1. Early Upanisadic Reader Hans Henrich Hock MLBD

Preface

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Introduction

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The Texts

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I:

The mystical significance of the sacrificial horse (BAU (M) 1:1)

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II:

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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III:

'Lead me from untruth (or non-being) to truth (or being) ...' (from BAU (M) 1:3)

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IV:

Another creation myth: The underlying oneness (BAU (M) 1:4)

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V:

A brahmin turns to a kṣatriya as teacher, and the parable of the sleeping man (from BAU (M) 2:1)

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VI:

Yājñavalkya and Maitreyī (BAU (M) 2:4)

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VII:

Yājñavalkya's disputations at the assembly of King Janaka, 1: The cows and the hotṛ Aśvala (BAU (M) 3:1)

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VIII:

Yājñavalkya's disputations at the assembly of King Janaka, 2: Release from "re-death" (BAU (M) 3:3)

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IX

Yājñavalkya's disputations at the assembly of King Janaka, 3: Vācaknavī Gārgī challenges Yājñavalkya (BAU (M) 3:8)

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X:

Yājñavalkya's disputations at the assembly of King Janaka, 4: neti neti, and Vidagdha Śākalya's head flies apart (from BAU (M) 3:9)

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XI:

The beginning of Śvetaketu's instruction in the transcendental unity of everything (from ChU 6:1-2)

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XII:

The parables of the fig tree and of the salt, and तत्वमसि (ChU 6:12 and 13)

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XIII:

The significance of ॐ (ChU 1:1 with parallels from the Jaiminīya-, Āraṇyaka, Jaiminīya-Upaniṣad-, and Aitareya-Brāhmaṇas, and from the Taittirīya-Āraṇyaka)

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XIV:

Mystical passages (BAU (M) 5:1 and 5:2)

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XV:

The significance of the Gāyatrī, and mystical knowledge saves even the sinner (from BAU (M) 5:15)

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XVI:

The dogs' sacrifice: a satirical view of ritual (ChU 1:12)

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XVII: Reincarnation and karman, 1: Two closely related passages from BAU (M) 6:1 and ChU 5:3-10

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A

The Bṛhad-Āraṇyaka-Upaniṣad version

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B

Selections from the Chāndogya-Upaniṣad version

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XVIII

Reincarnation and karman, 2: Selections from KU 1

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XIX

Identification with a personal God and सो ऽहमस्मि (BAU (K) 5:15 = VS (K) 40:1:15-18)

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XX

APPENDIX: Related texts, mainly from earlier Vedic literature, with translations

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A

Wedding mantras

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1

Atharva-Veda 14:2:71

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2

Āśvalāyana Gṛhya-Sūtra 1:7 (Lanman p. 99, line 2-5)

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3

Jaiminīya-Upaniṣad-Brāhmaṇa 1:17:1

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B

Ritual 'coupling'

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1

An ordinary ritualist example (from ŚB (M) 1:1:1)

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2

An interesting variant: The pairing of numbers (Jaiminīya-Brāhmaṇa 2:291-292)

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C

More on ॐ and other 'ritual particles'

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1

Some early uses of om

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a

From Maitrāyaṇī-Saṃhitā 4:9 and 1:4/4:1

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b

From Aitareya-Brāhmaṇa 3:12:1-4

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The 'nyūṅkha', from Āśvalāyana-Śrauta-Sūtra 7:11:7

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2

Some other ritual particles

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3

Mystical speculations on some ritual particles I: हौं

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4

Mystical speculations on some ritual particles, II: ओम् वा

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D

The Gāyatrī or Sāvitrī (from RV 3:62)

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E

'Lead me from untruth to truth ...'

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1

Rg-Veda 7:59:12

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2

Rg-Veda 8:48:3

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3

A ritualist passage (Maitrāyaṇī-Saṃhitā 1:4:2)

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4

Another ritualist passage (Śatapatha-Brāhmaṇa (M) 1:1:1:4)

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F

Rg-Vedic brahmodayas (from RV 1:164)

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G

The Puruṣa-Sūkta (RV 10:90)

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H

Being and non-being

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1

The nāsadīya-sūkta (RV 10:129)

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2

असतः सदजायत (from RV 10:72)

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3

असद् अस्ति (from RV 10:5)

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I

हिरण्यगर्भे and क = प्रजापति (from RV 10:121)

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J. Ritualist passages connected with the agnicayana that 'put it all together' (from Śatapatha-Brāhmaṇa (M) 6 and 10)

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K

A late upaniṣadic passage that 'puts it all together' (from Subāla Upaniṣad 1 - 3)

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Notes

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General Notes

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Notes for Selection I

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Notes for Selection II

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Notes for Selection III

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Notes for Selection IV

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Notes for Selection V

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Notes for Selection VI

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Notes for Selection VII

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Notes for Selection VIII

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Notes for Selection IX

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Notes for Selection X

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Notes for Selection XI

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Notes for Selection XII

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Notes for Selection XIII

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Notes for Selection XIV

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Notes for Selection XV

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Notes for Selection XVI

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Notes for Selection XVII:A

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Notes for Selection XVII:B

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Notes for Selection XVIII

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Notes for Selection XIX

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Notes for Selection XX

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Glossary

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References to Resources, Editions, and Translations

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Indices

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General Index

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Language and Grammar Index

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Preface

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Introduction

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The Purpose of this Reader

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Introduction

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Introduction

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3.4

The doctrine of karman and reincarnation — a kṣatriya revolution?

