Académique Documents
Professionnel Documents
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[15]
1:
THE UPANISHADS
TRANSLATED BY
F.
MAX MiJLLER
PART
II
THE KAr^A-UPANISHAD
THE MUiVZ>AKA-UPANISHAD
THE TAITTIRIYAKA-UPANISHAD
THE Bie/HADARAiVYAKA-UPANISHAD
THE ^VETA^VATARA-UPANISHAD v'
THE PRA^iVA-UPANISHAD
THE MAITRAYAiVA-BRAHMAiVA-UPANISHAD
CL
pt.
CONTENTS.
Introduction
...
Ka//2a-upanishad
Mu</aka-upanishad
PAGE
ix
xxi
xxvi
xxvii
Taittiriyaka-upanishad
Brzhadara^/yaka-upanishad
XXX
xxxi
^vetai'vatara-upanishad
xlii
Pra^Tia-upanishad
xliii
Maitrayawa-brahmawa-upanishad
^6
27
45
73
231
271
287
.347
^-^
INTRODUCTION.
This second volume completes the
translation of the
in
his
T.
2.
i^T/^andogya-upanishad,
Talavakara or Kena-upanishad,
3.
Aitareya-upanishad,
4.
Kaushitaki-upanishad,
5.
Va^asaneyi or tja-upanishad,
6.
Ka//za-upanishad,
7.
Muw^aka-upanishad,
8.
Taittiriyaka-upanishad,
9.
Brz'hadarawyaka-upanishad,
10.
6'vetaj'vatara-upanishad,
1 1
Praj/Ta-upanishad.
called the
old and
all
the Upanishads,' Sarvopanishadarthanubhuti-prakai-a, confines himself likewise to those treatises, dropping, however,
the tsk, and adding the Maitrayawa-upanishad, of which
I have given a translation in this volume, and the Nrz-
of which
^
See Deussen, Vedanta, Einleitung, p. 38. 6'ankara occasionally refers also
to the Paingi, Agnirahasya, Gabala, and Narayawlya Upanishads.
^
^
Deussen,
UPANISHADS.
of the Upanishads
It is more difficult to determine which
were chosen by 5ahkara or deserving the honour of a special
on the eleven
commentary. We possess his commentaries
with the exception of the
Upanishads mentioned before \
Kaushitaki ^-upanishad. We likewise possess his commenbut we do not know for
tary on the Ma;/^ukya-upanishad,
other
certain whether he left commentaries on any of the
authoritative statements
Upanishads. Some more or less
have been made that he wrote commentaries on some of the
*.
told
thought
cit, p.
39.
long list of works ascribed to ^ankara may be seen in Regnaud, Philosophie de I'Inde, p. 34, chiefly taken from Fitzedward Hall's Index of Indian
Philosophical Systems.
^
See Tarkaratna's
Vi^;7apana, p.
3, 1. 5.
INTRODUCTION.
I
XI
subjoin a list of thirty of the smaller Upanishads, pubby Professor Ramamaya Tarkaratna in the Biblio-
lished
^""ira-upanishadjpp.i-io; DipikabyNaraya;/a,pp.42-6o.
2.
3.
4.
5.
6.
pp. 60-73.
7.
8.
9.
pp. 73-78.
pp.
pp. 102-114.
pp. 114-118.
pp. 122-127.
pp.
1 1.
12.
5.
16.
17.
18.
19.
20.
21.
22.
23.
Ramottaratapaniya-upanishad,
24.
PP- 359-3^4
Hanumadukta-Rama-upanishad,
;
PP- 385-393;
394-404
404-416
27.
29.
vSafikarananda,
30. Garu</a-upanishad, pp.
Naraya;/a,
18-122.
pp. 184-196.
ibidem.
219-228
Atharvaj-ikha-upanishad, pp. 229-238
Brahma-upanishad, pp. 239-259
Prawagnihotra-upanishad, pp. 260-271
Nilarudra-upanishad, pp. 272-280
Ka;///^ajruti-upanishad, pp. 281-294;
Pi;/(/a-upanishad,
pp. 295-298
A
Atma-upanishad, pp. 299-303
Ramapurvatapaniya-upanishad,
pp. 304-358;
pp. 128-184.
83-101.
10.
13.
pp. 78-82.
480 seq.
Dipika by
UPANISHADS.
xii
We owe
to the
same
numbers of the
with commentary.
Nr/siwhapurvatapani-upanishad,
Nrzsiwhottaratapani-upanishad, with commentary.
Sha/X-akra-upanishad, with
commentary by Narayawa.
where the
passages where the text is doubtful, still more
commentaries leave us without any help.
difficulty
No
before.
advance, at
all
events, has
a truer
and
Upanishads
and
meaning of the
only, or following the commentators, though conscious all the time that the meaning
which they extract from the text cannot be the right one.
As
my
preface to the
first
We
India,
What
can
it
teach us
p. 360.
INTRODUCTION.
XUl
MSS.
The study
of Grantha
new
The
asked
Dekhan.
rule which
my
critics
is,
that
we
always be most grateful if they would suggest translations which are not only faithful, but also idiomatic. For
shall
we have in view, a rugged but faithful transseems to us more useful than a smooth but mis-
the purpose
lation
leading one.
However, we have
laid ourselves
literal translation
I shall
My
will
may convey an
entirely
allow
still
me
to
call
him so
wrong meaning.
at least I
in
hope he
the 'Occasional
it
into
translated
it
accurately.
UPANISHADS.
xiv
him:
appeared rather elated. Then the father asked
Uta tarn adej-am apraksho^ yenasmtam j-rutam bhavaty
amatam matam
avi^/7ata;//
translated this
'
:
vi^;7atam iti ?
ever asked for that instruc-
Have you
tion
'
.^'
own
translation, because
manas
is
manas
cepts^.
common
originally dealt with percepts, the buddhi with conBut the chief difference on which
critic lays
my
'
cannot be known.'
Mr.
Indica, p. 384.
certainty, ascribing
XV
INTRODUCTION.
'
not
'
Yatha K/mn-
prakaraapratipadyasyadvitiyavastuna ekam evaityadav aitadatmyam idaw sarvam (VI, 16, 3) ity ante ^a
dogj'ashash/Aaprapa^^ake
dvitiyam (VI,
2, i)
pratipadanam.
to be declared
in
end thereof:
'
'
The beginning with and ending with imply that the matter
any given section is declared both at the beginning and at the
the sixth section of the iT/jandogya-upanishad,
that section
is
'
*
'
UPANISHADS.
XVI
'
should be translated, not by inconceived, but by inconceivif the translation was to be faithful, and was to
give
able,
whether
'
'
instruction
degree, always
was
plausible.
The
his translation of
late this
Veda)
what
is
the
'^1
INTRODUCTION.
able
Xvii
thoroughly known."'
Dr. Ballantyne therefore
Thus he
'
now
understood.
'
'
'
'
have
'
said,
shad we read
beginning \'
'
:
The
But
Self was
in that case I
one alone,
all this,
in
the
is
of great importance,
is
far
to
'
[15]
Atma
asit.
UPANISIIADS.
Xviii
'
explains
it
was developed
in
the
'
Brahman ^
a Vedantist
is
Sat, therefore,
may
sent forth the world, but not that the world, which
mere
illusion,
is
'
In English
we
'
'
say,
'
'
'
'
Up.
Brahman was
But the
all this,
i.
logical
all
e.
meaning
that
we
Thus the
says
'Pa.nka.da.si, 1, 18,
is
always that
Brahman
Brahman becomes
see now.
which Mr. A.Venis (Pandit, V, p. 667) translates: 'Whatever may be apprehended through the eleven organs, by
argument and revelation, i. e. the world of phenomena, is
expressed by the word idam, this.' The Pa;U'adaj-i then
goes on
:
Sankara says
kale
'pi tat
(p. 398,
sad aikshata.
1.
5)
'
:
Previous to creation,
all
this
XIX
INTRODUCTION.
was the existent (sat), one only without a second name and
form were not
this is the declaration of the son of Arua.'
This is no doubt a translation grammatically correct, but
:
'
of idam, however,
drift of
the Upanishads.
different
number
and
character.
The
They
of passages which
consist
seem
in
the
very
extraordinary
to us utterly meaningless
we can
who can
express the
deepest thoughts on religion and philosophy with clearness,
nay, with a kind of poetical eloquence, could have uttered in
and
Some
of the sacrificial
in
time assume
fully
mastered
UPANISIIADS.
j-j^
always
we can
my
me,
ahead of other
the East, you are right, how tremendously
strikes one as
difference
The
Bible.
is
the
books
sacred
So it does, no doubt. But some
almost
'
unfairly great.'
most honest believers
writes
'
The
Bible
is
memoirs, and
letters
it
contains
much
that
is
foreign to
is not
your idea of what a revelation ought to be. But this
There is not only much that is foreign, but much that
all.
read them?'
Still
is
How
can
we
a truly sacred,
and dustiest
what they are seeking for, real nuggets of thought,
and precious jewels of faith and hope.
XXI
INTRODUCTION.
I.
THE KAZ^A-UPANISHAD.
The Ka^'/^a-upanishad is probably more widely known
than any other Upanishad. It formed part of the Persian
translation, was rendered into English by Rammohun Roy,
and has since been frequently quoted by English, French,
and German writers as one of the most perfect specimens
of the mystic philosophy and poetry of the ancient Hindus.
It was in the year 1845 that I first copied at Berlin the
text of this Upanishad, the commentary of >Sarikara (MS. 1 37
ChamChambers'^}, and the gloss of Gopalayogin (MS. 224
by Rammohun Roy,
Windischmann, Foley, Weber, Muir, Regnaud, Gough, and
others. But there still remained many difficult and obscure
of the passages
portions, and I hope that in some at least
where I differ from my predecessors, not excepting ^'ankara,
I may have succeeded in rendering the original meaning of
the author more intelligible than it has hitherto been.
The text of theKa//^a-upanishad is in some MSS. ascribed
In the Chambers MS. of the comto the Ya^ur-veda.
mentary also it is said to belong to that Veda ^, and in the
other translations, more or less perfect,
Muktikopanishad
it
stands
first
among
the Upanishads of
the Black Ya^ur-veda. According to Colebrooke (Miscellaneous Essays, I, 96, note) it is referred to the Sama-veda
also.
Generally, however, it is counted as one of the
Atharva//a Upanishads.
The reason why it is ascribed
to the Ya^ur-veda, is
in the
probably because the legend of Na/^iketas occurs
Brahma^a of the Taittiriya Ya^ur-veda. Here we read
(111,1,8):
Va^aj-ravasa,
'
"
wishing
for
rewards,
sacrificed
MS. 133
all
his
UPANISHADS.
Xxii
wealth.
still
priests,
He
me?'
said so a second
and said
The
him
to
To
Death,
give thee.'
Then a
'
up
He
Go away
Go
therefore to
Death when he
is
not at home, and dwell in his house for three nights without eating. If he should ask thee, Boy, how many nights
'
What
thou
'
'
say,
When
Three.'
he asks thee,
'
the
'
night ? say, Thy offWhat didst thou eat the second night } say,
spring.'
'Thy cattle.' 'What didst thou eat the third night?'
didst
eat
first
'
'
say,
works.'
'Thy good
He went
to Death, while
he dwelt
in his
'
first
night
?'
Then he
said:
'
'My
'
'
'
good works.'
respect to thee,
venerable
sir!
Choose a boon.'
'May
'
return living to
my
father,'
he
said.
Tell me how my
good works may never perish.'
Then he explained to him this Na/('iketa fire
(sacrifice),
'
'
Tell
me
Then he explained
to him this
(chief) Na^iketa fire
and hence he conquered death
again i.
This story, which in the Brahma;/a is told in order
to
(sacrifice),
explain th e
'
name
The commentator
of a certain sacrificial
ceremony
called
INTRODUCTION.
XXlll
one Adhyaya only, and the very fact of its division into two
Adhyayas may show that the compilers of the Upanishad
were still aware of its gradual origin. We have no means,
however, of determining its original form, nor should we even
be justified in maintaining that the first Adhyaya ever existed
by
itself,
time.
The name
Vedic work,
is
Upanishads.
of
valli,
lit.
creeper,
as a subdivision of a
used
the same
in
branch,
i.
e.
More
sense as
likely,
parvan, a
however, it was
a shoot, a
joint,
a division.
No doubt there are peculiarities of metre, gramlanguage, and thought which indicate the more
primitive or the more modern character of certain verses.
shad^.
mar,
There
place.
saw no
when
I first
worked
at this
what I
thought the original text of the Upanishad must have
been.
I now feel that we know so little of the time and
the circumstances when these half-prose and half-metrical
Upanishad,
Upanishads were
first
difficulty in
re-establishing
should hesitate
Though
years ago (Indische Studien, 1853, p. 197), and though I have hardly ever
thought it necessary to criticise them, some of his remarks are not without their
value even now.
many
UPANISHADS.
XXIV
and
Up.
adarja, mirror (Ka///. Up. VI, 5), as being characteristic of a later age. But setu is not a
bridge, in our sense of
the word, but rather a wall, a bank, a barrier, and occurs
II. 2, 5),
Brzhadarawyaka
wSrauta-sutras.
Till
hardly scholarlike.
With regard
to faulty or
irregular readings,
are due to the
original
we can never
composers, the
compilers, the repeaters, or lastly the writers of the
Upanishads.
It is easy to
say that adrej-ya {Uxxfid. Up. I, i, 6)
ought to be admya but who would venture to correct that
;
form.?
Whenever
that verse
is
quoted,
it
is
quoted with
^' Pessimisme
Brahmanique, Annales du Mus<5e Guimet,
^L^^^^^^^""^'
torn. 1,
106OJ
loi.
'
p.
XXV
INTRODUCTION.
in his
mind,
by
so-called
omissions.
I
have
16-18
little
to wealth.'
As
it
is
some reader
him by Death.
They
in, for
after
'
after Na>^iketas
was
thy
sufficiently indicated
by verse
19, 'This,
verse 19.
is
fire
UPANISHADS.
xxvi
II.
THE MUiVi^AKA-UPANISHAD.
This
It is a
an Upanishad of the Atharva-veda.
i. e. it has the form of a Mantra.
But,
commentators observe, though it is written in
is not, Hke other Mantras, to be used for sacriis
Mantra-upanishad,
the
as
verse,
it
ficial
purposes.
knowledge, the
Its
knowledge
breath, &c.,
but without
Nor
is it
the
Upanishad
his
ignorance
ledge can be as
first
appeared
it
Dara Shukoh.
My own
the
MS.
in the
commentary by
INTRODUCTION.
XXvil"
The
Buddhist mendicants, who are called Shavelings,' in oppoBrahmans, who dress their hair carefully, and
'
sition to the
the Upanishads. Yet, for that very reason, it seems impossible that this should be the origin of the name, unless
we suppose that it was the work of a man who was, in one
sense, a
faithful to the
Brahmanic law.
III.
THE TAITTIRIYAKA-UPANISHAD.
The Taittiriyaka-upanishad seems to have had its original
place in the Taittiriya-Ara;<!yaka. This Arauyaka. consists,
as Rajendralal Mitra has shown in the Introduction to his
work
in the Bibliotheca Indica, of three porten Prapa///akas, the first six form the
Ara/zyaka proper, or the Karma-ka</a, as Sa.ya.na. writes.
Then follow Prapa///akas VII, VIII, and IX, forming the
edition of the
tions.
Out
of
its
work
into three
Adhyayas, and
calls
the
whenever the division of the Taittiriyaka-upanishad into Vallis is mentioned, we always have three ^, the
accident, for
6'afikara (ed. Roer, p. 141) himself speaks of two Vallis, teaching the
paramalmag-Hana (the 5iksha-valli has nothing to do with this), and Anqiietil
has Anandbli = Ananda-valli, and Bharkbli = Bhr/gu-valli.
UPANISHADS.
XXVlii
vSiksha-valli, the
Properly, liowever,
Sawhiti-upanishad.
in his commentary on the Taittiriya-ara;/yaka,
seventh chapter, the vSikshadhyaya (twelve
the
explains
Sayawa^
anuvakas), as Sawhiti-upanishad.
The same
5iksha-bhashya.
it
contains.
That
is
at the
end of the
first
final
'
words satyam
pa>7^a,
third
have the
graph.
'
*
'
*
section.
we
words of the two Anuvakas, and one paraIn the seventh Anuvaka, there is the final word
final
it
Studien, II,
of YSiTum to the eighth and
the
Prapa/Aaka
Sawzhiti, and the
name
Y%;7iki-upanishad. That Anukiama} presupposes, howmay be seen both from the number of Anuvakas. and
from the position
assigned to the Y%wiki as between the Sawhiti and Vaiui
Upanishads.
"
SeeM.M., Alphabetisches
XXlX
INTRODUCTION.
is
sections,
first
again forming an
The
twelfth
Anuvaka
has one section, and five paragraphs. If five, then the janti
would here have to be included, while, from what is said
afterwards, it is clear that as the first word of the Valli is
na/^, so the last is vaktaram.
In the second Valli the index to each
.$-am
at the
end of the
Anuvaka pratika
ist
Anuvaka
is
given
Valli.
last
Sections, 26.
word, -^wkkhd..
3rd
last
word,
pu/^/^/^a.
Sections, 22.
9th
Anuvaka
words;
last
:
word, upasahkramati.
pratika:
yata/^
Sections, 51.
kutaj-zl'ana
then tam
Sections, 11.
(deest in Taitt. Ar.).
In the third Valli the Anukramawi stands at the end.
1.
The
first
Sections, 13.
2.
3.
4.
5.
The
The
The
The
first
word, annam.
first
first
first
tions, 12.
Sections, 12.
Sec-
UPANISHADS.
XXX
6.
The
first
Sec-
tions, lO.
7.
The
words,
first
annam na
annam na
pariy^akshita,
Sections, 11.
8.
The
words,
first
apo
^yoti//.
Sections, 11.
9.
The
first
words,
annam bahu
Sections, 11.
10.
The
vaka.
IV.
THE B;?/HADArAA^YAKA-UPANISHAD.
This Upanishad has been
that
it
calls for
so often edited
no special remarks.
It
and discussed
Madhyandiniya-brahma;^a-upanishad.
As
.Sankara's
edited by Dr.
Ka;?va-j-akha,
in
my
trans-
lation.
Besides
by
commentary.
Roer,
large
INTRODUCTION.
XXXI
V,
THE 5VETA5VATARA-UPANISHAD.
The
veda.
(p. 274),
it
to the best
among
the hermits,
them
this
in particular,
nothing
Upanishad.
known and
name
j-vatara, as
the
of a person,
The
among
is
by the name of
vSvetaj-vatara-upanishad
the Upanishads.
Va^aspatyam,
p.
in
rank
that
it
the Vedanta-siitras,
1222.
6'vetaj'vatara,
UPANISHADS.
Xxxii
it is
jruta or revealed K
distinctly referred to as
It is
chosen by Vidyarawya
in
one
his
is
and
it
knowledge,
a class, the Upanishads are presupposed by the Kalpasutras, that some of them, called Mantra-upanishads, form
more modern
part of the
Sa;/^hitas,
the
We
them most frequent, however, during the BrahmawaBrahmawas themselves, and, more especially,
find
period, in the
in those portions
number
in
them
of
composed
long been
known ^.
grown
up
in
We may
'
=
Loc.
cit.
p. Ixvii.
I, 4,
II, 3, 22.
INTRODUCTION.
XXXIU
modern date
of an
many who do
convince
knows they
will
upanishad has
its peculiar features and its peculiar difficulmust most strongly maintain that no argument that
has as yet been brought forward, seems to me to prove, in
ties, I
has been
said,
its
modern
character.
upanishad
IV, 12; 21
22),
5iva
(III,
14
IV,
10),
Bhagavat
(III, 14),
Why
UPANISHADS,
Xxxiv
port
has been considered a very strong argument in supof the modern and sectarian character of the ^veta-
watara-upanishad, that
'it
inculcates
what
is
called
Bhakti\
last verse,
a verse which,
if
neces-
of as a palpable
sary, certain critics would soon dispose
If these
But that verse says no more than this
addition.
'
^a/^f^ilya-sutras^
is
.''
Again,
it
which
^
The Aphorisms
I,
of Sandilya., or the
E. B. Cowell, Calcutta,
1878.
XXXV
INTRODUCTION.
I think it was
I can on closer study find very little.
Mr. Gough who, in his Philosophy of the Upanishads, for
the
time
first
Upanishad
is,
made
it
in the
Upanishads.
may find
Mr. Gough
propounds
in
'
and penances,
in general.
may be,
else
it is
we may
Vedanta
monistic.
call
it,
is
Now
in the
not.
UPANISHADS.
XXXvi
is
intended by Pradhana,
is
Sages,'
a power (^akti) forming the very self of the Deva.
we read, 'devoted to meditation and concentration, have
God
himself, hidden in
its
own
qualities.'
retains for
as
it.
ij-vara, lord,
The Guwas
again, in that character, phenomenal only^.
or qualities arise, according to the Vedanta, from prakr/ti
or maya, within, not beside, the Highest Self, and this
is the very idea which is here
expressed by the Self-power
'
How
Maya, we see
in
such verses as
namas
But the important point is this, that in the 5vetaj-vataraupanishad this change has not taken place. Throughout
the whole of it we have one
Being only, as the cause of
everything, never two.
of a later date may have
Prathamam tsvaratmana
mayirupeavatish/Aate brahma;
May! sn^ate sarvam etat.
See
See
p. 270,
1.
5.
Sarvadarsanasangraha,
p. 152.
see p. 280,
like parejvara.
1.
5.
INTRODLXTION.
XXXVll
and
the Vedanta^
Illusion.
Evolution of the Brahman, or Pariwama, is heterodox, illusion or Vivarta is orthodox Vedanta. Brahman
is a
concept involving such complete perfection that with it
evolution, or a tendency towards higher perfection, is imIf therefore there is change, that change can
possible.
only be
illusionj
reality as
To
Brahman.
ruler,
the
difficulty of effecting a
had
to be overcome,
he be ?
else could
tsvara.,
But he
is
Brahman under
a semblance,
the semblance, namely, of a personal creating and governHe is not created, but is the creator, an office
ing God.
too low,
enabled
it
Ij-vara to create,
Vedantapaiibhasha,
UPANISHADS.
XXXvili
Dasa Mitra^,
'is
the
spirit
conscious
of the
universe.
are subject to
truly
know
Miya, Maya
Ij-vara,
Another argument
in
of the vSveta^-vatara-upanishad is
brought forward, not by
European students only, but by native scholars, namely,
that the very name of Kapila, the
reputed founder of the
startling.
But
we read
connection with what precedes and follows, we shall see hardly anything unusual in it.
It says
'It is he who,
being one only, rules over every germ
(cause), over all forms, and over all germs
it is he who,
in the
beginning, bears in his thoughts the wise son, the
if
it
in
fiery,
he was born.'
p. 40.
XXXIX
INTRODUCTION.
Hirawyagarbha
sion which
is
is
to Hira//ya-
Brahman
told
it
to Atharvan,
we
are told
Atharvan to
Arigir,
Biirnell, p.
nila, harita,
lohitaksha
see IV,
4.
UPANISHADS.
X1
jikha\ having
Vanka.-
name
name
He
or
is
been
accepted, like
Kapila occurred
us here.
this,
first
see
no evidence
for
it.
What
is
instructive
is
explains kapilam
by
kanaka;;/
kapilavaram ....
Kapilo 'gra^a
pura;mva>^anat. Kapilo Hira;^yagarbho va nirdii-yate. But he afterwards quotes
Hira;^yagarbham.
some
iti
to
was a
name
hope
of
Buddha
in a
former existence.
xH
INTRODUCTION.
in the
He
viz.
namamatrasamyena
is
avyakrz'tasya
fully
tad-
prathamakaryabhuta7;z
vi>^itravar;/a;;/
kapilaw
garbham
ityartha//,
and seems
be seen
in
i,
p. 430,
and even
in his
numbered as
some
the later
five, eight,
of these
I,
VI,
3.
feel
UPANISIIADS.
xlii
amount
of intellectual labour
which had become fixed and traditional before the composition of certain hymns, and they prove the same in the
such,
yanandatman, MS.
Office.
VI.
PRASiV-A-UPANISHAD.
This Upanishad is called the Praj-^a or Sha.f-pra.sna.upanishad, and at the end of a chapter we find occasionally
iti
pra^y7aprativaZ-anam, i.e. thus ends the answer to the
question.
It is
commentary, says:
INTRODUCTION.
xliii
Mantroktasyarthasya vistaranuvadidam Brahmawam arabhyate, which would mean this Brahmawa is commenced
as more fully repeating what has been declared in the
Mantra.' This, however, does not, I believe, refer to a
'
Mantra or hymn
in the
'
of
VII.
MAITRAYAA^A-BRAHMAiVA-UPANISHAD.
In the case of this Upanishad we must
to settle
its
right
translation of
it,
first
of all attempt
tion of a lost
the
sacrificial
and Maitri-j-akha-upanishad.
yaiya-j-akha-upanishad, and a
Poona MS.
MS.
Eckstein, Maitraya/nyopanishad.
calls
it
Maitra-
vol.
p. 23.
UPANISHADS.
xliv
In a
MS. which
title
of
yam
Maitraya;nya-brahma;za-upanishad.
The next
question
is
by what name
this
Vidyarawya,
panishad-arthanubhutiprakai'a^
v. i,
ya;nyanamni ya^ushi
j-akha,
Upanishad
in
is
his Sarvo-
5akha
name
list
may
therefore be called
if
vative of Maitrayawa.
If the name
teacher Maitri or Maitra, the title
of Maitri-upanishad
would also be correct, but I doubt whether Maitri-upanishad would admit of any grammatical justification ^
Besides this Maitrayawa-brahma/^-upanishad, however,
a MS. of what is called the
Maitreyopanishad,
sent to me likewise by the late Dr. Burnell.
It is very
short, and contains no more than the substance of the first
I possess
give
INTRODUCTION.
the text of
in
my
it,
as far as
possession
it
xlv
gyam
Bhagavan na(ha)matmavit tvam tattvavi/^ k/m^rumo vayam sa tvaw no bruhity etad vratam purastad
aj-akyam ma ^^rikkhd, pra^nam Aikshvakanyan kaman
tyovaka.,
vr/;nshveti
vSakayanya//.
abhimrwyamano ra^emawz
Bhagavann,
6"arirasya
gatha;;z
^agada.
asthi/^armasnayuma^amawsai-uklaj-owita-
j-reshmaiTudashikavi/^mutrapittakaphasawghate durgandhe
ni/^sare 'smi
/^//arire
Yxni kamabhogai/z.
Sarva;
Vwi kamabhogai//. 3
jakadayas trzV/avan
Atha kim
vartina//
da;;zj'ama-
naj'yata yodbhutapradhva;sina/z. 4
etair va pare 'nye dhamartharaj (sic) /^akra-
Sudyumnabhuridyumnakuvalayajvayauvana^va-
vaddhr/yaj-vaj-vapati//
ja^abindur
harij'/^andro
'wbarisho
aara;/yokshasenadayo marutabharataprabhrz'tayo ra^ano mishato bandhuvargasya mahati;;z j-riya; tyaktvasmal lokad amuw lokam prayanti. 5.
Atha kim etair va pare 'nye gandharvasurayaksharakshasabhutagawapi^a/^oragrahadina;;/ nirodhanam paj-yama//. 6
Atha kim etair vanyana/;/ j-oshaaw maharavana?;
nanukastvayatir
yayatir
One
expects asthaya.
text.
He
viz.
iSakayanya.
^
bhutapradhvawsinaA.
UPANISHADS.
xlvi
sthanapasarawa;/^
vataru;^a;;^
So
surawam.
iiima^^anam
'ham ity etadvidhe 'smin sawsare klm kamopabhogair yair
uddhartum arhasi
eva^ritasya sakrtd avartanaw drwyata ity
tvain gatis
tyandodapanabheka ivaham asmin saw Bhagavas
pr^thivya//
tva7U no gatir
iti.
Ayam^
yam
agnir vaij-vanaro
etat kar;/av
srinoti, sa
apidhaya
yadotkramishyan
tam akshare
aksharam tamasi
viliyate^^,
viliyate
^""'j
tama
niivawam anui-asanam
iti
vedanui-asanam.
We should distinguish therefore between the large Maitrayaa-brahma;/a-upanishad and the smaller Maitreyopanishad.
The title of Maitreyi-brahmawa has, of course, a
totally different origin,
which
As
translation
discussed
of
its
the
Maitrayawa-brahmawa-upanishad, has
little to add on that
ters to
be Khilas or supplementary.
as
treya-upanishad,
framework.
Professor
1
printed
Then we
Cowell (Preface,
p. vi)
2
"
liyyate,
Hyante.
i*
kramishyan, m.
Yadha, m.
''
liyyate.
"
tanasanna.
lipyate.
liyyate.
lipyante.
"
^ See
liyyate.
^"^
lipyate.
liyyate.
INTRODUCTION.
xlvli
four.
what
is
In
2 (pp. 69-76).
i,
my own
and
stories,
another.
which delights
The
common
in enclosing
is
This is
between the Valakhilyas and Pra^apati Kratu.
called by the commentator (see p. 331, note) a Vyakhyana,
i, e. a fuller
explanation of the Sutra which comes before,
and which expresses in the few words, He is the Self, this
'
is
Brahman,' the
gist of
meant
dialogue between
but
it
is
carried on again to the end of VI, 30, and followed afterwards by a number of paragraphs which may probably be
follow
period, while the latter portions are called by him comparatively modern, on account of frequent Vaishwava quotations.
What imparts to this Upanishad, according to
my
opinion, an
is
See
i.
UPANISHADS.
X Iviii
we now know
^akha
to be characteristic of the Maitrayaa-.yakha. In that
if the next word
final unaccented as and e are changed into a,
Before initial a,
a.
begins with an accented vowel, except
and the
however, e remains unchanged, and as becomes o,
initial a is sometimes elided, sometimes not. Some of these
counter to Pa;nni, and
rules, it must be remembered, run
we may
which they
that texts in
safely conclude therefore
makes
MSS.
the
all
more
important.
no doubt,
Maitrayawi Sawzhita, first pointed out these phonetic peculiarities, they were known as such to the commentators,
who
expressly point out these irregular Sandhis as disThus we read Maitr. Up.
3 (p.
8),
tigmate^asa,
is
dasa/z sarvatra,
that
A
a
still
final t
Upanishad.
In VI,
8,
we read svkh
i-arirad
in
j-arirasya.
it
among
the Maitraya//as.
Now what
I.
tigmategai-a urdhvaretaso
(Comm.
etay^/^/^akha-
vibodha evam.
II, 7,
avasthita
iti.
xHx
INTRODUCTION.
abhibhuta
III, 5, etair
VI,
4,
prawava
VI,
6,
aditya
iti
vyana
iti.
iti
VI,
iti
7,
Final
instance
iti.
vidyata
i,
eko.
IV,
iti.
bhumyadaya
iti.
before
iti.
becomes
vowels
initial
For
a.
I, 4,
drisyata.
iti.
apadyata
III, 2,
IV, I, vidyata
VI, 20, aj-nuta
Even pragWhya
is
II, 2,
iti.
nishpadyata
iti.
pushkara iti.
VI, 10, bhunkta iti.
VI, 30, eka ahur.
Ill, 2,
iti.
iti.
changed to a
in
ete uktalakshawe
e.
i.
brahmam.
I,
a.,
For instance
contracted.
u,
and au becomes
a,
and
is
then
of deva
II,
aushwyam.
Sandhij- Mandasa//.)
VI, 24, atamavish/am, instead of atama-avishi^am
cf. K/ia.nd.
(Comm. Sandhij- Mandasa//)
Up.
(Comm.
VI,
8, 3,
aj-anayeti
For instance
VI,
7,
(Comm.
becomes
a,
visar^aniyalopa/^).
and
is
then contracted.
atma
(Comm.
iti.
^anite,
^anati.)
iva.
(Comm. Sandhi-
vrz'ddhi k/ia.nda.SQ.)
V. Final au before
stance
vowels becomes
initial
II, 6,
iti.
On abhibhAyamanay
V,
[15]
2,
asa
atma
iva,
(var. lect.
2.
asav atma).
a.
For
in-
UPANISHADS.
initial a.
VI. Final o of atho produces elision of
instance
For
III, 2,
dasa/z.)
VI,
so antar
I,
explained as sa u.
is
7,
II, 6,
VI,
so
tmanam abhidhyatva.
dvidharmondham
0,^,
(Comm.
for
dvidharmandham.
/^//andasa.)
VI,
i. e.
te^asa-iddhan. (In explain'^^, te^asendham,
ing other irregular compounds, too, as in I, 4, the
commentator has recourse to a XV^andasa or pra-
madika
licence.)
Here
hira;zyavasthat for hirayavasthat.
the dropping of a in avasthat is explained by
VI,
1,
avapyor upasargayo/z).
See Vopadeva
VIII. Vij-lish/apatha
VII, 3, brahmadhiyalambana.
III, 171.
(Comm.
vijlish/a-
aiikura.
(Comm.
pathai' khknddiSdih.)
VI,
'^^,
apyay aiikura
for
apy
yakara/z pramadapa///ita/^.)
On
'^^,
have
As
Bauddha
tried to discover in
doctrines which
some
scholars
it.
one of the
many mani-
festations of the
INTRODUCTION.
As
Bauddha
to
Nirvana
(p. xlvi,
1.
li
19},
who
Bnha-
is
9),
6"ukra,
the old
The
faith.
