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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? I translate vara by caste on account of its conjunction with gotra. The commentator translates, ‘without origin and without qualities.’ We should say that which belongs to no genus or species. ? I have translated tapas by brooding, because this is the only word in English which combines the two meanings of warmth and thought. Native authorities actually admit two roots, one tap, to burn, the other tap, to meditate; see commentary on Pardsara-smriti, p. 39> (MS. Bodl.), Tapad krikkhrakandrayanddirpenaharavarganam. Nanu Vydsena tapo ’nyatha smaryate, tapah svadharma-vartitvam saukam sanganibarhanam iti; ndyam dosha, krikkhrader api svadharmaviseshat. Tapa samtdpa ity asmAd dhator utpannasya tapah-sabdasya dehasoshame vrettir mukhy&.... Yat tu tatraivoktam, ko ’yam moksha’ katham tena samsaram_ pratipannavan ity dlokanam arthag#ds tapah samsanti pandita iti so nya eva tapahsabdaf, tapa alokana ity asmad dhator utpannad. * Hiranyagarbha, the living world as a whole. Comm. * Satya, if we compare Ka/A. VI, 7 and III, 10, seems to mean buddhi. Here it is explained by the five elements. { MUNDAKA, I KHANDA, 9. 29 9. ‘From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman !, name, form ?, and matter (food).’ ? Hiranyagarbha. Comm. * Namarfipam, a very frequent concept in Buddhistic literature. 30 MUNDAKA-UPANISHAD. Sreconp KHANDA.
21. This is the truth!: the sacrificial works which they (the poets) saw in the hymns (of the Veda) have been performed in many ways in the Treta age*, Practise * them diligently, ye lovers of truth, this is your path that leads to the world of good works *! 2. When the fire is lighted and the flame flickers, let a man offer his oblations between the two portions of melted butter, as an offering with faith. 3. If a man’s Agnihotra sacrifice ® is not followed
31In the beginning of the second Khazda the lower knowledge is first described, referring to the performance of sacrifices and other good deeds. The reward of them is perishable, and therefore a desire is awakened after the higher knowledge. | * The Treta age is frequently mentioned as the age of sacrifices. I should prefer, however, to take treté in the sense of tray? vidya, and santata as developed, because the idea that the Treta age was distinguished by its sacrifices, seems to me of later origin. Even the theory of the four ages or yugas, though known in the Ait. Brahmama, is not frequently alluded to in the older Upanishads. See Weber, Ind. Stud. I, p. 283. * The termination tha for ta looks suspiciously Buddhistic; see ‘Sanskrit Texts discovered in Japan,’ J. R. A. S. 1880, p. 180. * Svakrzta and sukrzta are constantly interchanged. They mean the same, good deeds, or deeds performed by oneself and believed to be good. ° At the Agnihotra, the first of all sacrifices, and the type of many others, two portions of Agya are sacrificed on the right and left side of the Ahavantya altar. The place between the two is called the Avapasthdna, and here the oblations to the gods are to be offered. There are two oblations in the morning to Sfirya and Pragapati, two in the evening to Agni and Pragdpati. Other sacrifices, such as the Darsa and Pfrmamasa, and those mentioned in verse 3, are connected with the Agnihotra. I MUNDAKA, 2 KHANDA, 7° 31
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.
1? I translate vara by caste on account of its conjunction with gotra. The commentator translates, ‘without origin and without qualities.’ We should say that which belongs to no genus or species. ? I have translated tapas by brooding, because this is the only word in English which combines the two meanings of warmth and thought. Native authorities actually admit two roots, one tap, to burn, the other tap, to meditate; see commentary on Pardsara-smriti, p. 39> (MS. Bodl.), Tapad krikkhrakandrayanddirpenaharavarganam. Nanu Vydsena tapo ’nyatha smaryate, tapah svadharma-vartitvam saukam sanganibarhanam iti; ndyam dosha, krikkhrader api svadharmaviseshat. Tapa samtdpa ity asmAd dhator utpannasya tapah-sabdasya dehasoshame vrettir mukhy&.... Yat tu tatraivoktam, ko ’yam moksha’ katham tena samsaram_ pratipannavan ity dlokanam arthag#ds tapah samsanti pandita iti so nya eva tapahsabdaf, tapa alokana ity asmad dhator utpannad. * Hiranyagarbha, the living world as a whole. Comm. * Satya, if we compare Ka/A. VI, 7 and III, 10, seems to mean buddhi. Here it is explained by the five elements. { MUNDAKA, I KHANDA, 9. 29 9. ‘From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman !, name, form ?, and matter (food).’ ? Hiranyagarbha. Comm. * Namarfipam, a very frequent concept in Buddhistic literature. 30 MUNDAKA-UPANISHAD. Sreconp KHANDA.
21. This is the truth!: the sacrificial works which they (the poets) saw in the hymns (of the Veda) have been performed in many ways in the Treta age*, Practise * them diligently, ye lovers of truth, this is your path that leads to the world of good works *! 2. When the fire is lighted and the flame flickers, let a man offer his oblations between the two portions of melted butter, as an offering with faith. 3. If a man’s Agnihotra sacrifice ® is not followed
31In the beginning of the second Khazda the lower knowledge is first described, referring to the performance of sacrifices and other good deeds. The reward of them is perishable, and therefore a desire is awakened after the higher knowledge. | * The Treta age is frequently mentioned as the age of sacrifices. I should prefer, however, to take treté in the sense of tray? vidya, and santata as developed, because the idea that the Treta age was distinguished by its sacrifices, seems to me of later origin. Even the theory of the four ages or yugas, though known in the Ait. Brahmama, is not frequently alluded to in the older Upanishads. See Weber, Ind. Stud. I, p. 283. * The termination tha for ta looks suspiciously Buddhistic; see ‘Sanskrit Texts discovered in Japan,’ J. R. A. S. 1880, p. 180. * Svakrzta and sukrzta are constantly interchanged. They mean the same, good deeds, or deeds performed by oneself and believed to be good. ° At the Agnihotra, the first of all sacrifices, and the type of many others, two portions of Agya are sacrificed on the right and left side of the Ahavantya altar. The place between the two is called the Avapasthdna, and here the oblations to the gods are to be offered. There are two oblations in the morning to Sfirya and Pragapati, two in the evening to Agni and Pragdpati. Other sacrifices, such as the Darsa and Pfrmamasa, and those mentioned in verse 3, are connected with the Agnihotra. I MUNDAKA, 2 KHANDA, 7° 31
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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