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3.4

The doctrine of karman and reincarnation — a kṣatriya revolution?

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3.4

The doctrine of karman and reincarnation — a kṣatriya revolution?

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3.5

Ritualist precedents of the doctrine of karman and reincarnation?

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3.5

Ritualist precedents of the doctrine of karman and reincarnation?

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3.5

Ritualist precedents of the doctrine of karman and reincarnation?

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3.5

Ritualist precedents of the doctrine of karman and reincarnation?

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3.5

Ritualist precedents of the doctrine of karman and reincarnation?

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Introduction

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The Texts*

I

The mystical significance of the sacrificial horse (BAU (M) 1:1)

I

The mystical significance of the sacrificial horse (BAU (M) 1:1)

I

The mystical significance of the sacrificial horse (BAU (M) 1:1)

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The mystical significance of the sacrificial horse (BAU (M) 1:1)

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The mystical significance of the sacrificial horse (BAU (M) 1:1)

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A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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II

A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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A creation myth associated with the agnicayana and aśvamedha (from BAU (M) 1:2)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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III

'Lead me from untruth to truth ...' (from BAU (M) 1:3)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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IV

Another creation myth: The underlying oneness (BAU (M) 1:4)

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Selection IV

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Selection IV

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V

A brahmin turns to a kṣatriya as teacher, and the parable of the sleeping man (from BAU (M) 2:1)

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V

A brahmin turns to a kṣatriya as teacher, and the parable of the sleeping man (from BAU (M) 2:1)

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VI

Yājñavalkya and Maitreyī (BAU) (M) 2:4

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VI

Yājñavalkya and Maitreyī (BAU) (M) 2:4

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VI

Yājñavalkya and Maitreyī (BAU) (M) 2:4

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VI

Yājñavalkya and Maitreyī (BAU) (M) 2:4

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Selection

VI

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Selection

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Selection

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Selection

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Selection

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Selection

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VII

Yājñavalkya's disputations at the assembly of King Janaka, 1: The cows and the hotr Aśvala (BAU) (M) 3:1

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VIII

Yājñavalkya's disputations at the assembly of King Janaka, 2: Release from 're-death' (BAU (M) 3:3)

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Yājñavalkya's disputations at the assembly of King Janaka, 3: Vācaknavī Gārgī challenges Yājñavalkya (BAU (M) 3:8)

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XIII

The significance of ॐ (ChU 1:1 with parallels from the Jaiminīya-, Jaiminīya-Upaniṣad-, and Aitareya-Brāhmaṇas, and from the Taittirīya-Āraṇyaka)

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XIII

The significance of ॐ (ChU 1:1 with parallels from the Jaiminīya-, Jaiminīya-Upaniṣad-, and Aitareya-Brāhmaṇas, and from the Taittirīya-Āraṇyaka)

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1

Chāndogya-Upaniṣad 1:1

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Chāndogya-Upaniṣad 1:1

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Jaiminīya-Upaniṣad-Brāhmaṇa 1:1:1:1-5 and 3:4:5:6-7

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Aitareya-Brāhmaṇa

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Aitareya-Brāhmaṇa

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Aitareya-Brāhmaṇa

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Aitareya-Brāhmaṇa

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5

Taittiriya-Āraṇyaka

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Taittiriya-Āraṇyaka

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Taittiriya-Āraṇyaka

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XIV

Mystical passages (BAU (M))

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XIV

Mystical passages (BAU (M))

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XIV

Mystical passages (BAU (M))

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XV

The significance of the Gāyatri, and mystical knowledge saves even the sinner (from BAU (M) 5:15)

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XV

The significance of the Gāyatri, and mystical knowledge saves even the sinner (from BAU (M) 5:15)

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XV

The significance of the Gāyatri, and mystical knowledge saves even the sinner (from BAU (M) 5:15)

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XV

The significance of the Gāyatri, and mystical knowledge saves even the sinner (from BAU (M) 5:15)

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XV

The significance of the Gāyatri, and mystical knowledge saves even the sinner (from BAU (M) 5:15)

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XVI:

The dogs' sacrifice: a satirical view of ritual (ChU 1:12)

