1. Upanishads-Hume

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LIC LIBRAR

Upanishads. cn

The thirteen principal Upanishads, translated 1921.

KANSAS CITY, MO PUBLIC LIBRARY

DATE DUE

APR 1 1 1950 AUG 1 9 1996 D

PLA OCT 0 9 1989 MAI AUG 2 5 1993

THE THIRTEEN PRINCIPAL

UPANISHADS

TRANSLATED FROM THE SANSKRIT

PRINTED IN ENGLAND AT THE OXFORD UNIVERSITY PRESS BY FREDERICK HALL

THE THIRTEEN PRINCIPAL

UPANISHADS

TRANSLATED FROM THE SANSKRIT

WITH AN OUTLINE OF

TIIE PHILOSOPHY OF THE UPANISHADS

AND

AN ANNOTATED BIBLIOGRAPHY

BY

ROBERT ERNEST HUME, M.A., PH.D.

PROFESSOR OF TIIE HISTORY OF RELIGIONS IN UNION THEOLOGICAL SEMINARY, NEW YORK

HUMPHREY MILFORD

OXFORD UNIVERSITY PRESS LONDON EDINBURGH GLASGOW NEW YORK TORONTO MELBOURNE CAPE TOWN BOMBAY

I92I

TO MY COUSIN

JANE PORTER WILLIAMS

IN LOVE AND GRATITUDE

V

The One who, himself without color, by the manifold apph- cation of his power Distnbutes many colors in his hidden puipose, And into whom, its end and its begmning, the whole wonld dissolves-He Is God! May He endow us with clear intellect! -ŚVETĀŚVATARA UPANISHIAD, 4 I (p 403).

vị

PREFACE

IN THE LONG IIISTORY of man's endeavor to grasp the fundamental truths of being, the metaphysical tieatises known as the Upanishads1 hold an honored place. They represent the carnest efforts of the profound thinkers of early India to solve the problems of the origin, the nature, and the destiny of man and of the universe, or-more technically-the mean- ing and value of 'knowing' and 'being.' Though they con- tam some fanciful ideas, naive speculations, and inadequate conclusions, yet they are replete with sublime conceptions and with intuitions of universal truth.2 Here are found intimations of the inadequacy of mere nature-worship and of the falsity of an empty ceremonialism. Here are expressed the momentous discoveries that the various gods of polytheistic belicf are but numerous special manifestations of the One Power of the universe, and that the supreme object of worship is this variously revealed, partially clusive, all-comprehending unitary Reality.) Still more momentous are the discernments that man is of more significance than all the forces of Nature; that man himself is the interpretation as well as the interpreter of Nature, because he is akin to the reality at the heart of the universe; indeed, that the One God, the great intelligent Person who is immanent in the universe, is to be found most directly in the heart of man. Here in the Upanishads are set forth, in concrete example as well as in dogmatic instruction, two opposing theories of life: an ignorant, narrow, selfish way of life which seeks temporary, unsatisfying, unreal ends; and a way of life which sceks to relate itself to the Supreme Reality of the universe, so as to escape from the needless misery of ordinary existence into undying bliss. These important texts, the carliest of which can hardly 1 According to the derivation of the word, they are ' sittings under [a teacher]'; in the actual usage of the Upanishads themselves, ' mystic teachings.' ª On the position of the Upanishads in the history of philosophy and the estimate of them in Last and West at the present day, see pp. I-9, 71-72. vii

have taken form later than the seventh century B.C.,1 are surely finding, and will continue to find, more than a limited circle of readers. The student of the history of philosophy who desires to know the answers reached in India for the ever insistent problems of man and the universe and the ideals of the highest existence; the special student of India who strives to understand the essence as well as the externals of its culture; the religious teacher and worker in East and West who seeks to apprehend the aspiiations and spiritual ideals of the Hindu soul; the educated English-speaking IIindu who fecls a special affection for, and interest in, the sacied writings of his native land; and the deep thinker who searches in arcane doctrine for a clue to the solution of life's mysteries -- all of these will tuin constantly to the Upanishads as an authoritative compendium of Indian metaphysical speculation. To meet the need of these varying types of readers for a faithful rendering of the original text -an English version that will enable them to know exactly what the ievered Upanishads say-has been my constant aim in the prepaia- tion of this work. It is hardly necessary to dwell here on the difficultics and perplexities that confront anyone engaged on such a task; texts such as these are among the hardest to present adequately in another language, and a completely satisfying translation is wellnigh unattainable. I trust that I have succeeded at least in being literal without becoming cryptic, and in attain- ing cleainess without exegetical accretions. Fuither remarks on the plan and ariangement of the translation will be found on subsequent pages (pp. xii-xiv), which those making use of this book are requested to consult. In publishing this new version I would first pay due respect to Professor F. Max Müller, that eminent figure of the past generation of Sanskrit scholars, who, in volumes I and XV of the Sacred Books of the East (1879, 1884), published an English translation of twelve of the thirteen Upanishads here presented. For comment on that translation the reader is

