The Upanishads, Part II — SBE Vol. 15 — trans. F. Max Müller (1884)
The translator’s English as printed. The original-language text is not held; names are romanised as the translator printed them.
He then says, Svaha to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svahd to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Pragdpati, pours ghee into the fire, and throws what remains into the Mantha (mortar). 4. Then he touches it (the Mantha, which is dedicated to Praza, breath), saying: ‘Thou art fleet (as breath). Thou art burning (as fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou art the abode of all (as the earth). Thou hast been saluted with Hin (at the beginning of the sacrifice by the prastotvz). Thou art saluted with Hin (in the middle of the sacrifice by the prastotvz). Thou hast been sung (by the udgatvz at the beginning of the sacrifice). Thou art sung (by the udgatvz in the middle of the sacrifice). Thou hast been celebrated (by the adhvaryu at the beginning of the sacrifice). Thou art celebrated again (by the 4gnidhra in the middle of the sacrifice). Thou art bright in the wet (cloud). Thou art great. Thou art powerful. Thou art food (as Soma). Thou art light (as Agni, fire, the eater). Thou art the end. Thou art the absorption (of all things).’ 5. Then he holds it (the Mantha) forth, saying: ‘ Thou * knowest all, we know thy greatness. He is
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1 These curious words 4 mamsi 4 mamhi te mahi are not explained by Sankara. Anandagiri explains them as I have trans-
VI ADHYAYA, 3 BRAHMANA, 7 213
indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.’ 6. Then he eats it, saying: ‘Tat savitur varezyam' (We meditate on that adorable light)—The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey! Bhas (earth) Svaha! ‘Bhargo devasya dhimahi (of the divine Savitr?)—May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey! Bhuvas (sky) Svaha! ‘Dhiyo yo nak prokodayat (who should rouse our thoughts)—May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey! Svah (heaven) Svaha!’ He repeats the whole Savitri verse, and all the verses about the honey, thinking, May I be all this! Bhar, Bhuvas, Sva#, Svaha! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Aditya (the sun), with the hymn, ‘ Thou art the best lotus of the four quarters, may I become the best lotus among men. Then returning as he came, he sits down behind the altar and recites the genealogical list’. 7. Uddalaka Aruxi told this (Mantha-doctrine) to his pupil Vagasaneya YAgziavalkya, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’
lated them. They correspond to ‘amo namasy ama hi te sarvam idam’ in the KAand. Up. V, 2, 6, 6. The Madhyandinas read: Amo ’sy 4mam hi te mayi, sa hi raga, &c. Dvivedaganga translates : ‘thou art the knower, thy knowledge extends to me.’ 1 Rv. III, 62, 10. ? This probably refers to the list immediately following.
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8. Vagasaneya Y4g“avalkya told the same to his pupil Madhuka Paingya, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth,’ 9. Madhuka Paingya told the same to his pupil Aila Bhagavitti, and said: ‘Ifa man were to pour it on a dry stick, branches would grow, and leaves spring forth. | 10. Kila Bhagavitti told the same to his pupil Ganaki Ayasthtma, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’ 11. Ganaki Ayasthfia told the same to his pupil Satyakama Gabdla, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’ 12. Satyakama Gabila told the same to his pupils, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’ Let no one tell this! to any one, except to a son or to a pupil”. 13. Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (£amasa), the fuel, and the two churning sticks. There are ten kinds of village (cultivated) seeds, viz. rice and barley (brthiyavas), sesamum and kidneybeans (tilamashds), millet and panic seed (azupriyangavas), wheat (godhimias), lentils (masfrds), pulse (khalvds), and vetches (khalakulas*). After having BT ek
* The Mantha-doctrine with the prazadarsana. Comm. * It probably means to no one except to one’s own son and to one’s own disciple. Cf. Svet. Up. VI, 22. * I have given the English names after Roer, who, living in India, had the best opportunity of identifying the various kinds of plants here mentioned. The commentators do not help us much. Sankara
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He then says, Svaha to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svahd to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Pragdpati, pours ghee into the fire, and throws what remains into the Mantha (mortar). 4. Then he touches it (the Mantha, which is dedicated to Praza, breath), saying: ‘You are fleet (as breath). You are burning (as fire). You are full (as Brahman). You are firm (as the sky). You are the abode of all (as the earth). You have been saluted with Hin (at the beginning of the sacrifice by the prastotvz). You are saluted with Hin (in the middle of the sacrifice by the prastotvz). You have been sung (by the udgatvz at the beginning of the sacrifice). You are sung (by the udgatvz in the middle of the sacrifice). You have been celebrated (by the adhvaryu at the beginning of the sacrifice). You are celebrated again (by the 4gnidhra in the middle of the sacrifice). You are bright in the wet (cloud). You are great. You are powerful. You are food (as Soma). You are light (as Agni, fire, the eater). You are the end. You are the absorption (of all things).’ 5. Then he holds it (the Mantha) forth, saying: ‘ You * know all, we know your greatness. He is
—_ —____..
1 These curious words 4 mamsi 4 mamhi te mahi are not explained by Sankara. Anandagiri explains them as I have trans-
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indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.’ 6. Then he eats it, saying: ‘Tat savitur varezyam' (We meditate on that adorable light)—The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey! Bhas (earth) Svaha! ‘Bhargo devasya dhimahi (of the divine Savitr?)—May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey! Bhuvas (sky) Svaha! ‘Dhiyo yo nak prokodayat (who should rouse our thoughts)—May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey! Svah (heaven) Svaha!’ He repeats the whole Savitri verse, and all the verses about the honey, thinking, May I be all this! Bhar, Bhuvas, Sva#, Svaha! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Aditya (the sun), with the hymn, ‘ You are the best lotus of the four quarters, may I become the best lotus among men. Then returning as he came, he sits down behind the altar and recites the genealogical list’. 7. Uddalaka Aruxi told this (Mantha-doctrine) to his pupil Vagasaneya YAgziavalkya, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’
lated them. They correspond to ‘amo namasy ama hi te sarvam idam’ in the KAand. Up. V, 2, 6, 6. The Madhyandinas read: Amo ’sy 4mam hi te mayi, sa hi raga, &c. Dvivedaganga translates : ‘you are the knower, your knowledge extends to me.’ 1 Rv. III, 62, 10. ? This probably refers to the list immediately following.
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8. Vagasaneya Y4g“avalkya told the same to his pupil Madhuka Paingya, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth,’ 9. Madhuka Paingya told the same to his pupil Aila Bhagavitti, and said: ‘Ifa man were to pour it on a dry stick, branches would grow, and leaves spring forth. | 10. Kila Bhagavitti told the same to his pupil Ganaki Ayasthtma, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’ 11. Ganaki Ayasthfia told the same to his pupil Satyakama Gabdla, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’ 12. Satyakama Gabila told the same to his pupils, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’ Let no one tell this! to any one, except to a son or to a pupil”. 13. Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (£amasa), the fuel, and the two churning sticks. There are ten kinds of village (cultivated) seeds, viz. rice and barley (brthiyavas), sesamum and kidneybeans (tilamashds), millet and panic seed (azupriyangavas), wheat (godhimias), lentils (masfrds), pulse (khalvds), and vetches (khalakulas*). After having BT ek
* The Mantha-doctrine with the prazadarsana. Comm. * It probably means to no one except to one’s own son and to one’s own disciple. Cf. Svet. Up. VI, 22. * I have given the English names after Roer, who, living in India, had the best opportunity of identifying the various kinds of plants here mentioned. The commentators do not help us much. Sankara
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