XVII:

Reincarnation and karman, 1:

A:

The Brhad-Āranyaka-Upaniṣad version

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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Selection XVII:B

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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B: Selections from the Chāndogya-Upaniṣad version

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XVIII

Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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Reincarnation and karman, 2: Selections from KU 1

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XVIII

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APPENDIX

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APPENDIX

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XX

APPENDIX

57

XX

APPENDIX

57

XX

APPENDIX

57

XX

APPENDIX

57

XX

APPENDIX

57

XX

APPENDIX

57

XX

APPENDIX

57

1

An ordinary ritualist example (from ŚB (M) 1:1:1)

58

1

An ordinary ritualist example (from ŚB (M) 1:1:1)

58

1

An ordinary ritualist example (from ŚB (M) 1:1:1)

58

2

An interesting variant: The pairing of numbers (Jaiminīya-Brāhmaṇa 2:291-292)

58

2

An interesting variant: The pairing of numbers (Jaiminīya-Brāhmaṇa 2:291-292)

58

Appendix B

59

60

An Early Upaniṣadic Reader

Appendix C

1 For the form see Selection A:3, note 3 above.

2,3 These two passages are highly formulaic and recur, with minor variations, throughout the ritualist literature. Note the idiomatic use of अभवन्, भवति (with “mesis”; see Whitney §1081), meaning ‘come to naught, perish’. The परा . . . अभवन्, भवति (with ‘mesis’, note ‘hateful enemy’, too), is a stock expression.

C

More on ऊँ॑ and other “ritual particles”

1

Some early uses of Om

The first two passages illustrate the use of om with imperatives and vocatives. (The first type, with “preposed” om, is more common.) The second set of examples illustrates the use of o/om in certain types of Vedic recitation.

a

From Maitrāyaṇi-Saṃhitā 4:9, 4:5, and 1:4/4:1

ओमिन्द्रवन्तः प्रंचरत ॥ ४/९/२ ॥

अम्बेरपो इध्वर्यो३ ओम्॥ इत्यविदो यज्ञा३मिति वाँ एतदाह ॥ . . . ॥ ८/५/२॥

ओ३' श्रावय . . . ॥ ९/४/११ ॥ ओ३ं श्रावय . . . ॥ ४/९/११ ॥

b

From Aitareya-Brāhmaṇa 3:12:1-4

This passage begins a section of the Aitareya-Brāhmaṇa dealing with a śastra, a form of recitation in which o/om regularly is substituted for the vowel of the last syllable of the line or verse (and where any following consonant is deleted). The hotṛ, who is to perform the śastra, calls on (आहवते) the adhvaryu, who in turn responds (प्रतिगृणाति). In our passage, the ओ३(म्) marked by double underlining substitutes for original a-vowels.

शोंसावोमित्याहयते . . . शंसामोदैवोमित्यध्वर्युः प्रतिगृणाति . . . ॥

= शंसाव1 . . . शंसा2 मदैव . . .

1

Compare the normal form शंसाव in the closely related Ṛg-Vedic passage शंसावांध्वर्यौ पतिं मे गृणीहि (RV 3:53:3) ‘Let us two praise, Adhvaryu, respond to me’.

2

शंसा is an early Vedic variant of second singular imperative शंस ‘praise’.

61

c

The “nyūṅkha”, from Āśvalāyana-Śrauta-Sūtra 7:11:7

The nyūṅkha is a more elaborate and rather complex variant of the śastra recitation. The vowel of the second syllable in each (double-)line is replaced by ओ३; the vowel and any following consonant of the verse-final syllable are replaced by ओम्, and then the first two syllables of the verse are repeated, again with substitution of ओ३ for the vowel of the second syllable. What is probably significant is that “attenuation” of the secondsyllable ओ३ in the process of prolongation yields an ऊँ३ (characterized as ‘half-ओम्’). One suspects that this is the source for the wide-spread alternate notation ऊँ३ for ओम्. For greater clarity, the substituted ओ३, ओम्, and ऊँ३ are highlighted by double underlining.

आपो॑ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ ओ३ ऊँ३ आपो॑ ओ३ रेवतीः

. . . वयो॑ धो३म् आपो॑ ओ३ . . . ७ ॥

'O wealthy waters . . ., may she bestow vigor.'

2

Some other ritual particles (JB 1:141)

Particles of this type are especially common in the Sāma-Veda, where they serve as something like “filler syllables” to sustain the melody when a verse is to be chanted. The example given here comes from a Sāma-Vedic brāhmaṇa and exhibits an extreme abundance of particles. Usually, the number of particles in a given line of text is more limited, even in Sāma-Vedic chant. (For greater clarity, the particles are highlighted by double underlining.)