1 'They represent a time probably fiom the 8th to the 6th centnry [B.e.].'- Garbe, Die Samkhya Philosophie, p. 107. 'The carliest of them ean hanlly be dated later than 600 B.C.'-Macdonell, Irstory of Sansl it Iiterature, p. 226. viii

referred to the Bibliography, p. 462 below. In the present status of Sanskrit scholarship, as well as of comparative religion and comparative philosophy, it is no unappreciative aspersion to asscit that the same work can be done better now than it was done nearly forty years ago. Indeed, Max Muller himself predicted such improvement.1 Among previous translators my indebtedness is greatest to the late Professor Paul Deussen, of the University of Kiel. No Westein scholar of his time has made a more thorough study of the Upanishads, both in themselves and in their ielation to the wide field of Sanskit literature. As a philo- sophical interpreter as well as an exact translator of the Upanishads, Deussen has no equal. I most gladly and grate- fully acknowledge the help derived from constant reference to his German translation, Scchsig Upanishad's des Veda,2 as well as the stimulus of personal association with him, many years ago, at his home in Kiel. It is a pleasure to express here the debt of gratitude that I owe to Professor E. Washburn Hopkins, of Yale University. Under his supervision the introductory essay and part of the translation originally took form, and he has since been good enough to revise the entire work in manuscript. His instruc- tion and encouragement have been of the greatest assistance in the preparation of this volume, and many a passage has been clarified as a result of his helpful comments and con- structive suggestions. This volume has also had the benefit of the scholarship and technical skill of my friend George C. O. Haas, A.M., Ph.D., for some years an cditor of the Fournal of the American Oriental Society and at present holding an administrative post under the United States Government. He not only revised the entire manuscript before it went to press, solving problems of typographical detail and securing consistency throughout 1 'I have no doubt that future translators will find plenty of work to do.' (L.etures on the Vedanta Philosophy, p. 119.) 'Each one [of the previous trans- lators] has contributed something, but there is still much left to be improved. In these studies everybody docs the best he can, and scholars should never forget how easy it is to weed a field wlnch has once been ploughed, and how difficult to plough unbroken soil.' (Sacred Books of the East, vol. I, American ed., preface, p. f.) 2 Sec the Bibhogiaphy, p. 464 below. ix

PREFACE

the different parts of the entire work, but also undertook the laborious task of seeing the book through the piess. For this generous assistance extending over a long series of years I feel deeply and sincerely grateful. For assistance in connection with the compilation of the Bibliography thanks are due to James Southgate, Esq, who, as a member of the Department of Oriental Books and Manusciipts of the Biitish Museum, revised and amplified the collection of titles which I had myself gathered during the progress of the work. A word must be said also in appreciation of the unfailing courtesy and helpfulness of the Oxfoid University Press, whose patience during the long course of putting the work through the press, even amid the trials and difficulties of recent years, deserves hearty recognition. In conclusion I would add a reveient salutation to India, my native land, mother of more religions than have originated or flourished in any other country of the world. In the carly years of childhood and later in the first period of adult service, it was the chief veinacular of the Bombay Piesidency which furnished a medium, along with the English language, for intercourse with the wistful people of India, among whom are still many of my dearest friends. It has been a satisfaction that some part of the preparation of this book, begun in the West, could be carried on in the land that gave these Upani- shads to the world. Many of the MS. pages have been worked over in conjunction with native scholars in Calcutta and Bom- bay, and I wish to acknowledge especially the patient counsels of Mahâmahopâdhyâya Hara Piasâd Shâstri and some of his group of pandits. May this translation, with its introductory survey of the philosophy of the Upanishads, prove a means of bringing about a wider knowledge of the contents of these venerated texts and a discriminating appreciation of their teachings!

ROBERT ERNEST IIUME. UNION THEOLOGICAL SEMINARY, NEW YORK.

x

CONTENTS

PAGE PREFACE vii REMARKS CONCRNING THE TRANSLATION: ITS METHOD AND ARRANGEMENT xii LIST OF ABBREVIATIONS XV

AN OUTLINE OF THE PIILOSOPIIY OF THE UPANISHADS . I

BRIIAD-ARANYAKA UPANISHAD 73 CHANDOGYA UPANISHAD 177 TAITTIRĪYA UPANISHAD 275 AITAREYA UPANISIIAD 294 KAUSIĪTAKI UPANISHAD 302 KENA UPANISIIAD 335 KAȚHA UPANISIAI 34L ISA UPANISHAD 362 MUNDAKA UPANISIAD. 366 PRASNA UPANISHAD 378 MANDÜKYA UPANISIIAD 39I SVETAŚVATARA UPANISIAD. 394 MAITRI UPANISHAD 4I2

A BIBLIOGRAPIIY OF THE UPANISIIADS, SELECTED, CLASSIFIED, AND ANNOTATED . 459 SANSKRIT INDEX . 509 GENERAL INDEX 514

xi

REMARKS CONCERNING THE TRANSLATION

ITS METHOD AND ARRANGEMENT

Principles observed in the translation It has been the aim of the tianslator to prepare a rendering that iepiesents, as faithfully as possible, the form and meaning of the Sanskiit text. A literal equivalent, even though lacking in fluency or giace of expression, has been preferred thioughout to a fine phrase that less exactly reproduces the original. The version has been made in accordance with philological principles, with constant and com- prehensive comparison of recuirent words and phiases, and due attention has been paid to the native commentaries as well as to the woik of previous scholars in East and West.

