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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1With profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh & Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Miller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude. INTRODUCTION CONTENTS. Ka/ha-upanishad Munzdaka-upanishad . Taittiriyaka-upanishad Brrhadaramyaka-upanishad . Svetasvatara-upanishad . : Pras#ia-upanishad Maitrayama-brahmaza-upanishad . TRANSLATION TRANSLATION TRANSLATION TRANSLATION TRANSLATION TRANSLATION TRANSLATION OF OF OF OF OF OF OF THE KATHA-UPANISHAD THE MtNDAKA-UPANISHAD THE TAITTIRIYAKA-UPANISHAD THE BRIHADARAMNYAKA-UPANISHAD THE SVETASVATARA-UPANISHAD . ; THE PRASNA-UPANISHAD THE MaITRAYANA-BRAHMA-VA-UPANISHAD Xxi XXV1 XXVil XXX XXXI1 xlii xliii 1 907 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East ; : 347 , eri a . id (a ; 7 >» dipt aguls Wt nveced epnits INTRODUCTION.
2THIS second volume completes the translation of the principal Upanishads to which Sankara appeals in his great commentary on the Veddnta-Sitras!, viz. : 1. KAandogya-upanishad, 2. Talavakara or Kena-upanishad, 3. Aitareya-upanishad, 4. Kaushitaki-upanishad, 5. Vagasaneyi or fsa-upanishad, 6. Katha-upanishad, 7- Muzdaka-upanishad, 8. Taittiriyaka-upanishad, 9. Brzhadarazyaka-upanishad, 10, Svetasvatara-upanishad, 11. Pras#a-upanishad. These eleven have sometimes? been called the old and genuine Upanishads, though I should be satisfied to call themi the eleven classical Upanishads, or the fundamental Upanishads of the Vedanta philosophy. Vidydranya', in his ‘Elucidation of the meaning of all the Upanishads,’ Sarvopanishadarthanubhdti-prak4sa, confines himself likewise to those treatises, dropping, however, the [s4, and adding the Maitrayaza-upanishad, of which I have given a translation in this volume, and the Nvisimhottara-tapaniya-upanishad, the translation of which had to be reserved for thé next volume. 1 See Deussen, Vedanta, Einleitung, p. 38. Sankara occasionally refers also to the Paingi, Agnirahasya, Gabala, and Nardyaziya Upanishads. 2 Deussen, loc. cit. p. 82. * I state this on the authority of Professor Cowell. See also Fitzedward Hall, Index to the Bibliography of the Indian Philosophical Systems, pp. 116 and 236. x UPANISHADS.
3It is more difficult to determine which of the Upanishads were chosen by Sankara or deserving the honour of a special commentary. We possess his commentaries on the eleven Upanishads mentioned before, with the exception of the Kaushitaki?-upanishad. We likewise possess his commentary on the Mamddkya-upanishad, but we do not know for certain whether he left commentaries on any of the other Upanishads. Some more or less authoritative statements have been made that he wrote commentaries on some of the minor Upanishads, such as the Atharvasiras, Atharva-sikha, and the Nrzsimhatapani*. But as, besides Sankardfarya, the disciple of Govinda, there is Sankarananda, the disciple of Anandatman, another writer of commentaries on the Upanishads, it is possible that the two names may have been confounded by less careful copyists *. With regard to the Nrzsimhatapani all uncertainty might seem to be removed, after Professor Ramamaya Tarkaratna has actually published its text with the commentary of Sankarakarya in the Bibliotheca Indica, Calcutta, 1871. But some uncertainty still remains. While at the end of each Khazda of the Nrisimha-pdrvatapani we read that the Bhashya was the work of the Paramahamsa-parivragakakarya Sri-Sankara, the pupil of Govinda, we have no such information for the Nvrésimha-uttaratapani, but are told on the contrary that the words Sri-Govindabhagavat &c. have been added at the end by the editor, because he thought fit to do so. This is, to say the least, very suspicious, and we must wait for further confirmation. There is another commentary on this Upanishad by Narayamabha/fa, the son of Bha/ta Ratnakara®, who is well known as the author of Dipikas on several Upanishads. a EE ee
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.