अविता जरायितृणाम आ आउ हो हा यि शन्तं भवस्प ओ३ हो हूँ मा ताया हूँ मा इत्पुमांपया उत्तरस्यै कुशान् ॥ ८३१ ॥

He should perform the second half of the last (verse) [as above] instead of the original अविता जरायितृणां शन्तं भवसि . . ., a variant of the mantra found in RV 4:31:3bc अचिता जरितॄणां शन्तं भवासूतये 'may you be for the singers a helper with a hundred favors for support.'

3

Mystical speculations on some ritual particles I: हौं (JB 2:244-245)

In the following selection, the major focus is on the Sāma-Vedic “filler syllable” हौं, the third particle in the first stretch of filler syllables in the preceding passage. Here the particle is characterized as the essence of speech, i.e., no doubt of sacred Speech. In addition, the selection evidently presupposes a fairly advanced stage in linguistic thinking, at which the speech sounds were already classified in terms of their phonetic

62

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62

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64

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1

Rg-Veda 7:59:12

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64

2

Rg-Veda 8:48:3

64

64

65

Appendix E-F

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65

4

Another ritualist passage (Śatapatha-Brāhmaṇa) (M) 1:1:1:4

65

F. Rg-Vedic brahmodyas (from RV 1:164)

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Appendix H

70

Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

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Appendix H

71

Appendix H

71

Appendix H

71

Appendix H

71

Appendix H

71

Appendix H

71

Appendix H

71

Appendix H

71

Appendix H

71

Appendix H

71

Appendix H-I

72

Appendix H-I

72

Appendix H-I

73

I.

Appendix H-I

73

I.

Appendix H-I

73

I.

Appendix H-I

73

J. Ritualist passages, connected with the agnicayana, that "put it all together" (from Śatapatha-Brāhmaṇa (M) 6 and 10)

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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Appendix J

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80

Notes

General Notes

84

General Notes

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General Notes

84

General Notes

84

General Notes

84

General Notes

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General Notes

85

General Notes

85

General Notes

85

General Notes

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General Notes

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General Notes

85

General Notes

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General Notes

86

General Notes

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General Notes

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General Notes

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General Notes

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General Notes

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General Notes

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General Notes

86

General Notes

86

General Notes

87

General Notes

87

General Notes

87

General Notes

87

General Notes

87

General Notes

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General Notes

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General Notes

87

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89

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89

89

89

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89

89

89

89

89

Selection II

90

Selection II

90

Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

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Notes for Selection II

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Notes for Selection II

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Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

91

Notes for Selection II

91

92

Selection III

Selection IV

93

11

94

12

94

14

94

15

94

16

94

20

94

22

94

23

94

24

94

26

94

29

94

30

94

31

95

32

95

32-33

95

35

95

38

95

39

95

40

95

44

95

47

95

53-54

95

54-55

95

55

95

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

96

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Notes for Selections IV-V

97

Selection V

97

Selection V

97

Notes for Selection V-VI

98-99

18:

19:

20-21:

21:

22:

23:

25-26:

29-30:

32:

33:

34:

35-36:

37:

Selection VI

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

98

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Notes for Selection V-VI

99

Selection VI

99

Notes for Selection VI

100

Notes for Selection VI

100

Notes for Selection VI

100

Notes for Selection VI

100

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selection VI

101

Notes for Selections VI-VII

102

30

102

32

102

102

36

102

36-37

102

37

102

37-38

102

40

102

45

102

47-48

102

48

102

49

102

49-50

102

51

103

52-53

103

56

103

59

103

Selection VII

103

103

1

103

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

104

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Notes for Selections VII-VIII

105

Selection VIII

105

Selection VIII

105

Selection VIII

105

Selection VIII

105

Selection VIII

105

106

106

106

106

106

106

106

106

106

106

106

106

107

107

107

107

107

107

107

107

107

Notes for Selection X

108

Notes for Selection X

108

Notes for Selection X

108

Notes for Selection X

108

Notes for Selection X

108

X

Selection X

108

X

Selection X

108

X

Selection X

108

X

Selection X

108

Notes for Selection X

109

Notes for Selection X

109

Notes for Selection X

109

Notes for Selection X

109

Notes for Selection X

109

Notes for Selection X

109

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

Notes for Selection X

111

112

47:

जात एव न जायते को न्वैनं जनयेत्पुनः

The traditional Indian interpretation may be considered supported by the fact that later on in the "Yājñavalkya Cycle", Yājñavalkya does in fact accept the doctrine of karman and reincarnation. At the same time, its analysis of जात एव न जायते is a bit forced.

48:

अन्यतः

49:

उदवहेपु:

51:

विज्ञानमानन्दं ब्रह्म रातौः

113

etc. — The commentary suggests the following interpretation: A voice (or holy tradition) declares what is the root of the world ... what Yājñavalkya has queried the brahmins about: Knowledge, bliss, Brahman (neuter), the highest goal of the giver of gifts (i.e. of the yajamāna, the sacrificer), (and also) of the one standing firm and knowing Brahman (even if he may not be engaged in ritual action). What is curious is that Brahman here is said to be the source for rebirth, whereas in Yājñavalkya's later argument, merger with Brahman stops the cycle of rebirths.

