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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1rfyaka-upanishad explains the human Gandharvas as men who have become Gandharvas, a kind of fairies; divine Gandharvas, as Gandharvas by birth. The Fathers or Manes are called Xiraloka, because they remain long, though not for ever, in their world. The aganaga Gods are explained as born in the world of the Devas through their good works (sm4rta), while the Karmadevas are explained as born there through their sacred works (vaidika). The Gods are the thirty-three, whose lord is Indra, and whose teacher Brihaspati. Pragapati is Virag, Brahman Hiramyagarbha. Dvivedaganga, in his commentary on the Satapatha-brahmama, explains the Fathers as those who, proceeding on the Southern path, have conquered their world, more particularly by having themselves offered in their life sacrifices to their Fathers. The Karmadevas, according to him, are those who have become Devas by sacred works (srauta), the Ag4nadevas those who were gods before there were men. The Gods are Indra and the rest, while the Gandharvas are not explained. Pragapati is Virag, Brahman is Hiranyagarbha. Lastly, Sankara, in his commentary on the Brzhaddranyakaupanishad, gives nearly the same explanation as before; only that he makes 4ganadevah still clearer, by explaining them as gods Aganatah, i.e. utpattitak, from their birth. The arrangement of these beings and their worlds, one rising above the other, reminds us of the cosmography of the Buddhists, but the elements, though in a less systematic form, existed evidently before. Thus we find in the so-called Gargi-brahmama (Satapathabrahmama XIV, 6, 6, 1) the following succession: Water, air, ether®, the worlds of the sky», heaven, sun, moon, stars, gods, Gandharvas¢, Pragapati, Brahman. In the Kaushftaki-upanishad I, 3 (Sacred Books of the East, vol. i, p. 275) there is another series, the worlds of Agni, Vayu, Varuza, Indra, PragApati,and Brahman. See Weber, Ind. Stud. II, p. 224. * Deest in Kanva-sakha. > Between sky and sun, the Kamva-sakha places the Gandharvaloka (Brth. Ar. Up. III, 6, 1, p. 609). ° Instead of Gandharvas, the Brth. Ar. Up. places Indra.
2II VALLI, 9 ANUVAKA. 9 me NintH ANnvuvAKA}?, ‘He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing 2.’ He does not distress himself with the thought, Why did I not do what is good? Why did I do what is bad? He who thus knows these two (good and bad), frees himself. He who knows both, frees himself*. This is the Upanishad ¢. 1 Chis. ? Even if there is no fear from anything else, after the knowledge of Self and Brahman has been obtained, it might be thought that fear might still arise from the commission of evil deeds, and the omission of good works. Therefore the next paragraphs have been added. $ The construction of these two sentences is not clear to me. 4 Here follows the Anukramavi, and in some MSS. the same invocation with which the next Valli begins. 64 TAITTIRLYAKA-UPANISHAD. a ee ee eS ee THIRD VALLI, Or, THE CHAPTER OF BuriGu. Harzk, Om! May it (the Brahman) protect us both! May it enjoy us both! May we acquire strength together! May our knowledge become bright! May we never quarrel! Peace! peace! peace’! First ANUVAKA. Bhvzgu Varuzi went to his father Varuza. saying : ‘Sir, teach me Brahman. He told him this, viz. Food, breath, the eye, the ear, mind, speech. Then he said again to him: ‘That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. This is Brahman.’ He performed penance. Having performed penance— SEcoND ANUVAKA.
3He perceived that food is Brahman, for from food these beings are produced ; by food, when born, they live ; and into food they enter at their death. Having perceived this, he went again to his father Varuza, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’ He performed penance. Having performed penance— * The same paragraph, as before (II, 1), occurs at the end of the Ka/ha-upanishad, and elsewhere. III VALLI, 5 ANUVAKA. 65 Se Tuirp ANUVAKA. He perceived that breath! is Brahman, for from breath these beings are born; by breath, when born, they live ; into breath they enter at their death. Having perceived this, he went again to his father Varuna, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman,’ He performed penance. Having performed penance— FourtH ANUVAKA. He perceived that mind (manas) is Brahman, for from mind these beings are born; by mind, when born, they live ; into mind they enter at their death. Having perceived this, he went again to his father Varuma, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’ He performed penance. Having performed penance— FirtH ANUVAKA. He perceived that understanding (vig#d4na) was Brahman, for from understanding these beings are born ; by understanding, when born, they live; into understanding they enter at their death. Having perceived this, he went again to his father Varuma, saying: ‘Sir,teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’ 1 Or life ; see Brzh. Ar, Up. IV, 1, 3. [15] F 66 TAITTIRIYAKA-UPANISHAD.