Upanishad
is
King Br/hadratha
be used
in
our
in sup-
Buddhists and their predecessors, and this is what 5a,kayanya condemns. A Brahman may become a Sannyasin,
which is much the same as a Buddhist Bhikshu, if he has
first
passed through the three stages of a student, a houseand a Vanaprastha. But to become a Bhikshu
holder,
see
Gaaratnar
'
UPANISHADS.
]|J
Buddhism
while
Upanishads
is
in
of the
respects the doctrine
consequences, and, what is
as the foundation of a new social
many
carried out to
its last
important, employed
In doctrine the highest goal of the Vedanta, the
system.
of the true Self, is no more than the Buddhist
knowledge
Samyaksambodhi;
in practice
the Sannyasin
is
the Bhikshu,
The
spiritual
freedom
of the Sannyasin becomes in Buddhism the common prothe Fraternity, and that Fraternity is
perty of the Sangha,
alike to the young and the old, to the Brahman and
open
the 5udra, to the rich and the poor, to the wise and the
In fact there is no break between the India of
foolish.
and the India of the Tripi/aka, but there is an
Veda
the
historical continuity
link
be sought
in the
Upanishads ^
F.
MAX MULLER.
*
As there is room left on this page, I subjoin a passage from the Abhifar as style and
dharma-kosha-vyakhya, ascribed to the Bhagavat, but which, as
hi Bhagathought are concerned, might be taken from an Upanishad Uktaw
vata Pnthivi bho Gautama kutra pratish/Aita ? Pnthivi Brahmawa abmarfale
:
Abma^rfalam bho Gautama kva pratish^/zitam ? Vayau pratishVayur bho Gautama kva pratish//nta,% ? Akase pra.tish.thi\.a.h. Akasam
bho Gautama kutra pratish//%itam ? Atisarasi Mahabrahma^a, atisarasi Maha-
pratish^^ita.
ihitzm.
brahmana.
mad
iti
vistara^.
i.
Tas-
Burnouf,
" O
Gautama, on vi'hat does the earth rest?"
by the Bhagavat
Brahmana, 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 on the ether (akasa)." "O Gautama, on
what does the ether rest?" "Thou goest too far, great Brahmaa; thou
'
For
"The
it is
said
earth,
KA77/A-UPANISHAD.
f'S]
KAr//A-UPANISHAD.
FIRST ADHYAYA.
First Valli.
1.
Vagasravasa\ desirous
surrendered (at a
had a son of the
name
he possessed.
He
of Na^^'iketas.
'
3.
Unblessed
^,
worlds to which
man goes by
'
:
Dear
father, to
whom
'
.'*
'
Va^ajravasa
Na/^iketas.
The
is
called
the father of
father of -S'vetaketu,
Up.
^
Ill, 6, I.
As
KAr/TA-UPANISHAD.
He
said
it
Then
the
unto Death.'
in
haste,
once said so, though
(The father, having
his son.)
sacrifice
to
and
word
his
to
true
had to be
head
I
The son said
go as the first, at the
5.
midst
the
in
I
go
of many (who have still to die)
'
many (who
of
work of
Yama
What
dying).
the
of
ruler
departed)
(the
are
now
will
do unto
to-day he has to
1
Dadami,
me
meaning of the
future.
Some MSS.
write dasyami.
2
i.
e.
be the
which
commen-
independently of the
which the
after
commentators have preserved to us, but because I think that,
a right to judge for ourselves. 6'ahkara
having examined it, we have
been addressed by his father full of anger,
says that the son, having
was
sad,
and
said to himself:
Yet though
Yama
which he
may be no
word must
character of Nay^iketas, as
full
excuses
why he should not die. The second half of the verse may
It may mean what ^ahkara thinks it means, only
be more doubtful.
that
after death,
to do,'
and on what
Yama will do
unto him.
is it
'
What
has Yama
do unto
ADHYAYA,
'
6.
come
hereafter.
it
how
VALLt,
9.
^'
(Naiiketas enters into the abode of Yama Vaiand there is no one to receive him.
Thereupon one of the attendants of Yama is sup-
vasvata,
posed to say
:)
'
peace-offering
'
8.
bring water,
O Vaivasvata
in
^!
the house of a
foolish
his
all
and
cattle ^'
9.
dwelt in
me ?'
according to Rhys
^
different
is
Water
hospitality.
differently
from -Sahkara.
He
explains a^a as asking for a wished-for object, pratiksha as looking forward with a view to obtaining an unknown object. Sangata
he takes as reward for intercourse with good people sunr/ta, as
;
usual, as
pfirta as
B 2
ish/a as
KArHA-UPANISHAD.
now
therefore choose
and welfare
to
three boons
'
:
pacified,
kind, and
that he
may know me
free
Yama
Death, as the
Gautama,
said:
be
and
father,
;
shall
thee.'
'Through
of the
first
my
choose that
Hail to thee
NaZ'iketas said
10.
three boons.
'
me
my
favour Auddalaki
2.
Na/^iketas said
'
:
is
no fear
hunger and
thirst,
rejoice in the
all
world of heaven.'
14.
Yama
'
said:
tell it
thee, learn
it
from me,
which
fire-sacrifice
hidden
beginning of
'
darkness \'
in
Yama
all
the worlds
The commentator
knows
the heavenly
translates:
2,
fire-sacrifice,
the
'1 tell
it
thee, attend to
me who
'
^ankara
the
first
embodied,
in the
it
assumes the
shape of Vira^.
ADHYAYA,
VALl!, 2
1,
required for the altar, and how many, and how they
And Na/^iketas repeated all as it
are to be placed.
had been
pleased
1 6.
*
told to him.
be named
shall
coloured chain
'
after thee,
many-
2.'
He who has
three times performed this NaZ'iand has been united with the three (father,
mother, and teacher), and has performed the three
duties (study, sacrifice, almsgiving) overcomes birth
and death. When he has learnt and understood
this fire, which knows (or makes us know) all that is
born of Brahman ^ which is venerable and divine,
17.
keta
rite,
fires,
and
'
19.
boon. That
fire all
men
will
proclaim
*.
Choose now,
man
is
This
dead,
the third of
21.
^
"^
^
*
some
my
boons.'
This
arises
this
later addition.
II, 3.
(7atavedas.
Tavaiva
verses 15-18.
is
by the interpolation of
KATHA-UPANISHAD.
it is
is
boon.'
Na/'iketas said:
like
unto
is
23.
this.'
shall live a
gold,
earth,
and
live
thyself as
many
harvests as thou
desirest.'
24.
'If
Be
Hfe.
make
to that,
(king), Na>^iketas,
desires.'
all
25.
maidens with their chariots and musical instruments,^ such are indeed not to be obtained by
men, be waited on by them whom I give to thee,
fair
morrow,
all
me
about dying.'
Na/^iketas said:
'These things
last
till
to-
the senses.
Even
is
short.
Keep
we
possess wealth,
when we
see thee
Shall
we
live,
^
Mahabhumau, on the great earth, has been explained also by
maha bhumau, be great on the earth. It is doubtful, however,
whether maha for mahan could be admitted in the Upanishads, and
whether it would not be easier to write mahan bhumau.
ADHYAYA,
VALl!, 29.
?
Only that boon (which I
be chosen by me.'
28. What mortal, slowly decaying here below, and
knowing, after having approached them, the freedom
from decay enjoyed by the immortals, would delight
in a long life, after he has pondered on the pleasures
which arise from beauty and love^?'
29. No, that on which there is this doubt, O Death,
Na/^'itell us what there is in that great Hereafter.
ketas does not choose another boon but that which
enters into the hidden world.'
have chosen)
is
to
'
'
KAriyA-UPANISHAD.
Second VallJ.
'
Death
Thou,
3.
them
Thou
all.
seem
delightful, hast
dismissed
many men
perish.'
away -.'
*
5.
Fools dwelling
in darkness,
wise in their
own
men
6.
led
eyes of
thus he
7.
'
ta^.
falls
'He
my
sway.'
able
Cf. I, 16.
The commentator explains lolupanta/z by v[kk/iedd.?n kr/'tavanSome MSS. read lolupante and lolupanti, but one expects
either lolupyante or
lolupati.
'
Cf. Mwid.
II, 8.
Up.
ADHYAYA,
2 VALLI, II,
teacher
^'
That
8.
is
to
way
it,
small
is
'
9.
for
it
is
^'
ment, but
dearest,
it is
easy to understand.
Thou
hast obtained
May
'
10.
Na/^iketas said
treasure
is
'
know
what
that
is
is
called a
not obtained
Hence the
me
Na/^i-
then,
transient things, I have obtained what
not transient (the teaching of Yama)^.'
11. Yama said:
'Though thou hadst seen the
fire(-sacrifice)
(first)
by means of
is
Cf.
I
Bhag. Gita
read
II, 29.
aupramaat.
Qf ]y/[u^
Other interpretations
If
Up
II, 4.
it is
taught by
no uncertainty. If
it has been
taught as identical with ourselves, then there is no perIf it has been taught by one who is
ception of anything else.
identified with it, then there is no failure in
understanding it (agati).
one who
*
^
is
is
Unless no is negative, for Yama, at first, does not like to communicate his knowledsre.
The words in parentheses have been added in order to remove
''
KArfl-A-UPANISHAD.
lO
there
no
is
which
fear, that
is
magnified by praise,
the wide abode, the rest \ yet being wise thou hast
it all.'
The
2.
the cave,
in
who
is
Na/^iketas said
open,
'
believe,
Na/C'iketas.'
seest as
men
desire
word
tell
when they
all
all
thee briefly,
it is
Om
^.'
'
'
7.
This
is
is
it
the highest
is
magnified
18. 'The
knowing (Self) is not born, it dies not;
sprang from nothing, nothing sprang from it. The
1
^
Cf.
who
'
finds
God
Cf. Svet.
11.
ADHYAYA,
II
VALLI, 25,
Ancient
killed,
is
'
19.
thinks that he
this
is
'The
20.
kill,
for
hidden
is
great,
killed,
man who
is
free
grief, sees
to
'
rejoices not ?
Self as bodiless
among changing
He
nor by understanding, nor by much learning.
the Self chooses, by him the Self can be
whom
gained.
'
24.
food
and death
^,
As
Cf. Svet.
He
the
to verses 18
itself
and
a condiment
19, see
Bhag. Gita
is,
(as
He
to
whom
were) but
it
?'
i. e.
dhatuprasadat, taking prasada in the technical sense
of samprasada.
As to kratu, desire, or rather, will, see Brih. Ar.
senses,'
IV,
*
4, 5-
Cf. Tal.
Cf.
^
In
I,
Up. 5.
Mund. Up.
7-9
Ill, 2, 3;
Bhag. Gita
I,
53.
swallowed up.
KAri^A-UPANISHAD.
12
Third Valli.
'There are the two^ drinking
1.
their
reward
in
own
light
which
is
also that
3.
Know
rite
which
is
who
4.
The two are explained as the higher and lower Brahman, the
former being the light, the latter the shadow. i?/ta is
explained
as reward, and connected with
sukrz'ta, lit. good deeds, but frequently used in the sense of svakr/ta, one's own good and evil
deeds.
The difficulty is, how the highest Brahman can be said to
drink the reward
(rztapa) of former deeds, as it is above all works and
above all rewards. The commentator
explains it away as a metaphorical expression, as we often speak of many, when we mean one.
(Cf Mxxnd. Up. Ill, I, I.) I have joined sukr/tasya with loke, loka
meaning the world, i. e. the state, the environment, which we made
to ourselves
by our former deeds.
2
The
later additions.
some
ADHYAYA,
3 VALLI,
1 4.
Is
6.
is
like
good horses of a
charioteer.'
He who
has no understanding, who is unmindful and always impure, never reaches that
place, but
enters into the round of births.'
'
7.
8.
But he who has understanding, who is mindful
and always pure, reaches indeed that place, from
whence he is not born again.'
But he who has understanding for his cha9.
rioteer, and who holds the reins of the mind, he
reaches the end of his journey, and that is the
'
'
is
'
beyond
the
Undeveloped
there
is
the
Person
'A
13.
mind
^
;
it
is
and subtle
man
knowledge
Self which
is
the Great
'
Comm.,
excellent teachers.
down speech
in the
mind.
KAri/A-UPANISHAD.
14
understand them
of a razor
is
15.
is
by Death,
is
magni-
rewards.'
II
ADHYAYA, 4 VALl!,
6.
SECOND ADHYAYA.
Fourth Valli.
'The Self-existent pierced the
the
senses) so that they turn forward
openings (of
therefore man looks forward, not backward into
himself.
Some wise man, however, with his eyes
Death said:
1.
2.
fall
only,
is
and
men
immortal, do
among
things
unstable.'
3.
asked
for).'
The
4.
The
first
manifestation of Brahman,
commonly
called Hirawya-
verses
is
tishZ/zantam
to
me
The two
accusatives,
to require
veda to be
KArFA-UPANISHAD.
This is that.'
elements.
perceived from the
who knows) Aditi also, who is one with
7. '(He
all deities, who arises with Pra;^a (breath or Hira;/yainto the heart, abides therein,
garbha), who, entering
and was born from the elements. This is that.'
8.
There
is
Agni
(fire),
'And
9.
it
that
This
'
What
is
there (invisible in
the same
is
is
that^'
here.
Brahman)
He who
and what
is
there,
He
is
this (Brahman) is to be
no difference whatsoever.
who
here.'
12. 'The person
(purusha), of the size of a thumb^,
stands in the middle of the Self (body?), as lord of
the past and the future, and henceforward fears
no more.
This
is that.'
is that.'
Cf.
snsh/ikrama.
'
Svet.
Up.
cf_
y^
3^
Ill, 13.
II
As
'
14.
ADHYAYA, 4 VALl!,
5.
17
down
ridge runs
who
them on
*
1 5.
all sides.'
As
[15]
KAr/TA-UPANISHAD.
Fifth Vall!.
*
1.
There
is
gates belonging
are never
to the Unborn (Brahman), whose thoughts
it,
who
grieves no more,
crooked. He
approaches
all bonds of ignorance) becomes
and liberated
(from
This
free.
'
2.
is that.'
He (Brahman)
he
is
the
bright heaven
sky; he is the sacrificer
is
(fire),
and the
Great.'
He
3.
(pra;2a),
All the
Devas
adorable (or
(senses) worship him, the
the dwarf),
4.
away and
This
dwells
is that.'
5.
No
We
'
reaching death.'
Seven apertures in the head, the navel, two below, and the one
Cf. S\et.
of the head through which the Self escapes.
Up. Ill, 18; Bhag. Gita V, 13.
^
at the top
^
Cf.
5.
ADHYAYA,
II
'
7.
Some
enter the
5 VALl!, 1 3.
womb
in
knowledge ^'
8. 'He, the highest Person, who is awake in us
while we are asleep, shaping one lovely sight after
another, that indeed is the Bright, that is Brahman,
All worlds are
that alone is called the Immortal.
contained in
it,
This
is that^.'
9.
also without
10.
As
^.'
the one
air,
after
it
contaminated
himself without
*.'
'
3
s
Cf.
Bnh. Ar.
Bnh. Ar.
Cf.
^vet.Up.VI,
Cf.
"^
II, 2, 13.
*
II, 5, 19.
12.
C 2
KAri^A-UPANISHAD.
20
Self, to
14.
'They
perceive
that
highest
pleasure, saying,
This
is
that.
understand
it ?
Has
it
its
reflect light
How
own
to others ^'
indescribable
then can
or does
it
light,
'
'
15.
and the
stars,
When
this fire.
him
'
Cf.
by
Cf. ^-vet.
moon
much less
is
lighted ^Z
2,
10
6.
II
ADHYAYA, 6 VALLI,
21
4.
Sixth VallI.
1. 'There is that ancient tree\ whose roots grow
that^
upward and whose branches grow downward
indeed is called the Bright ^, that is called Brahman,
;
that alone
is
contained in
it,
This
is that.'
'
2.
Whatever there
is,
in
when gone
its
breath
^.
the
'
it
before the
The
new
the
^
Brahman
in
its
various manifestations.
in the highest
Brahman.
Cf. Taitt.
Up. II, 8, I.
The commentator translates
explain
how
'
so
though
I find
it
KAr^A-UPANISHAD.
22
5.
'As
here
in
a mirror, so
in this
body
clearly)
'
man
grieves no more.'
Beyond the senses'
7.
is
mind
is
all-pervading and
creature that
entirely
knows him
is
is
Every
and obtains
imperceptible.
liberated,
immortality.'
9.
'His form
is
eye.
this,
are
immortal*.'
10.
When the
'
five
still
'
what
called
is
Yoga.
Roer
They
He
must be
free
from thought-
\'
arise
Buddhi or
Much
.Safikara explains
apyaya by apaya.
by the
ADHYAYA, 6 VALLI,
II
'
12.
He
How
"
I 7.
23
be reached by speech,
can it be apprehended
He
"
'
is ?
is," is he to be apprehended,
and by (admitting) the reahty of both (the invisible
Brahman and the visible world, as coming from
Brahman). When he has been apprehended by the
words " He is," then his reality reveals itself.'
'
14.
mortal becomes
then the
and obtains
immortal,
Brahman.'
'
5.
When
all
the ties
16.
heart^,
Moving upwards by
the Immortal
^
;
in different directions.'
The Person
1 7.
does not
and
3
*
5
I,
know
for his
Cf.
It
good works.
^Mnd.Up.VIII,
6,6.
passes out by the head.
The commentator
2, 1 1)
to a
KAr^A-UPANISHAD.
24
Let
ness, as one draws the pith from a reed\
him know that Self as the Bright, as the Immortal;
the Immortal ^Z
yes, as the Bright, as
1 8. Having received this knowledge taught by
Death and the whole rule of Yoga (meditation),
Naiiketa became free from passion ^ and death, and
obtained Brahman. Thus it will be with another
also who knows thus what relates to the Self.
19.
both
May He
May we
protect us both!
^
^
free
*
May He
May we
I
Hari/^,
enjoy us
May our
never quarrel*!
Om
Cf Taitt.Up.
Ill, i;
MUiV/^AKA-UPANISHAD.
FIRST MUiVZ^AKA.
First KnAiVDA.
Brahma was
1.
the
first
He
of the universe, the preserver of the world.
told the knowledge of Brahman, the foundation of
all
2.
ledge of
he told
told
it
it
to
told to Anglr;
in succession to
Angiras.
great householder, approached
Sir, what is that
Angiras respectfully and asked
through which, if it is known, everything else becom.es
3.
^'aunaka, the
'
known
4.
'
be known,
this is
what
all
tell us,
Ya^r-
^
;
stituent
"^
jastra^^i.
MUiVDAKA-UPANISHAD.
28
is
that
by which the
is
Indestructible
apprehended.'
(Brahman)
That which cannot be seen, nor seized, which
6.
has no family and no caste \ no eyes nor ears, no
hands nor feet, the eternal, the omnipresent (all'
beings.'
(penance)
hence
is
from
I translate
gotra.
qualities.'
We
species.
^
word
in English
thought.
39^ (MS. Bodl), Tapa-^ kr/-^/^,^ra/^andrayaadiruNanu Vyasena tapo 'nyatha smaryate, tapa^
svadharma-vartitvaz?? s^Lukam sahganibarhawam iti
nayawz dosha^,
kn'/^Mrader api svadharmavi^eshat. Tapa sa;tapa ity asmad dhator
Yat
utpannasya tapa>^-jabdasya dehajoshawe vrz'ttir mukhya
tu tatraivoktaw?, ko 'yam mokshay^ katham tena sawzsaram
pratijara-smrzti,
p.
pewaharavar^anam.
pannavan
mean
MUiVDAKA,
KHAA^DA,
9.
29
9.
all,
Hirayagarbha.
Namarupam,
Comm.
MUiVDAKA-UPANISHAD.
Second Khanda.
1
This
Is
the truth
poets) saw
they (the
in
let
man
is
(of the
Veda)
in the
Treta
diligently,
the
fire is
3.
hymns
many ways
^!
When
2.
them
the
in
ye lovers of truth,
your path that leads to the world of good
Practise
age I
works
an offering with
man's Agnlhotra
sacrifice
Is
faith.
not followed
first
Even
its sacrifices,
seems
Brahma/za,
is
to
me
of later origin.
though known
in the Ait.
I, p. 283.
termination tha for ta looks suspiciously Buddhistic
Sanskrit Texts discovered in Japan,' J. R. A. S. 1880, p. 180.
^
'
The
see
first
of
all
sacrifices,
many
fices,
others,
MUA^DAKA, 2 KHAiV^DA,
7.
sacrijfices,
by the
Mano^ava
(terrific),
as
red),
(swift
Sudhtjmravar;^a
If a
man performs
his sacred
Come
hither,
Devas dwells.
come hither the
!
brilliant obla-
on the rays
of the sun, while they utter pleasant speech and
This is thy holy Brahma-world
praise him, saying
sacrificer
'
But
frail,
good works.'
The
sacrificer, the
fifst is
sacrificer himself.
^
Or Vijvaru-^i,
if
there
commentary
Rammohun Roy,
by
^
is
The commentator
the sacrificer,
MUiVZJAKA-UPANISHAD,
32
8.
conceit,
by the blind ^
9. Children,
to
and
fro, like
blind
men
led
lived in igno-
Because those
owing to their
and become miserable
which they had gained
fall
by
their
10.
But those
who
and faith
on alms,
depart free from passion through the sun to where
that immortal Person dwells whose nature is impe11.
'^
practise penance
wise,
and
living
rishable^.
12. Let a Brihma^^a, after he has examined all
these worlds which are gained by works, acquire
freedom from
all
desires.
Nothing that
is
eternal
(not
who have
is
relative
MUiVDAKA,
2 KHAiVJDA, 1 3.
33
wise teacher truly told that knowledge of Brahman through which he knows the eternal and true
Person.
[^5]
MU//Z>AKA-UPANISHAD,
34
SECOND MUyVZ^AKA.
'
First KnAivziA.
This
As from
is
the truth.
fly forth
2. That
heavenly Person is without body, he is
both without and within, not produced, without
breath and without mind, pure, higher than the
high
Imperishable^.
3. From him (when entering on creation) is born
breath, mind,
water,
air, light,
4. Fire (the sky) is his head, his eyes the sun and
the moon, the quarters his ears, his
speech the Vedas
disclosed, the wind his breath, his heart the universe;
from his feet came the earth he is Indeed the inner
Self of all things \
;
fuel
Person (purusha).
6.
'
The
i,
the
J^z/^,
the
Saman, the
20.
high Imperishable
is
creative
^
'
Brahman.
Called Vishwu and
Vira^ by the commentators.
There are five fires, those of
woman. Comm.
II
MVNDAKA,
KHANDA,
lO.
35
worlds (the places of the senses, the worlds determined by the senses) in which the senses move,
which rest in the cave (of the heart), and are placed
there seven and seven.
9. Hence come the seas and all the mountains,
from him flow the rivers of every kind hence come
all herbs and the juice through which the inner Self
;
MUJVI>AKA-UPANISHAD.
26
Second Kuanda.
Manifest, near,
1.
is
moving
In
it
in the
breath, speech,
That
immortal.
friend
Om
4.
is
is
is
be
It is to
hit
him alone
He
is
as the Self,
all
Know
the senses.
and leave
off other
words
He moves
heart
the
where the
He who
whom all
7.
to
understands
this
all
all,
he
II
Self, is
MVNDAKA,
KHANDA,
II.
37
Brahman
He
The
the heart.
wise
who understand
The
8.
full
of
this,
are solved,
all
his
is
behold
bliss.
doubts
effects) perish
and
effect) \
9. In the
highest golden
sheath there
is
is
is it
the
That
which they
moon
stars,
this fire.
him
is
parts.
11.
all this, it is
Cf. Kn/A.
the best.
Ka/^. Up. V,
Up. VI, 15.
^vet.Up.VI, 14; Bhag. Gita IX, 15, 6.
15.
MUiVDAKA-UPANISHAD.
38
THIRD MUtVZ^AKA.
First Khanda.
1.
tree.
sits
the other
fruit,
grieving, immersed,
When
away 2.
maker and
who has
his source
passions
4.
For he
is
this
becomes
all
beings,
truly wise,
fulness,
Brahman ^.
'
Cf. Rv.
1,
164, 20
Nir.
XIV, 30
^-vet.
Up. IV, 6
Ka//5.
Up.
Ill, I.
2
3
Cf. ^vet.
Up. IV,
The commentator
origin to
7.
a difficulty
atmaratikriyavan.
felt
in
mean
Probably truthfulness,
Ill
MUiVDAKA,
KHANDA,
lO.
39
5. By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained the
Self whom spotless anchorites gain is pure, and like
;
The
6.
the path
on
is
is
what
far
is
among
it
those
is
hidden in the
see it even
who
here.
He
is
speech, nor
for
every thought of
senses,
men
is
is
purified,
arises.
Whatever state a man whose nature is puriand whatever desires he desires (for
himself or for others)^, that state he conquers and
10.
fied imagines,
penance, &c., mentioned in the next following verse, are the kriyas
or works intended. For grammatical reasons also this reading is
But the last foot esha brahmavidaw varish/^a-5 is
preferable.
If we examine the commentary, we see that
^ahkara read brahmanish/-^a/^, and that he did not read esha, which
would give us the correct metre, brahmanishMo brahmavidara
clearly defective.
varish/^a^.
'
Cf. Ka/^.
Up. VI,
12.
\/'
MUiVZ)AKA-UPANISHAD.
40
who
Therefore
the Self^
Second Khajvda.
He
knower of the Self) knows that highof Brahman^, in which all is contained and
The wise who, without desiring
shines brightly.
1.
est
(the
home
desires here
his
of strength,
or without
earnestness,
or
All this
is
said
the conditioned
by the commentator to
Brahman
See verse
The commentator
Ka//i.
Up.
refer to a
knowledge of
only.
4.
II, 23.
refers
Self.
Ill
4I
able.
As
losing their
who
is
He who knows
9.
And
10.
this is
'
man
^
^
*
By
the
Yoga
X,
I,
12, 3;
^'vet.
p. 288.
to true knowledge.
*
The eye into the sun, &c.
Prajna Up. VI, 4.
Pra^na Up. VI, 5.
Greater than the conditioned Brahman. Comm.
Cf.
Cf.
MU2VDAKA-UPANISHAD.
42
by
whom
Atharva;^as).'
II.
The
(science
^)
/?2shi
(proper) rites,
highest 7?2shis
To
6'aunaka,
cf. I,
i, 3.
TAITTIRIYAKAUPANISHAD.
TAITTIRIYAKA-UPANISHAD.
FIRST VALLf,
Or, the Chapter on .Siksha (pronunciation).
Anuvaka^
First
I.
HARm,
Om May
!
Adoration to
Vayu
Indra, Brzhaspati,
Adoration to thee,
(scil.
us,
and
^.
Brahman
Thou
(air)!
Mitra be propitious to
also,
Brahman.
Brahman).
Om
This invocation
is
it is
TAITTIRIYAKA-UPANISHAD.
46
Second Anuvaka.
I.
Om^! Let
Third Anuvaka.
to both of us (teacher and pupil)
Vedic light belong to both of us
Now let us explain the Upanishad (the secret
meaning) of the union {sa.mKita.y, under five heads,
with regard to the worlds, the heavenly lights, know1.
together
May
ledge, offspring,
and
self (body).
People
call
The
these
earth
is
2.
(air).
So
to the worlds.
Cf.
Cf.
Aitareya-arawyaka III,
r, i
iv seq.
(Sacred Books,
vol.
i,
p. 247).
VALLI, 4 ANUVAKA,
2.
47
The
4. Next, with regard to the self (body).
lower jaw is the former element, the upper jaw the
That union takes place
latter, speech their union.
So much with regard to the Self.
These are the great Sa^hitas, He who knows
these Sa;;2hitas (unions), as here explained, becomes
united with offspring, cattle, Vedic light, food, and
through speech.
Fourth Anuvaka.
1.
May he^ who is the strong bull of the Vedas,
assuming all forms, who has risen from the Vedas,
from the Immortal, may that Indra (lord) strengthen
me with wisdom May I,0 God, become an upholder
of the Immortal
May my body be able, my tongue sweet, may
I
hear much with my ears
Thou (Om) art the
!
by wisdom. Guard
what I have learnt^.
She (6'ri, happiness) brings near and spreads,
2. And makes, without delay,
garments for herself,
cows, food, and drink at all times therefore bring
shrine (of Brahman), covered
that
^'ri
The next verses form the prayer and oblation of those who
wish for wisdom and happiness. In the first verse it is supposed
that the
is invoked, the most
powerful syllable of the Vedas,
Om
of Brahman.
^
Here end
all
the Vedas,
and
in the
end a name
p. i seq.
the prayers for the attainment of wisdom, to be folfor the attainment of happiness.
lowed by oblations
TAITTIRiVAKA-UPANISHAD.
^8
her cattle
Sviha ^
me, Svaha
May
May
the Brahman-students
come
to
May
peace, Svdha!
May
treasure ^
from
preserver of the
may
Svaha
all sides,
Thou art
session of me
(i)
me
a refuge
me
Enlighten
Take
pos-
Fifth Anuvaka.
1.
interjections
fourth, viz. Mahas,
The
Self
Bhii
is
is
this
Mahas
is
by the sun.
(air),
Suvas
is
Bhu
'
The
Bhuvas is Vayu
the moon. All
are increased by the moon.
is
Aditya
as
the sun.
construction
is
Agni
(sun).
not right.
(fire),
Mahas
is
Woolly, loma^a,
is
explained
With
is
oifered.
VALLI, 6 ANUVAKA,
Bhu
is
Suvas
the ^zi-verses,
Bhuvas
is
2.
49
the Saman-verses,
the Ya^us-verses.
Mahas is Brahman. All theVedas are increased
3.
is
by the Brahman.
(1-2)
Apana
Bhu
Pra;za
is
(up-breathing),
Suvas
(down-breathing),
Mahas
breathing).
increased by food.
Thus
food.
is
Bhuvas
is
Vyana
is
Sixth Anuvaka.
There
1.
there
is
is
it
immortal, golden.
Between the two palates there hangs the uvula,
that is the starting-point of Indra (the
like a nipple
Where
lord)\
Vayu
(air)
is
ether,
whose nature
is
true,
perfect in peace,
(i)
Worship
and immortal.
thus,
O
^
[15]
Pra/C^nayogya
Cf.
I, 4, 1.
TAITTIRtvAKA-UPANISHAD.
,c5
Seventh Anuvaka.
earth, the sky, heaven, the four quarters,
'The
T.
'
(air),
stars,'
(vira^),'
(sun),
quarters,'
Agni
(fire),
Vayu
the
(bhuta).
Now with
*
:
Frana.
Udana (out-breathing), and Sama;^a (onThe eye, the ear, mind, speech, and
breathing),'
The skin, flesh, muscle, bone, and marrow.'
touch,'
breathing),
'
'
Having dwelt on
worlds,
is
arrangement of the
senses, and
elements
exists
this (fivefold
the
'
:
Whatever
fivefold (pankta)^.'
Eighth Anuvaka.
'
9.
When
a Brahma;/a
Brahman
(the Veda).'
Up.
I,
He
4, 17.
10.
'
is
Om, may
thus acquires
VALLI, lO ANUVAKA,
3.
Ninth Anuvaka^
necessary?) The right, and learning
(What
and practising the Veda. The true, and learning and
practising the Veda. Penance, and learning and practising the Veda. Restraint, and learning and practising
the Veda. Tranquillity, and learning and practising
the Veda. The fires (to be consecrated), and learning
and practising the Veda. The Agnihotra sacrifice,
and learning and practising the Veda. Guests (to
be entertained), and learning and practising the Veda.
Man's duty, and learning and practising the Veda.
Children, and learning and practising the Veda.
(1-6) Marriage, and learning and practising the
Veda. Children's children, and learning and pracis
I.
tising the
is
Veda.
Tenth Anuvaka.
am
I.
it
practising of
it
so as not to forget
it
must always
TAITTIRiVAKA-UPANISHAD.
52
am
4.
mortal,
imperishable V
6.
5.
This
is
am
wise, im-
the teaching of
Eleventh Anuvaka.
After having taught the Veda, the teacher instructs the pupil
Say what is true Do thy duty
Do not neglect the study of the Veda! After
1.
'
Veda!
'
2.
the
Let
thy
Whatever
be
guest
actions are
been performed by
us,
to
thee
like
unto
blameless, those
god
should be
thee,
'
3.
Not
others.
And
there are
some Brahma/^as
it
to be understood, in
praise of that knowledge of Self which is only
to be obtained after all other
duties, and, more particularly, the
corrupt,
The
text
is
probably
VALLi, 12 ANUVAKA,
53
5.
Thus conduct
(1-7)
thyself.
'This
is
the rule.
is
observe.
Thus should
this
be
observed.'
Twelfth Anuvaka.
I.
May
Aryaman
and Varu;2a,
the wideand
Br/haspati,
Adoration to Brahman Adora-
Mitra be propitious to
striding Vish/m
tion to thee,
Vdyu
!
Brahman.
Brahman.
(1-5)
true.
Thou
I
proclaimed the
proclaimed the right.
It protected the teacher.
protected me.
protected me, it protected the teacher.
I
It
Yes, it
Peace peace
!
us,
Indra,
also,
Om
Aparaprayukta
peace
iti
svatantra,/^.
TAITTIRIYAKA-UPANISHAD.
54
SECOND VALLl,
Or, the Chapter on Ananda
Hari/^,
Om! May
it
(the
pupil)!
(bliss).
Brahman) protect us
May
it
May we
enjoy us both!
May our know-
peace
peace
First Anuvaka.
(Brahman).