Selection XI

Summary:

ह आरुणेयः

सोम्य

Having set out at age 12 and returned at age 24, he must have studied 12 years. (For a brahmin boy, he started rather late: Manu 2:36 states that a brahmin should start his studies at age 8.) — उपेत्य gerund of √इ + उप (see Glossary). — अधीतः gerund of √इ + अधि.

आ इयाय.

असि उत — अप्राक्षीः

5-6:

The sentence continues across the paragraph boundary.

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116

XIII

117

117

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117

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117

117

117

117

117

Notes for Selection XIII

118

17

18

2

2

3

5

3

1

119

2

4

4-9

5

12

12-13

4

8-9

8

10

5

1

2

3

4

XIV

Selection XIV

120

XIV

Selection XIV

120

XIV

Selection XIV

120

XIV

Selection XIV

120

XIV

Selection XIV

120

XIV

Selection XIV

120

XIV

Selection XIV

120

XIV

Selection XIV

120

Notes for Selections XIV-XV

121

Notes for Selections XIV-XV

121

Notes for Selections XIV-XV

121

XV

Selection XV

121

XV

Selection XV

121

XV

Selection XV

121

XV

Selection XV

121

XV

Selection XV

121

XV

Selection XV

121

XV

Selection XV

121

XV

Selection XV

121

122

122

122

122

XVI

Selection XVI

122

122

122

122

122

123

123

123

123

XVII:A

Selection XVII:A

123

123

123

124

125

126

17:

√ह + उद् + आ.

18:

जानींधा: sg. 2 opt. mid of √ज्ञा.

19:

पतीत्प gerund of √इ + प्रति. — वत्स्याव: fut. of √वस्. — Evidently, Śvetaketu doesn't want to go back with his father.

21:

प्रवाहणस्प जैवले: supply 'abode' or 'assembly'. — आहार्य caus. gerund of √ह + आ.

22:

The "honor" consists in the traditional hospitality treatment.

23:

पतिज्ञातो म एष वर: is usually interpreted as 'This boon has been promised to me' = 'You have promised me this boon.' But given the semantic range of √ज्ञा + प्रति, an alternative is possible: 'This (following) boon is or has been accepted by me', i.e., 'I accept your offer in the following way.'

25:

देवेषु वै गौतम तद्धरेपु 'This (wish of yours), Gautama, is in (the category) of divine boons.'

26:

The glossary definition अपान्त (n.) 'abundance', based on the commentary, is the one most commonly accepted. But under this interpretation, the form अपान्त is opaque. An alternative, implicit in Böhtlingk's translation, derives the form from √दा + अप + आ and interprets it as meaning '(has been) taken away'. (Essentially the same meaning could be derived from √दा 2 'cut off' + अप + आ.) In this case, Gautama would be saying that he has been deprived of earthly possessions in the past and that the king should not now deprive him of divine possessions as well.

27:

भूत injunctive with negative मा.

28:

इच्छासे subjunctive.

28-29:

पूर्ं with स्म and present: Whitney §778c. (From now on, this usage will no longer be commented on.)

29:

The Kāṇva recension (6:2:6) adds स होपमनकृत्योवाच 'having made the announcement of coming (to his pupil), he stayed (as a pupil).'

30:

उपमनक्रीतौ Vedic sandhi, especially before u-vowels (Whitney §134c). — अपराधा: irregular a-aorist injunctive of √राध् + अप.

30-31:

तथा ... यथा ... lit. 'so ... as ...'; translate as '... about the fact that ...'.

31:

विद्या इत: (adv.).

32:

त्वा enclitic pronoun.

33:

Here and in the following, the sacrificial fire is meant. Altogether, five different types of fire were traditionally enumerated; hence the name पञ्चाग्निविद्या 'the doctrine of the five fires'. But as noted in the Introduction, both the BAU and the ChU versions add a sixth fire, the fire of cremation which sets the stage for the question of what

127

35:

जुहति pl. 3 pres. act. — आहुते: (abl.) — सोम is sacrificed in liquid form; hence the transition to the "watery" paragraph that follows.

36:

संवत्सर because the rainy season plays a major role in the yearly cycle; compare वर्ष 'rain, rainy season; year'.

39:

अयं ... लोक: 'this world' = the earth.

45-48:

According to tradition, this part indirectly answers the earlier question (in § 3) concerning the "how-manieth" oblation in which the waters become a human voice and speak. To get this interpretation we need to equate (i) the fifth fire discussed in this paragraph with the fifth oblation, (ii) the semen offered by the Gods with the waters, and (iii) the human being that is born with the human voice. (The parallel Chāndogya-Upaniṣad version provides a more explicit answer; see XVII:B, §9:1.)

