of the two Anuvakas, and one paragraph. In the seventh Anuvdka, there is the final word
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.
1INTRODUCTION. XXVil bas on nee ee ee | meaning an instrument for removing illusion and error. The title is all the more strange because Mumdaka, in its commonest acceptation, is used as a term of reproach for Buddhist mendicants, who are called ‘Shavelings,’ in opposition to the Brahmans, who dress their hair carefully, and often display by its peculiar arrangement either their family or their rank. Many doctrines of the Upanishads are, no doubt, pure Buddhism, or rather Buddhism is on many points the consistent carrying out of the principles laid down in the Upanishads. Yet, for that very reason, it seems impossible that this should be the origin of the name, unless we suppose that it was the work of a man who was, in one sense, a Muzdaka, and yet faithful to the Brahmanic law. ITT. THE TAITTIRIYAKA-UPANISHAD.
2THE Taittiriyaka-upanishad seems to have had its original place in the Taittiriya-Aravyaka. This Arazyaka consists, as Rajendralal Mitra has shown in the Introduction to his edition of the work in the Bibliotheca Indica, of three portions. Out of its ten Prapa¢hakas, the first six form the Aranyaka proper, or the Karma-kazda, as Sayama writes. Then follow Prapa¢Hakas VII, VIII, and IX, forming the Taittiriyaka-upanishad ; and lastly, the tenth Prapazhaka, the YAg#iki or Mahanarayama-upanishad, which is called a Khila, and was therefore considered by the Brahmans themselves as a later and supplementary work. Sankara, in his commentary on the Taittiriyaka-upanishad, divides his work into three Adhydyas, and calls the first Siksh4-valli, the second the Brahmdnanda-valli, while he gives no special name to the Upanishad explained in the third Adhydya. This, however, may be due to a mere accident, for whenever the division of the Taittiriyaka-upanishad into Vallis is mentioned, we always have three’, the 1 Sankara (ed. Roer, p. 141) himself speaks of two Vallis, teaching the paramatmag#ana (the Siksh4-vallf has nothing to do with this), and Anquetil has Anandbli= Ananda-valli, and Bharkbli = Bhy#gu-valli. XXVill UPANISHADS.
3Siksh4-valli, the Brahm4nanda-valli, and the Bhrigu-valli’. Properly, however, it is only the second Anuvaka of the seventh Prapathaka which deserves and receives in the text itself the name of Sikshadhy4dya, while the rest of the first Valli ought to go by the name of Samhita-upanishad ”, or Samhiti-upanishad. Sdyana 3, in his commentary on the Taittiriya-arazyaka, explains the seventh chapter, the Sikshadhyaya (twelve anuvakas), as Samhiti-upanishad. His commentary, however, is called Siksha-bhashya. The same Sayama treats the eighth and ninth PrapA¢hakas as the Varuy-upanishad *. The Ananda-valli and Bhrigu-valli are quoted among the Upanishads of the Atharvana °. ‘ At the end of each Valli there is an index of the Anuvakas which it contains. That at the end of the first Valli is intelligible. It gives the Pratikas, i.e. the initial words, of each Anuvaka, and states their number as twelve. At the end of the first Anuvdka, we have the final words ‘satyam vadishyAmi,’ and pa#ka fa, i.e. five short paragraphs at the end. At the end of the second Anuvaka, where we expect the final words, we have the initial, i.e. siksham, and then pazika, i.e. five sections in the Anuvaka. At the end of the third Anuvaka, we have the final words, but no number of sections. At the end of the fourth Anuvaka, we have the final words of the three sections, followed by one paragraph ; at the end of the fifth Anuvaka, three final words, and two paragraphs, though the first paragraph belongs clearly to the third section. In the sixth Anuvaka, we have the final words of the two Anuvakas, and one paragraph. In the seventh Anuvdka, there is the final word
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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