'
(i.
not
effect),
which
is
conscious, which
without
is
From
that Self ^
are
divided into a
^
Compare with
II. 4, I.
this sn'sh/ikrama,
Ait. Ar.
VALLI, 2 ANUVAKA.
II
left
55
On
this there
is
Second Anuvaka.
From
on
food
are produced
all
creatures which
Then
all
earth.
beings,
and therefore
called
is
it
panacea
(sar-
vaushadha,
consisting of all herbs, or quieting
the heat of the body of all beings).'
i.
e.
food.
therefore
is
food as
the
called panacea.
it is
Brahman ^,
oldest
of
all
From
obtain
beings,
food
all
all
and
crea-
shape of man.
has the
of the former
Pra/za
is
(up-breathing)
breathing)
is its
left
arm.
is
its
the
Like the
human shape
human shape
its
is
right arm.
Ether
is
head.
of the latter.
Vyana
The
text has
'
the
tail,
which
(back-
Apana (down-breathing)
its trunk.
The earth
is
his support.'
But
pratish//^a
seems
to
of a bird, which
2
'
Anna
is
not unlikely.
food, live
is
in food,
which food
is
Brahman.
TAITTIRIYAKA-UPANISHAD
56
Third Anuvaka.
after breath (pra;za), so
men and
cattle.
fore
it is
Breath
For breath
full life.
therefore
is
it
called
The embodied
sarvayusha.
same
as that
man.
filled
is
Like the
human shape
by
It also
this.
human shape
The
vaiigiras
On
of the former
Ya^s
of the latter.
its
is its
arm.
its left
is
the
is
former
do
is
trunk.
Rik
head.
The doctrine
The Athar-
Fourth Anuvaka^
*
He who knows
whence
all
to reach
it,
he never
fears.'
away unable
The embodied
this
same as
Self of
that of the
is
the
right
is its
right arm.
^
What
Cf. II, 9.
is
true
is its left
arm.
VALLf, 6 ANUVAKA.
II
57
is its trunk.
The great (intellect?)
the seat (the support).
On this there is also the following 6'loka
Absorption (yoga)
is
Fifth Anuvaka.
*
The former
of man.
Like the
human shape
tion
its
Bliss
this there
latter.
Joy
of the former
is its
head.
Great satisfaction
right arm.
trunk.
Brahman
is its
On
human shape
of the
is
is
is
the
Satisfac-
arm.
is its left
Sixth Anuvaka.
He who knows
the
Brahman
as non-existing,
this
life,
knows,
after
TAITTIRIYAKA-UPANISHAD.
58
The Sattya (true) became all this whatand therefore the wise call it (the Brahman)
Seventh Anuvaka.
*In the beginning this
defined by form and
name).
exists.
That made
itself its
Self,
That which
therefore
is
it
Self-made
is
is
a flavour^ (can be
tasted), for only after perceiving a
flavour can any one
perceive pleasure. Who could
breathe, who could breathe forth, if that bliss (Brah^
In the
^>^andogya-upanishad VI,
of the creation
is
said there
real
'
of
It willed,
may
only
be many,' &c.
(Cf. Brth.
p. 52.)
and unreal.
As
all
that
ii,
What appears
Cf. Ait.
2, i,
Up.
flavour
things.
I,
2, 3.
See Kaushitaki-
II
VALLI, 8 ANUVAKA,
2.
59
On
this there
is
Eighth Anuvaka.
'
(i)
From
terror of
it
rises
measure of the
bliss of
human Gandharvas
(genii).
^
Fear arises only from what is not ourselves. Therefore, as
soon as there is even the smallest distinction made between our Self
The explanation
very doubtful, but recognised in the
schools. It could hardly be a proverbial expression, if he makes
another stomach' meaning as much as, 'if he admits another person.'
and the
ud=api, aram=alpam
is
'
According
knows
^
'
to the
3.
60
TAITTIRivAKA-UPANISHAD.
in
the Vedas)
desires.
dharvas
is
one
bliss of divine
Gandharvas
enjoying
who
is
from
their lawful
who
free
is
desires.
One hundred
desires.
One hundred
Devas
is
likewise of a great
sage
One hundred
measure of the
who
is
free
from
desires.
is
one
a great sage
measure of the
bliss of
Pra^dpati,
is one
and likewise of
a great
sage
is
one
II
VALLI, 8 ANUVAKA,
5.
61
measure of the
bliss of
who
He^ who is
a great sage
is
1
is
free
by merit (karmadeva/^), Gods, Indra, Brz"haspati, Pra^apati, Brahman. Such a list would seem to be the invention of an individual
rather than the result of an old tradition, if it did not occur in a very
similar form in the -Satapatha-brahmawa, Madhyandina-^-akha XIV,
7,1,31, Kawva-jakha (Br?'h. Ar.Up.IV, 3,32). Here, too, the highest
measure of happiness is ascribed to the Brahmaloka, and other
beings are supposed to share a certain measure only of its supreme
who
Gods by
merit,
three
lists
side
Brahman.
by
we have Men,
side,
we
find
TAITTIRIYA-UPAN. 5ATAPATHA-BRAH.
Men
In the Briha-d-
ara7/yaka-upanishad
BiJ/HADARAiV.-UPAN.
TAlTTIRiVAKA-UPANISHAD.
62
He who knows
this,
this
world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the
On
^loka
human Gandharvas
the
as
men who
riyaka-upanishad explains
have become Gandharvas, a kind of fairies divine Gandharvas, as
Gandharvas by birth. The Fathers or Manes are called ^iraloka,
;
because they remain long, though not for ever, in their world. The
Gods are explained as born in the world of the Devas
a^ana^a
through
their
good works
Karmadevas
are ex-
The
their sacred works (vaidika).
plained as born there through
Gods are the thirty-three, whose lord is Indra, and whose teacher
DvivePra^apati is Vira^, Brahman Hirawyagarbha.
dagahga, in his commentary on the 6'atapatha-brahmaa, explains
the Fathers as those who, proceeding on the Southern path, have
conquered their world, more particularly by having themselves
BnTiaspati.
offered in their
life
The Karmadevas,
who have become Devas by sacred
A^anadevas those who were gods before there
sacrifices to their Fathers.
rest,
Brahman
is Hirayagarbha.
commentary on the Br/hadarawyakathat
upanishad, gives nearly the same explanation as before only
he makes a^anadeva/^ still clearer, by explaining them as gods
Lastly,
6'ahkara,
Pra^apati
in
is
Vira^,
his
a^-anata/^,
i.
e. utpattita//,
from
their birth.
The arrangement
before.
Thus we
brahmawa XIV,
6, 6, i)
Books of
Up.
<=
Deest in Kava-sakha.
Between sky and sun, the Kanva-sakha places the Gandharvaloka (Br/h. Ar.
Ill, 6, 1, p. 609).
Instead of Gandharvas, the Br/h. Ar.
II
VALLI, 9 ANUVAKA.
63
Ninth Anuvaka^
'
He who knows
whence
all
to reach
He
himself 2.
1
Cf. II, 4-
Even
there
no
fear
from anything
knowledge
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
if
of Self and
is
obtained,
it
added.
construction of these two sentences
The
Here follows
the Anukrama;^i,
and
in
is
some MSS.
the
same
TAITTIRIYAKA-UPANISHAD
64
THIRD VALLt,
Or, the Chapter of BniJ/GU.
both!
we never
quarrel
Peace
peace
peace
^
!
First Anuvaka.
me
'Sir, teach
He
Brahman.'
know
He
That
that.
performed
is
Brahman.'
penance.
Having
performed
penance
Second Anuvaka.
He
and
is
;
Having perceived
Varu;m, saying
him
to
Sir,
to
teach
me
Brahman.'
know Brahman by
He
said
penance, for
penance
He
Try
'
is
(the
penance
^
The same
paragraph, as before
(II, i),
VALLi, 5 ANUVAKA.
Ill
65
Third Anuvaka.
Having perceived
this,
'
Varu/^a, saying
Sir,
teach
him
'
to
Try
is
penance
Fourth Anuvaka.
He
into
Having perceived
'
Varuwa, saying
to
him
'
penance
He
to
Try
Sir, teach
Brahman, for
by mind, when
is
me
their death.
to his father
Brahman.'
know Brahman by
He
said
penance, for
(the
penance
Fifth Anuvaka.
He
born
live
into
Having perceived
this,
he went again
to his father
He said
'Sir, teach me Brahman.'
Varu;^a, saying
Brahman
to him
to
know
by penance, for
Try
:
'
penance
is
(the
^
Or
see
Bnh.
i,
3.
TAITTIRIYAKA-UPANISHAD.
66
He
performed
Having
penance.
performed
penance
Sixth Anuvaka.
This
is
who knows
becomes
He
becomes rich in
food, and able to eat food (healthy), becomes great
by offspring, cattle, and the splendour of his knowthis
exalted,
Seventh Anuvaka.
Let him never abuse food, that is the rule.
Breath is food-, the body eats the food.
The
rests
on
breath
rests
on
the
This
breath,
body
body.
is the food
He who knows this
resting on food.
food resting on food ^, rests exalted, becomes rich
in food, and able to eat food
(healthy), becomes
great by offspring, cattle, and the splendour of his
knowledge (of Brahman), great by fame.
Eighth Anuvaka.
Let him never shun food, that
food, the light eats the food.
This
water, water rests on light.
is
Taught by Varua,
learnt
it is
is
the rule.
The
is
on
by Bhr?gu Varui.
The
commentary,
world owes
Water
light rests
p.
object of this
135) that the
its
origin to there being an enjoyer (subject) and what is
enjoyed (object), but that this distinction does not exist in the Self.
Ill
VALLI, lO ANUVAKA,
He who knows
on food \
this
2.
67
by fame.
Ninth Anuvaka.
Let him acquire much food, that
is
is
the rule.
The
and able
Earth
ether rests
This
this
is
food
offspring, cattle,
his
knowledge
fame.
(of Brahman), great by
Tenth Anuvaka.
Let him never turn away (a stranger) from his
Therefore a man should
house, that is the rule.
1.
by
'
If
If
meanly.
2.
He who knows
Brahman 2)
and possession
in
;
as action in the
human
actions).
Next
The interdependence
Brahmawa upasanaprakara/^.
F 2
light.
TAITTIRtvAKA-UPANISHAD.
68
to the
faction in rain
Devas,
in lightning
viz. as satis-
He^ who
is
this
(Brahman)
in
is
He who knows
this,
this
Self
which consists of understanding, the Self which consists of bliss, enters and takes possession of these
worlds, and having as much food as he likes, and
assuming as many forms as he likes, he sits down
singing
havu
^
sun,
this
Cf.
-S'ahkara
ether.
2
Saman
'
Brahman)
(of
Havu, havu,
Cf. II, 8.
Here
in the
rain,
god of
and shows
Ill
'
6.
am
VALLi, lO ANUVAKA,
6.
69
am
food, I am food
am the eater of
am the poet (who
am the poet, I am the
food (object),
He who
who
gives
eats food,
me
I
am
food,
joins
poet!
Before the
is immortal.
away, he alone preserves me: him
eat as food.
'
^yoti-^,
^
we read
i.
e.
'
May
it
Bt^/HADARA/I^YAKA-
UPANISHAD.
Bi?/HADARAA^YAKA-
UPANISHAD.
ADHYAYAi.
FIRST
First BRAHMAiVA.
I.
is fit
the
Verily
dawn
Is
sun
eye, the
wind
its
breath,
the belly, the earth the chest^ the quarters the two
sides, the intermediate quarters the ribs, the members
the seasons, the joints the months and half-months,
the feet days and nights, the bones the stars, the
^
It is the third
Upanishad.
^
This Brahmawa
is
found
in the
Madhyandina
the
first
of the
its
Agni or
fire,
in nature.
*
Pa^asya
place of the
is
doubtful.
feet,
i,
e.
the hoof
B727HADARAiVYAKA-UPANISHAD.
74
sun
rises, it is
lightens
water,
2.
it
When
the horse.
when
rains
Verily
it
kicks,
voice*
thunders
it
when
it
makes
voice.
is its
vessel^, called
Its place is in
placed before the horse.
the Eastern sea.
The Night arose after the horse
sacrifice) is
The
sea
is its
is its
birthplace.
Second BRAHMAiVA^.
In the beginning there was nothing (to be per-
I.
sira/i; for
^
'
When
Voice
it
the heart,
lungs.
yawns.' Anandagiri.
horse.
^
Two
Ajvamedha before and behind the horse, the former made of gold,
the latter made of silver.
They are called Mahiman in the technical
language of the ceremonial.
set, is called their
yoni.
The
Cf. Va^^as.
Sa/hita XXIII,
2.
ADHYAYA,
BRAHMAiVA,
75
3.
'
'
:
From
And
he
wor-
is
called arka.
2. Verily water is arka.
And what was there as
the froth of the water, that was hardened, and became
thejearth.
On that
itself threefold,
Aditya (the
(the air) as the thirds
threefold. The head was
Vayu
It
5,
is
and
We
ark-kasyarkkatvam, to make the etymology still clearer. The commentator takes arka in the sense of fire, more especially the sacrificial fire
more
employed
at the Horse-sacrifice.
me
It
may be
so,
but the
from which
earth;
on
fire
sun,
it is
fire,
That fire
(Vira^) was produced.
air, and in that threefold form
and
at the
Horse-sacrifice,
Aditya.
is
which
whole Brahma;za was to show the origin and true character of that
fire
(arka).
B2?lHADARAiVYAKA-UPANISHAD.
76
(i.e.
Then
legs this and that quarter (i.e. the N.W. and S.W.)
The sides were the Southern and Northern quarters,
the back heaven, the belly the sky, the dust the
Thus he (Mmyu, as arka) stands firm in
earth.
who knows
me,'
He
wher-
mind.
his
in
'
Then
the
became the
seed
year.
him
forth.
mouth, as
his
Bha;/
He thought, If
food.'
He therefore
if
'
5.
born, he (Death)
He cried
to swallow him.
opened
kill
him,
shall
have but
little
becomes
^
He
is
his
the
food^
who,
becoming
self-conscious,
mother.
^
The
interjectional theory.
All these are
merely fanciful etymologies of
6.
He
ADHYAYA,
BRAHMAiVA,
77
7.
sacrifice.
while
^
power went out of him. Verily glorious power
means the senses (pra/^a). Then when the senses
had gone out, the body took to swelling (^va-yitum),
and mind was in the body.
7.
He
fit
for sacri-
and was
fit
for sacrifice
the horse-sacrifice
is
is
called
all
Verily the shining sun is the Ai'vamedha-sacriand his body is the year Agni is the sacrificial
fice,
Or
He
Comm.
glory (senses) and power.
Roer.
considered himself as the horse.
BiJ/HADARAiVYAKA-UPANISHAD.
78
Third BRAHMAivA^.
There were two kinds of descendants of Prac'"aDevas and the Asurasl Now the Devas
were indeed the younger, the Asuras the elder ones^
The Devas, who were struggHng in these worlds,
said 'Well, let us overcome the Asuras at the sacrifices (the (9yotish/oma) by means of the udgitha.'
1.
pati, the
2.
They
The
3.
'
Do
'
Devas by singing
knew
come
'
:
but that
The Asuras
Verily, through this singer they will overThey therefore rushed at the singer, and
us.'
Brahma7^a
Weber's edition,
Commentary, p. 1109).
p. 1047
are explained by the commentator
as the senses, inclining either to sacred or to worldly objects, to
good or evil.
(cf.
numerous and
more powerful.
ADHYAYA,
smelling what
evil.
BRAHMAiVA,
That
evil
79
7.
which consists
in
'
'
delight there
is
in
Devas by singing
for himself.
which consists
in
Then they
5.
seeing what
is
bad, that
'
:
Do
is
that
evil.
for us.'
delight there
is
'
'
'
that evil.
'
Do
sang.
^
'
us.'
This
is
and
mukhya.
Bi^/HADARA^YAKA-UPANISHAD.
8o
us.'
in
him
by
his
Now
evil.
as a ball of
when
this,
therefore rushed at
They
fell.
He who knows
and the enemy who hates
self,
falls.
8.
then
within the
Ayasya
mouth (asye
'ntar-),
(aiiga),
That
10.
of those
deity, after
viz.
deities,
death, sent
with death.
1 1.
That
deity, after
those deities,
12.
He
viz.
death, carried
evil
of
first.
When
speech
Then he
it
Asakta from
sa?~o-,
to
embrace;
cf.
To
distant people.
death,
Rig-veda
When
I,
it
became
33, 3.
Here
Vayii
(air).
ADHYAYA,
3 BRAHMAiVA,
That Vayu,
after
8.
death, blows.
death, burns.
Then he
15.
When
the
Then
breath
(vital),
there
said
is,
Now
'
entered
all
into him.
is
come
him
to
in
the
same manner
he becomes their
of such knowledge
^
This
is
were used
^
free
^
done by the
last
Here annada
is
his
among
own
relatives, then
reward
well explained
common
to all the
[15]
pratipratiy^
see Foley,
three
praas.
Read
first
he
and Weber,
p.
1180.
Bi?7HADARAiVYAKA-UPANISHAD.
82
will
he who
own
is
belongings. But
possessed of such
knowledge, and
He
(breath)
Brz*hati (Rig-veda),
is
is
is
fore he
He
is
(breath)
is
is
BWhaspati.
He
the sap
and he
is
21.
is
Brahma;^aspati.
(breath)
is
speech
is
called
22.
is
Saman
Saman.
Or because he
is
He
for
(breath)
by breath
is
this universe is
Khind. Up. V, 2, 6.
Not used here in the sense of song or
hymn, but
worship connected with the Saman.
Comm.
Cf.
as an act of
ADHYAYA,
BRAHMAJVA, 27.
83
tone only.
is
Therefore
let
who
a priest,
is
going to
voice, as for
sacrificial
is
He who
Saman,
obtains property.
26.
He who knows
Saman, obtains
He who
thus
Saman, obtains
gold.
only.
27.
what
Now
gold.
the
is
verily
knows what
He who knows
what
is
is
its
gold of that
gold is tone
support
is
is
in food.
'
The
me
ascension
the gods, or
is a
ceremony by which the performer reaches
becomes a god. It consists in the recitation of three
Ya^s, and
is here
enjoined to take place
begins to sing his hymn.
G 2
when
B/2/HADARAiVYAKA-UPANISHAD.
84
to
to
immortality!'
Now when
the
'
he
says,
the unreal
real,'
is
me from
death to
to light,'
He
tality.
'
When
he
darkness
is
says,
verily death,
When
he says,
there
tality,'
is
'
immor-
light
me from
immortality.
He
death to immortality,
nothing there, as
it
to
immor-
were, hidden
28.
by singing them.
the sacrificer, while these Stotras are
being sung, ask for a boon, whatever desire he may
desire.
An Udgatr^* priest who knows this obtains
priest
may
Therefore
by
let
his singing
deed
is
He
who
called the conqueror of the worlds.
Saman ^ for him there is no fear of
The
refuge in him, recover there their original nature, fire, &c.
Pra;/a is the Self of all things, also of
speech (i??g-ya^u/^-samodgitha),
and of the Saman
pervades
all
that has to
creatures,
ADHYAYA, 4 BRAHMAiVA,
85
3.
Fourth BRAHMAivA^
1
of a person (purusha).
but his
he became
man
is
He
Self.
first said,
by name.
asked, he first
I
'This
is
I;' therefore
(pur-usha).
Verily he
who knows
tries to
why
'We
^.'
vol.
i,
p. 24.
The Comm.
But see
explains sva>^ by atmana>^, of himself.
Boehtlingk, Sanskrit Chrestomathie, p. 357.
^
Roer translates 'Therefore was this only one half of himself, as
:
split
pea
is
of a whole.'
Brzgala
is
a half of anything.
Muir
the sentence according to Professor Boehtlingk's conjecture (Chrestomathie, 2nd ed. p. 357), though the singular after the dual (sva/^)
is
irregular.
86
Bi2/HADARAiVYAKA-UPANISHAD.
filled
is
there,
men were
4.
by the
wife.
He
embraced
her,
and
born.
She thought,
How
me from
having produced
myself
She then became a cow, the other became a
bull and embraced her, and hence cows were born.
The one became a mare, the other a stallion the
;
down
5.
to the ants.
He
created
'
knew,
all
indeed
this.'
am
Hence he became
the creation,
And when
gods.
this is
is
Soma.
Agni
'
text.
""
eater.
The
This
is
moist, that
So
far verily
Soma
he created
is
this uni-
indeed
is food,
the highest creation of Brah-
ADHYAYA, 4 BRAHMAiVA,
StJ
7.
'
He (Brahman
tips of the
very
He
ing,
cannot be seen, for, in part only, when breathhe is breath by name; when speaking, speech
worship him as Self, for in the Self all these are one.
This Self is the footstep of everything, for through
And as one can find
it one knows
everything^.
again by footsteps what was
this finds glory
^
"^
Or, when he
As man and
The Comm.
nama.
and
lost,
thus he
who knows
praise.
Comm.
takes asau-nama as a
one
Cf.
finds everything, if
19.
lost cattle
footsteps, thus
Comm.
B/27HADARAA^YAKA-UPANISHAD.
88
is nearer to us than
anything, this
than a son, dearer than wealth, dearer
This, which
8.
clearer
Self, is
than
all else.
And
if one were to say to one who declares another than the Self dear, that he will lose what is dear
sprang
10.
Brahman knew
From
man.'
it
'
all
this
sprang.
(so as to
Thus, whatever
know Brahman), he
i^zshis
Now
if
the deity
He
'
it,
singing,
sun.'
is
is
like
Devas
1 1.
that
men
should
it
is
know
this.
s.v.
Sa77/h. II, 6, 8, 5,
On
ADHYAYA, 4 BRAHMAiVA,
That being
only.
created
still
one,
further
89
4.
the
Devas,
Indra, Varu;^a, Soma, Rudra,
Yama, Mmyu, l^ana. Therefore there
is
nothing
man
is
birth-place.
He
birth-place.
the classes of
He
created the
Devas which
in
their
He
He
created the
nourishes
all this
whatsoever.
He
further the
a weak
man
Thus both
^
caste.
Comm.
B227HADARAiVYAKA-UPANISHAD.
90
15.
and
as
Agni
this
Brahman, Kshatra,
Vi^,
K^udra.
(fire)
among men
only,
as Brahma;za, as
sacrificial
exist.
Now
man
if
departs this
without having
life
future
life
(in
If a
man worships
he desires
16.
Now
the world
for
whatever
of
fices
Devas
libations,
in so far as
Is enjoyed
by them
all.
to
Comm.
be injured,
ADHYAYA,
BRAHMAiVA,
thus
17.
He
I.
91
is
have
may
offspring,
and
and, even
let
offer sacrifices.'
me
whole
more, he would not
that
desire,
find it.
wishing for
Therefore now also a lonely person desires, 'Let
there be a wife for me that I may have offspring, and
if
let
me
that
And
made up
(is
speech
(husband);
eye
The body
ear.
body he works.
fivefold
is
(atman)
is
This
is
whatsoever.
Fifth Brahmajva^,
'When
breathes not.
^
(2)
I, 7, i.
Madhyandina
text, p.
1054.
and
ear.
B/?/HADARAiVYAKA-UPANISHAD.
92
He
even to
goes
strength.'
the
Devas, he
lives
on
(4)
When
said, that
'
it
is
'
(common
from
that food
When
that
it is
is
said, that
is not removed
mixed (property) ^
food),
is
prahuta, which
is
given away at a sacrifice. But
they also say, the new-moon and full-moon sacrifices
are here intended, and therefore one should not offer
them
as an
When
ish^*!
or with a wish.
'
is
is
it
milk.
said, that
For
in the
they
call
And when
a
man who
it
is
sacrifices with
i.
e.
It
not, rests
belongs to
all
let
so.
No, on
beings.
sacrificial days,
ADHYAYA,
BRAHMAiV^A,
93
3.
is
and again \
When
one,'
it is
said,
Person
is
this imperishable
the imperishable
by repeated thought,
and whatever he does not work by his works, that
perishes.
When
it
is said,
that
'
When
he
lives
it
on
When
3.
self,'
that
is
it
face,'
with
his
means
that he
As
mind and hears with his mind 2. Desire, representation, doubt, faith, want of faith, memory ^ forgetfulness,
fore
shame, reflexion, fear, all this is mind. Thereeven if a man is touched on the back, he knows
it
by
^
^
^
itself.
Firmness, strength.
Comm.
Comm.
Bi^/HADARAiVYAKA-UPANISHAD.
94
The
4.
earth
is
speech,
the Rig-veda
is
is
and what
What
unknown.
known, has the form of speech,
is
is
known.
is
for speech
this,
protects
man^
9. What
for
man 2.
Of that
protects
11.
speech (which
And
the form,
^
'
fire.
The food
this sun.
(speech), having
And
is the
body, light
so far as this mind
Comm.
^
ADHYAYA,
5 BRAHMAiVA,
6.
95
If they (fire
wind
is
born,
this breath
Next, of
13.
the form,
viz. this
moon.
water
And
is
moon.
These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who
worships them as infinite, obtains an infinite world.
14. That Pra^apati is the year, and he consists of
sixteen digits.
The nights ^ indeed are his fifteen
^
the
fixed
He is
digits,
point his sixteenth digit.
increased and decreased by the nights.
Having on
the
life,
he
is
sixteenth part
in the
15.
teen
Now
digits,
who knows
verily that Pra^apati, consisting of sixis the year, is the same as a man
who
this.
He
is
fifteen
increased
Meant
for
When
he
nychthemera.
is
new moon.
B/?7HADARAiVYAKA-UPANISHAD.
96
only, not
sacrifice the
By
world
Thou
art
is
Brahman
am Brahman,
am
the
sacrifice,
am
the world,'
Whatever
as one,
Whatever
taken as one, are the sacrifice.
worlds there are, they, taken as one, are the world.
Verily here ends this (what has to be done by a
they,
this,
and therefore he
delivers him,
is
By
Roer seems
ma
etan
"^
sarvawz
to
sann ayam
The Comm.
who
gap.
Others derive
Manu
IX, 138.
'
all this
'bhuna^ad iti.
derives putra from pu (pur),
deliver, a deliverer
'
it
multitude.'
I read,
ito
fills
the holes
from put, a
hell,
to
fill,
by the
and tra,
left
pitrz-loka
and
tra (tra), to
father, a stop-
to protect;
cf.
ADHYAYA,
From
18.
BRAHMAiVA, 21.
And
fire,
verily that
is
97
divine speech
divine speech
19.
And
into him.
he becomes
verily that
joyful,
20.
(spirit)
And
verily that
is
divine
knows
this,
all
beings.
As
that
And
deity (Hira;/yagarbha) is, so does he become.
as all beings honour that deity (with sacrifice, &c.),
so do all beings honour him who knows this.
Whatever
grief these
creatures
suffer,
that
is
21.
Next
ances ^
When
senses).
among
(acts).
Voice held,
themselves.
see
shall
speak
the
eye held,
shall
own
act.
Death, having become weariness, took
them and seized them. Having seized them, death
held them back (from their work).
Therefore
are neutralised.'
^
The upasana
[15]
Comm.
or meditative worship.
B/e/HADARAiVYAKA-UPANISHAD.
98
Verily, he
'
said
moving or
not,
is
does not
Well, let
all
'
'
call that
this,
they
who
strives with
and
finally dies.
Now
2 2.
Agni
held,
I
And he
family after his name.
this, withers away
(fire)
held,
shall
warm
shall shine
I
;
shall burn
Aditya (the sun)
T^andramas (the moon) held,
;
deities, eacl"
The oth<
Vdyu, the wind among those deities.
deities fade, not Vayu.
Vayu is the deity tha
never sets.
23.
*
And
He
here there
from
whom
the breath)
Him the
'
is
this ^'loka
the sun
rises,
and
into
whom
law,
he only
is
i'
to-day,
and he to-morrow
also' (whatever these Devas dethen, that they perform to-day also ^).
termined
Therefore
let
only
let
(with pra?2a).
The
Comm.
ADHYAYA, 6 BRAHMAiVA,
99
3.
Sixth BRAHMAiVA^
Verily this is a triad, name, form, and work.
these names, that which is called Speech is the
I-
Of
2.
the
Uktha (hymn),
is
is
their
=?
3.
le
Uktha (hymn),
neir
lS
for
from
it all
is
called
works
Body
arise.
is
It is
their
That being a
Self,
being one,
triad
is
mortal
is
covered.
Madhyandina
text, p.
1058.
lOO
Bi^/HADARAiVYAKA-UPANISHAD.
SECOND ADHYAYA^
First BRAHMAiVA^.
1.
man
Baldki^,
He
said to A^atai^atru of
Brahman
I
?
tell
Shall
Ki^i,
you
A^ata^atru said
'We give a thousand (cows) for that speech (of
of great reading.
'
'
I adore as Brahman.'
A^dta.^atru said to him
Do not speak to me on this. I adore him
No, no
that
'
^
^
Now, however,
avidya, ignorance.
be taught, and
first)
is
to
this is
done,
first
knows
Compare
upanishad.
the
Brahman
as the Self.
Adhyaya of
vol.
i,
the Kaushitakip.
300
Gough,
Son of Balaka, of
What
is
any reward
running
after
The commentator
them more
that the
who
is
into
ADHYAYA,
II
BRAHMAA^A,
king.
Whoso
the head of
head of
all
beings, the
beings, a king,'
said
The person that
'
(and
lOI
all
Gargya
3.
6.
is
in the
moon
adore as Brahman.'
A^d-
Do
not speak to me
on this. I adore him verily as the great, clad in
white raiment, as Soma, the king.' Whoso adores
ta^atru said to
him
No, no
ning (and
in
adore as Brahman.'
Do not speak to
No, no
A^ata^atru said to him
me on this. I adore him verily as the luminous.'
'
Whoso
offspring
5.
(and
Gargya
said:
is
in the ether
adore as Brah-
Do not
No, no
A^ata^atru said to him
I adore him as what is full,
to
me
this.
on
speak
and quiescent' Whoso adores him thus, becomes
filled with offspring and cattle, and his offspring does
'
man.'
Gdrgya
said
'
:
The person
that
is
in the
adore as Brahman.'
wind
A^a-
Do not speak to me
him
No, no
adore him as Indra Vaiku;^///a, as the
unconquerable army (of the Maruts).' Whoso adores
ta.ratru said to
on
him
this.
thus,
becomes
BiJ/HADARAiVYAKA-UPANISHAD.
I02
said
Gargya
7.
'
:
is
in the fire
adore as Brahman/
(and
A^atai-atru
him
No, no Do not speak to me on this. I
adore him as powerful.' Whoso adores him thus, becomes powerful, and his offspring becomes powerful.
'
said to
8.
Gargya
seed, and
(in
The person
'
said:
that
is
water
in the
adore as Brahman.'
Do not speak
No, no
A^ata^atru said to him
I adore him as likeness.'
Whoso
to me on this.
'
him
'
The
that
in
is
the
him
jperson
likely (or
born from
mirror, that
to
'
said
Gargya
9.
is
is
brilliant.'
Whoso
adores
thus,
brilliant,
he outshines them.
10.
Gargya
said
'
:
The sound
I
that follows a
adore as Brahman.'
man
A^ata-
Do
not speak to me
on this. I adore him verily as life.' Whoso adores
him thus, he reaches his full age in this world, breath
does not leave him before the time.
said to
i^atru
11.
him
Girgya
'
No, no
said:
'The person
that
is
in space,
that
adore as Brahman.'
'
Here
the
pratir^pa, likeness.
the
light.
comes
in later in the
Kaush. Up.,
Another
Pratirupa in
11.
ADHYAYA,
11
Whoso
BRAHMAiVA,
5.
possessed of a
shadow, that
him
to
'
:
adore as Brahman.'
No, no
Do
A^atai'atru said
not speak to
me on
this.
that
Gargya
said
'
The
person that
adore as Brahman.'
is in
the body ^,
A^atai-atru said to
him
Do
'No, no!
silent.
Thus
'Thus far
far only?'
This
does not
said
A/ata.ratru
replied.
to know it (the true Brahman).'
Gargya
A^atai-atru said
14.
'
'
he
suffice
replied
'
15.
'
He
'
heart.'
Comm.
2
It is difficult to
know what
is
vin.
Deussen,
^
p. 195, passes
it
over.
upanishad, not
as
in
BR^HADARAiVYAKA-UPANISHAD.
104
his hand,
he
A^atai-atru said:
asleep,
this
1 7.
/
/
through the intelligence of the senses (prd/^as) absorbed within himself all intelligence, lies in the
ether,
which
is
When
the heart ^
in
he takes
in
kept
in,
is
and move
own body
ligence)
keep
(while dreaming).
i
19,
Next, when he
is
in
come
i.
e.
to the true
Brahman.
it is
on
ADHYAYA,
II
BRAHMAA^A,
2.
IO5
the
body\
forth
and
rests
in the
As
20.
small sparks
all
all
worlds,
Devas,
all
The Upanishad
Self.
of that Self
'
is
the
is
Second Brahma^va^
Verily he who knows the babe^ with his place ^,
his chamber ^ his post ^, and his rope
he keeps off
the seven relatives ^ who hate him.
Verily by the
1.
'^,
is
young
life,
his
by
place this
vital breath,
2.
Then
him.
them Rudra
^
^
^
five
*
''
'
Not
is
text, p.
the water
Comm.
1061.
ways.
The
There
Madhyandina
The
him.
to
clings
Comm.
body.
The
head.
The
vital breath.
BR/HADARAiVYAKA-UPANISHAD.
I06
in the eye,
and by
it
There
is
There
is
by
Indra clings to
it
him.