48:

अग्नये here the cremation fire.

49-51:

This part gives details about the cremation fire. (As remarked earlier, this is technically a sixth fire.)

51:

Here begins the discussion of the doctrine of karman and reincarnation. Note the पुरुष of brilliant color, possibly a reference to the primordial पुरुष in Selection XX:G. (Or is it an echo of the guardian or gate keeper in Selection XVIII and its Jaiminīya-Brāhmaṇa antecedents? See also the पुरुष मानस in §18.)

52:

च अमो. For अमो see Whitney §503. — अरण्ये, the वानप्रस्थ stage of life (see Manu 6:1-32), or the forest or wilderness outside the village, where the esoteric doctrines of the āraṇyakas and upaniṣads are imparted.

53:

आपूर्माणपक्ष See the note on Selection VII, line 20.

53-54:

षण्मासान् (acc. pl.) + उदङ् + एति 'The six months (षड् मासान्) (during) which the sun (आदित्य) goes northward (उदङ् एति)', i.e. the period between the winter and summer solstices, when the sun rises further north each day and the days get longer.

55:

एत् gerund of √इ + आ.

57:

Sacrifice, giving (of alms), and austerities thus are not considered of equal value as esoteric knowledge and devotion to faith and truth.

59:

The moon (= Soma) is the food of the Gods.

60-61:

Another example (beside Selection IX, line 4-6) of a "false-start" construction. In the यथा clause supply 'they eat', which is overtly contained in the "restart" after आप्यायस्व अपक्षीयस्व. The latter expression is perhaps what the Gods say to the moon = Soma. But it could also be comparable to the जायस्व म्रियस्व of Selection XVII:B, line 56 (see the comment on that passage).

128

XVII:B

Selection XVII:B

129

36-37

यान् घट उदड एति मासान

130

41

इष्टपूर्ते nom. du. neut. dvandva — दत्त ta-pple., here used as a noun, 'giving'.

130

46

यावत्संपातम adv. 'as long as (their) residue', i.e. according to the length of time determined by the residue of their actions in their previous life. — उषित्वा gerund of √वस्. — यथेतम adv. 'as (they had) gone'. — आकाराम supply 'namely'.

130

47

Note the shift in verb number, determined by the fact that wind/air is singular.

130

48-49

A series of dvandva compounds.

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49-50

अतः here literally 'from here'. As Saṅkarācārya explains it, the idea is this: In order to move up from the state of being a plant, they must become the food of an animate or human male that impregnates a female, so that they can be born in his shape or image. This, of course, requires a certain amount of serendipity; hence the expression दुर्निष्पपतरम. (The form दुर्निष्पपतर creates problems. One would either expect दुर्निष्पपत्त् [a comparative] or दुर्निष्पपतन [a noun, meaning 'a difficult escaping']).

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50

'That (food and/or semen of his) becomes better (भूयः).'

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The usual interpretation of अभ्याशो, going back to Śaṅkarācārya, is that it means क्षिप्रम 'quick(ly)', but this would not explain the यत्-clause with its optative verb.

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चण्डाल refers to a person of the lowest layer of society. — Śaṅkarācārya suggests that the choice between these different good and bad reincarnations is determined 'according to their karman'.

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'By neither of these two paths'.

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जायस्व म्रियस्व This is the 'maxim' by which these creatures live. — Our selection fails to explicitly state where these creatures come from, but the end of the last paragraph of the parallel BAU version does. Accordingly, in his commentary on the present selection, Śaṅkarācārya states that the third state is reached by those who do not concern themselves with (sacred) knowledge at all. — तेनासौ लोको न संपूर्यते This is the answer (missing in the BAU version) to the question why yonder world does not become full with those who are departing, i.e., dying here. (See §2 of the BAU version.)

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तस्मात either causal 'therefore' or referring to this 'third state' against which one should be on one's guard (desid. of √गुप्).

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गुरोस्तल्पमावसन defiling his teacher's bed by sleeping in it (i.e. with his wife). — See Glossary under ब्रह्महन.

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आचरन् nom. sg. m. pres. act. pple.

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पञ्चाग्नीन see the note on line 39 of the preceding selection. — तै: refers back to the five people mentioned in the preceding śloka.

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य एवं वेद य एवं वेद Repetition of the last few words of a paragraph is used in a number of Vedic Prose texts to indicate that the discussion has come to an end.