1With profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh & Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Miller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude. INTRODUCTION CONTENTS. Ka/ha-upanishad Munzdaka-upanishad . Taittiriyaka-upanishad Brrhadaramyaka-upanishad . Svetasvatara-upanishad . : Pras#ia-upanishad Maitrayama-brahmaza-upanishad . TRANSLATION TRANSLATION TRANSLATION TRANSLATION TRANSLATION TRANSLATION TRANSLATION OF OF OF OF OF OF OF THE KATHA-UPANISHAD THE MtNDAKA-UPANISHAD THE TAITTIRIYAKA-UPANISHAD THE BRIHADARAMNYAKA-UPANISHAD THE SVETASVATARA-UPANISHAD . ; THE PRASNA-UPANISHAD THE MaITRAYANA-BRAHMA-VA-UPANISHAD Xxi XXV1 XXVil XXX XXXI1 xlii xliii 1 907 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East ; : 347 , eri a . id (a ; 7 >» dipt aguls Wt nveced epnits INTRODUCTION.
2THIS second volume completes the translation of the principal Upanishads to which Sankara appeals in his great commentary on the Veddnta-Sitras!, viz. : 1. KAandogya-upanishad, 2. Talavakara or Kena-upanishad, 3. Aitareya-upanishad, 4. Kaushitaki-upanishad, 5. Vagasaneyi or fsa-upanishad, 6. Katha-upanishad, 7- Muzdaka-upanishad, 8. Taittiriyaka-upanishad, 9. Brzhadarazyaka-upanishad, 10, Svetasvatara-upanishad, 11. Pras#a-upanishad. These eleven have sometimes? been called the old and genuine Upanishads, though I should be satisfied to call themi the eleven classical Upanishads, or the fundamental Upanishads of the Vedanta philosophy. Vidydranya', in his ‘Elucidation of the meaning of all the Upanishads,’ Sarvopanishadarthanubhdti-prak4sa, confines himself likewise to those treatises, dropping, however, the [s4, and adding the Maitrayaza-upanishad, of which I have given a translation in this volume, and the Nvisimhottara-tapaniya-upanishad, the translation of which had to be reserved for thé next volume. 1 See Deussen, Vedanta, Einleitung, p. 38. Sankara occasionally refers also to the Paingi, Agnirahasya, Gabala, and Nardyaziya Upanishads. 2 Deussen, loc. cit. p. 82. * I state this on the authority of Professor Cowell. See also Fitzedward Hall, Index to the Bibliography of the Indian Philosophical Systems, pp. 116 and 236. x UPANISHADS.
3It is more difficult to determine which of the Upanishads were chosen by Sankara or deserving the honour of a special commentary. We possess his commentaries on the eleven Upanishads mentioned before, with the exception of the Kaushitaki?-upanishad. We likewise possess his commentary on the Mamddkya-upanishad, but we do not know for certain whether he left commentaries on any of the other Upanishads. Some more or less authoritative statements have been made that he wrote commentaries on some of the minor Upanishads, such as the Atharvasiras, Atharva-sikha, and the Nrzsimhatapani*. But as, besides Sankardfarya, the disciple of Govinda, there is Sankarananda, the disciple of Anandatman, another writer of commentaries on the Upanishads, it is possible that the two names may have been confounded by less careful copyists *. With regard to the Nrzsimhatapani all uncertainty might seem to be removed, after Professor Ramamaya Tarkaratna has actually published its text with the commentary of Sankarakarya in the Bibliotheca Indica, Calcutta, 1871. But some uncertainty still remains. While at the end of each Khazda of the Nrisimha-pdrvatapani we read that the Bhashya was the work of the Paramahamsa-parivragakakarya Sri-Sankara, the pupil of Govinda, we have no such information for the Nvrésimha-uttaratapani, but are told on the contrary that the words Sri-Govindabhagavat &c. have been added at the end by the editor, because he thought fit to do so. This is, to say the least, very suspicious, and we must wait for further confirmation. There is another commentary on this Upanishad by Narayamabha/fa, the son of Bha/ta Ratnakara®, who is well known as the author of Dipikas on several Upanishads. a EE ee
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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