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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 S4kAyanya means a grandson or further descendant of Saka ; see Gamaratnavalf (Baroda, 1874), p. 57°. a2 lit UPANISUADS. ee ——————————— while Buddhism is in many respects the doctrine of the Upanishads carried out to its last consequences, and, what is important, employed as the foundation of a new social system. In doctrine the highest goal of the Vedanta, the knowledge of the true Self, is no more than the Buddhist Samyaksambodhi ; in practice the Sannydsin is the Bhikshu. the friar, only emancipated alike from the tedious discipline of the Brahmanic student, the duties of the Brahmanic householder, and the yoke of useless penances imposed on the Brahmanic dweller in the forest. The spiritual freedom of the Sannydsin becomes in Buddhism the common property of the Sangha, the Fraternity, and that Fraternity is open alike to the young and the old, to the Brahman and the Sidra, to the rich and the poor, to. the wise and the foolish. In fact there is no break between the India of the Veda and the India of the Tripifaka, but there is an historical continuity between the two, and the connecting link between extremes that seem widely separated must be sought in the Upanishads'. F. MAX MULLER. Oxrorb, February, 1884.
2' As there is room left on this page, I subjoin a passage from the Abhidharma-kosha-vyakhya, ascribed to the Bhagavat, but which, as far as style and thought are concerned, might be taken from an Upanishad : Uktam hi Bhagavata: Prithiv? bho Gautama kutra pratish/Aita? Prithivi Bradhmasa abmandale pratish¢Aita. Abmavdalam bho Gautama kva pratish¢ditam? Vayau pratishthitam. Vayur bho Gautama kva pratish¢hitah? Ak4se pratishthitak. Ak4sam bho Gautama kutra pratish¢4itam? Atisarasi MahAbrahmama, atisarasi Mahabrahmama. Ak4sam BrahmamApratish¢fitam, andlambanam iti vistarah. Tasmad asty akasam iti Vaibhashikas, (See Bréhad-Ar. Up. III, 6, 1. Burnouf, Introduction a l’histoire du Buddhisme, p. 449.) ‘For it is said by the Bhagavat : “‘ O Gautama, on what does the earth rest ?”’ “The earth, O Brahmaza, rests on the sphere of water.” ‘“‘O Gautama, on what does the sphere of water rest?” ‘It rests on the air.” “ O Gautama, on what does the air rest?” “It rests un the ether (ak4sa).” ‘O Gautama, on what does the ether rest?” ‘‘Thou goest too far, great Brahmaya; thou goest too far, great Brahmaza. The ether, O Brahmama, does not rest. It has no support.” Therefore the Vaibhashikas hold that there is an ether,’ &c. KAZ7HA-UPANISHAD. (15) € iene = = a’ dL heoe he ar, only om net np > ee Brschoic er. nd chee i Brahmanic dwells of ths Sariity isin b ss 7S , — = iwTa a ey mn ot. the Sang ° y.. , psi alike to the pean ? 6, oid, to the 2 vis fp BSadra, ul rive rie J ul, la fact . the me) | Era OTA RS | ‘TD Sie 5 pet mage «YS a 7 iS 7 Pied ll i” ~ e a . ot * "? . 4 sola co Tene Fee widely % a a eset thee oS , Hs 2 ; _ = ast are con at lp rt inser pongo € ae
3‘.- ; on, = - : a 4 ath ¢. Peete? Boo lin or 4 wee Perniet Stl rs & aes ; hem MN ARRii eee proce taco tia Co ee eee p> Mahsies Nerney a ale or cr) ti oa it matey” a ia ye - sebagai in)” <a ‘am | aye alll Tp ‘ne for ormeusd : Law a ] eh ane 7 hl her, o fea 74a® witr, Com I “¢ — tape the tk } ‘ os Ant t thes a babs ‘ . KATHA-UPANISHAD. FIRST ADHYAYA First Va ttt. 1. VAcasravasa!, desirous (of heavenly rewards), surrendered (at a sacrifice) all that he possessed. He had a son of the name of Nadiketas. 2. When the (promised) presents were being given (to the priests), faith entered into the heart of Naéiketas, who was still a boy, and he thought : 3. ‘ Unblessed?, surely, are the worlds to which a man goes by giving (as his promised present at a sacrifice) cows which have drunk water, eaten hay, given their milk *, and are barren.’ 4. He (knowing that his father had promised to give up all that he possessed, and therefore his son also) said to his father: ‘Dear father, to whom wilt thou give me?’ 1 Vagasravasa is called Aruni Auddalaki Gautama, the father of Nakiketas. The father of Svetaketu, another enlightened pupil (see Khand. Up. VI, 1, 1), is also called Arui (Uddalaka, comm. Kaush. Up. I, 1) Gautama. Svetaketu himself is called Aruneya, i.e. the son of Aruni, the grandson of Aruma, and likewise Auddalaki. Auddalaki is a son of Uddalaka, but Sankara (K4¢A. Up. I, 11) takes Audd4laki as possibly the same as Uddalaka. See Brvh. Ar. Up. III, 6, 1. 2 As to Ananda, unblessed, see Brzh. Ar. Up. IV, 4, 11; V4gas. Samh. Up. 3 (Sacred Books of the East, vol. i, p gux)s * Anandagiri explains that the cows meant rope are cOWS no longer able to drink, to eat, to give milk, and to calve. [15] 2B
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.