The text on which it is basod The text of the Upanishads here translated may be said to be in fairly good condition, and the readings of the prmnted editions could in the main be followed. Occasional adoption of variants or con- jectural emendations is mentioned and explained in the footnotes (as on pp. 207, 226, 455). In the Brihad-Aranyaka Upanishad the text of the Kanva iecension has been used as the basis; some of the variations of the Madhyamdina recensiont are noted at the foot of the page. In the Kaushitaki Upanishad the puncipal divergencies between the Bibhotheca Indica edition and that m the Anandasrama Series are set foith m the notes.

Order of the Upanishads in this volumo The traditional sequence of the ten principal Upanishads is that given in the following useful versus memorialis :-- īśā-kena-katha-praśna-munda-mandūkva-tittiri aıtareyam ca chandogyam byhadāranyakamn tatha.1 In the present volume, which adds the Maitii Upanishad to the usual group of twelve, they are ananged in the probable order of their original composition. Though the determination of this order is 1 From A Catechism of Hinduism, by Sris Chandia Vasu, Benares, 1899, p. 3- xii

CONCERNING THE TRANSLATION

difficult and at best conjectural, yet a careful study of the style and contents of these texts points to a relative sequence nearly like that first formulated by Deussen.1 The only departure in this volume from Deussen's order consists in placing the Svetasvatara in the later group with the Maitri, rather than in the earlier group before the Mundaka.2

Treatment of metrical portions Metrical poitions of the text are indicated by the use of type of a smaller size and by an arrangement that suggests verse form to the eye. The meter of each stanza is shown by the width of the margin : a maigin of moderate width denotes the 11-syllable tristubh, whereas a wider maigin denotes the familiar śloka, or 8-syllable anustubh. The number of lines accords with the number of veises in the original, and wherever possible the tianslation follows the text line for line. It has frequently been possible to attain in English the same number of syllables as in the Sanskiit, though no attempt has been made to produce a consistently metrical translation to the detiiment of the sense. Additions in square brackets Matter in square brackets is matter not actually expressed in the words of the Sanskiit text. It comprises- (a) the English equivalent of a word or words omitted or to be undeistood in the Sanskrit (as at Ait. 4. 6, p. 300; Katha 4. 3, p. 354); (b) words added to complete or improve the English grammatical structure (as at Chand. 5- 3. 3, p. 230); () explanations added by the translator to make clear the import of the passage (as at Praśna 5. 3-5, p. 388; Maitri 6. 14, p. 433). Additions in parentheses Matter in parentheses is always identical in meaning with the pre- ceding word or words. It comprises- (a) translations or equivalents of pioper names or other designa- tions, as: 'the Golden Germ (Hiranyagarbha)'; (b) Sanskrit words in italics, immediately after their English trans- lation as : 'peace (śanti).'

1 See Deussen, Die Philosophie der Upanishad's, pp. 22-25; English tr., pp. 22-26 (ef. the Bibhography, p. 501 below). See also Macdonell, History of Sanskrit Literature, London, 1900, p. 226. 2 See Hopkins, ' Notes on the Cvetaçvatara, etc.,' JAOS. 22 (1901), pp. 380- 387, where he controverts Deussen on this very point. xiiÌ

CONCERNING THE TRANSLATION

Use of italics Sanskrit words have been quoted freely in italics enclosed in parentheses- (a) to aid the special student in his search for the exact shade of meaning by giving the original of which the word or phrase immediately picceding is a translation ; (b) to render evident to the eye the play on words or the etymo- logical explanation that frequently occuis in the exposition or argumentation of the Upanishads (cf. Chand. 1. 2. 10-12, p. 179). Nouns and adjectives are usually given in their uninflected stem- fom; occasionally, however, an inflected form is used for the sake of clearness (as at Chand. 8. 3. 3, p. 265).

Transliteration of Sanskrit words The transliteration of Sanskrit words zn italics follows the current usage of Western Oriental scholars (except that anusvara is repre- sented by m instead of by the customary m). In roman tvpe, as part of the Englsh translation, however, proper names (as of divinities, persons, texts, and ceremonies) are given in a slightly less technical transliteration, with some concession to popular usage; the vowel ? is iepresented by 'ri' (except in 'Rig,' 'Rig-Veda'), and the sibilant s by ' sh.'

Headings in heavy-faced type The headings in heavy-faced type have been inserted by the translator to summarize the contents of the ensuing sections and to interpret, as far as possible in a few words, the development of thought in the text.

xiv

LIST OF ABBREVIATIONS

A. . . the recension of Kaush. published in the Anan- daśrama Sanskrit Series. Ait. . . Aitarcya Upanishad. Ait. Br. . Aitareya Brahmaņa. ASP. . Āśv ... American Fournal of Philology. Āsvalāyana (Grihya Sūtra). AV. .. Atharva-Veda. A1Tr. . Atharva-Veda Translation, by Whitney and Lan- man, in the Harvard Oriental Series, vols. 7 and 8, Cambridge, Mass., 1905. B ... the recension of Kaush. published in the Biblio- theca Indica. BhG. . Bhagavad-Gīta. BR ... Bohtlingk and Roth's great Sanskrit Dictionary, 7 vols., St. Petersburg, 1855-1875- Brih. . . Brihad-Aranyaka Upanishad. BIb. . Bohtlingk's shoiter Sanskrit Dictionary, 7 parts, St. Petersbug, 1879-1889. Chand. . Chandogya Upanishad. com. . . commentator, commentators. ed. cdited, edition. FA0S. . Fournal of the American Oricntal Society. K . Kanva recension of Brih. Kaush. . Kaushitaki Upanishad. l.c. . (loco citato), at the place cited. M Madhyamdina recension of Brih. MBh. . Mahābhārata. Mahanār. Mahānārāyaņa Upanishad. Mand. . Māņdūkya Upanishad. MS. . . Maitrāyaņi Samhitā. Mund. . Muņdaka Upanishad. MW. . Monier-Williams's Sanskrit Dictionary, 2d edition, Oxford, 1899. XV

