tation, he adds, ‘the work embraces ten chapters, of which the first two are reckoned to be the Brahmaza, and the rest is known under the name of A/andogya-upanishad. In their arrangement and style the two portions differ greatly, and judged by them they appear to be productions of very different ages, though both are evidently relics of pretty remote antiquity. Of the two chapters of the K Zandogya- brahmava', the first includes eight siktas (hymns) on the ceremony of marriage, and the rites necessary to be ob- served at the birth of a child. The first sikta is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for pros- perity in behalf of the married couple. The second prays for long life, kind relatives, and a numerous progeny. The third is the marriage pledge by which the contracting parties bind themselves to each other. Its spirit may be guessed from a single verse. In talking of the unanimity with which they will dwell, the bridegroom addresses his bride, “ That heart of thine shall be mine, and this heart of mine shall be thine*.”’ The fourth and the fifth invoke Agni, Vayu, Xandramas, and Sirya to bless the couple and ensure healthful progeny. The sixth is a-mantra for offering an oblation on the birth of a child ; and the seventh and the eighth are prayers for its being healthy, wealthy, and powerful, not weak, poor, or mute, and to ensure a profusion of wealth and milch-cows. The first sikta of the second chapter is addressed to the Earth, Agni, and Indra, with a prayer for wealth, health, and prosperity; the second, third, fourth, fifth, and sixth are mantras for offer- ing oblations to cattle, the manes, Sarya, and divers minor deities. The seventh is a curse upon worms, insects, flies, and other nuisances, and the last, the concluding mantra of the marriage ceremony, in which a general blessing is invoked for all concerned.’
After this statement there can be but little doubt that
1 It begins, Om, deva savitak, pra suva yagiiam pra suva yagilapatim bhagaya. The second begins, yak prakyam disi sarparaga esha te bali.
2 Yad etad dhvzdayam tava tad astu hyzdayam mama, Yad idam hridayam mama tad astu hrédayam tava.
Ixxxvill UPANISHADS.
this Upanishad originally formed part of a Brahmaza.
This may have been called either by a general name,
the Brahmaza of the A/andogas, the followers of the
Sama-veda, or, on account of the prominent place occupied
in it by the Upanishad, the Upanishad-brahmaza’. In
that case it would be one of the eight Brahmavzas of the
SAma-veda, enumerated by Kumarila BhaZfa and others’,
and called simply Upanishad, scil. Brahmava.
The text of the Upanishad with the commentary of Sankara and the gloss of Anandagiri has been published in the Bibliotheca Indica. The edition can only claim the character of a manuscript, and of a manuscript not always very correctly read.
A translation of the Upanishad was published, likewise in the Bibliotheca Indica, by Rajendralal Mitra.
It is one of the Upanishads that was translated into
Persian under the auspices of Dara Shukoh*, and from
Persian into French by Anquetil Duperron, in his Oup-
nekhat, i.e. Secretum Tegendum. Portions of it were
translated into English by Colebrooke in his Mis-
cellaneous Essays, into Latin and German by F. W.
Windischmann, in his Sankara, seu de theologumenis
Vedanticorum (Bonn, 1833), and in a work published
by his father, K. J. H. Windischmann, Die Philosophie
im Fortgang der Weltgeschichte (Bonn, 1827-34).
Professor A. Weber has treated of this Upanishad in his
Indische Studien I, 254; likewise M. P. Regnaud in his
Matériaux pour servir a histoire de la philosophie de
l’Inde (Paris, 1876) and Mr. Gough in several articles on
‘the Philosophy of the Upanishads,’ in the Calcutta
Review, No. CXXXI.
I have consulted my predecessors whenever there was a serious difficulty to solve in the translation of these ancient texts. These difficulties are very numerous, as those know
‘ The same name seems, however, to be given to the adhydya of the Talava- kara-brahmaza, which contains the Kena-upanishad.
*-M. M., History of Ancient Sanskrit Literature, p. 348. Most valuable information on the literature of the Sdma-veda may be found in Dr. Burnell’s editions of the smaller Brahmamas of that Veda.
* M. M., History of Ancient Sanskrit Literature, p. 325.