He who
him.
upper eye-lash the heaven clings to
never
does
food
his
knows this,
perish.
3.
On this
there
is
this 6'loka
it.
On
sit
its lip
the seven
the tongue as
J^ish'is,
What
above
is
below,
is
its
is
it,
the senses verily are manifold glory, and he thereWhen he says that the
fore means the senses.
seven 7?/shis sit on its lip, the ^zshis are verily the
senses,
(active)
And
says that the tongue as the eighth communicates with Brahman, it is because the tongue,
as the eighth, does communicate with Brahman.
when he
4. These two (the two ears) are the i?/shis Gautama and Bharadvac^a the right Gautama, the left
These two (the eyes) are the jRzshis
Bharadv^_^a.
Vii'vamitra and (9amadagni
the right Vii-vamitra,
the left 6^amadagni.
These two (the nostrils) are
the Rish'is VasishMa and Ka^yapa
the right Va;
sish///a,
the
left
Kai'yapa.
The tongue
is
Atri, for
is
eaten,
He who knows
Atti, eating.
Cf. Atharva-veda-sa7?/h.
X,
8, 9.
ADIIYAYA, 3 BRAHMAiVA,
II
6,
I07
Third BRAHMAiVA^
There are two forms of Brahman, the material
and the immaterial, the mortal and the immortal, the
solid and the fluid, sat (being) and tya (that), (i.e.
1.
sat-tya, true)^.
2.
air
Everything except
is
mortal,
which
which
is
is
is
solid,
The
is
material,
is
essence of that
which
material,
definite
and sky
definite.
is
is
immaterial, which
is
indefinite is the_person in
is
is fluid, which
thedisk of the sun, for
he
of that which
solid,
which
is
is
material,
definite
is
which
is
mortal, which
it is
is
the essence
body are
is
(the indefinite).
6. And what is the appearance of that person ?
Like a saflron-coloured raiment, like white wool,
Madhyandina
Sat
is
text, p.
1062.
B22/HADARA7VYAKA-UPANISHAD.
08
flame of
fire,
like the
white
lotus, like
his
Next
no^!
for there
one says)
'It
is
is
this,
Brahman) by No,
the
Fourth
1.
Braiimaata^.
Now when
upon another
my
this
me make
let
Forsooth,
house
wife).'
'
2.
full
Maitreyi said
My Lord, if this whole earth,
of wealth, belonged to me, tell me, should I be
:
immortal by
'
See
III, 9,
it^ ?'
26
Madhyandina
IV,
2,
text, p.
IV, 5, 15.
4 ; IV, 4, 22
1062.
To the end of the third
;
Brahmawa
is
is
all
to
that has
be
enjoined,
when
all
desires cease,
and no duties
with B. There are besides the various readings of the Madhyandinaj^kha of the 6'atapatha-brahma?/a. See alsoDeussen,Vedanta,p.i85.
^
possess.
*
pravra^ishyan,
technical term.
*
Should
be immortal by
it,
or no
B.
the
more
II
ADHYAYA, 4 BRAHMAiVA,
IO9
5.
'
'
No,' replied
will
Thou
Ya^;lavalkya replied
to me, thou speakest dear words ^.
'
4.
who
'
wife
wife
dear.
is
Verily, wealth
but that
wealth
wealth
'
is
is
'Verily, the
may
is
the Self,
Kshatra-class
is
me
^
may
B.
may
love
dear^
may
may
Self, therefore
is
dear (to
no
Bi?7HADARAiVYAKA'UPANISHAD.
'Verily, the
love the
therefore
Verily, everything
but that
everything
fore everything
is
dear.
is
to
be seen, to be heard, to
When
be perceived, to be marked, O Maitreyi
we see, hear, perceive, and know the Self^ then
!
this is
all
known.
Whosoever looks
'
6.
where than
in
Brahman-class.
for the
Brahman-class
else-
was abandoned by
Whosoever looks for the worlds
elsewhere than in the Self, was abandoned by the
worlds. Whosoever looks for the Devas elsewhere
class elsewhere than in the Self,
the Kshatra-class.
than
This Brahman-class,
abandoned by everything.
this
^
worlds, these Devas ^ these
creatures, this everything, all is that Self.
Kshatra-class, these
'
7.
*
^
*
^
''
Now
as'^
when
beaten.
The commentator
'
translates,
B.
should be abandoned.'
construe sa
in
12, looking
upon
II
Ill
12.
sound
drum
'And as
of the
8.
the
9.
And
when
played,
out of a lighted
kindled with
fire
damp
fuel, thus,
Pura;2a (cosmogonies),
vyakhyanas
From him
11.
'As
(glosses),
alone
all
all
Vyakhyanas (commentaries) ^
1 1
The
SeeiTHnd.Up.VI,
13.
all
is
sa
is
poured
creatures.
B/27HADARAiVYAKA-UPANISHAD.
112
knowledge (name),
say,
Thus spoke
Maitreyi.'
Ya^;'^avalkya.
13. Then Maitreyi said: 'Here thou hast bewildered me, Sir, when thou sayest that having
departed, there is no more knowledge V
that
wisdom^.
'
is
as
were
it
duality, then
one
sees the other, one smells the other, one hears the
^,
other ^ one
'
Here,
I
Sir,
structible nature.
*
^
*
"
"
me
in utter bewilderment.
is
imperishable,
and of an inde-
B.
B. inserts,
how
Indeed,
B,
''
See, B.
B. inserts taste.
"
Hear, B.
should he touch another ?
ADHYAYA,
II
How,
beloved, should
BRAHMAiVA,
he know
II3
2.
(himself), the
Knower^?'
Fifth BRAHMAiVA^.
This earth is the honey ^ (madhu, the effect) of
all beings, and all beings are the honey (madhu, the
Likewise this bright, immortal
effect) of this earth.
and
that bright immortal person
in
this
earth,
person
1.
He
incorporated in the body (both are madhu).
indeed is the same as that Self, that Immortal, that
Brahman, that All.
2. This water is the honey of all beings, and all
Likewise this
beings are the honey of this water.
and that
bright, immortal person in this water,
as seed in the
bright, immortal person, existing
body
Knower?
far
Thus,
goes immortality.'
Thus
away
way
the earth
and
dependent, living
Ai'vins.
B/?/HADARAiVYAKA-UPANISHAD,
114
This
3.
fire
is
beings are
honey of
the
this
air.
all
Likewise this
This sun
Brahman, that
All.
is
and that
bright,
beings,
space.
is
the
same
is
the honey of
all
beings, and
all
Likewise this
beings are the honey of this moon.
bright, immortal person in this moon, and that bright,
immortal person existing as mind in the body (both
are madhu).
He indeed is the same as that Self,
that Immortal, that Brahman, that All.
8.
all
this
bright,
immortal person
in this lightning,
and
II
ADHYAYA,
5 BRAHMAiVA,
He
indeed
II 5
I 3.
is
Hght
in the
same as
the
Brahman, that
All.
This thunder^
bright,
in the
same
is
Immortal, that
Brahman,
that All.
10.
This ether
is
the honey of
beings, and
all
all
Likewise this
beings are the honey of this ether.
bright, immortal person in this ether, and that bright,
immortal person existing as heart-ether in the body
He indeed is the same as that
(both are madhu).
Immortal, that Brahman, that All.
This law (dharma-^) is the honey of all beings,
and all beings are the honey of this law. Likewise
this bright, immortal person in this law, and that
bright, immortal person existing as law in the body
Self, that
1 1.
He
indeed
is
the
same
as that
this bright,
Immortal person
in
what
is
true,
and that
This mankind
is
the honey of
all
Stanayitnu, thunder,
is
explained by
the
beings,
and
Likewise
commentator
as
Par^anya.
^
Satyam, the
truth.
I
it is
Bi?/HADARAiVYAKA-UPANISHAD.
Il6
in
bright, immortal person
this
This Self
is
bright,
He
immortal person, the Self (both are madhu).
indeed is the same as that Self, that Immortal, that
All.
Brahman, that
And
15.
Rzsh'i,
'
said (Rv.
'
I,
17, 22);
O A^vins,
Dadhya/, and
^
^
^
if
The
the text
is
correct.
II
ADHYAYA,
BRAHMAiVA,
II7
9.
honey
said
'
this
this,
He
(the Lord)
made bodies
four feet.
with two
Having
feet,
first
he
become
is
body (and
therefore
not
is
nothing
covered by him, nothing that is not filled by him.
19. Verily Dadhya/^ Atharva^^a proclaimed this
honey
to the
that
7?/shi,
seeing
this,
He
this
is
honey
BiJ/riADARAiVYAKA-UPANISHAD.
Il8
Sixth Brahmaata.
Now
2.
3.
4.
^
:
7.
8.
Gautama
5.
6.
from Agnive5"ya,
9. Agnivei"ya from
10. Sa7idi\ya.
11.
1
2.
13.
14.
15.
16.
1
7.
The
line
(the fourth
II
8.
19.
3.
ADHYAYA, 6 BRAHMAiVA,
II9
3.
24.
25.
26.
27.
28.
29.
30.
31.
^
\2.
54.
3b3<
56.
37.
38.
39.
40.
Ba-
bhrava,
41.
42.
IV,
From
Vaw^a
at the
end of
6.
Bharadva^a, in Madhyandina
text,
text.
20
B/27HADARAA^YAKA-UPANISHAD.
A
51.
52.
53.
54.
55.
56.
Vipra/^itti
57.
58.
Brahman
is
Svayambhu,
self-existent.
Adoration to Brahman ^
^
Up. IV,
6,
and VI,
5.
ADHYAYA,
Ill
BRAHMAiVA,
121
2.
THIRD ADHYAYA.
First BRAHMAiVA \
Adoration to the Highest Self (Paramatman)
1. 6^anaka Vaideha
(the king of the Videhas) sacri!
And
'
Then
'
He
cows.'
'
replied
my
Saman
dear.'
^,'
and drove
them away.
'
:
How
could he
Vaideha.
^
Madhyandina
text, p.
1067.
"
One
Comm.
Sama^ravas
is applied to
Ya^ilavalkya, and not to the pupil.
Yao-ftavalkya, as the commentator observes, was properly a teacher of the Ya^ir-veda, but
expects
knew
all
iti
Vedas.
'
toi
Regnaud, however,
is
refers
to the pupil,
and
translates,
Bi?7HADARAiVYAKA-UPANISHAD.
122
wisest
among
us,
Yaf^lavalkya
?'
He
'
replied
bow
Hotri
priest,
undertook
to
'
Ya^//avalkya,' he said, everything here (connected with the sacrifice) is reached by death, every'
3.
Ya^;^avalkya said
By
is
speech.
of the sacrifice (or the sacrificer), and speech is
This constitutes freeAgni, and he is the Hot?^.
'
'
Ya^;'^avalkya said
By the Adhvaryu priest, who
the eye, who is Aditya (the sun)\ For the eye is
the Adhvaryu of the sacrifice, and the eye is the sun,
'
is
'
'
5.
Ya^^^avalkya,' he said,
everything here is
reached by the waxing and waning of the moon,
everything is overcome by the waxing and waning
of the moon.
By what means then is the sacrificer
Ya^;^avalkya said
is
Vayu
One
but see
(the wind),
'
By
who
is
Ill
breath
ADHYAYA,
8.
BRAHMAA'A,
123
is
is
6.
does the
sacrificer
'
'
the
is
is
tutes freedom,
7.
Yi^/Iavalkya/ he
'
said,
verses
will the
'
'
'
What
?'
'
8.
this sacrifice?'
'
'And what
when
which,
^
when
offered, sink
The Puronuvakyas
sacrifice, the
are
-'.'
hymns employed
Ya^yas accompany
down
oil,
the
B/?7HADARAiVYAKA-UPANISHAD.
124
What
'
'
down
were,
'
Yac^/lavalkya,'
9.
is,
as
it
below.'
'
he
said,
with
how many
deities
this sacrifice
*
By
'
the
mind
is
endless,
and the
10.
hymns
Ya^wavalkya,' he
will the
Udgatr/
said,
priest
at this
'
sacrifice
'
'
called
thirdly, ^Sasya.'
'
And what
body
?'
(adhyatmam)
'The Puronuvakya
Yac^ya the
Vyana
Apana
(back-breathing).'
flame up.
fire,
down
^
of
On account
Comm.
it.
who wish
to be delivered out
ADHYAYA,
Ill
BRAHMAA^A,
7.
25
?'
He
'
Second Brahmaa^a^
A
Then Caratkirava
valkya,'
he
Artabhaora
asked.
said,
'
Yai?77a-
there,
and
'
'
'
'
Atigrahas
'Pra;^a (breath)
2.
by Apana
is
is
*,
seized
for
one
perceives tastes.'
5.
'The eye
is
is
seized
by form
'^
Madhyandina
text, p. 1069.
descendant of i?/tabhaga of the family of (?aratkaru.
'
which
its
its
secondary meaning,
it
is
Here the
is
long, /^/zandasatvat.
Bi2/HADARAiVYAKA-UPANISnAD.
126
mind one
desires
desires.'
'
8.
The arms
one
by work as the Atigraha, for with the arms
works work.'
The skin is one Graha, and that is seized by
9.
touch as the Atigraha, for with the skin one perThese are the eight Grahas and the
ceives touch.
'
eight Atigrahas.'
'
'
'
Fire (agni)
Death
is
is
conquered again.'
Yaf;mvalkya,' he
II.'
is
(a sage) dies,
of him or no
do the
'
said,
when such
a person
out
move
?'
'
'
him, he swells, he
dead lies at rest.'
in
is
Ya^/lavalkya,' he said,
dies, what does not leave him
'
1 2.
'
when such
man
?'
endless world.'
Ya^;^avalkya,' he said, 'when the speech of
dead person enters into the fire\ breath into the
the eye into the sun, the mind into the moon,
'
13.
this
air,
the hearing into space, into the earth the body, into
the ether the self, into the shrubs the hairs of the
when
the
Ill
ADHYAYA,
3 BRAHMAiVA,
2.
27
is
Ya^/2avalkya said
We two alone shall
of ours not
'
two went out and argued, and what they said was
karman (work), what they praised was karman ^,
viz. that a man becomes good by good work, and
bad by bad work. After that 6^aratkarava Arta-
bhaga held
his peace.
Third BRAHMAivA^.
1.
'
Yaf^^avalkya,'
said,
him,
'
and he
(the
We
asked
Gandharva) replied
am Sudhanvan,
the Ahgirasa.'
And when we
asked him about the ends of the world, we said to
him, Where were the Parikshitas*? Where then
were the Parikshitas, I ask thee, Ya^;mvalkya, where
'
'
.'*'
Ya^?/avalkya said
that they
He
said to thee,
suppose,
a horse-sacrifice.'
What
is
intended
is
itself
k?irznik /Jaraka/2,
in Indian
*
An
adhvaryavo
va.
by means of
.^araka/2 as
BiS/HADARAiVYAKA-UPANISHAD.
128
'
After
death.'
that
his
peace.
Fourth BRAHMAiVA
T.
kya,'
Then Ushasta
he
'
said,
tell
^.
'Y^^;'^avalATakraya^^a asked.
the Brahman which is visible,
me
who
is
within
'
Ya^;'^avalkya
within all.'
'Which
Self,
replied
This,
Ya^;/avalkya,
'
Ya^;/avalkya replied
thy
is
He who
Self,
within
all.'
who
is
all ?'
breathes in the
the
'
fifth
Deussen, Vedanta,
is right,
Ill
ADHYAYA,
the out-breathing, he
This
is
thy
Self,
who
BRAHMAA^A,
I.
is
is
29
all.
this
is
visible,
who
is
within
'
Ya^^^avalkya
within
'
replied
This,
thy
Self,
all.'
who
is
all.'
Which
Self,
'
Ya^;1avalkya,
is
within
all ?
thy
Self,
who
is
within
all.
Everything also
is
of
evil.'
Fifth Brahmaa^a^
Then Kahola Kaushitakeya asked. 'Ykgn2ivalkya,' he said, 'tell me the Brahman which is visible,
not invisible, the Self (atman), who is within all.'
This, thy Self, who is
Ya^;1avalkya replied
I.
'
within
'
all.'
Which
Self,
O Ya^^^avalkya, is
within
all ?'
He who
overcomes hunger
and thirst, sorrow, passion, old age, and death.
When Brahma;^as know that Self, and have risen
above the desire for sons^, wealth, and (new) worlds ^,
For a desire for
they wander about as mendicants.
'
Ya^;^avalkya replied
sons
is
is
desire
Both these are indeed desires. Therea Brahma7za, after he has done with learning,
for worlds.
fore let
^
^
^
B/2IHADARAiVYAKA-UPANISHAD.
30
indeed
his peace.
Sixth BRAHMAiVA^
I.
she
asked.
Yaj^^avalkya,'
said,
woof, in
like
woven,
'
In
air,
'
In what then
'
air
woven,
like
'
like
'
is
'
Gargi,'
he
replied.
^
Knowledge of
all
other knowledge.
^
Mr.
as
Gough proposes
an alternative rendering
'
:
Let a
Deussen takes a
of babes'
is
knowledge
^Sahkara's remarks
on Ved.
commentary
is
here.
We
Madhyandina
text, p.
1072.
is
well
known.
Ill
ADHYAYA, 6 BRAHMAiVA,
I.
I31
'
like
woven,
'
'
Gargi,'
he
replied.
'
woven,
'
(stars),
Gargi,'
he replied.
'
(stars)
'
woven,
like
Gargi,' he
replied.
'
woven,
like
Devas
(gods)
'
he
'
'
Gargi,'
replied.
he
'
'
like
*
'
like
Gargi,'
replied.
ask too
much
Do
Gargi.'
to
Bii/HADARAA^YAKA-UPANISHAD.
132
Seventh BRAHMAiVA^
I.
'
His
of Pata?2/ala Kapya, studying the sacrifice.
was possessed of a Gandharva, and we asked
wife
"Who
He
answered: "I am
he said to Pata^lZ^ala
Kapya and to (us) students "Dost thou know, Kapya,
that thread by which this world and the other world,
and all beings are strung together?" And Pata;I/('ala
"
I do not know it. Sir."
He said
Kapya replied
again to Fataukala Kdpya and to (us) students:
"
Dost thou know, Kapya, that puller (ruler) within
(antaryamin), who within pulls (rules) this world and
"
the other world and all beings ?
And Pata^z/^ala
him:
Kabandha
art
thou?"
Atharva;2a."
And
:
Kapya
again
"
He,
"
pulls
(it)
within,
worlds, he
as a prize to
head
will fall
off.'
O Gautama,
Yac^^avalkya said
that thread and the puller within.'
'
believe
know
Madhyandina
^
text, p. 1072.
Afterwards addressed as Gautama
see before, p.
i,
note.
Ill
The
ADHYAYA,
'
Other said
BRAHMAiVA,
Anybody may
7.
say,
33
know,
know.
Ya^;1avalkya said
2.
*
:
Vayu
(air) is
that thread,
Gautama. By air,
by a thread, O Gautama,
this world and the other world, and all creatures are
Therefore, O Gautama, people say
strung together.
of a dead person that his limbs have become unstrung;
for by air, as by a thread, O Gautama, they were
as
strung together.'
The other said
now (who
is)
'
So
Ya^/^avalkya said
3.
it is,
Yaf;^avalkya.
Tell
'He who
4.
water,
the water
he
is
is,
and who
water within,
'
5.
whom
the
fire
and who
is,
He
whom
'
the
He who
whom the
'
7.
air,
I translate antara
who
it
particularly as
it
'
governs an ablative.
B/J/HADARAiVYAKA-UPANISHAD.
34
air
is,
Self,
'
8.
the heaven,
whom
the heaven
body
within,
he
is
thy
is,
immortal.'
'
9.
the sun,
the sun
is,
and who
sun within, he
thy
Self,
is,
and who
Self,
the immortal.'
'He who
'He who
dwells
in
the
ether
(aka^-a),
and
the immortal.'
13.
'He who
darkness within, he
is
thy
Self,
the puller
the
'He who
light,
whom
Ill
body the
light
he
within,
ADHYAYA,
is
is,
thy
BRAHMAiVA,
and who
I.
I35
the
immortal.'
beings,
(ruler) within,
1
fhe immortal.'
'He who
dwells
in
the
tongue
(va/^),
and
tongue within, he
is
the immortal.'
'He who
18.
whom
'He who
19.
ear
whom
ear,
is,
Self,
20.
skin,
whom
->i
17.
the immortal.'
'He who
6.
B2?7HADARAiVYAKA-UPANISHAD.
IC6
skin
is,
and who
he
is
thy
knowledge,
whom knowledge
body knowledge
he
within,
is
and who
is,
knowledge
thy
immortal.'
'
23.
the
He who
whom
seed,
and who
is,
pulls
(rules)
the seed
(ruler)
;
within,
unheard, but
unknown, but
no
other
seer
but
he, there
knowing.
is no other hearer but he, there is no other
perceiver but he, there is no other knower but he.
This is thy Self, the ruler within, the immortal.
;
There
else
Everything
A
Arum
is
is
of
evil.'
Eighth Brahmaa^a^.
1.
Brahma;2as,
ask him two questions.
If he will answer
them, none of you, I think, will defeat him in any
argument concerning Brahman.'
I
shall
Ya^;^avalkya said
'
Ask,
Gdrgi.'
Ya^;'^avalkya, as the son of a
warrior from the Kai-is or Videhas might string his
2.
She said
'
his
hand and
Self,
i.
e.
rise to
do
battle,
have
Madhyandina
^
text, p. 1075.
Gargt, not the wife of Ya^iiavalkya.
risen to
Madhyandina
ADHYAYA, 8 BRAHMAiVA,
Ill
fight
8.
37
Answer me these
questions/
Ya^/Iavalkya said
3.
She
say that
it is
Ask,
Gargt/
Ya^?7avalkya, that of which they
above the heavens, beneath the earth,
said
'
'
ether (akaia).'
5.
She
said
hast solved
'
:
me
I bow to thee,
that question.
Ya^;^avalkya,
who
for
the second.'
6.
She
said
'
Ask, O Gargi.'
O Ya^^avalkya, that of which
said
Yaf;?avalkya
'
they
it is
'
'
'
nor
nor
fine,
fluid (like
that
^
air,
earth,'
text.
but
B2?/HADARAA^YAKA-UPANISHAD.
138
9.
it.'
By
the
perishable),
command
of
command
the
By
that
Akshara,
By
apart.
the
Gargi,of
command
moments
(nimesha), hours (muhurta), days and nights, halfmonths, months, seasons, years, all stand apart.
By the command of that Akshara, O Gargi, some
rivers flow to the
give,
fathers the Darvi-offering.'
this
Gargi, without knowing this Akshara, departs
But he,
world, he is miserable (like a slave) ^
Gargi, who
he
is
knowing
this
Akshara,
a Brahma;^a.'
11.
seeing
^
^
He
Roer,
'
stores
He
up the
is helpless,'
effects
lac or
from work,
Gough,
gum.
like a
ADHYAYA, 9 BRAHMAiVA,
Ill
I.
it,
it,
39
nothing
In
that perceives but it, nothing that knows but it.
is woven,
the
ether
that Akshara then,
Gargi,
may
Then
said Gargi:
consider
No
before him.
'
a great thing,
it
if
you get
off by
will defeat
beheve,
concerning Brahman.'
any argument
one,
bowing
him in
After
that
Ninth Brahmaa^a^
I
'
How many
He
replied with
Ya^;Iavalkya
gods are there,
this very Nivid^: 'As many as are mentioned in the
Nivid of the hymn of praise addressed to the Vii"vedevas, viz. three and three hundred, three and
?'
three thousands'
'
Yes,'
he
said,
Ya^;^avalkya
'
?'
Thirty-three,' he said.
Madhyandina
text, p.
1076.
vinaja/i).
and thieves
^
will carry
devatasahkhya;
va^akani mantrapadani kani/^id vai^vadeve ^astre jasyante. ^'ahkara
Nivid, old
and Dvivedagafiga.
*
This would make 3306 devatas.
B2?7HADARAiVYAKA-UPANISHAD.
140
he
'
Yes,'
'
said,
O Ya^;2avalkya?'
he said.
'Yes,' he said, and asked again
'
Six,'
Two,' he
Yd^/^avalkya ?
Three,' he said.
Yes,' he said, and asked again
'
:
'
'
:
How many
gods
How many
gods
O Ya^/zavalkya?'
said.
'
'
One and
'Yes,' he
'
said,
O Y^^;'^avalkya?'
One,' he said.
2.
thirty-three
He
asked
^'
gods
Who
'
3.
He
asked
'
Who
Ya^;^avalkya
Vayu
replied
Agni
Antariksha
(fire),
Pmhivi
Aditya (sun),
Dyu (heaven), TTandramas (moon), the Nakshatras
(stars), these are the Vasus, for in them all that
(earth),
(air),
'
The
rests
(sky),
thirty.'
Gough,
p.
172.
Trayastri;jau,
^
The
i.
e. trayastri;j'ata/^
purawau.
etymological explanation of Vasu is not quite
clear,
and
Ill
4.
He
8.
ADHYAYA, 9 BRAHMAiVA,
asked
'Who
I4I
Ya^;^avalkya replied
These ten
vital
breaths
and
(pra;^as, the senses, i. e. the five ^;7anendriyas,
the five karmendriyas), and Atman^, as the eleventh.
When
He
asked
'
:
Who
are the
'
Yaf?1avalkya replied
The
AdityasT
twelve months of the
year,
is
Indra,
and who
is
'
Prac^apati
?
*
Ya^;'2avalkya replied
the sacrifice.'
is
He
asked
Indra
'And what
is
is
thunder, Pra^apati
the thunder?'
the
He
asked
'Who
text.
Perhaps vasu
The more
^
^
is
meant
usual explanation
this,
where we read
all
vasayante
on
p. 874,
They
te
42
'
Yaf7/avalkya
them
all
He
replied
these gods
asked
'Who
for In
exist.'
He
Ya^;7avalkya replied
is it that he who blows
'How
Here
they say
9.
like one only, should be called one and a half (adhyar'
that blows.'
And
dha)?'
the answer
is
'Because,
when
the wind
'
(ty^d}7
10.
(or god)
sight
^
who
is still
the questioner,
speaker.
but I
am
Lastly,
to 6'akalya.
tioner,
question,
that then Ya^?iavalkya answered in turn.
The Madhyandina text varies considerably.
-S'akalya
it,
and
2
It
has the
first
i.
e,
mano ^yotir
yasya.
Ill
ciple of
every
ADHYAYA, 9 BRAHMAiVA,
self,
(living)
he indeed
3.
43
a teacher,
is
Yaf/zavalkya.'
ciple of every
know
'
Yaf;lavalkya said
of
self,
whom
thou speakest.
me ^
6'akalya,
"he
is
he."
This
But
.Sakalya replied
1 1.
^'akalya said
:
self,
he indeed
is
a teacher,
Ya^;/avalkya.'
I know that
Ya^;'^avalkya replied
person, the
of
whom
of
thou speakest. This
principle
every self,
'
he
is
he."
But
tell
me,
'
'
^'akalya replied
12. ^'akalya said
"
a teacher,
is
Ya^^^avalkya.'
I know that
person, the
*
Ya^;^avalkya replied
who
is
his devata
?'
The True
'
kSakalya replied
13. 6akalya said
:
'
^.'
Whosoever knows
that person
Ask me.
Coram.
That from which he
Comm.
is produced, that is his devata.
commentator, the essence of food, which
produces blood, from which the germ receives Ufa and becomes an
^
to the
According
The commentator
the sun
owes
its
fire
of love.
Comm.
Bi^/HADARAiVYAKA-UPANISHAD.
144
a teacher,
O Ya^^'iavalkya.'
I know
person,
Ya^;^avalkya replied
The
thou speakest.
whom
of
of
self,
every
principle
^
But
"he
is he."
and
hears
who
answers,
person
tell me, ^'akalya, who is his devat^ ?
'
the
that
'
'
whose dwelling
whose mind is
indeed
is
a teacher,
that person
O Ya^;^avalkya.'
know
'
Yafwavalkya
replied
of
principle of every self,
whom
he."
who
knows
is
his devata?'
is
'
.Sakalya replied
15. ^akalya said
:
Death.'
he indeed
is
'
a teacher,
'
Ya^^^avalkya replied
principle of every self, of
:
in the
person
Yaf//avalkya.'
that person, the
know
whom
"
looking-glass,
he
'
6.
^'akalya said
whose dwelling is
whose mind is light,
indeed
is
Read
a teacher,
(asu).
self,
he
O Ya^?1avalkya.'
ADHYAYA, 9 BRAHMAiVA,
Ill
know
'
Ya^;^avalkya replied
principle of every self, of
:
person
who
is
"
in the water,
he
whom
he."
is
I45
9.
his devata?'
*
6akalya replied
Varuna..'
indeed
is
O Ya^;7avalkya.'
a teacher,
I know that
person, the
of whom thou speakest. The
'
Ya^/Iavalkya replied
principle of every
"
filial
person,
his devata
is
he
self,
But
he."
is
tell
me, ^'akalya,
who
?'
'
KS"akalya replied
Pra^apati.'
Ya^;^avalkya said: '^'akalya, did those Brahma;^as (who themselves shrank from the contest)
18.
make
thee the
victim^.-*'
'
^Sakalya said
Ya^;/avalkya, because thou hast
decried the Brahma/^as of the Kuru-Pa;^ialas, what^
:
9.
Ya^/^avalkya said
their deities
and
know
their abodes.'
Ahgaravakshayawa
is
We
an ahgaravakshayaa a
cat's
as a cat's paw.
^
It seems better to take
paw.
kim
as the interrogative
as an interrogative particle.
'
[15]
-S'akalya
pronoun than
Bi27HADARAA^YAKA-UPANISHAD.
146
^'akalya said
their deities
20,
Ya^;^avalkya said
Aditya (the
sun).'
K^akalya said
'
'
colours
'
.Sakalya said
2
So
said
K^akalya
it is
indeed,
Which
'
is
Ya^/eavalkya.'
thy deity in the
Southern quarter?'
'
Yama.'
Ya^;/avalkya said
In what does that
6'akalya said:
:
'
Yama
abide?'
'
'
'
6'akalya said
'And
in
by the heart
faith
In the
sentence
is
text,
left
Comm.
rupai
hn'dayena
pratish/Z/itani bhavantity.
hi rupawi
Ill
ADHYAYA, 9 BRAHMAiVA,
'Which
said:
22. 6'akalya
24.
47
is
Western quarter?'
'
Ya^;^avalkya said
^akalya said
*In
Ya^//avalkya said
KS'akalya said
'
Varu;/a.'
In the water.'
?'
'
In the seed.'
Yac^/lavalkya said
6'akalya said: 'And in what does the seed abide?'
:
seems as
heart
And
'
Ya^;2avalkya said
Injhe_
who
h^eart.
is
therefore
if slipt
he
his
6'akalya said
'
So
it is
O Ya^;^avalkya.'
indeed,
'Which
said:
23. ^'akalya
is
Northern quarter?'
Ya^^lavalkya said: 'Soma.'
6'akalya said
'
Ya^;^avalkya said
^Sakalya said
'
:
Soma
In the Diksha
abide?'
^'
'In
Speak what is
Diksha abides.'
^'akalya said
true, for
'And
Ya^;7avalkya said
do we know what
the
True
In
in
the
is
true,
and
in the heart
indeed
abides.'
.Sakalya said
24. KS'akalya
'So
said
it is
'
:
indeed,
Which
O Ya^;^avalkya.*
is
zenith?'
^
Diksha
is
sacrificed with
Soma which
to the
Having
becomes
North, which is the
B/J7HADARA7VYAKA-UPANISHAD.
148
Ya^^^avalkya said
6akalya said
'
:
Ya^/^avalkya said
6'akalya said
'In speech.'
And
in
'
In the heart.'
'And
'
in
us, if it
us,
it,
it.'
'And
in
?'
said
Ya^7?avalkya
'In
the
Apana
(down-
breathing) 2.'
^'akalya said
'In
'
Ya^;Iavalkya said:
^'akalya said
In theVyana(back-breathing)^'
'In
Yac^;lavalkya said:
'
Udana
In the
?'
(the out-breath-
ing)'.'
it
may be
?*
That Self
it
disappears by day.
Because the praa would run away,
liyate,
^
term of reproach,
Samana^
if it
the apana.
^
Because
away
^
in
all
all
three, the
praa
up,
if
they
directions, if they
and
this in the
Brahman
(Kia/astha),
which
is
ADHYAYA, 9 BRAHMAiVA,
Ill
28.
noM
(is
49
He
is
in-
not) compre-
he
is imperishable, for he cannot perish
unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.'
hended he
is
'
eight worlds
(fire,
He
went beyond
in
(the Samana), that person, taught
Upanishads, I now ask thee (to teach me).
If thou shalt not explain him to me, thy head
the
will
fall.'
^'akalya did not know him, and his head fell, nay,
thieves took away his bones, mistaking them for
something
else.
Then Ya^^avalkya said: 'Reverend Brahma/ms, whosoever among you desires to do so, may
now question me. Or question me, all of you. Or
27.
it,
shall
question
28.
these ^lokas
1.
man, his
with
hairs
are
outer skin
is
is
the bark.
'
2.
From
his skin
IV,
^
3, 1
in
IV, 5, 15.
See before, II, 3, 6 also IV, 2, 4 IV, 4, 22
and
Dividing them according to the different abodes, worlds,
;
them
Bi?7HADARAiVYAKA-UPANISHAD.
50
man^ comes
forth
blood, as
is
struck.
'
3.