LIST OF ABBREVIATIONS

Par. . Pāraskara (Grihya Sūtra). RV. Śat. Br Rig-Veda. . Śatapatha Biāhmaņa. SBE. Sacred Books of the East. SV. . . Sama-Veda. S.V. . (sub verbo), under the word. Śvet. . Śvetāśvatara Upanishad. TA. . Taittirīya Araņyaka. Tait. . Taittırīya Upanishad. tr. . translated, translation. TS. Taittirīya Samhita. VS. . Vajasaneyi Samhitā.

ERRATA

Page 48, line 2 for Madhyamdina read Madhyamdina Page 48, line 3 for Kanva read Kanva Page 143, line 26 for this home read this world Page 172, line 6 for Tvashtri Page 175, line 26 read Tvashtri for yajur Page 320, line 26 read yajus

and note 4 for Tvashtri read Tvashtri

xvi

AN OUTLINE OF THE PHILOSOPHY OF THE UPANISHADS

CHAPTER I

TIIE PLACE OF THE UPANISHADS IN THE HISTORY OF PHILOSOPHY

ALMOST contemporancous with that remarkable period of active philosophic and religious thought the world over, about the sixth century B.C., when Pythagoias, Confucius, Buddha, and Zoroaster were thinking out new philosophies and inaugurating great religions, there was taking place, in the land of India, a quiet movement which has exercised a continuous influence upon the entire subsequent philosophic thought of that country and which has also been making itself felt in the West. The Aryan invaders of Hindustan, after having conquered the territory and gaincd an undisputed foothold, betook themselves to the consideration of those mighty problems which thrust themselves upon every serious, thoughtful person-the problems of the meaning of life and the world and the great unseen powers. They cast about on this side and on that for explanation. Thus we find, for example, in the Svetäśvatara Upanishad (I. I) :- 'What is the cause? Brahma? Whence aie we born? Whereby do we live? And on what are we established? Overruled by whom, in pains and pleasures, Do we live our various conditions, O ye theologians?' In childlike manner, like the carly Greek cosmologists, they accepted now one thing and now another as the primary material out of which the whole world is made. Yet, again like the carly Greek philosophers and also with the subtlety and directness of childlike insight, they discerned the underlying unity of all being. Out of this penetrating intuition those carly Indian thinkers claborated a system of pantheism which has proved most fascinating to their descendants. If there is I B

PHILOSOPIIY OF TIE UPANISHADS

any one intellectual tenct which, explicitly or implicitly, is held by the people of India, furnishing a fundamental presuppo- sition of all their thinking, it is this doctrine of pantheism. The beginnings of this all-pervading form of theorizing are recorded in the Upanishads. In these ancient documents are found the carliest serious attempts at construing the world of experience as a rational whole. Furthermoie, they have continued to be the gencrally accepted authoritative state- ments with which cvery subsequent orthodox philosophic formulation has had to show itself in accord, or at least not in discord. Even the materialistic Carvakas, who denied the Vedas, a future life, and almost every sacred doctrine of the orthodox Brahmans, avowed respect for these Upanishads. That interesting later epitome of the Vedanta, the Vedanta-sara,1 shows how these Carvakas and the adherents of the Buddhistic theory and also of the iitualistic Pūrva-mīmamsa and of the logical Nyaya appcaled to the Upanishads in support of their varying theories. Even the dualistic Sankhya philosophers claimed to find scripture authority in the Upanishads." For the orthodox Vedanta, of course, the Upanishads, with Badarayana's Vedanta-Sutras and Sankara's Commentary on them, have been the very text-books. Not only have they been thus of historical importance in the past development of philosophy in India, but they are of present-day influence. 'To every Indian Brahman today the Upanishads are what the New Testament is to the Christian.'3 Max Muller calls attention to the fact that there are more new editions published of the Upanishads and Sankara in India than of Descaites and Spinoza in Europe.4 Especially now. in the admitted inadequacy of the existing degraded form of popular Hinduism, the educated Hindus are turning to their old Scriptures and are finding there much which they con-

1 Translated by Col. Jacob in his Manual of Hindu Pantheism, London, 1891. pp 76-78. Text published by him in Bombay, 1894, and by Bohtlingk in his Sanskrit-Chrestomathie. 2 See the Sarva-darsana-saigiaha, a later summary of the various philosophers, translated by Cowell and Gough, p. 227 (2nd ed., London, 1894). 3 Deussen, The Philosophy of the Upanishads, tr. by Geden, p. viii, Idinburgh, 1906. 4 Max Muller, Lectures on the Vedanta Philosophy, p. 39. 2