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XVIII

This is the third early Vedic passage which propounds the new doctrine of karman and reincarnation. As in the preceding two selections, the doctrine is proclaimed by a kṣatriya to a brahmin who comes to him as his pupil. Unlike the other two passages, it does not discuss the 'Five-Fire doctrine'. Rather, it introduces a guardian or gate keeper who questions the deceased and, depending on his answer, either permits him to go on to the world of Brahman or forces him to be born again. The passage states clearly that the manner in which a person is born again depends on karman and knowledge, but in contrast to the preceding two selections it does not distinguish between the different types of incarnations that are in store for those who have been concerned with knowledge vs. those who have not been so concerned.

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Although quite cryptic and disjoint in many places, this passage does add something to our understanding of the earliest form of the doctrine of karman and reincarnation. Even more significant is the fact that according to this passage, those who are permitted to go to immortality, go to the world of a personal God, Brahman (masc.). In this regard, and also by using the formula (यस्त्वमसि) सो ऽहमस्मि (§6), it agrees with Selection XIX; see the introductory note to that selection. (The longer form of the formula can be traced to the Jaiminiya-Brāhmaṇa (1:18), like many other ideas in this selection and in the two preceding ones. On this general relation to the Jaiminiya-Brāhmaṇa see §§3.6 and 3.7 of the Introduction. See also Hendrik Wilhelm Bodewitz, Jaiminīya-Brāhmaṇa I, 1-65: Translation and Commentary with a Study: Agnihotra and Prāṇāgnihotra, Leiden: Brill, 1973, as well as Patrick Olivelle, 'Young Śvetaketu: A literary study of an upaniṣadic story,' Journal of the American Oriental Society 119: 46-70, 1999. The most recent, detailed discussion is found in Henk Bodewitz's Kauṣitaki Upaniṣad: Translation and Commentary, with an Appendix: Śāṅkhāyana Āraṇyaka IX-XI, Groningen: Egbert Forsten, 2002.)

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The text of the KU has been handed down with a fair amount of variation (see the notes on the text). Some variants found in the different extant manuscripts and incorporated in Śāstrī's edition, are clearly inferior readings and suggest corruption in the transmission. Especially problematic are the verses in paragraph 2. Here H. W. Bodewitz's translation and commentary on the parallel passages in the Jaiminiya-Brāhmaṇa are most helpful; see also Henk Bodewitz's publication of 2002.

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Glossary (प)

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165

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165

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164

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Glossary (प-ल)

166

Glossary (प-ल)

166

Glossary (प-ल)

166

Glossary (प-ल)

166

Glossary (प-ल)

166

Glossary (प-ल)

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166

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167

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167

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167

Glossary (प-ल)

167

Glossary (प-ल)

167

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167

Glossary (प-ल)

167

Glossary (प-ल)

167

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167

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167

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167

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167

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167

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167

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167

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167

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167

Glossary (प-ल)

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Glossary (प-ल)

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Glossary (प-ल)

167

Glossary (प-ल)

167

Glossary (प-ल)

167

Glossary (प-ल)

167

Glossary (प-ल)

167

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

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169

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169

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169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

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169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (भ)

169

Glossary (म)

170

Glossary (म)

170

Glossary (म)

170

Glossary (म)

170

Glossary (म)

170

Glossary (म)

170

Glossary (म)

170

Glossary (म)

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Glossary (म)

170

Glossary (म)

170

Glossary (म)

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Glossary (म)

170

Glossary (म)

170

Glossary (म)

170

Glossary (म)

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Glossary (म)

170

Glossary (म)

170

Glossary (म)

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Glossary (म)

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Glossary (म)

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Glossary (म)

170

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Glossary (म)

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Glossary (म)

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Glossary (म)

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Glossary (म)

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171

Glossary (म)

171

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Glossary (म)

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Glossary (म)

171

Glossary (म)

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171

Glossary (म)

171

Glossary (म)

171

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171

Glossary (म)

171

Glossary (म)

171

Glossary (म)

171

Glossary (म)

171

Glossary (म)

171

Glossary (म)

171

Glossary (म)

171

Glossary (य-र)

172

Glossary (य-र)

172

Glossary (य-र)

172

Glossary (य-र)

173

Glossary (य-र)

173

Glossary (त)

174

Glossary (त)

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174

Glossary (त)

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Glossary (श)

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Glossary (स)

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Glossary (स)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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Glossary (स-ह)

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184

References to Resources, Editions, and Translations

Resource Tools

Editions and Translations

Upaniṣad-Collections

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References

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References

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References

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References

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References

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References

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References

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References

191

References

191

References

191

Indices

Indices

General Index

Indices

196

Indices

196

Indices

197

Indices

196

Indices

196

Indices

196

Indices

196

Indices

196

Indices

196

Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

196

Indices

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Indices

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Indices

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Indices

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Indices

196

Indices

196

Indices

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Indices

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Indices

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Indices

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Indices

197

Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

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Indices

198

Madras (name of a people): VIII, 105

Maitreyī: 11, 19, 20, VI, 100, 107

Mārtāṇḍa: XX:H.2

Nāsadiyasūkta: XX:H.1

Neti Neti: v, 18, 20, X, 108, 109, 111, 134

Non-dualism (see Advaita)