The kimps
layers of wood, the fibre is strong like the tendons ^. The bones are the (hard) wood within, the
marrow
'
4.
is
made
like the
by death
felled
Do
5.
^
clearly rises again after death ^.
If a tree is pulled up with the root,
6.
'
it
will
not
'
In the Madhyandina-jakha,
p.
of tasmat tadatrmwat.
^
sthiram, as
we read
in
tat
both 6'akhas.
*
Here the Madhyandinas (p. 1080) add, ^ata eva na^ayate, ko
nv enam ^anayet puna-^, which the Kawvas place later,
*
Instead of aw^asa, the Madhyandinas have anyata/^.
^
The Madhyandinas have dhanaruha u vai, which is better than
own confession, usethread of the argument does not seem to have been
What the poet wants to
clearly perceived by the commentators.
say is, that a man, struck down by death, does not come to life
iva vai, the iva being, according to -S'ankara's
less.
The
again from seed, because human seed comes from the living only,
while trees, springing from grain, are seen to come to life after the
tree (which yielded the grain or the
Pretya-samseed) is dead.
bhava, hke pretya-bhava, means life after death, and pretyasambhava, as an adjective, means coming to Hfe after death.
"
This line too is taken in a different sense by the commentator.
According to him,
it
would mean
'
If
you
say,
He
Ill
'
ADHYAYA, 9 BRAHMAA^A,
Brahman, who
is
knowledge and
(and there
again,
bliss,
I5I
he
is
the
who
him
principle, both to
him who
28,
is
an end of
is.
all
How ?'
by the
Madhyandinas.
Brahman
life,
Brahman.
is
firm in knowledge.
Regnaud (H, p. 138)
relinquished works, stand
translates: 'C'est Brahma (qui est) I'intelligence, le bonheur, la
richesse, le but
supreme de
de
B7?7HADARAiVYAKA-UPANISHAD.
52
FOURTH ADHYAYA.
First BRAHMAiVA.
When
1.
(to
give
cattle,
tions^?'
'
who had
(the benefit
dumb
what
is
the use of a
you the
Av-anta, formed like Sutranta, Siddhanta, and probably Vemeans subtle questions.
Roer and Foley give here A^ailina; Weber also (pp. io8o and
danta,
^
is
pada,^).
p. 221.
IV
ADHYAYA,
3.
53
Ya^;'^avalkya said
its
BRAHMAiVA,
'
place,
'
knowledge
itself
knowledge).
a friend
is
7??*g-veda,
rasas, the
Itihasa (tradition), Pura;2a-vidya (knowledge of the past), the Upanishads, ^'lokas (verses),
Sutras (rules), Anuvyakhyanas and Vyakhyanas
(commentaries \ &c.)
what
is
sacrificed,
what
is
this
By
this)
a bull as big as an
elephant.'
3.
'
told
me
that
life
(prana.)^ is
Brahman.'
4,
Ill, 3.
5, 11.
B/e/HADARAiVYAKA-UPANISHAD.
154
for
Brahman?'
that
'
Ya^^/avalkya said:
He
did not
Your Majesty,
Then
tell
this
tell
me.'
(Brahman)
me, Ya^;^a-
valkya.'
'
which
is
dear
'
Brahman.
life.
Life,
King,
is
the Highest
the gods.'
I shall
give you (for this)
a thousand cows with a bull as big as an elephant.'
:
instructed a pupil.'
4.
Ya^;2avalkya said
may have
Or
it
he goes,
'
:
told you.'
may mean, he
for the
is afraid of
being hurt, to whatever country
sake of a Uvelihood.
IV
ADHYAYA,
BRAHMAiVA,
5.
'
Ya^;/avalkya said
55
me
(the benefit
But did he
of that
tell
Brahman
?
*
He
did not
Your Majesty,
Ya^;lavalkya said:
tell
this
me.'
(Brahman)
Canaka Vaideha
'
said
Then
tell
me, Ya^;7a-
valkya.'
'
'
which
'
is
true
saw," then
it is
true.
Brahman.
the gods.'
'
I shall
give you (for this)
a thousand cows with a bull as big as an elephant.'
Ya^7^avalkya said 'My father was of opinion that
:
fully
instructed a pupil.'
5.
Ya^/7avalkya said
may have
told you.'
radva^a told
me
'
:
Gardabhivibhita Bha-
is
Brahman.'
B22/H ADARAiVYAKA-UPANISHAD.
156
ing
is
cannot hear
'
Ya^;/avalkya said
Your Majesty,
'
'
Then
this
tell
(Brahman)
me, Ya^'ua.-
valkya.'
Ya^;'2avalkya said
The
ear
is its
body, ether
its
Ya^T^avalkya
(diW^)
replied
which
is
Your
space
Majesty,
and therefore
endless),
ledge,
'
Ya^??avalkya said:
'My
father
fully
instructed a pupil.'
6.
Ya^72avalkya said
'
:
you.'
Dvivedaganga
na/^
jrotram
states,
digbhago
hi parthivadhish//ianava/('/^/^in-
tayor ekatvam.
IV
ADHYAYA,
BRAHMAiVA,
me
that
mind ^ (manas)
'
:
157
7.
Satyakama 6'abala
told
Brahman.'
is
Satyakama C'abala tell you that mind is Brahfor what is the use of a person without mind ?
But did he tell you the body and the resting-place of
that Brahman ?'
6^anaka Vaideha said
He did not tell me.'
Ya^;/avalkya said 'Your Majesty, this (Brahman)
stands on one leg only.'
6^anaka Vaideha said: 'Then tell me, Ya^?1avalkya.'
did
man
'
Mind itself is
Ya^^zavalkya said
place, and we should worship it as
'
its
is
its
body, ether
bliss.'
'
I shall
give you (for this)
a thousand cows with a bull as big as an elephant.'
Ya^/zavalkya said My father was of opinion that
one should not accept a reward without having fully
:
'
instructed a pupil.'
7.
'
Ill, 4.
B/2/HADARAiVYAKA-UPANISHAD.
158
Brahman
heart
place of that
'
Brahman
Ya^/Iavalkya said
ether
its
place,
*
:
He
did not
Your Majesty,
'
Ya^;lavalkya said
Then tell
The heart
tell
this
me.'
(Brahman)
'
me, Ya^^^avalkya.'
itself is its
it
body,
as certainty
.
(sthiti).'
'
What
is
the nature of
certainty
all
the resting-place of
is
King,
all
things
rest.
all
things,
The
heart
The
King,
Highest Brahman.
heart does not desert him who worships that (Brahman) with such knowledge, all creatures approach
him, and having become a god, he goes to the gods.'
C'anaka Vaideha said
I shall
give you (for this)
a thousand cows with a bull as big as an elephant.'
Ya^;lavalkya said
My father was of opinion
that one should not accept a reward without
having
indeed,
the
is
'
'
fully instructed
a pupil.'
Second BRAHMAivA.
G"anaka Vaideha, descending from his throne,
said: I bow to you, O
Ya^;/avalkya, teach me.'
I.
'
Ya^;'Iavalkya said
wishes to
self
'
make a long
Your Majesty,
as a
man who
IV
ADHYAYA,
BRAHMAiVA,
You
3.
59
are honour-
shall go.'
Ya^;Iavalkya said
whither you will go.'
'
Then
'
:
shall tell
Tell
it,
you
this,
Sir/
2.
what
is
'
3.
Now
is
in
lump within
red
covering
is
that which
the
is
Again, their
net-work within the
heart.
like
heart,
to
This
is,
Sa2stava,
lit.
Pravarawa
''
Hita, a
Up. VI,
16.
B2J7HADARAiVYAKA-UPANISHAD.
60
as
it
Vaij'vanara).
4.
pra^^as (breath)
*
South
His Western quarter are the pra;^as which go to
to the
'
the
West
go upward
His Lower (Nadir) quarter are the
go downward
;
'
pra;^as
which
Atman
to
you.
am
bow
I
to
(thy
slave).'
it
is
eaten,
is first
of
changed into the coarse food, which goes away downward, and
into the subtler food.
This subtler food is again divided into the
all
finest,
which
is
called
IV
ADHYAYA,
BRAHMAiVA,
I.
161
Third Brahmaa^a.
I
did not
to
Ganaka intending
(See Dvivedagahga's
Pada
is
is
that
the tmesis,
sam enena
mere invention
varaz^i
Bi^/HADARAiVYAKA-UPANISHAD.
62
he
'
2.
man
Yaf^'zavalkya,'
said,
'what
is
the Hg ht of
^?'
The sun,
Ya^;'^avalkya rephed
for
his
sun
alone
the
hght, man
having
*
King for,
moves
;
sits,
'
it is,
Ya^;'2a-
valkya.'
3.
'
When
set,
what
is
sits,
his work,
and
So indeed
'
returns.'
it is,
Yao-fia.-
valkya.'
4.
'
:
When
man
?'
'
Ya^;lavalkya replied
Fire indeed
is
his light
mawa, or
i,
p. Ixxiii.
Read kiw^yotir as a Bahuvrihi. Purusha is difficult to transIt means man, but also the true essence of man, the soul,
late.
as we should say, or something more abstract still, the person, as
1 generally translate
it,
IV
ADHYAYA,
BR^HMAA^A,
Canaka Vaideha
said
'
:
8.
man
When
sits,
63
moves
set,
is
'
yet
(S'anaka
Vaideha
it is,
Ya^^a-
valkya.'
6.
'
When
set,
is
light of
man
?'
Ya^;^avalkya said
'
:
The
Self indeed
is
his light;
for,
'
'He
Yaf;Iavalkya replied
heart, surrounded by the Pra;^as
who
is
within the
(senses), the
person
of
light, consisting
8.
4, 22.
^
In this world, while awake or dreaming ; in the other world,
while in deep sleep.
^
The world thinks that he thinks, but in reality he does not, he
B/2/HADARAiVYAKA-UPANISHAD.
164
dies,
9.
And
all evils
all evils
when he
departs and
behind.
world,
it
up again, he
'
There are really two sthanas or states only ; the place where
they meet, like the place where two villages meet, belongs to both,
but it may be distinguished as a third.
Dvivedagahga (p. 1141)
uses a curious argument in support of the existence of another
In early childhood, he says, our dreams consist of the
impressions of a former world, later on they are filled with the
impressions of our senses, and in old age they contain visions of a
world to come.
world.
By
things
Up. IV,
by remembrance of former
4, 2.
of the
'
Destroying
less,
and
'
'
IV ADHYAYA, 3 BRAHMAiVA,
4.
65
self
He
indeed
11.
'
On
(pra?^a,
life)
the
no one ever
sees.
^
The Madhyandinas read paurusha, as an adjective to ekahawsa,
but Dvivedagahga explains paurusha as a synonym of purusha,
which is the reading of the Ka?2vas.
Cf.
Su^rutalll, 7,1.
have translated this according to the commentator, who says
But others
Therefore the Self is self-illuminated during sleep.
there
is indeed the same for him as sleep
state
of
the
waking
say
is no other intermediate place, different from this and from the
^
'
other world.
then
is
this Self
BiJ/HADARA^'YAKA-UPANISHAD.
66
No, here
(in sleep)
the person
self-Illuminated (as
is
we
explained before)/
(S'anakaVaideha said: 'I give you, Sir, a thousand.
Speak on for the sake of (my) emancipation/
15.
followed
(affected)
by
for
it,
attached to anything/
C'anaka Vaideha said
'
:
So
that
it
is
is
person
not
indeed, Ya^^Ia-
is
Therefore there
is
no
the light
necessity for admitting another light in sleep, but only
inherent in the Self. This has been proved by all that went before.'
Dr.
Roer takes
the
same view
Deussen (Ve-
serves there
for
his
own
light.'
Though
the interpretations of
argument on Y%fiavalkya's
side.
9,
before.
^
have
IV
ADHYAYA,
3 BRAHMAiVA, 20.
Speak on
67
for
16.
he
there,
is
is
it,
for that
person
6"anaka Vaideha said
'So
it
is
valkya.
give you, Sir, a thousand.
the sake of emancipation.'
I
Ya^/lavalkya said: 'That (person) having enin that state of Waking, having moved
himself
joyed
about and seen both good and evil, hastens back
17.
move along
person
after
tired,
state of waking.
his
wings
is
more dreams.
20.
There are
'
in his
desires,
when
and dreams no
called Hita,
Bi?/HADARAiVYAKA-UPANISHAD.
68
when, as
"
were, a king\ or
am
is
his
highest world 2.
21. 'This indeed is his (true) form, free from
Now as a
desires, free from evil, free from fear ^
Self,
This indeed
within.
is
predominate, with
little
it
is
bile only,
red.
is quoted.
Why
except that in sleep the purusha
Sujruta
clear,
his
is
in the veins.
^
Here, again, the commentator seems to be right, but his interThe dangers which a man
pretation does violence to the context.
sees in his sleep are represented as mere imaginations, so is his
idea of being of
(aham
god
eveda;^? sarva/z,
But it is impossible to
represented as the highest and real state.
begin a new sentence with aham evedam sarvam, and though it is
is
true that all the preceding fancies are qualified by iva, I prefer to
take deva and ra^an as steps leading to the sarvatmatva.
^
The Madhyandinas
to pajyati,
'
The Kawva
text reads
19.
ati/^/^'/^anda
apahatapapma.
dharma/^
pa//?a/z.
The Madhyandinas
end of
21.
^afikara
aptakamam
&c., at the
IV
his wish, in
ADHYAYA,
3 BRAHMAiVA, 23.
which no wish
is
left,
69
from any
free
sorrow ^
22.
'Then a
father
is
by good, not followed by evil, for he has then overcome all the sorrows of the heart
^.
23.
'And when
(it
is
said
that)
there
the
(in
madhye yasya
^
^
*
tad ajokantarawz
(ra,
Weber) j'okai'unyam.
Bhruwahan, varish/Zzabrahmahanta.
The son of a SMra. father and a Brahma^a mother.
The son of a ^Sudra father and a Kshatriya mother.
A mendicant.
A Vanaprastha, who
'
performs penances.
if the text were ananvagata^ puwyena
We find anvagata used in a similar way in
have translated as
ananvagata// papena.
But the
15, 16, &c.
Kavas read ananvagatam puwyena ananvagatam papena, and 6'ankara explains the neuter by referring it
to rupam (rupaparatvan napu;sakalihgam). The Madhyandinas, if
we may trust Weber's edition, read ananvagata/2 pu;zyenanvagata,^ papena.
The second anvagata/^ may be a mere misprint, but
Dvivedagafiga seems to have read ananvagatam, like the Ka?/vas,
for he says ananvagatam iti rupavishayo napu?sakanirdeja/^.
;
This
is
B/?/HADARAiVYAKA-UPANISHAD.
70
seer,
because
it
cannot perish.
no second, nothing
else different
could see.
'
24.
And when
(it
is
said
that)
there (in
the
it
cannot perish.
But there
is
'And when
(it
is
said
the
'
And when
(it
is
said
that)
there (in
the
'And when
(it
is
said
that)
there (in
the
he could hear.
28.
'And when
(it
is
said
that)
there (in
the
long as
little
it is fire.
where there
is
The
Self sees
by
its
its
it
cannot perish.
character of burning, so
light, like the sun, even
own
Self, that
could be seen.
IV
ADHYAYA,
BRAHMAiVA, 33.
29.
And when
said
is
(it
that)
I7J
else different
there
(in
the
'And when
said
is
(it
the
'An ocean
this is the
33.
man
is
Salila
is
like the
a locative,
explained as
ocean, which
and
all
and lord of
human enjoyments,
that
one only.
'
translates
bliss.
healthy, wealthy,
surrounded by
others,
one
If a
it
In
dem Gewoge,'
referring to ^Veta-
Or
this_ sefii:Js_the
Brahman.
Brahma-world, dwells
in
Brahman, or
is
B/e/HADARAiVYAKA-UPANISHAD.
172
/
Now a hundred
the highest blessing of men.
of these human blessings make one blessing of the
fathers who have conquered the world (of the fathers).
is
A hundred blessings of the fathers who have conquered this world make one blessing in the Gandharva world. A hundred blessings in the Gandharva
world make one blessing of the Devas by merit
who obtain their godhead by merit.
hundred blessings of the Devas by merit make
one blessing of the Devas by birth, also (of) a
.Srotriya^ who is without sin, and not overcome by
desire. A hundred blessings of the Devas by birth
make one blessing in the world of Pra^apati, also
(of) a .Srotriya who is without sin, and not overcome
by desire. A hundred blessings in the world of
Pra^apati make one blessing in the world of Brahman, also (of) a K^rotriya who is without sin, and
(work, sacrifice),
And
blessing 2.
'
This
is
the Brahma-world,
king,' thus
spake
Ya^;mvalkya.
6^anaka Vaideha said: I give you, Sir, a thousand.
Speak on for the sake of (my) emancipation.'
'
enjoyed himself
^
full
in
An
liked,
might get
all
his
know-
IV
ADHYAYA, 4 BRAHMAiVA,
I.
73
35.
man
is
^.
'And when
2,6.
'And
37.
life.
as
Brahman approaches."
38. 'And as policemen,
when a man
is
thus going to
expire.'
Fourth Brahmatva.
I.
Ya^;1avalkya continued
having sunk
^
See
-Sahkara
Into
'
weakness ^
Now when
sinks, as
it
that Self,
were, into
17, before.
seems
to
take
\xkkhva.s\
as
noun.
He
writes:
Bi2/HADARAiVYAKA-UPANISHAD.
174
When
light,
in the
eye
that person
know any
forms.
'"
see^."
"
"
when he
after him,
and when
life
thus departs,
all
the other
marishyan abalyam etya sammohati. Here abalyam should cerbe abalyam, as in the commentary but should it not be
tainly
abalyam, as here.
^
Self
Ill, 3,
'
When
sun.
^
his
to
proceed to the
to
proceed
i.S'ahkara.
When
his
Brahma-world.
to the
IV
ADHYAYA, 4 BRAHMAiVA,
depart after
He
it.
4.
is
75
conscious,
'And
3.
off this
body
and dispelled
all
4.
turns
And
it
into another,
This
is
different
text
of the
'
ist
ist,
The
self.
'
self-consciousness
Cum
quovis corpore
ego sum.'
est, id est,
toge-
ther (see
3, 9).
Deussen's conjecture,
same words
*
in English
See Brih. Up. IV,
3, 9,
and IV,
3, 13.
Bi27HADARAiVYAKA-UPANISHAD.
76
and
dispelled
all
ignorance,
an-
other beings.
That Self
5.
'
is
knowledge, mind,
Now
man
as a
is
life,
/
/
And
'
And as
desires.
his will, so
is
his
deed
and having
strenuously together with his deed
obtained the end (the last results) of whatever deed
;
the
freed from
desires,
in
satisfied
his
desires,
or
elsewhere,
'
7.
^
On
The iti
new
that a
do not depart
being Brahman, he goes to Brahman.
adomaya
is
"When
all
it is
desires
quite clear
II,
IV
ADHYAYA, 4 BRAHMA;\rA,
II.
77
is
only light'
6^anaka Vaideha said:
only,
On
'
^.
'The
'Sir,
9.
On
"^
the
^
This
may be independent
matter, or
may be
Instead of
vitata/;,
is
Madhyandina reading
maya
to
be
in contradiction
probably intended
other adjective mam-
vitara,
originally
mouth of Ya^favalkya.
it
by vnim spnsh/a/^,
labdha//.
That
this
is
the
true meaning,
is
indicated
by the various
brahmavida
V%. Up.
[5]
KaMa
Up.
I,
3.
B;?/HADARAiVYAKA-UPANISHAD.
78
body\
'Whoever has found and understood the
13.
Self
that has entered into this patched-together hidingplace ^, he indeed is the creator, for he is the maker
of everything, his
is
is
the world
itself ^
While we are
14.
I
here,
who know
it,
is
we may know
this
great destruction.
if
not,
Those
suffer pain
indeed.
'
If a
15.
man
16.
days,
He
behind
that
all
whom
is
and
will be,
God,
then he
is
immortal time.
He
'
17.
rest,
^
in
whom
him alone
who
inherent
Kawva
reading.
be taken as an adjective
sa;^/dehe.
Gahane might
I have followed
^ankara
self.
in translating avedi>^
by ignorant, but
The
Rakshas
five
;
ear, food,
and mind.
IV
'
22.
ADHYAYA, 4 BRAHMAA^A,
the
life
of
life,
who am
79
im-
'
'
all,
In
it
the king of
all.
He
all,
ma/^as seek to
may
know him
not be confounded.
Brah-
'
sacrifice,
by
gifts,
homes.
*
Knowing
offspring.
^
^
^
What
of knowledge.
*
See
B/7-h.
'
this,
Up. IV,
3,-7.
4.
Bi?7HADARAiVYAKA-UPANISHAD.
8o
we who have
this Self
Let man
larger by work, nor does it grow smaller.
try to find (know) its trace, for having found (known)
he
it,
is
He
'
quiet, subdued,
knows
it,
after
satisfied, patient,
and
having become
collected
sees
^,
him, he overcomes
valkya.
and
also myself, to
24.
'
^
This
'
:
Sir,
be together your
indeed
is
2
See Br/h. Up.
Up. Ill, 5, 1.
See Deussen, Vedanta, p. 85.
Cf. Bn'h.
As
slaves.'
Ill, 9,
26
IV,
2, 4.
IV
ADHYAYA,
5.
181
He who knows
this
BRAHMAiVA,
immortal, fearless,
Brahman.
fearless
Fifth BRAHMAiVA^
Ya^;'^avalkya had two wives, Maitreyi and
Of these Maitreyi was conversant with
Katyayani.
1.
make a
am
Forsooth, let me
settlement between thee and that Katyayani.'
my
this
house
3.
'
'
people
will
be thy
immortality by
But there
life.
is
no hope of
wealth.'
my
And
Lord knoweth
to me.'
5. Ya^/^avalkya replied: 'Thou
to me, thou hast increased what
all
'
The
'
who
is
dwelling in
all
dear (to
BiLTHADARAiVYAKA-UPANISHAD.
82
to thee,
'
wife
is
dear.
'
wealth
wealth
may
is
is
dear.
^
Verily, cattle
but that
cattle
may
love
Self, therefore
may
the Self,
'
may
is
may
may
'Verily, the
love the
therefore
^
The Kava
text
Though
up
in
6.
this is
added
here,
by avartayat,
it
is
vartitavaty asi.
summing
IV
*
ADHYAYA,
BRAHMAiVA,
Verily, the
8.
dear, that
Vedas are
therefore the
may
83
you may
dear.
Verily, everything
everything
is
be heard, to be
When the
Maitreyi
Self has been seen, heard, perceived, and known,
then all this is known,'
perceived, to
'
7.
be marked,
Whosoever looks
for the
Brahman-class
else-
where than
in
the
Whosoever looks
the Kshatra-class.
worlds.
than
in
in
Self,
Whosoever looks
the Self,
elsewhere than
for the
doned by anything.
This Brahman-class,
*
this
Self,
was aban-
Kshatra-class,
all
these
these beings,
beater of the
drum
B2J7HADARAiVYAKA-UPANISHAD.
184
of the shell
10.
'And
when
played,
sound
is
seized,
of the lute
11.
the lute
is
out of lighted
verily,
when
this great
fire
kindled with
damp
fuel,
thus
J^ig-veda.,
Ya^ur-
all
were breathed
12.
'As
all
creatures.
From him
alone
all
these
forth.
'As a mass of
outside, but
salt
mao-atam.
IV
Then
14.
landed
me
ADHYAYA, 6 BRAHMAiVA,
I.
85
'
in utter
understand him.'
But he replied
bewildering.
and
15. 'For when there is as it were duality, then
one sees the other, one smells the other, one tastes
the other, one salutes the other, one hears the other,
one perceives the other, one touches the other, one
knows the other but when the Self only is all this,
how should he see another, how should he smell
able,
knows
all this ?
no^!
He
That Self
is
to
be described by No,
How,
fail.
O beloved, should
Thus
Maitreyi, thou hast been instructed.
far goes immortality.'
Having said so, Ya^;1avalkya
went away (into the forest).
Thus,
Sixth BRAHMAiVA.
Now
I.
^
:
1.
2.
3.
The
B227HADARAiVYAKA-UPANISHAD.
86
4.
5.
8.
9.
Gautama
6.
7.
2.
from Agnivej"ya,
10. Agnivei"ya from Gargya,
1 1
Gargya from Gargya,
12. Gargya from Gautama,
13. Gautama from Saitava,
14. Saitava from Para^aryaya?za,
15. Para5aryaya;2a from Gargyaya;2a,
16. Gargyaya;za from Uddalakayana,
.
22.
23.
Kaui"ikayani
17.
18.
19.
20.
21.
3.
from Ghrztakau^ika,
24. Ghr/takau^ika from Para5"aryaya;^a,
kanda was handed down. From i-io the Yamsa. agrees with the
Yamsa at the end of II, 6.
The Madhyandina
^aurpawayya,
2.
26. Kashayawa, 27. SaukaraAupa^andhani, 30. Sayakayana, 31. Kaujikayani, &c., as in the Kava text, from No. 22 to Brahman.
^
From here the Vawja agrees again with that given at the end
24. Bharadva^a, 25. Valakakauj-ika,
28. Traivam, 29.
yaa,
of
II, 6.
IV
ADHYAYA, 6 BRAHMAiVA,
26.
from Parai'arya,
Parai"arya from 6^atukar?2ya,
27.
87
3.
25. Para^aryaya;^a
30.
31.
28.
29.
and Yaska^
32.
Ba-
bhrava,
43.
44.
50.
51.
52.
53.
54.
1
The Madhyandina
text
has,
Vipra^itti,
Madhyandina
text.
i.
Bharadva^a,
2.
Bharadva^a,
88
55.
56.
57.
58.
59.
60.
B/LTHADARAATYAKA-UPANISHAD,
Brahman
is
Svayambhu,
Adoration to Brahman.
self-existent.
V ADHYAYA,
BRAHMAiVA,
2.
89
FIFTH ADHYAYA.
First BRAHMAiVA^
That
I.
visible
(the invisible
Brahman)
is full
On
This
full
full
man)
Om
(is)
is left
ether,
that
(is)
full,
this (the
(visible
(invisible
is
Brahman)
^.
full (visible
'
Brah-
Brahman)
There is the old
full (invisible
Brahman ^
Brah-
Brahman).
3.
This
atmosphere,' thus said Kauravyaya/etputra.
of
means
Veda
is
the
knowledge),
(the
(the Om)
One knows through it
thus the Brahma/^as know.
all
Second Brahmaata.
The
'
Tell us
finished their studentship the gods said
the
them
told
Sir.'
syllable Da.
(something),
Did you understand ?' They said
Then he said
:
He
'
'We
did understand.
subdued.'
2.
Then
You
told us
the
"Damyata," Be
have understood.'
:
'Tell us something,
^
This is called a Khila, or supplementary chapter, treating of
various auxiliary means of arriving at a knowledge of Brahman.
Full and filling, infinite.
"^
On perceiving
there
is
This
is
ether,
and
called
Om,
i.e.
Om
B227HADARAiVYAKA-UPANISHAD.
I90
He
Sir.'
said
told
You
understand.
?'
"
told us,
syllable
Da.
They
said
Then he
:
'We
did
Yes,'
he
'
Datta," Give.'
said,
'
Then
3.
'
'
The
Da Da
and Mercy.
Third BRAHMAiVA.
I.
Pra/apati
is
the heart,
is
this
Brahman,
is all this.
and
to
others bring
knows
gifts.
One
this, his
syllable
is
this,
Fourth BRAHMAiVA.
I.
the true
is
even
that,
it
was indeed
(Brahman).
this
true Brahman, he
.Safikara explains that with regard to the heart, i.e. buddhi, the
'its own people,' and the objects of the senses 'the others.'
senses are
2
The
explains
true,
it
both sides
it
An elliptical expression,
May that one (his enemy)
^
'
was explained
of the Brahman.
as
The commentator
and
tya,
containing
V ADHYAYA,
BRAHMAiVA,
2.
Brahman;
for
I9I
Brahman
the true.
Fifth Brahmaa^a.
the beginning this (world) was water.
1. In
Water produced the true ^ and the true is Brahman.
Brahman produced Pra^apati^ Pra^apati the Devas
The Devas adore the true (satyam) alone.
(gods).
and
is
sa,
another
t(i),
untrue ^
This untrue
syllables.
is
One
Now
what
is
syl-
the third
is
The
When
we could then go
on with ya tvzm veda.
^
Here explained by the commentator as Piltratmaka Hirawyagarbha.
^
Here explained as Vira^.
^
Satyam is often pronounced satiam, as trisyllabic. iS'ahkara, however, takes the second syllable as t only, and explains the i after it as
mr/tyu and ann'ta. Dvivedagafiga takes sa and am as true, because they occur in satya and amrz'ta, and not in mntyu, while ti
is untrue, because the t occurs in mn'tyu and an/-/ta.
B/2/HADARAiVyAKA-UPANISHAD.
192
Now
3.
BhM
is
feet are
secret
two, and
name
is
are two ^
and he who knows
these syllables
Ahar
(day),
Its
this,
BhM
the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and
these syllables are two.
(ego),
Its secret
and leaves
(^ahati)
name
is
Aham
this,
it.
Sixth BRAHMAiVA.
That
I.
He
this,
is
the ruler of
whatsoever
all,
the
exists.
Seventh BnAHMAiVA.
I.
They
lightning
(vidanat)^
(vidyut)
for
^
called
is
so
Whosoever knows
Brahman, him
is
is
Brahman, because
from cutting off
this,
Brahman) cuts
lightning indeed is Brahman.
(that
that lightning
off
from
evil,
V ADHYAYA, lO BRAHMAiVA,
I.
93
Eighth Brahmajva.
Her
Let him meditate on speech as a cow.
four udders are the words Svaha, Vasha/, Hanta,
and Svadha ^. The gods Hve on two of her udders,
I.
breath
(pra//a),
Ninth BRAHMAivA,
I.
Agni
Vaii^vanara
the
is
fire
within
man by
Tenth BRAHMAiVA.
When
I.
him, like
the
hole
Then
of a
carriage wheel,
and
eternal years.
^
There are two udders, the Svaha and Vasha/, on which the
gods feed, i. e. words with which oblations are given to the gods.
With Hanta they are given to men, with Svadha to the fathers.
"^
musical instrument.
snow
is
Bi2/HADARAiVYAKA-UPANISHAD.
94
Eleventh BRAHMAiVA.
I.
This
is
laid
if
a man,
He who knows
Twelfth BRAHMAivA.
Some
so, for
dries
and
'
Not
so,
Pratr/da
for
who
could
'
forming penance.
^
This is like the penance of leaving the village and living in
the forest.
^
This
is like
That
harm him
is,
?
is
V ADHYAYA,
verily,
on
food
is
He
BRAHMAiVA,
4.
95
Ram
food.'
knows
then said
this.'
Thirteenth BRAHMAiVA.
1
is
Next
Uktha,
follows the
Uktha \
up (utthapayati)
all this.
this,
there
is
Next
Ya^us, for
follows
all
the
Ya^us.
Verily,
breath
is
(trayate)
He who knows
this,
i.e.
Meditation on the
breath pro(ksha;^ito/^).
requires no protection
ness with Kshatra^
^
Kshatra,
is
hymn
called uktha.
Kaush.Up.
On
The
dina, reads
i.
e.
the
Madhyan-
O 2
as,
he
Bi?7HADARAiVYAKA-UPANISHAD.
196
Fourteenth BRAHMAivA.
1.
The words
Bhiimi
(earth),
Antariksha
syllables.
knows
that foot of
it,
One
(sky),
and
foot of the
And
worlds extend.
2. The RikdiS, the Ya^u;;^shi, and the Samani form
eight syllables. One foot (the second) of the Gayatri
consists of eight syllables.
This (one foot) of it is
that
(i.e.
and Sama-veda).
of it, conquers as
knowledge
extends.
3. The Pra;^a (the up-breathing), the Apana (the
down-breathing), and the Vyana (the back-breathing)
form eight syllables. One foot (the third) of the
(the
fourth);
what
is
dar^atam
called
him who is
as it were seen (the person in the
and what
sun)
is called
parora^as (he who shines high above the
padam
is
meant
for
"^
viz.
(Kshatram atram).
Dyu, nom. Dyaus, must be pronounced Diyaus.
Parora^as, masc, should be taken as one word,
he
who
is
beyond
all
ra^as,
like
paroksha,
V ADHYAYA,
4 BRAHMAiVA,
5.
97
of the Gayatri, shines thus himself also with happiness and glory.
4.
That Gayatri
feet) rests
on that fourth
high
above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known
to be) true.
And therefore even now, if two persons
come disputing, the one saying, I saw, the other,
I heard, then we should trust the one who says, I
And the True again rests on force (balam),
saw.
and force is life (pra/za), and that (the True) rests on
life\
True.
And because
protects them.
vital
breaths
the
(gayas), therefore
protects (tatre)
And that Savitri verse which
is called Gayatri.
(vital breaths),
it
it
and
it
is it
(the
life,
5.
Some
he teaches,
is
tad,
the force.
that Savitri, he
is
really the
praa, the
The
Tat
savitur
Siesh/ha.7?i
life,
Bi27IiADARAiVYAKA-UPANISHAD.
198
is
Gayatri.
6. If a man (a teacher) were to receive as his fee
these three worlds full of all things, he would obtain
that first foot of the Gayatri. And if a man were to
be obtained by anybody
receive such a fee
The
'
the skies.'
If^
^
Because Gayatri represents
he learns the Gayatri.
^
See before,
2.