INTRODUCTION. Ixxxix
best who have attempted to give complete translations of
these ancient texts. It will be seen that my translation
differs sometimes very considerably from those of my pre-
decessors. Though I have but seldom entered into any
controversy with them, they may rest assured that I have
not deviated from them without careful reflection.
II. THE TALAVAKARA-UPANISHAD.
THIS Upanishad is best known by the name of Kena- upanishad, from its first word. The name of brahmi- upanishad (IV, 7) can hardly be considered as a title. It means ‘the teaching of Brahman,’ and is used with reference to other Upanishads also!. Sankara, in his commentary, tells us that this Upanishad forms the ninth adhydya of a Brahmaza, or, if we take his words quite literally, he says, ‘the beginning of the ninth adhyaya is “the Upanishad beginning with the words Keneshitam, and treating of how the Highest Brahman has to be taught.”’ In the eight preceding adhyayas, he tells us, all the sacred rites or sacrifices had been fully explained, and likewise the medi- tations (updsana) on the praza (vital breath) which belongs to all these sacrifices, and those meditations also which have reference to the fivefold and sevenfold Samans. After that followed Gayatra-siman and the Vamsa, the genealogical list. All this would naturally form the subject | of a Sama-veda-brahmava, and we find portions corres- ponding to the description given by Sankara in the AZan- dogya-upanishad, e.g. the fivefold Saman, II, 2; the seven- fold SAman, II, 8; the Gayatra-saman, III, 12, 1.
_Anandagiiana tells us that our Upanishad belonged to the Sakha of the Talavakaras,
All this had formerly to be taken on trust, because
no Brahmavza was known containing the Upanishad. Dr.
Burnell, however, has lately discovered a Brahmaza of the
SAma-veda which comes very near the description given by
1 See before, p. 1xxxiii.
XC UPANISHADS.
writes: ‘It appears to me that you would be glad to know
the following about the Kena-upanishad, as it occurs in my
MS. of the Talavakara-brahmaza.
‘The last book but one of this Brahmaza is termed
Upanishad-brahmaza. It consists of 145 khamdas treating
of the Gayatra-siman, and the 134th is a Vamsa. The
Kena-upanishad comprises the 135-145 khazdas, or the
tenth anuvaka of a chapter. The 139th section begins: asa
va idam agra Asit, &c.
‘My MS. of the Talavak4ra-brahmama agrees, as regards
the contents, exactly with what Sankara says, but not in
the divisions. He says that the Kena-upanishad begins the
ninth adhydya, but that is not so in my MS. Neither
the beginning nor the end of this Upanishad is noticed
particularly.
‘The last book of this Brahmaza is the Arsheya-brah- maza, which I printed last February.
‘Among the teachers quoted in the Brahmaza I have noticed both Taxdya and Satydyani. I should not be surprised to find in it the difficult quotations which are incorrectly given in the MSS. of Sadyaza’s commentary on the Rig-veda. The story of Apala, quoted by Sayama in his commentary on the Rig-veda, VIII, 80, as from the Satyayanaka, is found word for word, except some trivial var. lectiones, in sections 220-221 of the Agnishfoma book of the Talavakara-brahmava. The Satydyanins seem to be closely connected with the Talavakara-sakha,
From a communication made by Dr. Burnell to the Academy (1 Feb. ’79), I gather that this Talavakara-brah- mavza is called by those who study it ‘Gaiminiya-brahmama, after the Sakha of the Sdma-veda which they follow. The account given in the Academy differs on some particulars slightly from that given in Dr. Burnell’s letter to me. He writes: ‘The largest part of the Brahmawa treats of the sacrifices and the Sdmans used at them. The first chapter is on the Agnihotra, and the Agnishéoma and other rites follow at great length. Then comes a book termed Upanishad-brahmaza. This contains 145 sections in four chapters. It begins with speculations on the GaAyatra-
INTRODUCTION. Xcl
saman, followed by a Vamsa; next, some similar matter
and another Vamsa. Then (§§ 135-138) comes the Kena-
upanishad (Talavakara). The last book is the Arsheya.
The Upanishad forms the tenth anuvaka of the fourth
chapter, not the beginning of a ninth chapter, as Sankara
remarks.’