PHILOSOPHY OF THE UPANISHADS

fidently stake against the claims of superiority of any foreign religion o1 philosophy. It is noteworthy that the significant movement indicated by the reforming and theistic Samajas of modein timcs was inaugurated by one who was the first to prepare an English tianslation of the Upanishads. Rammohun Roy expected to restore Hinduism to its pristine purity and superiority through a resuscitation of Upanishadic philosophy with an infusion of certain eclectic elements. They ue also being taken up and exploited by a certain class who have found a rich reward and an attractive field of operation in the mysticism and ciedulity of India. Having hopes foi 'the Upanishads as a world-scripture, that is to say, a sciipture appealing to the lovers of religion and truth in all races and at all times, without distinction,' theosophists have been endeavoring to make them available for their converts.1 Not only have the Upanishads thus furnished the regnant philosophy for India from their date up to the present time and proved fascinating to mystics outside of India, but their philosophy presents many interesting parallels and contrasts to the elaborate philosophizings of Western lands. And Western professional students of philosophy, as well as literary historians, have felt and cxpressed the importance of the Upanishads. In the case of Arthur Schopenhauer, the chief of modein pantheists of the West, his philosophy is unmis- takably transfused with the doctrines expounded in the Upanishads, a fact that might be surmised from his oft-quoted eulogy: 'It [i. c. Anquetil du Perron's Latin translation of a Persian rendering of the Upanishads] is the most rewarding and the most elevating reading which (with the exception of the original text) there can possibly be in the world. It has been the solace of my life and will be of my death.'2 Professor Deussen, the Professor' of Philosophy in the University of Kiel (Germany), has always regarded his thorough study of the Vedanta philosophy as a reward in 1 The Upanishads, by Mead and Chattopadhyaya, p. 5, London, Theosophical Publishing Society, 1896. See also The Theosophy of the Upanishads (anonymous), London, Theosophical Publishing Society, 1896, and The Upanishads with Śankara's Commentary, a translation made by several Hindus, published by V. C. Seshacharri, Madras, 1898 (dedicated to Mrs. Annie Besant). * Parerga, 2, § 185 (Werke, 6. 427). 3 B 2

PHILOSOPHY OF THE UPANISHADS

itself, apart from the satisfaction of contributing so largely to our understanding of its teachings. Foi in the Upanishads he has found Parmenides, Plato, and Kant in a nutshell, and on leaving India in 1893, in an address before the Bombay Bianch of the Royal Asiatic Society,1 he gave it as his paiting advice that 'the Vedanta, in its unfalsified form is the stiongest support of pure morality, is the greatest consolation in the sufferings of life and death Indians, keep to it!' Professor Royce of Harvard University deemed the philo- sophy of the Upanishads sufficiently important to expound it in his Gifford Lectures,2 before the University of Aberdeen, and to introduce some original translations especially made by his colleague Professor Lanman. So, in East and West, the Upanishads have made and will make their influence felt. A broad survey of the facts will hardly sustain the final opinion expressed by Regnaud: Arbitrary or legendary doctrines, that is to say, those which have sprung from individual or popular imagination, such as the Upanishads, resemble a gallery of portraits whose originals have long since been dead. They have no more than a his- torical and comparative valuc, the principal interest of which is for supplying important clements for the study of the human mind.' 3 Historical and comparative value the Upanishads undoubt- edly have, but they are also of great present-day importance. No one can thoroughly understand the workingsand conclusions of the mind of an educated Hindu of today who does not know something of the fountain from which his ancestors for cen- turies past have drunk, and from which he too has been deriving his intellectual life. The imagery under which his philosophy is conceived, the phraseology in which it is couched, and the analogies by which it is supported are largely the same in the discussions of today as are found in the Upanishads and in Śankara's commentaries on them and on the Sutras. Further- more, although some clements are evidently of local interest 1 Printed as a pamphlet, Bombay, 1893, and also contained in his Elements of Metaphysics, English translation, p 337, London, 1894. 2 Royce, The World and the Individual, 1. 156-175, New York, 1900.

Paris, 1878. 3 Regnaud, Materiaux pour servir a Phistoire de la philosophie de l'Inde, 2. 204,

4

PHILOSOPHY OF THE UPANISHADS

and of past value, it is evident that the pantheism of the Upanishads has exerted and will continue to exert an influence on the pantheism of the West, for it contains certain elements which penetrate deeply into the truths which every philosopher must reach in a thoroughly grounded explanation of experience. The intelligent and sympathetic discrimination of these ele- ments will constitute a philosophic work of the first importance. As a preliminary step to that end, the mass of unorganized material contained in the Upanishads has been culled and the salient ideas here arranged in the following outline.