^
Upasthana
Angehen, with
is
life,
this)
hates .some
gods,
Here
life
when
Trpoa-KvvTja-is,
the application
is
^
I have translated this
paragraph very freely, and differently
from -Sahkara. The question is, whether dvishyat with iti can be
how
V ADHYAYA,
one and
'
says,
May
BRAHMAiVA,
he not obtain
2.
this,'
or
I99
'
May
this
if
he
'
says,
May
obtain
this.'
And
become
'Your
:
clean,
free
death.'
Fifteenth BRAHMAiVA.
^The
1.
True
face of the
(the
Brahman)
is
covered
we
tish///ate
is
rightly explained
upatish///ate.
^
Ajvatarasyajvasyapatyam, 6'ankara.
These verses, which are omitted here in the Madhyandina
text, are found at the end of the Va^asaneyi-upanishad 15-18.
"^
They
person.
^
"
^
Cf. Maitr.
Of
Up. VI,
35.
Ijvara or Hira?/yagarbha.
Bi2/HADARAi\rYAKA-UPANISHAD.
200
The
I am
is thy fairest form, I see it.
the person in the sun).
Then this
Breath to air and to the immortal
light
what he
3.
which
is
(viz.
Om
Mind, remember
my body ends in ashes.
RememRemember thy deeds Mind, remember
ber thy deeds ^
us on to wealth (beatitude) by a good
4. Agni, lead
!
far
fullest praise
(Rv.
I,
The Va^asaneyi-sa;?/hita
189,
i.)
reads
Om,
Uva/a holds that Agni, fire, who has been worshipped in youth and manhood, is here invoked in the form of
mind, or that kratu is meant for sacrifice. 'Agni, remember me!
Think of the world! Remember my deeds!' K//be is explained
kntd.m smara.
by Mahidhara as a dative of
is
k/zp, k//p
meaning
loka, world,
fresh return to
life.
there
what
is
VI
ADHYAYA,
BRAHMAiVA,
20I
5.
SIXTH ADHYAYA.
First BRAHMAiVA-
Hari/^,
the
among
He who knows
desires,
cess.
He
it
his people.
this,
succeeds to him.
The
ear indeed
is
suc-
successful.
desires,
it
succeeds to him.
He who knows
5.
of his
^
own
people, a
home
1.
8),
Ill, 3
^
Here used
vasish//^a.
II, 3.
Up. V,
r, it is
Bi?7HADARAiVYAKA-UPANISHAD.
202
He who knows
own people and a home
becomes
men.
6. He who knows generation^, becomes rich in
offspring and cattle. Seed indeed is generation. He
who knows this, becomes rich in offspring and cattle.
when quarrelling toge7. These Pra/^as (senses),
ther as to who was the best, went to Brahman ^
and said
Who is the richest of us ?' He replied
He by whose departure this body seems worst, he
indeed
is
home
the home.
of his
this,
of
all
'
'
the richest.'
is
'
They
replied
Thus we have
lived.'
'
The
10.
Thus we have
plied
^
This
'
to live without
me
'
They
re-
ear,
for pra^ati.
Up.
lived.'
also
jreshMa instead of
vasish///a.
VI
ADHYAYA,
BRAHMAiVA,
2O3
4.
for a year,
been
in.
The mind
it
able to
Then
The
12.
in.
it
said
'
'
'
we have
Then
lived.'
in.
The
to
which he
is
tethered.
do not depart.
He
thee.'
They
14.
said
said
'
Then
We
Let
be able to
shall not
'
live
Then make me an
be
it
him
said to
They
'
Sir,
without
offering.'
so.'
'
:
If
am
the richest,
'
firm rest
by
it.'
The
ear said
'
:
If
am
success,
The mind
home by
it.'
The
seed said
'
'
Bi?7HADARAiVYAKA-UPANISHAD.
204
'
They
replied:
Whatever
there
is,
v/orms, insects,
received that
is
food, nothing
is
is
who know
this, rinse
6'rotriyas (Vedic theologians)
the mouth with water when they are going to eat, and
rinse the mouth with water after they have eaten,
make
(with water).'
Second BRAHMAivA^
6'vetaketu Aru;^eya went to the settlement of
1.
the
He came
Pa;//C'alas.
near to Pravaha;^a
6^ai-
'
'
My
Sir !'
6'vetaketu replied
boy
Then the king said
Have you been taught
Yes,' he replied.
your father
!'
'
'
by
said
Do you know how men, when
from
here, separate from each other?'
they depart
No,' he replied.
Do you know how they come back to this
world ?'
No,' he replied ^
2.
The king
'
'
'
It
may mean,
worms,
insects,
and
is
eaten by dogs,
birds.
^
We must read, with MS. I.O. 375, anasyannam, not annasyannam, as MS. I.O. 1973, Roer, and Foley read. Weber has the right
reading, which is clearly suggested by J^Mnd. Up. V, 2, i.
'
The commentator
I,
433;
He
The MSS.
is
I.
a Kshatriya sage,
Brahmaas.
The same question
who
G'aivali,
others Gaibali.
I, 8, i,
as
silencing
*
is
VI
Do
'
ADHYAYA,
BRAHMAiVA,
205
4.
with
full
No,' he rephed.
you know at the offering of which libation
*
thither?'
Do
'
the waters
and
'
rise
paths
'
^'vetaketu said
'
:
all
these questions.'
and accept
3. Then the king invited him to stay
But the boy, not caring for hospihis hospitality.
and said
tality, ran away, went back to his father,
:
me formerly well-instructed
What then, you sage ?' The son
The father said
That fellow of a Ra^anya asked me five
replied
'
called
!'
'
'
questions,
'
'
and
What were
'
they
These were
know one
did not
?
of them.'
they,' the
The
whatever
father said
'
tuting
The MSS.
I.
206
B22/HADARAiVYAKA-UPANISIIAD.
'
boon
5.
me
Gautama.'
to
Gautama
me
tell
said
the
7.
He'said
*
:
You know
well that
to
in
name
have plenty of
and
have already in
apparel
plenty, in
'
(for in-
'
Gautama
'
replied
come
to
you as a
pupil.'
In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but
^.
This,
Vadanya means
give,
abhi,
is
an impossible form in Sanskrit.
and stands for avadanya, this being
what is cut off, then a morsel, a gift. In
however,
liberal,
lit.
making
The commentator takes
distress,
caste,
have
VI
The
8.
ADHYAYA,
'
king said
II.
BRAHMAiVA,
Do
207
neither you nor your forefathers, because this knowledge has before now never dwelt with any Brah-
But
ma/^a\
'
9.
shall tell
it
The
altar
(fire),
who
to you, for
refuse you
could
Gautama,
that world
is
his
(heaven)'^; the fuel is the sun itself, the smoke
the
coals
the
the
the
the
quarters,
rays,
light
day,
On that altar
sparks the intermediate quarters.
Devas
the
offer the
From
water 3).
(the moon).
10.
The
'
altar,
Gautama,
is
bolt, the
Devas
offer
fuel
is
'The
altar,
the earth
Gautama,
itself,
the
is
world*; the
this
smoke the
fire,
the light
the night, the coals the moon, the sparks the stars.
On that altar the Devas offer rain. From that
oblation rises food.
submitted to become pupils to teachers of a lower caste, not, howTherefore
ever, in order to learn, but simply in order to live.
Gautama
against
VII,
^
I,
becomes a pupil
also
all
ed. Stenzler;
Here, too,
from
my
translated
translation
in
name
by Buhler,
is
only, for
it
would be
209.
hypothetical,
and
differs widely
iS'ahkara.
Cf. AVzand.
Deussen
Up. V,
translates
4.
'
:
Glauben.'
*
Here a
distinction is
made between
in the
B/2/HADARAiVYAKA-UPANISnAD.
2o8
'The
12.
altar,
Gautama,
man;
is
'The altar,
Devas
13.
altar the
rises
He
man.
when he
'
14.
Gautama,
seed.
is woman ^
On that
From that oblation
he
lives so long as
lives,
and then
dies,
They
offer
altar-fire is
fire
indeed
fire,
15.
In these worlds of
ages.
^
There
is
no returning
exalted for
them.
for
ar-^ir,
yad
anta/ikaroti te 'hgara,
^
and
.Sahkara translates,
this
seems
those
who
better.
'
'
Mensch,' Deussen,
p. 392.
forth,
ist
i.
e.
nicht
created,
wie ein
VI
ADHYAYA,
3 BRAHMAiVA,
I.
209
16.
states)
to
go
half of the
become
which
man
is
(see
^ ii),
in
the
of woman.
'
Third BRAHMAiVA^
man
If a
same time
in
a cup or a dish
Up.
^
Madlivandina
text, p. 11
03
cf.
A7/and.Up.V,
2,
4-8
Kaush.
II, 3-'
'iini
karma
-^ikirshati tata/^
upasadvrati.
prak puwya-
BiJ/HADARAiVYAKA-^UPANISHAD.
10
made
of
Udumbara wood
He
fruits.
ing
all
sweeps the
floor (near
the house-
avasathya), sprinkles
altar,
it,
grass round it
fied butter {^y3.), and on a day, presided over by a
Mantha^
the
he
sacrifices (he
may
this
portion
with
all desires.'
me
Svaha
all
He
He
Mantha
fire,
(mortar).
^
As the whole act is considered smarta, not jrauta, the order to
be observed (avrn) is that of the sthalipaka.
^
Dravadravye prakshiptS. mathita/i saktava/^ is the explanation
of Mantha, given in (?aimin. N. M.V. p. 406.
^
These verses are not explained by -S'afikara, and they are
absent in the
^
KMnd.Up.V,
2, 6, 4.
nipadyase.
VI
ADHYAYA,
3 BRAHMA^'A, 3.
211
Svaha
to Off-
throws what
(mortar).
He
He
into
the
Mantha
(mortar).
He
Mantha
(mortar).
He
Mantha
(mortar).
He
Mantha
(mortar).
He then
says,
Svaha
to
Brahman
(the priesthood),
fire,
(mortar).
p 2
Bi27IIADARAiVVAKA-UPANISIIAD.
He
the
into
Mantha
(mortar).
He
Mantha
(mortar).
He
He
into
the
Mantha
4.
(mortar).
Then he
touches
it
(the
Mantha, which
is
dedi-
'
by the
by the
prastotr/).
Thou
middle of the
Thou
sacrifice).
sorption (of
all
things).'
'
explained by -S'ahkara.
ma/zzsi
ma;;/hi
te
mahi
are not
have trans-
VI
ADHYAYA,
BRAHMAiVA,
213
7.
May
that
eats it, saying: 'Tat savitur varemeditate on that adorable light) The
Then he
nyam^ (We
Svaha
(earth)
divine
the
Bhuva^
(sky)
Svaha
Dhiyo yo
'
honey
He
Svaha
May
Having
be
all
the
all this
thus swal-
lowed
all,
'
hymn,
may
Thou
lotus
among
men.'
Then
Uddalaka
pupil
lated them.
They correspond to
idam' in the J^Mnd. Up. V, 2, 6,
'
amo
'
'sy am3.?/i hi te
Dvivedagahga
translates
list
immediately following.
same to his
Vafasaneya Ya^wavalkya told the
If a man were to
said
and
Madhuka
Paingya,
pupil
branches would grow, and
pour it on a dry stick,
8.
'
Madhuka Paingya
9.
K\x\2l Bhagavitti,
it
on a dry
and
stick,
same
told the
to his pupil
to pour
man were
said: 'If a
forth.'
spring
'
it
pour
on a dry
stick,
same
G'abala,
Satyakama
on a dry
it
pour
and said
stick,
'
:
and
said:
'
If a
to his pupil
to
man were
If a
man were
to
same
pour
it
to his pupils,
on a dry
stick,
^.
Udumbara
the
tree, the sacrificial ladle (sruva),
cup
sticks.
and barley (brihiyavas), sesamum and kidneybeans (tilamashas), millet and panic seed (a;mpriyafigavas), wheat (godhumas), lentils (masuras), pulse
After having
(khalvas), and vetches (khalakulas '^.
viz. rice
The Mantha-doctrine
Comm.
son and
probably means to no one except to one's own
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
2
It
here mentioned.
The commentators do
^Sahkara
VI ADHYAYA, 4 BRAHMAA^A,
2.
(af ya).
Fourth BRAHMAiVA^
The
1.
water
earth
is
the essence of
these things,
all
seed of man.
And
for him,
Kahgu
Khalakula, vetches,
Au
commonly
Kulattha.
Dvivedagahga adds
that
is
called
in
According to the
This Brahmawa
rules laid
is
down
there
is
supposed
says
Praadarjina/z svima.ntha.?n
'dhikara/;.
Yada
karma
kr/tavata/z
putramanthe
kr/iva
com-
becomes very
short
Kawva
text,
it.
pur-
and which our Catalogue attributes to the same school, gives the
INIadhyandina text, and so does MS. INIill 108. I have therefore collated two MSS. of the India Office, which Dr. Rost had the kindness
to select for me, MS. 375 and MS. 1973, which I call A. and B.
Bi?/HADARAi\rYAKA-UPANISHAD.
'tha
/('araty
asya
ahaltad dha
'dya
reta/i
agnayo
dhish;^ya
yathasthana?;^ kalpantam,
anamikarigushZ/^abhyam adayantare;/a stanau
bhruvau va nimr/;Afyat \
6.
If a
man
ity
va
Naraka/;/
ga/^/-//antityartha/z.
Bahu va svalpaw
Dvivedaganga.
va.
'
Nirm;7^yat, A.
^'
nimrm^yat, B.
Dvivedaganga adds, retoyonav udake
;
reta/?si/^as tatra
s\^MM-
VI
ADHYAYA, 4 BRAHMAiVA,
'
May
lO.
21/
there be in
me
Therefore
pure \
let
he likes, bribe
7. If she do not give m^, let him, as
her (with presents). And if she then do not give in,
let him, as he likes, beat her with a stick or with his
With manly
hand, and overcome her ^ saying
'
'^
yam arthaw
areta^
eva bhavati.
Instead
explains
^
it
of connecting
kamam
with
Dvivedagaiiga
dadyat,
by yathajakti.
Atikram,
scil.
maithunaya.
Nish/aya, A. B.
nishZ/zaya, Roer,
Vishaliptai-araviddham
^
Madayeti
is
mn'gim
Bandhya durbhaga.
10.
Foley; the same in
'si.
iva.
Foley, Roer,
'
Rupabhra?;wayauvanahanibhayat.
Agarbhiwi.
BT^/HADARAA^YAKA-UPANISHAD.
11.
Atha yam
arthaw
nish/aya
\kkhQ.d.
him (according
and
to rule)^
'
Thou
sons and
'
Thou
here
hast sacrificed in
cattle,
my
fire, I
take
away thy
my
fire, I
take
away thy
take
away thy
here.'
hast sacrificed in
He whom
*.'
here.'
my
fire, I
here.'
a Brahma^^a
who knows
and without
no one wish even for
Therefore
good works.
let
When
this, for
be made
tisra-^
As
it is
it
could
It is
found
in the
Madhyandina
text,
number, viz.
cattle, and of up and down breathing.
sufficient, the
nama
Instead of asav
iti
nama
iti,
grz'hwati,
which is
and both
VI
ADHYAYA, 4 BRAHMAA^A,
8.
219
And
14.
if
man
to
fit
have
offspring.
And
if
And
eat,
being
fit
to
have
offspring.
man wishes
with
if
sesamum and
being
18.
fit
have
to
And
if
butter,
eat,
offspring.
man
seems
plural
^
To
that darewa
be used
14 seq.
B/LZHADARAiVYAKA-UPANISHAD.
2 20
full
saying
mati,
!'
20.
Then he embraces
and says
her,
Thou
am Ama (breath).
Rik
I am the
sky,
*.
us
strive
that
begotten
^
together,
am
T am Ama
art
Sa
(speech),
male
Come,
child
let
may be
^.'
K-Axwrn jrapayitva.
imply, I
wife.
is
on the
in
'
ham asmy
tvam
tav
sa,
iha
sam
while in
VI
ADHYAYA, 4 BRAHMAiVA,
221
23.
thivi
iti
te
22.
Yathagnigarbha prz'thivi, yatha dyaur ingarbhi;^i, vayur disam yatha garbha eva;;^
garbha;;^ dadhami te 'sav iti ^.
23. Soshyantim^adbhirabhyukshati. Yatha vayu/2'''
pushkari;^i;;/ sami;^^ayati sarvata/^, eva te garbha
stitave.
drena.
sahavaitu
e^atu
krita/i sarga/a/^
garbhe;2a
Indrasyaya;;2 vrac^a//
sapari^raya/^ ^, tarn indra nir^ahi
^arayu;^a.
^'^
sa.vara;;2
saheti.
gotten.
I, 6, i,
we
it
originally no more
meaning was soon for-
meant
this
ama
In the Ait.
as fire (Sacred Books of the East, vol. i, p. 13).
Brahmawa sa is explained as jRi^, ama as Saman. I have therefore
instead of rendering
and
'
^
*
am
'
it,
am
he,
and thou
art
she
commentary,
thou
art she,
he.'
suyate, B. sfitaye.
^
Iti
nama
grzTiwati,
Madhyandina
text.
iti
sav
aham
"^
Saparijraya,^,
parijrayewa
parivesh/anena ^arayuwa
sahita//,
Dvivedagahga.
^
Savaram
is
the reading
BiUHADARAArVAKA-UPANISHAD.
2 22
shada^a,
i.
e.
'
May I, as I insaying
my house, nourish a thousand
May
never fail in his race, with offspring and
crease In this
fortune
cattle,
*
Svaha!'
offer to thee in
Svaha
Whatever ^ in
are in me,
my mind
'
or whatever
'
Then
25.
right ear,
Anandagiri
explains
nirga/('Mati savara,
Weber)
writes:
savara;
>^a
These
treated
putting his
he says
Speech, speech
thrice,
garbhani/^saraHanantara;//
ttm ^a nirgamayety
I,
ya
After
ma^wsape^i
Dvivedagaiiga (ed.
nirgamaya.
as well as the preceding rules refer to matters generally
in the Gr^Tiya-sutras
see
19 seq.
It
is
Ajvalayana, Gr/hya-sutras
11 seq. ; 6'ankhayana,
curious, however, that Ai'valayana
artha-^.
child's
1,
I,
Gn'hyaI,
13, i,
explains perhaps, at least partially, why the Upanishads were considered as rahasya.
A^valayana says, Conception, begetting of a
boy, and guarding the embryo are to be found in the Upanishad.
But if a man does not read the
let him know that he
'
Upanishad,
Narayawa explains that Ai'valayana here
refers to an Upanishad which does not exist in his own
6'akha, but
he objects to the conclusion that therefore the
garbhadhana and
other ceremonies need not be
performed, and adds that some hold
it should be
performed, as prescribed by -Saunaka and others.
should feed his
wife,'
&c.
I,
10, 23.
iti
^apato
'bhipraya//.
VI
ADHYAYA, 4 BRAHMAiVA,
22 3
28.
that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of)
I
give thee Bhu/^, I give thee
pure gold ^ saying
Bhuva/^, I give thee Sva// ^ Bhtar, Bhuva/^, Sva/z, I
'
give thee
all ^'
;'
O Sarasvati, that
gives him her breast, saying
breast ^of thine which is inexhaustible, delightful,
'
all
28'^.
Then he
anamikaya suvamantar-
hitaya
^
make
blessings,
and heaven.
recites while
gold.
Thou
he strokes
my
art
his
'
boy
Self, called
my
Be
son
They
Paraskara (Gr/hya-sutras
Grzliya-sulras I, 15, 3.
are the ayushya-karman
medhag-anana
and the ayushya. He treats the medh%anana first, which consists
in feeding the boy with honey and clarified butter, and saying to
him bhus tvayi dadhami, &c. The ayushya consists in repeating
I,
him a long
life,
&c.
In
Ajvalayana's Gr/hya-sutras,
the
^
I,
15,
Rig-veda
^
I,
164, 49.
These verses
Anandagiri explains
i/a
as stutya, bhogya.
by various commentators.
He
derives ]\Iaitravarum
Bi^/HADARAiVYAKA-UPANISHAD.
24
Thou
art
hast born
strong
child.'
And
is
born as
Fifth Brahmaa^a.
I.
Now
I.
^
:
from Maitravaru7za,
identifies her with
i.
e.
and
Arundhati.
Madhyandinas, %i^anatha-^,
is
it
offends
INIaushikiputra,
6.
10.
Gargiputra,
7.
Gargiputra,
Harikar/ziputra,
11.
8.
Bao'eyiputra,
Bharadv%iputra,
12.
gawiputra,
This stem
Anandagiri
is
called
adds,
striviseshita/z, stripradhanyat.
Dvivedaganga writes, putramanthakarma/^ay^ strisawskararthatvenoktatvat tatsannidhanad
aya/;/ vawja^
stripradhanyeno-^yate.
VI
ADHYAYA, 5 BRAHMAiVA,
2 25
2.
2.
3.
4.
5.
6.
7.
8.
9.
ghrapadiputra,
10.
Alambiputra
and Vaiyaghrapadiputra
from
Ka^^viputra,
11.
12.
2.
Kapiputra
from Atreyiputra,
1
3. Atreyiputra from Gautamiputra,
14. Gautamiputra from Bharadva^iputra,
15. Bharadva^lputra from Para^ariputra,
Para^ariputra from Vatsiputra,
Vatsiputra from Para-^ariputra,
16.
1 7.
1
8\
9.
from Artabhagiputra,
from
^aungiputra,
Artabhagiputra
22. 6'aungiputra from Saiikr/tiputra,
23 ^ Saiikmiputra from Alambayaniputra,
24. Alambayaniputra from Alambiputra,
20. Varkaru;/iputra
21.
25.
26.
M.
[15]
Deest
in
IM. inverts
M.
23 and 24.
B/27HADARAiVYAKA-UPANISHAD.
26
31.
32.
from Kari'akeylputra ^,
Kari'akeyiputra from Pra/^inayogiputra,
33. Vai//abhatiputra
34.
38.
39.
Asuri
35.
2)6.
27.
3.
from Ya^;7avalkya,
40. Ya^/2avalkya from Uddalaka,
41. Uddalaka from Aru;2a,
42. Aru7^a from Upavei-i,
43. Upavei-i from Kui^ri,
44. Kuj"ri from Va^a6"ravas,
45. Va^a.Travas from 6^ihvavat Vadhyoga,
46. 6^ihvavat Vadhyoga from Asita Varshaga/za,
47. Asita Varshaga;^a from Harita Kai'yapa,
48. Harita Ka^yapa from 6'ilpa Kai'yapa,
49. KS'ilpa Ka^yapa from Kai'yapa Naidhruvi,
50. Ka^yapa Naidhruvi from Va/^,
51. Va./^
from Ambhim,
A
^
52.
As coming from
Ya^s
verses
have been
proclaimed by YagTia-
valkya Va^asaneya.
'
M.
Bhalukiputra, M.
Karjakeyiputra after 35 in M.
They are called juklani, white or pure, because they are not
Vaidabhrz'tiputra,
*
*
asairkir-
Or they
are aya-
ani,
paurusheyatvadoshadvarabhavad
tayamani,
unimpaired.
Anandagiri
ityartha//).
adds,
Pra^apatim
iti.
Dvivedagahga says
arabh3'a
sarvasv eko
Va^ijakhava^'/('/nn-
VI
4.\
The same
ADHYAYA,
BRAHMAiVA,
4.
40.
from Ma;^^ukayani,
Ma;^^ukayani from Ma/z^^'avya,
M3.7ida.vya. from Kautsa,
Kautsa from Mahitthi,
Mahitthi from Vamakakshaya/za,
41.
Vamakakshaya/^a from
36.
:^y.
T)S.
39.
22/
Sa;'^^iviputra
6'a?z^ilya,
ka.
5VETA5VATARAUPANISHAD.
5VETA5VATARAUPANISHAD.
FIRST ADHYAYA.
The Brahma-students say: Is Brahman the
cause ? Whence are we born ? Whereby do we
O ye who know
hve, and whither do we go ?
Brahman, (tell us) at whose command we abide,
I.
whether
in
pain or in pleasure
for
on
Weber, Roer, Gough, and others, it will be seen that my own differs
from
considerably from every one of them, and differs equally
6'ankara's interpretation. It would occupy too much space to criticise former translations, nor would it seem fair, considering how
long ago they were made, and how imperfect were the materials
which were then accessible. All I wish
is that, if I differ from my predecessors,
fully
both
examined
the
text
svabhava/z.
after
having care-
and the
first
think
commentary
vyavastham.
readers to understand
do so
their renderings.
my
I
YcidriM/ia.,
for a
In
name
bhavat,
5VETA5VATARA-UPANISHAD.
or chance,
2. Should time, or nature ^ or necessity,
or the elements be considered as the cause, or he
It
is called the person (purusha, vi^;lanatma) ?
cannot be their union either, because that is not selfbecause
dependent ^ and the self also is powerless,
there is (independent of him) a cause of good and
who
evil ^
The
and the
We
4^
meditate on him
with three
one
all
self,
rest^.
who
(like a
sixteen ends,
wheel) has
spokes,
felly
with twenty counter-spokes, and six sets of eight
tires,
fifty
own
Svabhava, their
Union presupposes a
Atma
is
uniter.
self,
and
an independent cause.
*
Devatmajakti is a very important term, differently explained
to the Deva,
by the commentators, but meaning a power belonging
the Ijvara, the Lord, not independent of him, as the Sankhyas
Herein lies the important distinction
represent Prakrz'ti or nature.
between Vedanta and Sahkhya.
^
Atman
^
up of certain
be the phenomenal world. It is called trivnt, threehaving three tires, three bands or hoops to bind the
these tires being intended for the three guas of the prakr/ti,
would seem
to
fold, or rather
felly,
and Tamas.
ADHYAYA,
233
4.
different roads,
causes.
p.
251) the
ending
in
trivr/t
the
sutram
sixteen.
for
or organs (the five receptive and the five active senses, together with
manas, the common sensory) ; or for the sixteen kalas, mentioned
Then follows a new intermay be meant for the chaos, the unde-
pretation.
The one
felly
veloped state of things, and the sixteen would then be the two
products in a general form, the Vir% and the S&tratman, while the
remaining fourteen would be the individual products, the bhuvanas
or worlds beginning with Bhu/^.
Next follows j-atardharam, having
fifty
These
spokes.
fifty
The
five
rance or doubt,
viz.
2.
The twenty-eight
(Sahkhya-
The
(Sahkhya-
37-45; Sahkhya-karika 47
seq.;
Yoga-
Prakrzti,
5VETA5VATARA-UPANISIIAD.
2 34
We
5\
sists
with
its five
all things
so
flutters
the
bird
about,
rest,
long as he
thinks that the self (in him) is different from the
live
and
been
is
the
and knowledge, and the one deception arising from two causes is
ignorance of self, produced by good or bad works.
^
Here again, where the i^vara is likened to a stream, the
minute coincidences are explained by -S'ankara in accordance with
certain systems of philosophy.
The
five
recep-
tive organs, the five springs are the five elements, the five
waves
The head
common
five
is
The
spring.
five rapids
growing
old,
growing
ill,
and dying.
The
fifty
kinds
of suffering (kleja).
The whole
river,
like
the
preceding verse, is meant for the Brahman as karyakarawatmaka, in the form of cause and effect, as the phenomenal,
wheel
in the
the Lord.
and
that the
Brahma-wheel
is
meant
ADHYAYA,
lO.
235
Brahman,
The Lord
8.
free
from birth ^
perishable and
the undeveloped.
The
being a
lord,
freed from
is
all fetters.
9.
(ii-vara),
the other
That which
10.
(the
^
first),
The
is
is
Brahma"^.
perishable^
is
the Pradhana'-'
is
Hara
^*'.
mam
for
brahma.
Cf. ^vet.
'
Up. IV,
5,
bhuktabhogyam.
The
three are (i) the lord, the personal god, the creator and
ruler (2) the individual soul or souls ; and
(3) the power of creation,
the devatma^akti of verse 3.
All three are contained in Brahman
;
tadvan
*
So
'pi
iva.
See verse
The
8.
recognised
name
the later
^
Sahkhya philosophy.
Hara, one of the names of
-Siva
or Rudra,
is
here explained as
236
5VETA5VATARA-UPANISHAD.
and
When
should be
to
known
be known.
He would
avidyader harawat, taking away ignorance.
meant for the uvara or deva, the one god, though immediately afterwards he is taken for the true Brahman, and not for its phenomenal
seem
to
be
The
self,
for
blissful
state in the
6'ivadharmottara
may
lead
on
to
Thus
it.
it
is
is
not
said in the
It
Brahman.
1.
it
5.
is
a A7/andasa form.
The
enjoyer
is
the
is prakrz'ti,
purusha, the individual soul, the subject ; the enjoyed
as
nature, the object ; and the ruler is the uvara, that is, Brahman,
in verse 9.
god. I take brahmam etat in the same sense here as
^
This metaphor,
like
in Sanskrit,
ADHYAYA,
1 6.
237
it has to be seized
again and again by means of
the stick and the under-wood, so it is in both cases,
and the Self has to be seized in the body by means
but
Om
the
drill
As
15.
oil in
self, if
man
wood, so
is
the Self
he looks) for the Self that pervades everyis contained in milk, and the roots
as
butter
thing,
whereof are self-knowledge and penance. That is
16.
the
is
(If
Brahman taught by
rather obscure at
first
the Upanishad.
sight,
Fire, as
stick, the
becomes
visible.
is
perceived
when
by a constant repetition of the sacred syllable Om, the body has been subdued, and the ecstatic vision of the Self has been achieved.
is,
after,
which the
fire.
kindling
^
is drilled,
p. 260,
Cf.
which,
^
stick
if
The
seized
dug
construction
is
the
same
is
as he
correct, if
who
we remember
that
he who
Self.
is
But the
metre would be
na.ina.?n
ye 'nupajyanti dhira^.
5VETA5'VATARA-UPANISHAD.
238
SECOiND ADHYAYA.
1
first
collected his
we may
obtain blessedness.
are taken
so twisted by 6'ahkara,
in order to make them applicable to the teachings of the Yoga
I have given a few
philosophy, as to become almost nonsensical.
specimens of 6'ahkara's renderings in the notes, but have translated
to Savitr/ as the rising sun.
the verses, as
much
As
prathamam
see also
Br. VI, 3,
^'at.
The
i, 12.
Sa7;ihitas.
i,
The
first
yunga.m.h
i;
able deities.'
He
Savitr/,
Yoga may
be obtained.'
^
XI,
2.
for i'aktyai.
-Sankara explains
'
:
With a mind
that has
been joined
ADHYAYA,
II
239
4.
his
to
to shine.
great
is
Savit;-/ to the Highest Self, we, with the sanction of that Savitr/,
devote ourselves to the work of meditation, which leads to the
obtainment of Svarga, according to our power/
He explains
by
Svarga by Paramatman.
Sayaa
sampadanaya;
.Sankara,
mae.
is
6'aktyai
in his
commentary on
the Taitti-
riya-sa;;^hita explains
Mahidhara explains jaktya by svasamarthyena. I believe that the original reading was svargyaya
jaktyai, and that we must take jaktyai as an infinitive, like ityai,
Sayawa, by jakta bhuyasma.
construed with a dative, like dr/jaye siiryaya, for the seeing of the
sun.
The two attracted datives would be governed by save, 'we
are under the
may
^
command
obtain svargya,
The third verse
life
we
in
from
3.
The
is
Taitt.
'
Brahman
or the
Taking the
by gods, not
by senses, suvaryata/^ by rising to the sky, namely, in the morning.
The opposition between manasa and dhiya is the same here as in
verse i, and again in verse 4.
hymn
to
Self.'
This verse
is
from
i,
i, i,
4;
i, 2,
13, i, i;
XXXVII,
ritual explanations.
5'VETA5'VATARA-UPANISHAD.
240
51.
Let
all
Your
my
who have
Where
the
fire
is
rubbed
Soma
^,
^
For this verse, see Taitt. S3.mh. IV, i, i, 2, i Va^. Samh. XI, 5
Atharva-veda XVIII, 3, 39
Rig-vedaX, 13, i. The Va^asaneyins
srmva.ntu for
read vi jloka etu for vi jloka yanti
sure-^ for sura//
;
and earth. I prefer the text of the Rig-veda and the Va^asaneyins
to that of the Taittiriyas, and have translated the verse accordingly.
In the Atharva-veda XVIII, 39, if we may trust the edition, the
verse begins with svasasthe bhavatam indave na^^, which is really
the end of the next verse (Rv. X, 13, 2), while the second line is,
vi sldka. eti
pathyeva
sfiri^
jrmvantu
I see
no
sense in pathyeva sura^. ^.S'ankara explains pathyeva by pathi sanmarge, athava pathya kirti/?, while his later commentary, giving
sri'nvaniu
and
putra//
sure// sn'nvantu.
2) explains pathya sura iva by girvaamarga antarikshe suryaraThe same, when commenting on
j-mayo yatha prasaranti tadvat.
to
(pawfiTitasya)
j-loka//,
pathya ya^^Tamargapravr/ttahuti/^.
^
Yu^e cannot stand for yuvge, as
lators suppose, but
is
a datival infinitive.
and
That
is,
stirred
it.
at the
Soma
poets,
II
24I
7.
Savitrz
will
lO.
ADHYAYA,
8.
^.
man
its
three erect
cause
fear.
all
horses ^
TO.
his exercises in
a place ^
new songs. .S'ahkara, however, suggests another explamore appropriate for the Upanishad, namely, 'Where the
inspirited for
nation as
the Highest Self, which burns all ignorance, has been kindled
body, where it has been rubbed with the syllable Om), and
where the breath has acted, i. e. has made the sound peculiar to the
fire, i.e.