The Kena-upanishad has been frequently published and translated. It forms part of Dara Shukoh’s Persian, and Anquetil Duperron’s Latin translations. It was several times published in English by Rammohun Roy (Translations of Several Principal Books, Passages, and Texts of the Veda, London, 1832, p. 41), in German by Windischmann, Poley, and others. It has been more or less fully discussed by Colebrooke, Windischmann, Poley, Weber, Roer, Gough, and Regnaud in the books mentioned before.
Besides the text of this Upanishad contained in the
Brahmaza of the Sama-veda, there is another text, slightly .
differing, belonging to the Atharva-veda, and there are
commentaries on both texts (Colebrooke, Misc. Essays,
1873, II, p. 80).
FHT. THE AITAREYA-ARANYAKA.
IN giving a translation of the Aitareya-upanishad, I found it necessary to give at the same time a translation of that portion of the Aitareya-arazyaka which precedes the Upani- shad. The Arazyakas seem to have been from the begin- ning the proper repositories of the ancient Upanishads, though it is difficult at first sight to find out in what relation the Upanishads stood to the Aranyakas. The Aramyakas - are to be read and studied, not in the village (grame), but in the forest, and so are the Upanishads. But the subjects treated in the Upanishads belong to a very different order from those treated in the other portions of the Arazyakas, the former being philosophical, the latter liturgical.
The liturgical chapters of the Aranyakas might quite as
well have formed part of the Brahmamas, and but for the
restriction that they are to be read in the forest, it is diffi-
cult to distinguish between them and the Brahmazas. The
XCil UPANISHADS.
first chapter of the Aitareya-drazyaka is a mere continua- tion of the Aitareya-brahmava, and gives the description of the Mahavrata, the last day but one of the Gavama- yana, a sattra or sacrifice which is supposed to last a whole year. The duties which are to be performed by the Hotrz priests are described in the Aitareya-drazyaka; not all, however, but those only which are peculiar to the Maha- vrata day. The general rules for the performance of the Mah4vrata are to be taken over from other sacrifices, such as the Visvagit, Katurvissa, &c., which form the type (prakrzti) of the Mahavrata. Thus the two sastras or recita- tions, called 4gya-praiiga, are taken over from the Visvagit, the sastras of the Hotrakas from the Katurviszsa. The Mahavrata is treated here as belonging to the Gavamayana sattra, which is described in a different Sakha, see Tait- tirtya Samhita VII, 5, 8, and partly in other Vedas. It is the day preceding the udayaniya, the last day of the sattra. It can be celebrated, however, by itself also, as an ekaha or ahina sacrifice, and in the latter case it is the tenth day of the Ekadasaratra (eleven nights’ sacrifice) called Pusdarika.
Sayava does not hesitate to speak of the Aitareya-
aravyaka as a part of the Brahmava?; and a still earlier
authority, Sankara, by calling the Aitareya-upanishad by
the name of Bahvrika-brahmavza-upanishad?, seems to
imply that both the Upanishad and the Arazyaka may be
classed as Brahmama.
The Aitareya-d4ravyaka appears at first sight a miscella- neous work, consisting of liturgical treatises in the first, fourth, and fifth Arazyakas, and of three Upanishads, in the second and third Arazyakas. This, however, is not the case. The first Arazyaka is purely liturgical, giving a description of the Mahavrata, so far as it concerns the Hotvz priest. It is written in the ordinary Brahmama style. Then follows the first Upanishad, Aravyaka II, 1-3, showing
Aitareyabrakmame ’sti kazdam arazyakabhidham (introduction), a remark which he repeats in the fifth Aravzyaka. He also speaks of the Aramyaka- vratariipam brahmavam ; see p. cxiv, 1. 24.
? In the same manner the Kaushitaki-upanishad is properly called Kaushitaki-
brahmava-upanishad, though occurring in the Arazyaka; see Kaushitaki-brah- maza-upanishad, ed. Cowell, p. 30.
INTRODUCTION. XClil
how certain portions of the Mahavrata, as described in the first Aramyaka, can be made to suggest'a deeper meaning, and ought to lead the mind of the sacrificer away from the purely outward ceremonial to meditation on higher subjects. Without a knowledge of the first Arawyaka therefore the first Upanishad would be almost unintelligible, and though its translation was extremely tedious, it could not well have been omitted.