CHAPTER II

THE UPANISHADS AND THEIR PLACE IN INDIAN PHILOSOPHY

TIIE Upanishads are religious and philosophical treatises forming part of the carly Indian Vedas.1 The preceding por- tions are the Mantias, or Hymns to the Vedic gods, and the Brahmanas, or directories on and explanations of the sacrificial ritual. Accordingly these three divisions of the Sruti, or 'Revelation,' may be roughly characterized as the utterances successively of poct, priest, and philosopher. The distinction of course, is not strictly exclusive; for the Upanishads, being integral parts of the Brahmanas,2 are continuations of the sacrificial rules and discussions, but they pass over into philo. sophical considerations. Much that is in the Upanishads particularly in the Brihad-Aranyaka and in the Chandogya might more properly be included in the Brahmana portion and some that is in the Brahmanas is Upanishadic in charac. ter. The two groups are closely interwoven. ' ' That which is hidden in the seciet of the Vedas, even the Upanishads.'- Śvetāśvatara Upanishad 5. 6. Technically, the older Upani hads (with the exception of the Isa, which is th last chapter of the Samhita of the White Yajur-Veda) form part of the Aranyakas 'Forest Books,' which in turn are part of the Biahmanas, the second part of th Vedas. Later a distinct class of independent Upanishads arose, but even of several o the classical Upanishads the connection with the Brahmanas has been lost. Onl the thirteen oldest Upanishads, which might be called classical and which ar translated in this volume, are here discussed. 5

PHILOSOPHY OF THE UPANISHADS

This fact, along with the general lack of data in Sanskrit literature for chronological orientation, makes it impossible to fix any definite dates for the Upanishads. The Satapatha Brahmana, of which the Brihad-Aranyaka Upanishad forms the conclusion, is believed to contain material that comes down to 300 B.C. The Upanishads themselves contain several references to writings which undoubtedly are much later than the beginnings of the Upanishads The best that can be done is to base conjectuies upon the general aspect of the contents compaied with what may be supposed to precede and to suc- ceed. The usual date that is thus assigned to the Upanishads is about 600 or 500 B. C., just prior to the Buddhist revival. Yet evidences of Buddhist influences are not wanting in them. In Brih. 3. 2. 13 it is stated that after death the differ- ent parts of a person return to the different parts of Nature from whence they came, that even his soul (atman) goes into space and that only his karma, or effect of work, remains over. This is out and out the Buddhist doctrine. Connections in the point of dialect may also be shown. Sarvarat is 'a word which as yet has not been discovered in the whole range of Sanskrit literature, except in Satapatha Brāhmana 14. 7. 1. 10 [=Brih. 4. 3. 9] and in Northern Buddhist writings.'! Its Pal equivalent is sabbava. In Brih. 4. 3. 2-6 r is changed to /, i. e. paly-ayate for pary-ayate-a change which is regularly made in the Pali dialect in which the books of Southern Bud- dhism are written. It may be that this is not a direct influence of the Pali upon the Sanskrit, but at least it is the same ten- dency which exhibits itself in Pali, and here the two languages are close enough together to warrant the assumption of contact and mutual influence. Somewhat surer evidence, however, is the use of the second person plural ending tha for ta. Miiller pointed out in connection with the word acaratha (Mund. I. 2. I) that this irregularity looks suspiciously Buddhistic. There are, however, four other similar instances. The word samvatsyatha (Praśna 1. 2) might be explained as a future indicative (not an imperative), serving as a mild future imper- ative. But prcchatha (Praśna r. 2), apadyatha (Praśna 2. 3), and janatha and vimuncatha (Mund. 2. 2. 5) arc evidently meant 1 Kcr, SBE. 21, p. xvii. 6

PIIILOSOPHY OF THE UPANISHADS

as imperatives, and as such are formed with the Pali instead of with the regular Sanskrit ending. It has long been suspected that the later Siva sects, which recognized the Atharva-Veda as their chief scripture, were closcly connected with the Bud- dhistic sects. Peihaps in this way the Buddhistic influence 1 was transmitted to the Praśna and Mundaka Upanishads of the Atharva-Veda. This shows that the Upanishads are not unaffected by out- side influences. Even irrespective of these, their inner structure reveals that they are heterogeneous in their material and com- pound in theii composition. The Brihad-Āranyaka, for instance, is composed of three divisions, each of which is concluded, as if it were a complete whole, by a vansa, or genealogy of the doctrine (that is, a list of teachers through whom the doctrine there taught had originally been ieceived from Brahma and handed down to the time of wiiting). The first section, entitled 'The Honey Section,' contains a dialogue between Yajnavalkya and Maitreyi which is almost verbally repeated in the second section, called ' The Yajñavalkya Sec- tion.' It seems quite evident that these two pieces could not have been parts of one continuous writing, but that they were parts of two scpaiate works which were mechanically united and then connected with the third section, whose title, Supple- mentary Section,' is in accord with the heterogeneous nature of its contents. Both the Brihad-Aranyaka and the Chandogya are very composite in character. Disconnected explanations of the sacrificial ritual, legends, dialogues, etymologizings (which now appear absurd, but which originally were regarded as im- portant explanations),2 sayings, philosophical disquisitions, and so forth are, in the main, merely mechanically juxtaposed. In the shorter and later Upanishads there is not room for such a collection ; but in them, more and more, quotations from the earlier Upanishads and from the Vedas are inserted. Many of these can be recognized as such. There are also certain passages, especially in the Katha and Śvetāśvatara, which,

1 See on this point the interesting testimony adduced by Foucher, Étude sur l'iconographie bouddhique de l'Inde, Paris, 1900. 2 Such as Brth. I. 2.7; I. 3. 22; I. 4. I; 3.9. 8-9 ; Chānd. I. 2. 10-12 ; 6. 8. I. 7