(in the
initial
was intended
ficial
acts,
ledge,
^
will
and
to
Brahman
be taught was
is
this, that
produced.'
In
we must begin
fact,
what
with sacri-
We
hurt thee.
^
Cf.
6'ahkara
tri^y
unnatany
Samam
kayaj-irogrivaw
dharayan.
urogriva^ira/?zsy unnatani
yasmin
jarire.
^
similar
metaphor
in Ka//^.
Up.
Ill,
4-6
Sacred Books of
'^
to
seems to take
[15]
it,
^VETAS-VATARA-UPANISHAD.
242
sounds,
Its
by
from pebbles,
its
full
When Yoga
11.
which come
is
first,
the
arise,
fivefold
quality of
Yoga
and ether
takes
place ^,
old age, or pain" for
has obtained a body, produced by the fire
then there
him who
crystal moon ^.
as earth, water, light, heat,
and a
When,
is
no longer
illness,
of Yoga,
1
The
3.
first
results of
Yoga they
call lightness,
he has
after
grief,
self^
In the
ajraya by maw^apa, a booth. See Bhagavadgita VI, 11.
Maitr. Up. VI, 30, Ramatirtha explains sukdu dese by girinadiSee also Ajv. GrAya-sutras III, 2, 2.
pulinaguhadijuddhasthane.
^
of each element,
smell of the earth, taste of water, &c.
It seems that the perception of these guwas is called yogapravr/tti. Thus by fixing the
thought on the tip of the nose, a perception of heavenly scent is
i.
e.
produced
fixing
it
Yoga-sutras
^
*
I, 35.
death, na mr/tyu>^, B.
Paresham paMe tadvat sa tattvam prasamikshya dehiti.
Or no
II
15.
self
ADHYAYA,
he
sees, as
243
7.
by a lamp, the
he
He
stands behind
world,
trees, adoration
^
all
7.
the
in
is
This verse
i-VETAS-VATARA-UPANISHAD.
244
THIRD ADHYAYAi.
1.
The
who
snarer^
rules alone
by
his powers,
who
by
and the same, while things arise and exist^
who
who know
his powers,
one
is
they
immortal.
this are
For there
created
all
is
rolls
it
up
at
arms and
^
his
wines
^.
The
commentary
verse must be
Sambhava,
in the sense of
Vergehen,
perishing, rests
on no
authority.
*
Here again
MSS.
prefer
the
saff//l'ukoX'a
to saw-^ukopa,
lated sarasn^ya
by having
'
B. read saw/^ukoX'a.
"
"^
joins
men
ADHYAYA,
Ill
245
9.
birth
formerly gave
to
Hira^^yagarbha,
may he
5^.
in
^.
in the
become immortal
8
know
*.
lustre
beyond
truly,
passes
over death
^.
there
is
no other path
to go^.
9.
is
filled
this
by
person
^
^
p.
Taitt.
Taitt.
Sa?h. IV,
Sa;h. IV,
5,
5, i, i.
1,1; Nilarudropan.
274.
*
The knowledge
A
I^a or that
adjectives
Isa. is
consists in
Brahman.
is difficult.
knowing
But in
either that
Brahman
is
gender of the
The ^S'veta^vatara-upanishad seems to use hrieither case the
this is the
few exceptions.
'
Cf.
Va^. Sawh.
Cf.
Bhagavadgita VIII,
XXX,
18
9.
Cf. ^vet.
Up. VI,
15.
5VETA5'VATARA-UPANISHAD.
246
who
sky^
the necks of
of
all
all,
beings, he
he dwells
is
in the
all-pervading, therefore he
is
the
omnipresent SWa.
12. That person (purusha) is the great lord; he
is the mover of existence ^ he possesses that purest
power of reaching everything^, he is light, he is
undecaying.
1
The
*'.
is
mahimni.
^
3,
The
20
^
(p.
I feel
Cjianavairagyayoj
Wilson,
in
his
>^aiva
Essay on the
shaam
bhaga
itirawa.
Religious
Sects
of the
Hindus,
He
its
the
if
Essay by Dr. Rost, 1862, the references should have been added.
S'ahkara explains sattvasya
by anta^karawasya.
take prapti, like other terms occurring in this Upanishad, in
technical sense.
Prapti is one of the vibhutis or aijvaryas, viz.
I
remarked that
above, p. 16.
X, 71 (Anuv. 38,
p. 858).
Ill
ADHYAYA,
8.
247
they
14 ^
heads,
a thousand eyes, a thousand feet, having compassed
the earth on every side, extends beyond it by ten
fingers' breadth.
15. That person alone (purusha) is all this, what
has been and what will be he is also the lord of
;
immortality
16.
Its^
all, it is
18.
The embodied
town with
the
This
is
the Atharva-veda,
12,1.
says,
it
XIX,
6, i;
Yag. Samh.
XXXI,
i;
repeated in
the navel.
^
Sayaa,
in his
commentary on
the Rig-veda
and the
Taitt. Ar.,
Up.V,
I.
5VETA5VATARA-UPANISHAD.
248
all
that
feet,
all
moves.
19.
He
great,
The
is
who has
(the Lord).
21^.
of
know^
all things,
this
being
declare that in
infinite
him
and omnipresent.
birth
all
is
They
The
X, 12 (10),
p.
800
Ka/^. Up.
II,
20
above,
p. II.
translation
had
to
for atmana;^.
^
III, 12, 7.
^^
^M
^W'
IV
ADHYAYA,
249
4.
FOURTH ADHYAYA.
He, the sun, without any colour, who with set
purpose^ by means of his power (saktl) produces
endless colours^, in whom all this comes together in
the beginning, and comes asunder in the end
may
1.
^.
That
*,
it is Pra^apati
(Vira^).
thou
art
man; thou art youth,
woman,
3.
^
thou art maiden
thou, as an old man, totterest
along on thy staff; thou art born with thy face turned
it is
(Hira;2yagarbha),
Thou
water,
art
everywhere.
4.
Thou
Nihitartha, explained
This
nirapeksha/^.
agrz'hitaprayq^ana/^
any
definite object,
by 6'ahkara
as gr/hitaprayo^ana;^ svartha-
Colour
is
is
yasminn
simple a line
made by
6'ahkara.
What
is
intended
ida;
sa.m
ks,
vi
^aiti
difficult to say.
*
This
Yoga
5'VETA5'VATARA-UPANISHAD.
250
infinite,
thou from
whom
all
worlds
are born.
5 2. There is one unborn being (female), red, white,
and black, uniform, but producing manifold offspring.
There is one unborn being (male) who loves her
and lies by her there is another who leaves her,
while she is eating what has to be eaten.
;
We
essence.
^
This
because
is
it
who
in that subject.
The later Sahkhyas therefore,
are as anxious as the Vedantins to find authoritative passages
power inherent
in the
Veda, confirming
passages, to
power,
is
show
their opinions,
appeal to
The whole
I, 4, 8.
this
and other
an independent
question
Here we read
is
fully
rohita-
ra^as, sattva,
to imagine that a^a and a^a are meant here for he-goat
and she-goat. These words, in the sense of unborn, are recognised
as early as the hymns of the Rig-veda, and they occurred in our
Upanishad I, 9, where the two a^as are mentioned in the same
sense as here.
But there is, no doubt, a play on the words, and
the poet wished to
convey the second meaning of he-goat and
wrong
IV
Two
6 ^
same
ADHYAYA,
25 1
9.
birds, inseparable
One
tree.
them
of
But
bewildered, by his own impotence (an-ij-a).
when he sees the other lord (ii'a) contented, and
knows
his glory,
He who
8 ^
him?
J^t'g-veda. to
it,
rest
contented.
9.
^)
sends
The same
It
Mundakz Up.
difficult
is
the Akshara, in
it
is
which
how
quoted
all
this
Ill, i.
comes
verse
in here.
the
In the
in
Om,
It
is
Om.
for the
It
is
mayin.
we
latter case,
take
it
for the
parame vyoman
Paramatman
is
or
explained by
and rakshake.
utkr/sh/e
^
In the
plur., and in
gods are said to
nom.
Supreme
or mere
maya conveys
illusion,
Self
is
is phenomenal only
same time the sense of
concerned,
at the
illusion.
also the
author of
5'VETA^VATARA-UPANISHAD.
252
that the
up
Vedas declare
in that the
other
is
bound
11.
If a
man has
discerned him,
whom
all
who
is
may he endow
us with
good thoughts.
13.
whom
He who
all
is
the worlds
god^
let
us
an oblation.
He who
who
is
more
subtile
fies
the
Atmanepada
as irregular.
havisha vidhema.
of Ka, a name of
of the interrogative
pronoun.
Sanskrit Literature,
p. 433
'
Cf. Ill, 7.
22.
IV
ADHYAYA,
20.
253
in
all
Self*,
all
in the heart of
night,
When
is
they
per-
who
the
man,
;
adorable light
wisdom proceeded
there.
thence.
No
^'^
We
Or
"^
See
r6 op
and
t6
firj
ov,
^
enam evaw
vidur.
.SVETAS'VATARA-UPANISHAD.
54
in the heart,
become
immortal.
21.
'Thou
these words
some
Rudra,
let
thy wrath,
for,
Do
holding oblations,
we
call
men
in
on thee
always.
^
Dakshia is explained either as invigorating, exhilarating, or
turned towards the south,
^
viran.
ta^
sadam
vidhema
it
te.
tva
havamahe
in the Taitt.
The
printed by Roer, seems to rest on 6'ahkara's authority only.
other commentators, ^Sahkarananda and Vi^?1anatman, read and
interpret
sadam
it.
V ADHYAYA,
255
3.
FIFTH ADHYAYA.
1.
In
the
imperishable
and
infinite
Highest
brahmao hirayagarbh^t
by parasmin brahmawi, which comes to the same. Vi^wanatman adds ^//andasa/z paranipata/^. As the termination e may
belong to the locative singular or to the nom. dual, commentators
^
pare, or
vary in referring
some of
brahman or
to
vidyavidye.
2
*
-Safikara explains that he is different from them, being only the
xS'ankarananda seems to have read Somya,
sakshin, or witness.
i.
e.
^
^
The MSS. read yasmin for asmin, and patayas for yatayas,
which the commentator explains by patin.
"
The
SVETAi'VATARA-UPANISHAD.
256
on
his lord-
is
The
Self,
extremely
^
ancient gods
The whole
verse
is
difficult.
From Hirawyagarbha
to insects
Cf. IV,
MS.
This
11; V, 2.
B. has pra-^yan, and explains
name
is
again a very
it
difficult verse.
by purvotpannan.
I
unless
for
we changed yaMa
spond
to the
Pata?l^ali,
Badarayawa).
'H
V ADHYAYA,
it,
II.
257
they became
it
and were
immortal.
by the three
^.
Gu;/as,
also,
life, assuming
and following the
but brilliant like the sun, who is endowed with personality and thoughts, with the quality of mind and
the quality of body,
of a goad.
is
10.
not woman,
it
is
whatever body
it
takes,
It
neuter
is
is
it
it
is
joined^ (o^ty)1 1
**.
By means
'pi
dri-
sh/a/^.
*
An
bhimanyate.
The MSS.
read homair.
atmavivrzddhi^anma, B. atmaniv;7ddha^anma.
A. has abhisam-
prapadye, B. abhisamprapadyate.
My translation follows -S'ahkara,
who seems to have read atmavivrzddhi^anma, taking the whole line
['5]
i-VETAi-VATARA-UPANISHAD.
2^8
in
passions the incarnate Self assumes successively
various places various forms ^ in accordance with his
deeds, just as the body grows when food and drink
them, he
his body.
13 ^
and no end,
having many
freed from all
14.
has no beginning
midst of chaos, creating all things,
forms, alone enveloping everything, is
in the
fetters.
is
to
be grasped
and
in
differs
all
mem-
and then goes on, na kevalam etai-^, k\f?i tv asmin sthane jarire
grasambuvrzsh/ya ka. He seems to read atmavivnddha^anma, but
afterwards explains vivrzddhi by vividha vnddhi^.
^
Forms as high as Hirayagarbha or as low as beasts.
^
'
Ni^a
is
khyam, who
is
called
V ADHYAYA,
1 4.
259
kalas,
'
i.
e.
his inherent
sciences.'
The
'
power
sixteen
or
'
kalas are,
according to
A^afikarananda,
praa, jraddha, kha, vayu, ^yotiy^, ap, pr/thivi, indriya, mana/2, anna,
virya, tapa^, mantra, karman, kala (?), naman. See also before, I, 4.
S 2
260
i-VETASVATARA-UPANISHAD.
SIXTH ADHYAYA.
Some wise men, deluded, speak of Nature, and
Time (as the cause of everything 2) but it
the greatness of God by which this Brahma-wheel
made to turn.
2.
It is at the command of him who always
i\
others of
is
is
who assumes
his command
that this
Who,
after starting
the works
endowed with
of the
2
^
p. 198.
The
destroyer of time. Vi^fiSnatman reads kalakalo, and exby kalasya niyanta, upaharta. 6'ankarananda explains kala-^
sarvavinajakari, tasyapi vina^akara/^. See also verse 16.
plains
it
Or
Instead
sarvavid
ya/?.
read
vinivrz'tya.
^
VI
ADHYAYA,
26 1
5.
5. He is the beginning,
producing the causes
which unite (the soul with the body), and, being
tattvasya tattvena
As
sawgamayya.
If a man,'
however, -Sahkara seems to assume a different subject.
he says, having done works, infected by qualities, should transfer
them on Ijvara, the Lord, there would be destruction of the works
'
appears from the verses which he quotes in support, and which are
intended to show that Yogins, transferring all their acts, good,
bad, or indifferent, on Brahman, are no longer affected by them.
'
all
knowing himself
be Brahman.'
to
'
Or,'
He
and has
vain, and
'
says
If a
man
has
away
performed sacrifices,
if he has obtained union with that
from them again as
which is the real of the (apparently) real, &c.' The commentator
then asks what is that with which he obtains union, and replies,
'the one, i.e. ignorance; the two, i.e. right and wrong; the three,
i.
e.
and black
and the
eight,
i.
e.
the five
elements, with mind, thought, and personality; also with time, and
He then goes on, ' If that
with the subtile affections of the mind.'
man,
all
after
states (resulting
from ignorance),
yet,
when
6'afikarananda, however, evidently feels that this is a doubtful interIf the Lord himself,' he says,
pretation, and he suggests another, viz.
'
work done
man
ceases
truth another,
i.
e.
different
'
Vi^wanatman says
If a
SVETA.SVATARA-UPANISHAD.
262
own mind.
our
in
He
6.
is
all
beyond
from
it,
Lord)
(of the
this
and how
whom
By means
of the one,
the teaching of the Guru ; the two, i.e. love of the Guru and of the
Lord; the three, i. e. hearing, remembering, and meditating the eight,
i. e. restraint,
penance, postures, regulation of the breath, abstraci.e.
tion, devotion,
by time,
i.
e.
II,
29);
self,
i.
e.
good dispositions for knowAnd this he exledge, then (we must supply) he becomes free.'
If, after having done qualified
plains more fully in the next verse,
e. works to please the Lord, a Yati discards all things,
works,
and recognises the phenomenal character of all states, and traces
them back to their real source in Mulaprakr/ti and, in the end,
in the Sa/^/^idananda, he becomes free.
If they (the states) cease,
i. e. are known in their real
source, the work done ceases also in its
effects, and when the work has been annihilated, he goes to freepity, &c.
i.
e.
the
'
i.
different
from
in truth
all
is
really the
through different
same
and
states,
knowing himself to be above them all. Yet, the other explanabe defended, and if the subject were taken to be different
in each verse, some difficulties would
disappear.
^
Vi^fianatman and ^ahkarananda read akalo 'pi, without parts,
and ^Safikara, too, presupposes that reading, though the text is
at last
tions
may
the Ka//^a
in
Up. VI, i.
^
It seems
possible to translate this verse in analogy with the
former, and without supplying the verb either from yati, in verse 4,
VI
ADHYAYA,
II.
263
adorable.
There
8.
no one
is
is
power
no
is
effect
his high
revealed as manifold, as inherent, acting
and knowledge.
There is no master of
as force
9.
of
his,
He
^,
no ruler
the cause,
and there is of
is
first
Brahman ^.
He
11.
is
all
beings,
all-
that,
-Sahkara thinks that the lords are Vaivasvata &c.; the deities,
the masters, the Pra^apatis. Vi^wanatman explains the
Indra &c,
lords as
the
Veda
to reveal him.
Lord.
*
Besides brahmapyayam,
another reading
is
i.
e.
brahmavyayam,
brahmay apyayam,
i.
e.
ekibhavain,
brahma ^avyayaw
Aa.
^VETA^VATARA-UPANISHAD.
264
act,
13 ^
among
He
the eternal
Is
thinkers, who,
He who
of many.
among
though one,
known
has
fulfils
the desires
Is
to
fetters.
All the
MSS. seem
to read
keta,,
not
>^etta.
this verse,
and
man) non-eternal
-Sahkara says
He is the eternal of the eternals,
as he possesses eternity among living souls (,^ivas), these living
souls also may claim eternity.
Or the eternals may be meant for
'
correct view.
i.
e.
And
in the
same way he
is
the thinker
among
thinkers.'
^Sahkarananda says
He is eternal, imperishable, among eternal,
He is thinking among
imperishable things, such as the ether, &c.
*
thinkers.'
Vi^wanatman
in eternal things
on
earth.'
'
says
on
earth,
is
and thought.
who on
In the end
all
these
is
earth are
VI
14.
and the
by
15.
he
is
265
moon
He
is
is
^
lightened.
in
also (like) the fire (of the sun) that has set in
the ocean.
^
over death
16.
1 8.
stars,
this fire.
him
ADHYAYA,
there
He makes
truly, passes
is
all,
man
^,
qualities (guna.), the cause of the bondage, the existence, and the liberation of the world ^.
1
he is the immortal,
7. He who has become that
remaining the lord, the knower, the ever-present
guardian of this world, who rules this world for ever,
'^,
no one
for
18.
else
Seeking
God who
is
is
for
whom
all
freedom
from
able to rule
that
is
is
it.
go
own thoughts
^,
he who
(or
seems
to be) eternal
and
all
that
is
iti
ha?sa/;.
'
Cf
III, 8.
irj
verse
2.
They
also agree
in putting
^
^
^
kshetra^wa
and pradhana.
^
The MSS. vary between atmabuddhipraka^am and atmabuddhiThe former reading is here explained by 6'ahkarananda
prasadam.
as
svabuddhisakshiam.
2 66
5'VETA5'VATARA-UPANISHAD.
him
19.
quil,
to
Brahman
creates
first
to
(m.)^
Who
is
without
fault,
immortality
like a
fire
that has
consumed
its
fuel.
up the sky
like
God
20.
shall
roll
tara
truly
holiest, to
'
the
Explained as Hirayagarbha.
Nir3.nganzm nirlepam.
-Sahkarananda reads tada j-ivam avi_'naya du-^khasyanto bhavishyati; Vi^wanatman retains devam, but mentions >rivam as a various
^
S'ahkara seems
Both have anto, not antam, like Roer.
found na before bhavishyati, or to have read du/;khanto na
bhavishyati, for he explains that there will be no end of misery,
reading.
to have
unless
The MSS.
is
more
in
keeping with
kakakshinyayena.
Atyajramin is explained by 6'ahkara as atyantam pQ_^yatamajramibhya// ;' and he adds, Xraturvidha bhikshava^ ka bahfidakaku/i/^akau, Hsifusak paramahawsaj ka yo yak paskat sa uttama/i. Weber
(Indische
reading
antyajramibhya>^,
and
translating
it
by neighbouring
hermits.
These four stages in the life of a Sannyasin are the same to-day as
they were in the time of the Upanishads, and Dayananda Sarasvati
VI
ADHYAYA,
267
23.
in a
man, who
his
Guru
they
will
have been
told to a
high-minded
Parabrahma.
2.
to the
contemplation of
from his family
bamboo.
wears the sacred thread, and his hair and beard are quite long.
This is the highest of all orders. A Paramahawsa who shows himself
1
worthy
is
Cf. Brib.
Up. VI,
PRA^A'A-UPANISHAD
P R A57^A-UPAN I S
H AD.
First Question.
Adoration to the Highest Self! Hari//, Om
Bharadvac^a ^, and ^Saivya Satyakama,
1. Sukei"as
!
and Sauryaya^^in ^ Gargya, and Kausalya ^ Ai'valayana, and Bhargava Vaidarbhi ^, and Kabandhin
Katyayana, these were devoted to Brahman, firm in
Brahman, seeking for the Highest Brahman. They
thought that the venerable Pippalada could tell them
and they therefore took fuel in their hands
all that,
That
i?zshi
sixth
in
'Pra.sna.,
MS.
is
so called in the
Mill 74.
^S'aivya, Gargya, Ajvalayana, Bhargava, and Katyaaccording to -S'ahkara, names of gotras or families.
Bharadvaga,
yana
are,
Dirgha/^
sulopa^r
*
Vaidarbhi
prabhava^^.
with
Ku^ina
mentioned
va.
as
its
of Vidarbha.
capital.
in the Ait.
Brahm, VII,
See B. R.
s.
v.
PRA^iVA-UPANISHAD.
272
He
4.
was
penance \ and having performed penance, he produces a pair, matter (rayi) and spirit (pra/za), thinkcreatures for
ing that they together should produce
him
in
many ways.
The sun is
All
spirit, matter is the moon.
is
and
what
has
no
has
what
matter,
this,
body,
body
and therefore body indeed is matter.
6. Now Aditya, the sun, when he rises, goes
toward the East, and thus receives the Eastern
And when he illuminates the
spirits into his rays.
5
2.
golden
^,
who knows
all
things,
who
ascends highest,
alone in his splendour, and warms us the thousandrayed, who abides in a hundred places, the spirit of
;
all
The
9.
two paths
Now
those
gifts
as
who here
Or he meditated;
sun
is
i,
p.
238, n.
3.
by saying
is
that the
the food,
namely, Soma.
'
Cf. Maitr.
Hari?zam
Up. VI,
8.
QUESTION, 15.
273
Therefore
(future) world, and return again.
7?/shis who desire offspring, go to the South,
that path of the Fathers
is
matter
the
and
(rayi).
Thus
^
says the ^'loka
11. Some call him the father with five feet (the
five seasons), and with twelve shapes (the twelve
the end.
it is
and
six spokes.
The month
12.
matter,
13.
spirit,
^
Day and Night
its
14.
is
15.
it
to
its
Those
is
in
love by
Rig-veda
I,
laid
this
We
164, 12.
Sapta/^akre,
seed,
therefore
them belongs
i.
e.
Brahma-world here *.
Taken
as one, as a
But
The
rathe.
['5]
day
unite in love
is
Hence proceeds
Pra^apati.
these creatures are born.
Pra^apati (as
and
Pra^apati
Those who
right.
Food
and from
are
night matter.
by day waste
night
its
Nychthemeron.
PRA^-iVA-UPAlSIISHAD.
74
those
whom
in
dwell
abstinence,
penance,
and
truth,
To them
6.
to them, namely, in
nothing
and no
false,
guile.'
Second Question.
1.
'Sir,
How many
them
He
2.
fire,
'
replied
'The ether
is
and
ear.
These,
We
keep it^
3*.
Then
said to
them
myself
fivefold,
4.
as
if
^
^
the
They
Be not
life),
as the best,
deceived,
alone, dividing
support this body and keep it.
were incredulous so he, from pride, did
:
Thereupon,
same as
jarira,
body.
baa
is
taken to
mean
for
cularly in
not
see
but
the
i,
II
QUESTION, lO.
275
when
their
queen
being
satisfied,
and,
He
he
is
immortal.
is
As
6.
in the
spokes
is
As
7.
about
To
in
thee
to
who
organs of sense).
8. Thou art the best carrier for the Gods, thou
Thou art the
art the first offerine^ to the Fathers.
true
work of the
7?/shis
^,
of the Atharvaiigiras.
Pra;/a,
When thou
showerest
down
rain, then,
O Pra;2a,
In Sanskrit
When
it is
a jraddha
is
Explained as the eye and the other organs of sense which the
chief Praa supports
but it is probably an old verse, here applied
;
to a special purpose.
*
Another reading
is
PRA^riVA-UPANISHAD.
76
1 1. Thou art a
Pra;^a, the only T^zshi ^,
Vratya ^
are
the consumer of everything, the good lord.
the givers of what thou hast to consume, thou,
We
Matari^va
^,
Make
Third Question.
1.
that
is
into this
body
And how
How
does
it
within
2.
is
does
does
without
it
^,
it
'Sir,
does
whence
come
it
abide, after
it
go out? How
and how what is
'
He
but you
tell it
support what
How
you.
rites,
first
is
This
is
all
very
doubtful.
^
Agni
is
'
QUESTION,
Ill
277
(the Brahman) ^
By the work of
come into this body.
As a king commands officials, saying to them
6.
it
it
The Apana
5.
other
the
(spirit) dispose
separate work.
and generation
the Pra/^a himself
and
ear,
eye
passing through mouth and
of excretion
dwells in
In
nose.
pra;^as,
Fra.na,
middle
the
is
the
Samana ^
(the
on-
it
carries
In these the
Vy ana
(the back-
breathing) moves.
Over Brahman,
i.
e.
the satya.
The prawa being called a shadow, is thereby implied to
be unreal (anr/ta). ^Safikara.
2
Manokrz'ta is explained as an arsha sandhi. It means the good
or evil deeds, which are the
^
keep
it is
to
samam, over
eyes, the
two
the body.
The seven lights are explained as the two
ears, the two nostrils, and the mouth.
A hundred
arteries, likewise in
Ya^wavalkya
III, 108.
PRA^iVA-UPANISHAD.
278
7.
(the
out-
men by both.
The sun rises as
world of
8.
eye \
earth)
earth,
is
the
is
Samana
is
Vyana
he whose
fore
Udana
light has
(out-breathing),
and there-
absorbed
in the
to a
new
mind.
He
12.
He who
has
known
KaMa
"^
and answered
in
i.
is
i,
IV QUESTION, 3.
279
Fourth Question.
1.
What
'
Sir,
are they that sleep in this man, and what are they
What power (deva) is it
that are awake in him ?
dreams
that sees
what do
He
Whose
is
the happiness
On
'
all
these depend
'
replied
when
it
take, does
move about He
3. The fires of
in that
town
patya fire,
because it
fire
is
is
is
the Garha-
Ahavaniya
^
The Apana
(the body).
the
fire
^,
is
the
*.
As
5.
is
is
the Garhapatya,
Anvaharyapa/^ana,
the
commonly
called the
Ahavaniya
fire,
Dakshiwa
to
the
fire,
placed in
forefathers.
The
gods.
PRA^-iVA-UPANISHAD.
28o
the
Udana
is
it
he,
being
6.
that
all,
sees.
And when he
god
sees
thus
8.
And,
all this
The
friend, as birds
rests in the
earth and
its
go
to a tree to roost,
Highest Atman,
subtile elements, the water
and
and
its
its
subtile elements
Southern
the
fire,
because
it
heart through an
same way
the
Vyana combines
breathings.
^
is
masculine.
The commentator
by
1.
5.
V QUESTION,
28 1
2.
indestructible Self,
10.
becomes
11.
all.
He,
On
this there
friend,
is
this ^Sloka
who knows
that indestructible
all.'
Fifth Question,
1. Then ^'aivya Satyakama asked him 'Sir, if some
one amone men should meditate here until death
on the syllable Om, what would he obtain by it ?
:
'
He replied: 'O
(AUM) is the highest
2.
there
is
rest
PRA^iVA-UPANISHAD.
282
who knows
therefore he
means
it
by the same
arrives
If
3.
being
at
4.
arrives at the
who
Again, he
5.
meditates with
this
syllable
AUM
is
its
he freed from
skin, so is
up by the Saman-verses
to
He
evil.
the
Brahma-
The
2
^
*
^
three
Ayatanena, alambanena.
Dipikayawz Va/^aspatinaivakaramatram ityeva vyakhyatam.
jesha-^.
Literally the
It is clear that
and Roer
think, to dhyayita.
Some
take
it
for
svapnabhimani
Hirawyagarbha^.
"
The world of Hirawyagarbha/z, called the Satyaloka.
^
On
Matras and a
Om
as consisting of three
I, p.
453; Roer,
p. 138.
*
^
Tadupade^eneti yavat.
Because in their separate form, A, U, M, they do not mean
the Highest
Brahman.
VI QUESTION, 4.
283
is
at rest, free
the Highest.'
Sixth Question.
1.
'Sir,
me
him, saying:
Hira/^yanabha, the prince of Kosala^ came to
and asked this question Do you know the
:
how should
not
tell
you
mounted
his chariot
Now
silently.
is
He
3.
I
shall depart,
He
4.
^
The
sleep
They
Matras of
Om
Highest Brahman.
-
praikaraadharam antaratmanam).
PRASivA-UPANISHAD.
284
hymns,
name
air,
also.
As
6.
be known, he in whom
spokes in the nave of a wheel,
these parts
rest, like
is
to
higher than
it'
And
'
Tat
sat.
Faith
Nama
Cf.
Om
is
See before,
'
Hari/^,
p. 259.
2,
MAITRAYAiVA-BRAH MAyVA-
UPANISHAD.
First PRAPAr/zAKA.
The
1.
fires
is
the sacrificer, after he has laid those fires, meditate on the Self
Thus only does the sacrificer
let
faultless.
be meditated on
to
is
Of him
there
is
He who
is
this story
2.
his son
knew
^
the Self,
yaa-brahma;za,
is
by rendering a man
Manu VI,
tation
82
for he
fit
'All that
who
is
end
knowledge of Brahman,
knowledge. See
has been declared (above) depends on medi-
to lead
up
in the
to a
means a
^
instead of sahasrahasya.
Saint is perhaps too strong
it
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
288
smoke.
He
said to the
King
Choose a boon!'
Rise, rise!
O Saint, I
The King, bowing before him, said
know not the Self, thou knowest the essence (of the
'
We
Self).
have heard
so.
Teach
it us.'
^Sakayanya replied
but what thou askest is difficult to obtain \
Aikshvaka, choose other pleasures.'
:
The
recited this
'O
3.
Gatha
Saint,
mass of bones,
mucus,
and slime
pleasures
What
pleasures in this
blood,
in
skin, sinews,
tears,
What
is
offensive, pithless
this
is
marrow 2,
flesh,
seed,
bile,
body which
is
assailed
by
lust,
hatred, greed, delusion, fear, anguish, jealousy, separation from what is loved, union with what is not
4.
flies,
And we
gnats,
Though
see that
and other
the
all this is
perishable, as these
herbs and trees ^,
insects, as
vrz'ttam purastad
M. reads
etad
vmtam
purastat,
duj^akama
is
very strange.
pri/^/^>^a
pramam
An expression that
Manu VI, 62 'On
See
their
is
PRAPArFAKA,
289
4.
^,
Ambarisha ^, Nahusha,
Yayati, Anara;^ya ^ Ukshasena *,
Hari^^/^andra,
^'ai'abindu,
Ananata, vS'aryati,
&c., and kings such as Marutta, Bharata (Daushyanti), and others, who before the eyes of their whole
family
surrendered
the
happiness,
greatest
and
And what
We
of
see the
kshasas, Bhutas, Ga;2as, Pi^a/'as, snakes, and vamAnd what of these ? There is the drying
pires.
M. carries on ajvapatija^'abinduharij/^andrambarisha.
After Ambarisha, IM. reads Nabhushananutujayyatiyayatyanarawyakshasenadayo. Nahusha (Naghusha ?) is the father of ^aryati ;
^
Nabhaga, the
either -^y^andasa or
occurs as the
Ambarisha. These names are so careeven the commentator says that the text is
father of
pramadika.
name of
Ananata
is
a mere conjecture.
M. reads anara^yakshasena.
M. and m. read nirodhanam.
M. and m. read amtasya, but
'
the
It
in.
I,
230.
M. adds
Apsarasas.
commentator explains
a^i-
tasya.
of
dmyata
[15]
MATTRAYAiVA-BRAHMAArA-UPANISHAD.
290
and again!
world
this
thou art
Deign therefore
to take
me
out!
am Hke
my
In
Saint,
Second PRAPAriJAKA.
1.
Then
SelfV
out-breathing^,
'
He who
rest,
rising
*
^
iti.
vital breath, as in
passage
prakaja.
(II,
II
comes
light ^
(thus said
PRAPArFAKA,
forth in his
own
6akayanya) this
Brahman.'
;
29 1
4.
^
form, he is the Self
is the immortal, the
fearless, this is
'
3.
Now
then this
the science of
told us
'
We
all
is
(in
Upanishads,
shall tell
once the Valakhilyas *, who had left off all evil, who
were vigorous and passionless. They said to the Pra"
O Saint, this body is without intel^apati Kratu
To what supernatural being
ligence, like a cart.
belongs this great power by which such a body has
been made intelligent ?
Or who is the driver }
:
What
pati
thou knowest,
4.
He who
in
the
'
Pra^a-
^S^ruti
is
called
"
Standinof
^
^
*
^
M.
M.
M.
M.
M.
adds
vocative also.
^
and
this is the
ver. 60.
MAITRAYAA^A-BRAHMAiVA-UPANISHAD.
292
said:
They
'O
How
Saint,
made
and how
desires \
he
is
He
driver?'
its
answered
'
is
very small,
invisible,
in-
awakes of his own will ^ And this part (of the Self)
which is entirely intelligent, reflected in man (as the
sun
in different vessels
(kshetra^;7a), attested
By
intelligent,
and he
is
O Saint
They
made intelligent by such a being
said to
no
and
is
believing^,
Vii-va.
by
him
'
'^,
if
this
has been
desires,
He
it ?'