Om: v, 7, 9, 18, 19, X, XIII:1-5, XIV, XVI, XIX, XX:A (introduction), XX:B (introduction), XX:C, XX:D (introduction), 116-119, 120, 122, 136

Pañcāgnividya: 17, XVII:A, XVII:B, 124, 126, 128, 131

Pañcālas: VII, X, XVII:A, XVII:B, 103

Parable (see Comparison, extended)

Paragraph (in Vedic text, definition): 83

Pāriṣitas: VIII, 105

Personal God: 18, XVIII, XIX, 131

Pitryāṇa: XVII:A, XVII:B

Prajāpati: 7, X, XIII:2, XIII:3, XIII:4, XIV, XIV, XVI, XVIII, XX:C.3, XX:I, XX:J, 118, 119, 120, 122, 133, 136

Prāṇa: II, V, VII, X, XIII:1, XIII:3, XV, XX:A.3, XX:B.2, 89, 105, 118, 121, 122, 136

Prāṇa Theory: X (see also VII), 104, 109, 111 (full discussion)

Praṇava (see Om)

Pratigara: XIII:5, XX:C.1b, 118

Pravargya: 6, 7, 8, 9, 134, see also XIX

Punarāvṛtti: v, XVII:A, XVII:B, 128

Punarjanma: v, 12

Punarniṛtyu: v, 12, 13, 16, 17, 19, VIII, 105

Puruṣa (ignoring "mundane" occurrences): 6, IV, V, X, XVII:A, XVII:B, XIX, XX:F (comment), XX:G, XX:J, XX:K, 91, 109, 127, 136

Puruṣasūkta: XX:G, XX:K, 92

Rāmānuja: 10

Ṛc: XIII:1, XV, XX:A.1-3, XX:G, 117

Re-death: v, 12, 13, VIII, 105

In "Yonder World" (i.e. loss of immortality): 13, 17

Rebirth: v, 8, 12, 112

Reincarnation: v, 6, 12, 14, 15, 16, 19, 20, XVII:A, XVII:B, XVIII, 108, 112, 124, 127, 134

Release from Cycle of Incarnations (see Cycle of Incarnations, Release from)

199

Return to this Earth (see Punarāvṛtti)

Ṛg-Veda: 3, 5, 6, 7, 9, 10, 14, 17, 21, 22, VI, XIII:3, XIII:4, XX:E.1-2, XX:F, XX:G, XX:H, XX:K, 102, 104, 118

Ritual coupling (see Sexual Union)

Ritual particles: 7, 9, 18, XI, XX:C, 116

Sad-Asat: XI, XX:A.3, XX:H, XX:J, XX:K, 90, 114

Śākalya: 19, X, 109, 111

Salt (parable of): VI, XII, 101, 102, 115

Sāman: XIII:1, XX:A.1-3, XX:G, 91, 117

Sāma-Veda: 9, 21, 22, VI, XIII:3, XIII:4, XV, XX:C.2, XX:K, 102

Śaṅkarācārya: 5, 10, 89, 90, 109, 122, 129, 130, 136

Śastra: 21, XIII:5, XX:C.1b-c, 104, 117, 118

Sat(yam) ('truth'): V, XII, XVII:A, 97, 115

Sexual Union

of Implements of the Ritual: 8-9, XIII:1, XX:A.3, XX:B, 91, 117 as a Means of Creation: IV, XX:J

Simile (see Comparison, extended)

Sleep/Deep Sleep: 20, V, 97

So 'ham asmi: XVIII, XIX, 131, 134, 136

Speech (see Language)

Śrauṣaṭ: XX:C.1a (translation), 117, 118, 119

Sūdra: IV, XX:G, XX:K, 96, 123

Śvetaketu: XI, XII, XVII:A, XVII:B, XVIII, 98, 113, 114-115, 124, 132

Tad Ekam: i, XX:F, XX:H.1, XX:H.3, see also XX:I, XX:J

Tat tvam asi: XII, 114, 134, 136

Three Vedas (see Trayī Vidyā)

Three Worlds (earth, ether, heaven/sky): 8, X, XIII:4, XV, XX:B.2, 119, see also 89, 110, 116, 121

Transcendental Principle (see Ultimate Principle)

Transcendental Unity: v, IV, XI, XX:F (introduction)

Trayī Vidyā: 9, 21, X, XIII:1, XIII:3, XV, XX:J, see also XIII:4, XX:B.2, XX:J, 102, 116, 117, 118, 119, 120

Truth (see Sat(yam) and Lead Me from Untruth to Truth)

Tyad (apparently an epithet of Brahman; see Ultimate Principle)

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