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though not referable, are evidently quotations, since they are not grammatically construable in the sentence, but contain a thought which seems to be commented upon in the words immediatcly following. Not only are the Upanishads thus heterogencous in point of structure, but they also contain passages which set forth the dualistic Sankhya philosophy, which has been the chief antag- onist of the monistic Vedanta. Of the earlicr Upanishads the Chandogya, in 6. 4, explains all cxisting objects as a com- position of three clements, a reduction which has an analogue in the Sankhya with its three qualities. In Katha 4. 7, the prakyt or 'Nature' of the Sankhya is described. In Katha 3- 10-13, and similarly in 6. 7-8, there is a gradation of psychical principles in the order of their emanation from the Unmanifest (auyakta) which agrees closely with the Sankhya order; but a difference is added when that Unmanifest, instead of being left as the ultimate, is subordinated to the Person of the world-ground. Somewhat similar are the genealogies of Mund. 1. 1. 8; 2. 1. 3; and Praśna 6. 4. In Praśna 4. 8 is a combined Sankhya and Vedanta list, the major part of which, up to citta, 'thought and what can be thought,' is Sankhyan. The term buddhz, 'intellect,' is an important Sänkhyan word. It is noticeable that it does not occur until the Katha, where other Sankhyan similarities are first prominent and where this word is found four times. In the Svetasvatara the Sankhya is mentioned by name in the last chapter, and the statement is made that it ieasons in search of the same object as is there being expounded. The references in this Upanishad to the Sankhya are unmistakable. The enumerations of 1. 4-5 are distinctly non-Vedantic and quite Sankhyan. The passage at 6. 1, where svabhava, 'the nature of things,' evidently means prakrti, the ' Nature' of the Sankhya, denounces that theory as the utterance of deluded men. Similarly I. 3 contradicts the Sankhyan doctrine in placing the gunas, or ' qualities,' in God and in attributing to him 'self-power.' But more numerous are the instances where the Vedanta theory is interpreted in Sankhyan terms, as in 4. I0, where the prakrti of the Sänkhya is identified with the mäya of the Vedanta. The passage 4. 5, where the explana- 8

PHILOSOPHY OF THE UPANISHADS

tion of experience is sensually analogized, is thoroughly Sankhyan. The relation of the Vedanta to the Sankhya has not yet been satisfactorily made out. Perhaps, as Professor Cowell maintained,1 'the Svetasvatara Upanishad is the most direct attempt to reconcile the Sankhya and the Vedanta.' The Maitri is even more evidently pervaded by Sankhyan influences, especially the explicit references to the gunas, or 'qualities,' with the enumeration of their effects (3. 5) and the explanation of their origin (5. 2). Even with due allowance made for a supposititious period when the terms of philosophy may have existed without distinction of systems, such as are known afterwards as Vedānta and Sankhya, it is nevertheless improbable that so complete a Sankhyan vocabulary as meets us in the Śvetāś- vatara and the Maitri Upanishads could belong to such a period. They seem rather to belong to a period when systems were not only recognized as such, but as antagonistic. A These remarks have made it clear that the Upanishads are no homogeneous products, cogently presenting a philosophic theory, but that they are compilations from different sources recording the 'guesses at truth' of the early Indians. A single, well articulated system cannot be deduced from them; but underlying all their expatiations, contradictions, and unordered matter there is a general basis of a developing pantheism which will now be placed in exposition.

CHAPTER III

FIRST ATTEMPTS AT THE CONCEPTION OF A UNITARY WORLD-GROUND AMONG the early Indians, as among the early Greeks, an explanation of the beginnings of the world, its original sub- stance, and its construction, formed the first and most inter- esting subject of philosophical speculation. In the Vedas such speculation had gone on to some extent and had produced the 1 In his notes to Colebrooke's Miscellaneous Essays, I. 257, London, 1873. But see more especially Professor Hopkins, JAOS. 22. 380-387. 9

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famous Creation Hymn, RV. 10. 129, as well as others (such as RV. TO. 121; 10. 81; 10. 72 ; 1. 90) in which the origin of the world was conjectured under architectural, gencrative, and sacrificial analogies. In the Brahmanas speculation continued further along the same lines. When the period of the Upanishads arrived, the same theme had not grown old-and when will it? The quotation from Śvet. 1. 1 already cited (page I) shows how this theme was still discussed and indicates the alternatives that were offered late in the period. But among the carly Upanishads these first crude cosmogonic theories had not yet been displaced. Prominent among these is one which was advanced among the carly Grecks by Thalcs and which was also a widely prevailing Semitic idea, namcly, that the original stuff of the world was Water. Thus in Brih 5. 5 we find it stated that ' in the beginning this world was just Water.' 'It is just Water solidified that is this carth, that is the atmosphere, that is the sky, that is gods and men, that is animals and birds, grass and trees, beasts, together with worms, flies, and ants; all these are just Water solidified' (Chand. 7. 10. 1). Gargi in Brih. 3. 6. 1 opens a discussion with the philosopher Yajñavalkya by asking for an explanation of the popular thcory that .all this world is woven, warp and woof, on water.' In the later Katha a more philosophic theory of the world- ground was added on to this older theory that water was the primal entity: '[Atman], who was born of old from the waters' (4. 6). Somewhat similar combinations of the earlier and later theories are made in Ait. I. I. 3, where Atman, after creating the wateis, 'from the waters drew forth and shaped a person,' from whose members the different parts of the world and of man emanated; and in Kaush. I. 7, where Brahma declares 'the waters, verily, indeed, arc my world.' In a little more philosophic fashion Space also was posited as the ultimate ground of the world. At Chand. I. 8 9 three men are represented as having a discussion over the origin (or 'what it goes to,' gati) of the Saman, 'Chant,' of the sacrificial ritual. One of the group traced it back to sound, to breath, to food, to water, to yonder world. When pressed as to what 'yonder world goes back to,' he replied: 'One should not lead I0