11 S4kAyanya means a grandson or further descendant of Saka ; see Gamaratnavalf (Baroda, 1874), p. 57°. a2 lit UPANISUADS. ee ——————————— while Buddhism is in many respects the doctrine of the Upanishads carried out to its last consequences, and, what is important, employed as the foundation of a new social system. In doctrine the highest goal of the Vedanta, the knowledge of the true Self, is no more than the Buddhist Samyaksambodhi ; in practice the Sannydsin is the Bhikshu. the friar, only emancipated alike from the tedious discipline of the Brahmanic student, the duties of the Brahmanic householder, and the yoke of useless penances imposed on the Brahmanic dweller in the forest. The spiritual freedom of the Sannydsin becomes in Buddhism the common property of the Sangha, the Fraternity, and that Fraternity is open alike to the young and the old, to the Brahman and the Sidra, to the rich and the poor, to. the wise and the foolish. In fact there is no break between the India of the Veda and the India of the Tripifaka, but there is an historical continuity between the two, and the connecting link between extremes that seem widely separated must be sought in the Upanishads'. F. MAX MULLER. Oxrorb, February, 1884.
2' As there is room left on this page, I subjoin a passage from the Abhidharma-kosha-vyakhya, ascribed to the Bhagavat, but which, as far as style and thought are concerned, might be taken from an Upanishad : Uktam hi Bhagavata: Prithiv? bho Gautama kutra pratish/Aita? Prithivi Bradhmasa abmandale pratish¢Aita. Abmavdalam bho Gautama kva pratish¢ditam? Vayau pratishthitam. Vayur bho Gautama kva pratish¢hitah? Ak4se pratishthitak. Ak4sam bho Gautama kutra pratish¢4itam? Atisarasi MahAbrahmama, atisarasi Mahabrahmama. Ak4sam BrahmamApratish¢fitam, andlambanam iti vistarah. Tasmad asty akasam iti Vaibhashikas, (See Bréhad-Ar. Up. III, 6, 1. Burnouf, Introduction a l’histoire du Buddhisme, p. 449.) ‘For it is said by the Bhagavat : “‘ O Gautama, on what does the earth rest ?”’ “The earth, O Brahmaza, rests on the sphere of water.” ‘“‘O Gautama, on what does the sphere of water rest?” ‘It rests on the air.” “ O Gautama, on what does the air rest?” “It rests un the ether (ak4sa).” ‘O Gautama, on what does the ether rest?” ‘‘Thou goest too far, great Brahmaya; thou goest too far, great Brahmaza. The ether, O Brahmama, does not rest. It has no support.” Therefore the Vaibhashikas hold that there is an ether,’ &c. KAZ7HA-UPANISHAD. (15) € iene = = a’ dL heoe he ar, only om net np > ee Brschoic er. nd chee i Brahmanic dwells of ths Sariity isin b ss 7S , — = iwTa a ey mn ot. the Sang ° y.. , psi alike to the pean ? 6, oid, to the 2 vis fp BSadra, ul rive rie J ul, la fact . the me) | Era OTA RS | ‘TD Sie 5 pet mage «YS a 7 iS 7 Pied ll i” ~ e a . ot * "? . 4 sola co Tene Fee widely % a a eset thee oS , Hs 2 ; _ = ast are con at lp rt inser pongo € ae
3‘.- ; on, = - : a 4 ath ¢. Peete? Boo lin or 4 wee Perniet Stl rs & aes ; hem MN ARRii eee proce taco tia Co ee eee p> Mahsies Nerney a ale or cr) ti oa it matey” a ia ye - sebagai in)” <a ‘am | aye alll Tp ‘ne for ormeusd : Law a ] eh ane 7 hl her, o fea 74a® witr, Com I “¢ — tape the tk } ‘ os Ant t thes a babs ‘ . KATHA-UPANISHAD. FIRST ADHYAYA First Va ttt. 1. VAcasravasa!, desirous (of heavenly rewards), surrendered (at a sacrifice) all that he possessed. He had a son of the name of Nadiketas. 2. When the (promised) presents were being given (to the priests), faith entered into the heart of Naéiketas, who was still a boy, and he thought : 3. ‘ Unblessed?, surely, are the worlds to which a man goes by giving (as his promised present at a sacrifice) cows which have drunk water, eaten hay, given their milk *, and are barren.’ 4. He (knowing that his father had promised to give up all that he possessed, and therefore his son also) said to his father: ‘Dear father, to whom wilt thou give me?’ 1 Vagasravasa is called Aruni Auddalaki Gautama, the father of Nakiketas. The father of Svetaketu, another enlightened pupil (see Khand. Up. VI, 1, 1), is also called Arui (Uddalaka, comm. Kaush. Up. I, 1) Gautama. Svetaketu himself is called Aruneya, i.e. the son of Aruni, the grandson of Aruma, and likewise Auddalaki. Auddalaki is a son of Uddalaka, but Sankara (K4¢A. Up. I, 11) takes Audd4laki as possibly the same as Uddalaka. See Brvh. Ar. Up. III, 6, 1. 2 As to Ananda, unblessed, see Brzh. Ar. Up. IV, 4, 11; V4gas. Samh. Up. 3 (Sacred Books of the East, vol. i, p gux)s * Anandagiri explains that the cows meant rope are cOWS no longer able to drink, to eat, to give milk, and to calve. [15] 2B
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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