'
6.
In
the
beginning
alone.
The
lord
of
He
Pra^apati (the
from any
The
^
I read
'
hova^a.
^
M. reads abhidhyayan.
II
He
creatures.
6,
PRAPAT/fAKA,
293
Hke a
like a
lifeless
thought,
post.
shall enter
Making himself
and standing
had no happiness. He
He
^
may awake.
he entered within.
Then dividing him-
self fivefold,
Now
Udana, Vyana.
it.
Pra;^a,
that^
air
Apana, Samana,
which rises up-
is Pra;^a.
That which moves downwards,
Apana. That by which these two are supposed
to be held, is Vyana.
That * which carries the
material
food
the Apana, and brings
of
to
grosser
wards,
is
the
subtler material to
It is better to
M. vayum iva.
M. reads yo 'ya?
read with
sthapayaty a;nsh///aw
M.
vijaniti.
^
sthavish//;am anna;
Mhge
'hge
M.
nigirati -^aisho
sira
anuvyapta
MAITRAYAiVA-BRAHMAiVA-UPANISHAD,
294
and
this
is
it
is
purusha
said elsewhere
within
man by which
is
eaten
is
cooked,
of departing this
Now he^
hidden
life,
having
divided
himself
fivefold,
is
means
that
these
perceptive
organs
;
(ear,
skin,
this
^
Two sacrificial vessels (graha) placed on either side of the stone
on which the Soma is squeezed, and here compared to the Prawa
and Apana, between which the Self (/^aitanyatma) assumes heat.
'^
"*
M. reads
Ill, 13, 8.
The Vaii-vanara
Thus
the
own
qualities
Ill
PRAPAr/fAKA,
295
I,
indeed the
is
Self,
who seeming
to
made
is
be
filled
is
infinitely small,
because he
invisible,
desire,
qualities
rita.,
as the
Third PRAPArifAKA.
The
Self^
fruits
if
M.
reads
M. reads abhibhuyamanay
iva, which again is better than anahe seems to be overcome, but is not, just as he
seems to be an agent, but is not. See also III, i.
bhibhuta
iva, for
M. has
The pure
alepo.
Self, called
nam,
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
296
tatma), who,
action, enters
upward is
roams about. And this is his explanation The five
Tanmatras* (sound, touch, form, taste, smell) are
called Bhuta also the five Mahabhutas
(gross ele:
Then
these
is
is
like
he himself
is
darkened
and leaves
'
it
The commentator
2.
"
M. reads tanmatrawi.
ta>^/^/^ariram.
M.
and
It sticks to
M.
" See
VI,
30.
ata/^
Ill
PRAPAr^AKA,
297
3.
by
and over-
upward is his
roams about'
course,
They asked
them
Which
'
:
is
And he answered
it ?'
'
3.
acts, is
who
He who
causes to act by
Now
sha).
come) by
fire,
becomes manifold^.
by the
qualities,
tribes
(mammals,
&c.), the
birds,
And
the four
fourteen worlds
(Bhur, &c.), with all the number of beings, multiplied eighty-four times ^, all this appears as manifold-
man
the elements).
mamedam.
M.
reads
ahaw
so
M.
anta/^kara^zai^.
M. reads >^aturaj'itilakshayonipariatam.
prakaja, ver. 118.
twice explains
preferable.
Weber
conjectures
mri\pa./ca,.
M AITRAYAiVA-BRAHMAiVA-UPANIS HAD.
298
And
..--
,.,
_i
This body
4.
^
endowed
with
and
from
growth
marriage,
produced
has been said elsewhere^
it
came
in darkness,
forth
5.
delity,
it
fear,
sorrow,
thatched
flesh,
bile, slime,
mar-
like a
of treasures*.
full
And
ment,
fat,
treasury
filled
grief,
hunger,
sleep,
thirst,
decay,
niggardliness,
envy, cruelty^,
ignorance,
Bewilder-
carelessness,
sloth,
the Manava-dharmaxastra,
when
mind of
the author of
asthisthu7/a?
tya_^et.
e.
^
^
The
/^ita
was understood
supported by bones.
Instead of sa7vrz'ddhyupetam
M. adds snayu
after vasa,
meaning of vasa
*
The
exact
the body.
M. reads vasuneti.
^
M. reads vaikaruyam.
^
Instead of nirakrz'titvam
cidedly preferable.
opposed to
meaning of
We may
M.
take
to
mean
uddhatatvam, overbearing,
or
either
is
de-
meanness, as
knavery,
usual
the
nikn'ti.
"^
M. reads
also
IV
PRAPArFAKA,
2.
099
these he
By
and therefore
is
filled,
by these he
is overcome,
assumes manifold
Fourth PRApArFAKA.
1.
The
Valakhilyas,
approached him
we bow
Saint,
full
before thee
and there
'
is
no other
for us.
What
process
is
Kratu said
to
them
'It has
*
^
M. reads vyavartatvam,
M. reads mattasvaro.
It
should be
/^ail/^alatvam.
jectives
refer.
M. reads baddho
for
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
300
the dead)
him
wall,
thus they
call
like nothings
attached to them, it will not
remember the Highest Place ^.
elemental
3. This is indeed the remedy for the
if
Self:
performance of one's
on the part of each
own
man
happens to belong.
one's
mere
is
This*
is
own
are
it
like
the
one obtains
his
own
law'.
And
if
people
M.
"^
M. reads ye
*
^
reads na/avat.
as hurtful,
^
^
and
'rth^
to
anarthS iva te
sthita>^,
esham.
be avoided.
Tapasvin
is
free
from the
IV PRAPAr/TAKA, 4.
30I
his sacrificial
that,
4.
science of
said one
this
who knew
penance
is
the
the door
to
The
cast
off all
fest
greatness of Brahman,
well
it.
sin.
syllable
Om
thus
is
the
said
mani-
who
one
(in
is
Brahman gained. Thus one goes
beyond'^ Brahman (Hira/^yagarbha), and to a divinity
higher than the gods nay, he who knows this, and
meditation
worships
Brahman by these
was
filled
by which he
he
charioteer'*,
Self.'
first,
before he can
become a
real Tapasvin.
^
uktam, &c.
karmai-uddhi.
^
^
*
is
nivartata
it
ili.
is
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
302
5.
'
us a further question
Agni, Vayu, Aditya, Time
is Breath (pra/^a^), Food (anna), Brahma ^
which
(kala)
:
on another.
He
them
These are but the chief manifestations of the
highest, the immortal, the incorporeal Brahman. He
said to
'
6.
who
upaiti.
should prefer
all
M. reads
the second time abhivady asmiti, which is no improvemight have been ativadyasiti.
M. reads Yama/z prao.
This is, of course, the personal Brahma of the Hindu triad. To
ment.
^
^
It
Brahman.
M. reads ya va
base,
*
asya.
The commentator
vasayogya-^ ; or ya va ya/z by
which is not quite clear.'
kaj-^it,
explains ya vasya^ by
admitting a Vedic irregularity
V PRAPAr/^AKA,
2.
303
Fifth Prapatfaka^.
Next
I.
'
Thou
follows Kutsayana's
of praise
art Vish;^u, thou
hymn
art
2.
this.
est, it
It
Thus
becomes uneven.
-Slokas
which
Atreme
i'loka bhavanti,
smr/tam.
fifth
it
PrapaMaka
Then
becomes obscurity
found
my MS.
in
gives the
VI, 34,
p. 178,
yatha nirindhano vahnir, &c., to nirvishayawz
2,
explains
follows as
tvam, &c.
^
The commentator
Pra^apati by Vira^.
^
M, reads tvam Manus,
kyxitzh,
which
understand
how
commentary.
*
^
It
is
tva;/z Yamai' ko. tvam, pr/thivi tvam athaso clearly the right reading that it is diflicult to
the mistakes arose which are presupposed by the
II, 2.
tat
pare
'sthat.
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
304
(ra^as)i.
uneven.
x^en
Thus
this obscurity,
it
in
intelligent, reflected
man
(as the
sun
is
in difl'erent
vessels of water)
He is the Self
beings.
within and without, yes, within and without.'
^
M. reads etad vai ra^aso rupam, which is better, or, at least,
more in accordance with what follows.
^
M. reads sattvam everitarasas %z.m prasnvat.
5
A reference to Maitr. Up. II, 5, would have saved the commentator much trouble. M. has a better text. It leaves out vijveti
may be wrong,
In enuiti.
tasya prokla agryas tanavo brahma rudro vishwur
merating the three agryas tanava>^, however, M. is less consistent,
for it begins with ra^as or Brahma, then goes on to tamas or
Rudra, and ends with sattva or Vish/m. The Anubhutiprakaja,
on
is
always
left
out in
M.
The
The
sarvabhiitanam.
VI PRAPATfl'AKA,
I.
305
Sixth Prapat/zaka^
I.
He
he who
is
two ways^ as
is Aditya
who
is
Breath.
For
is
thus
'
it is
said
He who
the pure-minded,
firmly
The commentator
to
those
What
well as the proper means of obtaining that liberation.
follows are statements of the greatness of the various manifestations
of the Atman, and advice how to worship them. My MS. gives the
beginning of the sixth Prapa///aka, but ends with the end of the
eighth paragraph.
are given in my
translation
is
to begin a
which introduces proofs of what has been said before. The passages
thus quoted as proofs from the Veda are often difficult to understand, nor do they always consist of a complete
is often purely tentative.
sentence.
My
translation therefore
^
^
/'dhoratre
tau vyavartete.
While the sun goes round Meru in a day and a night, the
breath performs 21,000 breathings, or, more exactly, 21,600. M.
reads bahiratmagatya.
^
M. reads adhyaksha, not akshadhyaksha.
[15]
MAITRAYAiVA-BRAHMAA^A-UPANISHAD.
06
grounded
all
(in
the
earthly objects),
he
is
is
For thus
Self)
He who within
the sun
it is
is
said
who
What
is
and of what
that lotus
is
it
made
(the
Valakhilyas ask-.)
That lotus is the same as the ether; the four
quarters, and the four intermediate points are its
leaves ^
is false,
the immaterial
Brahman,
which is light
is
the
is
Let
with
with
material
material
which
is
true
that which
is
Brahman ^ the
The
(cause).
true.
That
near
is
Om.
M.
etai/^
praadityav
etS.
I.
says,
VI PRAPArZTAKA, 4.
He
Om
307
consists of
Self (the
The
Sun
thus
is
it is
Udgitha, and he
said^
Pra;2ava or
is
Om.
For
'The Udgitha,
of three letters (a
known
And
it
The
three-footed
Brahman has
its
fire,
root
upward ^,
^yotir,
yad ^yotis sa
The
mystic syllable
ity evawi
See ^//andogyopanishad
M. reads namarupam.
The three feet of the praa
Cf.
exactly the
hyaha.
I,
Maitr.
Up. VI,
25.
the three feet of the sun, the three worlds, hhti/i, bhuva^,
svar, as in
'
is
Om.
'
sleep
This
aditya>^.'
VII, 11.
Ka/y^.Up.VI,
A^vattha,
lit.
Ill,
2.
I.
fig-tree,
explained as
MAITRAYAJVA-BRAHMAiVA-UPANISHAD.
3o8
'
This alone
Is
highest syllable
whatever he
And
5.
is
desires,
thus
it
his\'
Om^
This
the sound-endowed
This
his
is
masculine, neuter. A
This
is
endowed body,
his
thought-endowed body, viz. intellect, mind, perThis is his breath-endowed body, viz. Pra7/a,
sonality.
Apana, Vyana.
Om are
said*
'
all
Cm
is
Then
forsooth
altars.
PrajfaUp.V, 2.
So far the praava or
Om
M.
reads tanur
M.
Cf.VI,
5.
Of
BhM
2.
yom
iti.
now
follows
is
derived
Vyahn'ti
VI PRAPAr^AKA,
309
7.
man worship
let
with the
Vyahmis,
Bhu/^,
thus
it is
said
7.
i.e.
(The
'this of Savitr/, to
(sun)
is
Savitrz,
is
to
be chosen by the
meditate
on.'
he who
is
is
Savitr?,
and therefore
him
meditate on,
M.
reads vijvataj/^akshur.
tion of
Then he
argues, as the eye has been called satya, and as the eye
Aditya, therefore Pra^apati also, being Satya, is Aditya, the sun.
And again, if the sun is worshipped (by the vyahrztis) then, like the
is
Eshopasita
all,
We
is
impossible.
mentator, etam upasita, or with
M.
must
all, is
worshipped.
com-
eshopasiteti.
as the third
mode
found in Rig-veda
philosophical sense.
but
it
is
3, 6.
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
(Then
dayat,
i.e.
'who should
stir
the dhiya//
for us, thus say the Brahma-teachers.
(He now explains the word bhargas).
who
called bhargas
is
he who
Now
he
placed in yonder
the pupil in the eye^
is
is
Rudra
is
called
Or bha
Bhargas, thus say the Brahma-teachers.
means that he lights up these worlds ra, that he
;
ga
go
to
S6rya^ (sun) is so called, because Soma is continually squeezed out (su). Savitr/ (sun) is so called,
because he brings forth (su). Aditya (sun) is so
because he takes up (ada,
called,
the
of man).
life
purifies (pu).
Pavana^
is
Apas, water,
is
scil. vapour, or
so called, because he
so called, because it
nourishes (pya).
And
it is
said:
'
is
M. reads
"^
tarake 'kshi.
Surya
*
^
M.
M.
is
keisi.
VI
PRAPAr^AKA,
is
8.
311
Satyam
garbha,
(rac^asa)
(truth),
Sastri
(ruler),
Vrami
all),
(breath),
Vish;2u,
Hira;^yaHa;;?sa
Naraya^^a
(sat-
He
Having
gone
to the forest,
suous objects,
let
man
own body.
who assumes all forms, the golden,
who ascends highest, alone in
and warms us the thousand-rayed,
'
(See him)^
who knows
all
things,
his splendour,
M. reads karyakaraakarmavinirmuktam.
predicate,'
to be
in
own
interpretation.
M.
reads svas
^
M.
>^/zarirad.
The oneness
of the
Sun and
the Breath
I, 8.
is
proclaimed
in the
MAITRAYAiVA-BRAHMAJVA-UPANISHAD.
312
who
abides in a hundred
Therefore he
\'
who by knowing
this
has become
meditating on them) on his Self, sacrifices (while sacrithis meditation, the mind
to them) to his Self
ficing
Be it food
by the verse U/^ZV^ish/opahatam, &c.^
left, or food defiled by left food, be it food given by
a sinner, food coming from a dead person, or from
one impure from childbirth, may the purifying power
of Vasu, may Agni, and the rays of Savitr/, purify
it, and all my sin^'
'
offers
and then he surrounds (the food) once more afterwards with water (rincing the mouth after his meal).
Having washed let him, after sacrificing to himself,
meditate on his Self with these two verses, Pra;^o
'gni/i and Vi^-vo 'si, viz.
May the Highest Self as
'
breath, as
^
fire
jriya^uwakhayam Maitrayawiyabrahmawopanishadi
pa//^aka/^.
Samapta.
title
iti
shashZ/^a/^ pra-
p. 106, 1. 13).
Several words have been inserted in this verse, spoiling the
metre.
^
'
2.
VI
five vital
airs,
PRAPArFAKA,
10.
3I3
satisfied,
satisfy
art Vij-va
(all),
born
upheld by thee
is
There
is
There
is
the explanation.
is
The
The
elemental Self^
is
(nature^).
Therefore what
fore
it
he feeds. All
See before,
This
III, 3.
artha^.
ity
^
sophers.
*
Professor Cowell observes that the term vijesha, as here applied
to the five gross elements, occurs in the
Sankhya-karika, ver. 38.
MAITRAYAiVA-'BRAHMAiVA-UPANISHAD.
314
And
ligent subject).
in this
its
(This
is
'
This world
comprehended
is indeed the food, called pleasure, pain, and error
there is no laying
result of the three qualities)
in
(the
its
it
is
in
racter of food ^.
Pradhana).
the five active organs, and the acts of the five Pra7^as
or vital airs (for the tasting of their corresponding
Thus what
objects).
is
is
is
food,
The
enjoyer of it
without qualities, but because he has the quality
and what
is
not manifest
of being an enjoyer,
is
it
food.
intelligence.
(is
sacrificial
nature for
fire).
its
mouth
(as
it),
VI PRAPAT/fAKA,
I 3.
315
Purusha (person) enjoys nature with its three quahby the mouth of undeveloped nature.' He who
knows this, is an ascetic, a yogin, he is a performer
ties,
This
11.
is
not,
it
and
it
'
If
then
of the vital
airs,
see.'
it
eats,
in full possession
it
'
From
all
The sun
food.
he
These
shines.
when
with food.
it
sprinkled
Brahma
it is
said
creatures, therefore
13.
And
thus
it
it is
is
is
9, I.
Taitt.
Up.
II, 2.
He
316
MAITRAYAiVA-BRAHMAiVA'UPANISHAD.
who knows
this is
knowledge, and
them
he,
who knows
this,
food
The
(visible)
form of time
is
asterisms.
VI PRAPArZfAKA,
if
6.
317
As many
thus
'
in
it is
From
said
time
invisible (moments).'
non-time.
parts.
Of
is
the
time,
is
food,
is
is
Pra^a-
is Self.
Thus it is said
Time ripens and dissolves all beings
Self, but he who knows into what time
:
'
solved, he
16.
is
the
great
creatures.
in the
itself is dis-
He who
is
is
getter) dwells
in
^
Thus, the commentator says, the existence of the lamp can be
proved by the light of the lamp, as the existence of time is proved
by what we
All this
is
very obscure.
MAITRAYAA^A-BRAHMAiVA-UPANISHAD.
yonder
orb.'
Brahman was
all this
He
infinite
infinite in
The Highest
Self
is
East and
across, nor
not to be
he
is
he alone
is
awake.
this world,
all
Thus
He who
is in
and he who
is
the
fire,
it is
said
and he who
in the sun,
is
in the heart,
same.'
He who knows
This
this
the rule for achieving it (viz. concentration of the mind on the object of meditation):
restraint of the breath, restraint of the senses, medi18.
is
Brahman used
Yoga
^.
When
beholding by
by eko
'nanta-^, &c.
^
After having explained the form of what is to be meditated on
and the mode of meditation, the Upanishad now teaches the Yoga
which serves to keep our thoughts in subjection, and to fix our
See Yoga-Statras II, 29.
thoughts on the object of meditation.
VI
PRAPATFAKA, 20.
319
'
As
birds
And
19.
knows
thus
it is
has, while
and
his mind,
away from
he
said elsewhere
who know
When
he who
is
what
in
is
'What
And
thus
it is
said
attachment ^'
And
20.
thus
it
There
The
fourth stage
is
meant
for
the
Self,
the earlier
by the
no longer appear in its separate indifrom the absence of any conscious subject; or, this subdl
viduality
body bearing
objects.'
the
name
become void of
all
MAITRAYA7\rA-BRAHMAiVA-UPANISHAD.
320
Brahman by
discrimination
And
(tarka).
mind\ he sees
his
when,
own
Self,
and because he
Self-less,
limit,
it is
is
Self-less,
he
is
viz. final
liberation.
without
This
And
is
thus
Self,
2
The
by the mind (absorbed in the contemplation of Brahman), let him proceed upwards ^, and after turning
the tip of the tongue to the palate, without* using
any of the organs of sense, let greatness perceive
greatness^.
final
^
deliverance).
And
thus
it is
said
it
Unmani
or
is
called
Lambika-
Unmanibhava
see
and says
itthambhave tr/tiya
paramatmarfipe/za
pai'yati.
'
Cf.
we
Prama Up.
VI
'
Having
PRAPArFAKA,
22.
32 T
been restrained,
to
head/
And
thus
it
Brahmans have
to
2 2.
the non-word.
Two
non-word (Brahman).
like
like
bell,
And
thus
'
Two Brahmans
man and
the
the highest
word-Brahman
Brahman
[15]
he who
is
perfect in
Brahman \'
Sarvadarjana-saiigraha, p. 147;
MAITRAYAA^A-BRAHMAiVA-UPANISHAD.
32 2
And
23.
syllable
the
is
thus
Om
it
what
is
is
silent,
everything
For thus
(final deliverance).
it is
said
And
24.
thus
it
The
Om
body
is
which
Then having
not covered by darkness^.
was covered (the personal
he saw Brahman, flashing like a wheel on fire,
is
the
in
the
in
fire,
lightning^.
Meditation
(Brahman)
Om, mind)
comes
The commentator
against
distinct.
And when
^
is
within,
it
mind are
dissolved,
is
see Schrocder,
Should
it
not be,
'
darkness
is
the
mark
'
Cf.
VI PRAPAr/fAKA, 26.
323
is
is
who has
hidden as
his senses
He
and who,
body), but no
in sleep,
less,
And
'
thus
it is
Because
(breath), the
and becomes a leader, bright, sleepold age, from death, and sorrow.
said
in
manner he
this
Om, and
forms, or because
this
joins
Universe
the
in its
Fmna,
manifold
called
is
Yoga
(joining).
As
Om, offered
Hence he is like
syllable
a heated vessel
(Brahman) 2.
(full
of clarified
(Atman)
^
light up,
Cf. VI, 4.
when touched by
2
MAITRAYAiVA-BRAHMAiVA-UPANISHAD
3 24
vital
And
airs)\
the
is
all
fills
these
'As the sparks from the fire, and as the rays from
the sun, thus do his Pra^^as and the rest in proper order
again and again proceed from him here on earths'
And
27.
This
thus
it
its
light appears, as
it
were*.
Therefore the
worshipper becomes identified with that light without much delay. As a ball of iron, if placed in the
earth, becomes earth without much delay, and as,
when
it
and
fire
As
visible
the
when
fire
its
support^.
which
Atman
thus
it is
said
And
in the
is
becomes
Atman
it.
(called Not-breath),
by heating
its
are
The commentator
He
VI
'
The
VRAVATHAKA,
28.
325
ness of the
And
fire
and the
thus
sun.'
After
behind the body, the organs of sense, and
the objects of sense (as no longer belonging to us),
28.
having
it
left
Om
Or
its
outward
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
326
clean,
undeveloped, tranquil,
breathless,
bodiless,
and
and
independent,
having seen (the Self), standing in his own greatness,
he looks on the wheel of the world as one (who has
alighted from a chariot) looks on
And thus it is said
its
revolving wheel.
'
If a
man
practises
thoroughly free (from
perfect
hidden,
But
Yoga
is
if
(union),
Yoga
for six
months and
which
is
endless, high,
is
the
and
accomplished.
a man, though well enlightened (by instruc-
pierced by
darkness, and attached
tion), is still
and
and
"^
King
^
8.
Here may have been the end of a chapter, but the story of
Sakayanya and B;7hadratha is continued to VI, 30.
VI PRAPAr^AKA, 30.
Om
327
down
a pure place
in goodness,
him, being pure himself,
think
the
the
the truth,
truth,
truth,
study
speak
30.
Having
settled
in
and firm
let
man
full
of
all
desires,
Here some
say,
it is
is
is
the Guna.^
(i.
e.
the so-called
it
he
sees
^
The truth or the true are explained by, (i) the bcok which
teaches the Highest Self; (2) by Brahman, who is to be spoken
about
(3)
man, who
^
is
The
mentary
passages within brackets had to be added from the cort^make the text intelligible, at least according to
in order to
Ramatirtha's views.
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
328
qualities,
that
is
but
mind (manas).
darkened
For
site is free.
this
reason
let
man
stand free
from
will,
"
And
When
still
thought.
Then Marut
(i.
e.
the
King
Br2'hadratha) ^
Brahman.
Having burst open the
he rose on high and went away. And
path to
solar door,
black,
^
brown and
blue,
2
ggg j-j^g gg^j^g ygj.gg jj^ KaMa Up. VI, 10.
III, 2.
See before, II, i.
*
See Prama Up. 1, 10, But those who have sought the Self
by
penance, abstinence, faith, and knowledge, gain by the Northern
Path Aditya, the sun.'
See
'
'
VI
One
of them
PRAPArFAKA,
(the
329
31.
Sushumna) leads
upwards,
Self sends
He who has
as
we
'
See before,
II, 4
VI, j^
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
330
heat
of
Is
some\
fire,
It is
same sense
in
which here
earth.'
From
32.
come
Vedas,
tion)^
fire
this
very
Self,
Self,
is
gods, and
that
it is
all
beings
its
all
come
forth
fire),
ments), the
1
'
Here we
find
2.
(holding),
Revelation
is
smr/ti
Pra-
supported by M.
is here the rendering of Upanishad, upanigamasakshadrahasyam, and the true (sattya) is explained first by
the five elements, and then by that which is their real essence.
"
SeeAV/and.Up.VI, i. The explanations given of these literary
yitr/tvat
VI PRAPA^/fAKA,
This
SS,
bricks
fire
(the
the year.
is
331
2,3'
And
the
who knows
Pra^apati,
the Purusha
(the Vira^).
its
bricks
Dakshi;^agni-fire) here
is
That Indra
is
It
pre-
him with
Aditya, the
sun.
That
and
its
third sacrificial
titles
are
passages.
pile
for Pra^apati,
What
is
peculiar to
Ramatirtha
that
it
who knows
is
just
is
now,
The ^lokas
the
in similar
that he explains
viz. its
Upanishad
are explained as
verses
tions following
on the Sutra
esho/('/(',^vasavish/ambhanena.
in
II,
2,
The Vyakhyanas
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
;^^2
Purusha.
Knower
it makes a present of
of the Self (Pra^apati)
;
Knower
of the Self, lifting him up, presented him to Brahman. In him he becomes full
then the
The
Having
Its
mean-
On
(i)
As
fire
sacrificial-fire,
in
its
pavamana applying o
imperfect.
^
it.
VI PRAPAr//AKA, 34.
become quiet ^
Even
(2)
when
2,33
all
activity ceases,
in their place.
in
gone
by the objects of
sense,
when
deluded
it is
acts^
(3)
man
let
man
By the
(4)
able happiness.
(5) If the thoughts of a
man were
so fixed on
The
impure
(7)
When
sloth, distraction,
and
vacillation,
becomes as
it
were
comes
it
liberty
to
all
an end
bind us to this
^
^
*
The commentator
This
is
knowledge, that
is
is
M.
inserts a negative.
sawsara,^.
kamasahkalpam, as
^
that
life).
M. reads
''
in
Dhammapada,
Brahmavindu Up.
v. i,
I, i.
where we read
MS. M.
tu.
The commentator
says that
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
334
power only^
Water
(10)
men
is
liberty for
bound
man whose
cannot be distinguished
Mind alone
(11)
it
(till
ether in ether, no
likewise a
if
ofier the
Agnihotra
who do
remembers
worshipper
his world.
granthavistara>^
stand
till
it is so
by no means. Professor Cowell translates
by book-prolixity, but this sounds very strange in an
but
am
a better one
granlhis are
^
who
this thy
Upanishad.
the sky,
in
mentioned
is
found.
in J^hind.
my own
M.
Up. VII, 26
M. reads nirdhuta.
M. reads vishayasaktam muktyai.
Next follow invocations
to
translation, but
reads grzndhavistara//.
be addressed
may
The
Ka./!/i.
M.
it
to the deities.
VI PRAPAr/fAKA,
335
35.
remembers
worshipper
Adoration to Brahman,
!
who remembers
shipper
who
Grant
all.
dwells everywhere,
to this thy wor-
all
The mouth
He who
is
And what
is
is
and
in
that
is
That
fire.
is
Brahman,
and the
Brahman, that
is
sun shines as
Ya^s,
viz.
as
Brahman,
Om,
as water, light,
Om.
'The
The
verse occurs in a
The
more
iti
6'vet.
original
after
form
in Tal.
Up,
bound
15.
aham.
Up. V,
10.
Vedas
see ^ul.
ha;saOT trisutram
Up.
I, i
maim
Ind. Stud.
IX,
1 1
ash/apada;;/
swkix
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
'Xd
who
sun.
That
That
is
of
lieht.
like salt,
Like a lamp,
And
moved by
a gentle wind, he
who
They who
rise
up
in endless
number,
having
it.
like
spray
appear
light
is
like so
many
fire.'
36.
:
one
is
lively, food.
Of that which
is
sarva>^ pa^-yan
five
^
mouth
VI
PRAPArFAKA, 37.
337
Yama
of
by
world of Pra^apati.
As a lamp burns so long as the vessel that holds
the wick is filled with oil, these two, the Self and the
bright Sun, remain so long as the egg (of the world)
and he who dwells within it hold together.'
2,7. Therefore let a man perform all these ceremonies with the syllable Om (at the beginning). Its
splendour is endless, and it is declared to be threefold, in the fire (of the altar), in the sun (the deity),
is
channel
offered in
is
The
'
the sun
And
offspring.
offering
which
is
it
The
oblation which
fire,
[t5]
See
Manu
Z
III, 76.
MAITRAYAiVA-BRAHMAiVA-UPANISHAD,
338
38.
net of desire.
the ether.
dwelling in goodness,
'
moon
the
fire,
in the
midst of
fire
And
'
on
this
they quote
Adoration to Brahman!
all
the worlds.
Om
Adoration!'
Seventh Prapatfaka.
Agni, the Gayatra (metre), the Trivm (hymn),
the Rathantara (song), the spring, the upward breath
I.
Vasus
(deities)
these
^
they
rain,
they praise
better.
VII PRAPArfl-AKA, 4.
339
(the sun), they enter again into him (the sun), they
look out from him (the sun). He (the sun) is inconceivable, without
form,
deep,
covered,
blameless,
blissful,
of
all
2.
things.
Indra, the Trish/ubh (metre), the Pa;'^/^ada5a
unlimited, not to be
moved by
another, self-depend-
rise in the
immortal,
joyful, satisfied, firm, immovable,
eternal, true, the highest abode, bearing the name
less,
of Vish;m.
4.
Z 2
vistr/tir iva.
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
340
praise,
He
him.
vatrayastri;;2i"a
and sorrow.
6ani (Saturn),
(the ascending
who keeps
of
all,
within
all
forms.
Of him
is all
fire,
endowed with
him all
That Self
is
free
from sin^
to desire.
He
master of
all
boundary keeping
places 2.
'
See
He
7, i.
4, i,
vidhn'tir
eshaw
VII
PRAPAriTAKA,
8.
34 1
fire,
in the heart,
and he who
8.
O King^
This
in the
way of know-
is
is it.
is
work
forming
offer sacrifices,
who
the pupils of
for
money pretend
falsely
wear red
others
who
it
ought
Buddha.
to
MAITRAYAiVA-BRAHMAA^A-UPANISHAD.
342
They are
live together.
And
of heaven.
thus
clearly thieves,
said
it is
and unworthy
The world
denial of Self,
is,
it
were, barren.
for thus
(i)
it is
said
Its
the one
known
knowledge.
as
false
(Yama) believe
He who knows
at the
even many
imperfect,
perfect knowledge^.
(3) Those who are
^
If
we
wrapped up^
in
the midst of
unusual
"^
if
All this
were
^
translate
we
may
heretics,
VII
PRAPAr^AKA,
II.
343
and learned, they wander about floundering and deceived, like the blind led by the blinds
10. The gods and the demons, wishing to know
the Self, went into the presence of Brahman (their
father, Pra^apati)
said
'
:
do thou
^.
blessed one,
us.'
tell
Then,
after
having pondered a
told to
that
clinging to it, destroying the true means of salvation (the Veda), preaching untruth. What is untrue
they see as true, as in jugglery. Therefore, what is
This
is
in the breath.
syllable
Om,
is
By
Om) that (light) starts, rises, breathes
forth, becomes forever the means of the worship and
knowledge of Brahman. That (light, in the shape of
it
2
^
(by the
II, 5.
I prefer ayatatmana/^,
8.
though
it is
compared with anyatatmana,^, those who seek for the Self elsewhere, namely, in the body. It seems to me to refer to those who,
without having subdued the passions of their body, wish to obtain
as
may have
MAITRAYAiVA-BRAHMAiVA-UPANlSHAD.
344
is
smoke
the action of
all
for
This is like
brightness i.
there is a breath of
when
its
It is like
shape 2.
throwing
they quote:
Why then
*
as soon as
is it
called
comes
it
"
Because
forth (as
Om)
it
lights
up the
man
worship that
boundless light by the syllable Om.'
who abides in the right eye,
(i) The man in the eye
Therefore
whole body.
he
is
Indra,
and
(2)
The
(3)
There
let
eye^
and
is
but
^
This seems
to
in the
palate, &c.,
becoming
^
the
Veda
in its
many
afterwards, checked
articulate letters,
by throat,
and ends by
branches.
As
itself.
2, 2, 3,
where Indra
is
explained as Indha.
VII
The mind
(4)
PRAPAri7AKA, II.
345
moving
in the chest,
a churning-stick,
He who
(6)
sees
this,
call
the alphabet
it
all
There
(7)
is
is
is he
sound asleep, and
than
all
is
greater
^.
comparison of
this verse
in the three,
last.
was
Instead of
treated.
Na
Na
Tpa.syo
Up. reads
mn'tyum pajyati na rogam nota du>^khatam,
:
Sarva;;2
The
"^
he
is
absorbed in sleep
In the
Self.
body
in the
disguise
is
first
in the fourth
potential or realised.
MAITRAYAiVA-BRAHMAiVA-UPANISHAD.
346
It is that
(in
^
By reason of the experience of the false and the true, the great
Soul appears possessed of duality.' Cowell.
'
347
r\
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)48
349
350
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