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.
1rfyaka-upanishad explains the human Gandharvas as men who have become Gandharvas, a kind of fairies; divine Gandharvas, as Gandharvas by birth. The Fathers or Manes are called Xiraloka, because they remain long, though not for ever, in their world. The aganaga Gods are explained as born in the world of the Devas through their good works (sm4rta), while the Karmadevas are explained as born there through their sacred works (vaidika). The Gods are the thirty-three, whose lord is Indra, and whose teacher Brihaspati. Pragapati is Virag, Brahman Hiramyagarbha. Dvivedaganga, in his commentary on the Satapatha-brahmama, explains the Fathers as those who, proceeding on the Southern path, have conquered their world, more particularly by having themselves offered in their life sacrifices to their Fathers. The Karmadevas, according to him, are those who have become Devas by sacred works (srauta), the Ag4nadevas those who were gods before there were men. The Gods are Indra and the rest, while the Gandharvas are not explained. Pragapati is Virag, Brahman is Hiranyagarbha. Lastly, Sankara, in his commentary on the Brzhaddranyakaupanishad, gives nearly the same explanation as before; only that he makes 4ganadevah still clearer, by explaining them as gods Aganatah, i.e. utpattitak, from their birth. The arrangement of these beings and their worlds, one rising above the other, reminds us of the cosmography of the Buddhists, but the elements, though in a less systematic form, existed evidently before. Thus we find in the so-called Gargi-brahmama (Satapathabrahmama XIV, 6, 6, 1) the following succession: Water, air, ether®, the worlds of the sky», heaven, sun, moon, stars, gods, Gandharvas¢, Pragapati, Brahman. In the Kaushftaki-upanishad I, 3 (Sacred Books of the East, vol. i, p. 275) there is another series, the worlds of Agni, Vayu, Varuza, Indra, PragApati,and Brahman. See Weber, Ind. Stud. II, p. 224. * Deest in Kanva-sakha. > Between sky and sun, the Kamva-sakha places the Gandharvaloka (Brth. Ar. Up. III, 6, 1, p. 609). ° Instead of Gandharvas, the Brth. Ar. Up. places Indra.
2II VALLI, 9 ANUVAKA. 9 me NintH ANnvuvAKA}?, ‘He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing 2.’ He does not distress himself with the thought, Why did I not do what is good? Why did I do what is bad? He who thus knows these two (good and bad), frees himself. He who knows both, frees himself*. This is the Upanishad ¢. 1 Chis. ? Even if there is no fear from anything else, after the knowledge of Self and Brahman has been obtained, it might be thought that fear might still arise from the commission of evil deeds, and the omission of good works. Therefore the next paragraphs have been added. $ The construction of these two sentences is not clear to me. 4 Here follows the Anukramavi, and in some MSS. the same invocation with which the next Valli begins. 64 TAITTIRLYAKA-UPANISHAD. a ee ee eS ee THIRD VALLI, Or, THE CHAPTER OF BuriGu. Harzk, Om! May it (the Brahman) protect us both! May it enjoy us both! May we acquire strength together! May our knowledge become bright! May we never quarrel! Peace! peace! peace’! First ANUVAKA. Bhvzgu Varuzi went to his father Varuza. saying : ‘Sir, teach me Brahman. He told him this, viz. Food, breath, the eye, the ear, mind, speech. Then he said again to him: ‘That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. This is Brahman.’ He performed penance. Having performed penance— SEcoND ANUVAKA.
3He perceived that food is Brahman, for from food these beings are produced ; by food, when born, they live ; and into food they enter at their death. Having perceived this, he went again to his father Varuza, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’ He performed penance. Having performed penance— * The same paragraph, as before (II, 1), occurs at the end of the Ka/ha-upanishad, and elsewhere. III VALLI, 5 ANUVAKA. 65 Se Tuirp ANUVAKA. He perceived that breath! is Brahman, for from breath these beings are born; by breath, when born, they live ; into breath they enter at their death. Having perceived this, he went again to his father Varuna, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman,’ He performed penance. Having performed penance— FourtH ANUVAKA. He perceived that mind (manas) is Brahman, for from mind these beings are born; by mind, when born, they live ; into mind they enter at their death. Having perceived this, he went again to his father Varuma, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’ He performed penance. Having performed penance— FirtH ANUVAKA. He perceived that understanding (vig#d4na) was Brahman, for from understanding these beings are born ; by understanding, when born, they live; into understanding they enter at their death. Having perceived this, he went again to his father Varuma, saying: ‘Sir,teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’ 1 Or life ; see Brzh. Ar, Up. IV, 1, 3. [15] F 66 TAITTIRIYAKA-UPANISHAD.
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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