PHILOSOPHY OF THE UPANISHADS

beyond the heavenly world. We establish the Saman upon the heavenly world, for the Saman is praiscd as heaven.' The second member of the group taunted the first that his Saman had no foundation, and when challenged himself to declaie the origin of that world, replied 'this world'; but he was immediately brought to the limit of his knowledge as regards the origin of this world. ' One should not lead beyond the world-support. We establish the Saman upon the world as a support, for the Saman is piaised as a support.' Then the third member put in his taunt. 'Your Saman comes to an end,' said he. It is noticcable that he, who was the only one of the three not a Brahman, or professional philosopher, was able to explain : 'Verily, all things here arise out of spacc. They disappear back into space, for space alone is greater than these; space is the final goal.' With still greater abstraction the origin of the world is traced back, as in the early Greek speculations and as in RV. 10. 72. 2-3 and AV. 17. I. 19, to Non-being (a-sad).

" In the beginning, verily, this [world] was non-existent. Therefrom, verily, Being was pioduced.' (Tait. 2. 7.) In Chand. 3. 19 the same theory is combined with another theory, which is found among the Grecks and which was popular among the Indians, continuing even after the time of Manu, namely, that of the cosmic egg. 'In the beginning this world was merely non-being (a-sad). It was existent. It developed. It turned into an egg. It lay for the period of a year. It was split asunder. One of the two eggshell-parts became silver, one gold. That which was of silver is this earth. That which was of gold is the sky. What was the outer membrane is the mountains. What was the inner membrane is cloud and mist. What were the veins are the rivers. What was the fluid within is the occan.' This theory of the Rig-Veda, of the Atharva-Veda, of the Taittiriya, and of the early part of the Chandogya is expressly referred to and combated at Chand. 6. 2. 'In the beginning, my dear, this world was just Being, one only, without a second. To be sure, some people say: "In the beginning this world was just Non-being, one only, without a sccond; from that II

PHILOSOPHY OF THE UPANISHADS

Non-being Being was produced." But verily, my deai, whence could this be? How from Non-being could Being be produced? On the contrary, my dear, in the beginning this world was Being, one only, without a second. It bethought itself: "Would that I were many! Let me procreate myself!" It emitted heat.' Similaily the heat procieated water, and the water food. Out of these threc elements, after they had been infused by the original existent with name and form (i.c. a principle of individuation), all physical objects and also the organic and psychical nature of man were composed. Still more abstract than the space-theory, but connected with it, is the cosmological speculation offered by Yājfavalkya to Gargī, who confronted him with two supposedly unanswerable questions. 'That which is above the sky, that which is bencath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future -across what is that woven, warp and woof?' 'Across space,' was Yajnavalkya's reply. 'Across what then, pray, is space woven ?' 'That, O Gargi, Brahmans call the Imperishable,' answers Yajnavalkya, but he does not attempt to describe this, since it is beyond all carthly distinctions. Iowever, with a directness and a grand simplicity that call to mind the Hebrew account of the creation by the mandatory word of the Divine Being, there follows an account of the governances of the world by that world-ground. 'Verily, () Gargi, at the command of that Imperishable the sun and moon stand apart. Verily, O Gargi, at the command of that Imperishable the carth and the sky stand apart. Verily, ( Gargi, at the command of that Imperishable the moments, the hours, the days, the nights, the fortnights, the months, the scasons, and the years stand apart. Verily, O Gargi, at the command of that Imperishable some rivers flow from the snowy mountains to the east, others to the west, in whatever direction each flows' (Brih. 3. 8. 3-9). These scarchings for the origin and explanation of the world of phenomena, first in a phenomenal entity like water and space, and then in a super-phenomenal entity like non-being, being, or the Imperishable, had even in the Rig- and Atharva- 12

PHILOSOPHY OF THE UPANISHADS

Vedas reached the conception of a necessarily unitary basis of the world and even the beginnings of monism. Thus :- . Brahmanaspatı like a smith Did forge together all things here.' (RV. Io. 72. 2.) Visvakarman (literally. the 'All-maker'), the one God, established all things (RV. 10. 81). From the sacrificial dismemberment of Purusha, the World-Person, all things were formed (RV. 10. 90). Again, in RV. 10. 121. I :- 'In the begining arose Hiranyagarbha, The caith's begetter, who cieated heaven.' So also in RV. 10. 129. 1, 2, the Creation Hymn :- 'Theie was then neither being nor non-being .... Without breath breathed by its own power That One.' So also RV. I. 164. 6 :- 'I. unknowing, ignorant, here Ask the wise sages for the sake of knowledge: What was That One, in the form of the unborn, Who established these six worlds?' A glimpse into monism is seen in RV. I. 164. 46 :- Him who is the One existent, sages name variously.' Varous, indeed, were the conjectures regarding the world- ground. Four-Brahmanaspati, Viśvakarman, Purusha, and ITiranyagarbha-besides the indefinite That One, have just been cited from the Rig-Veda. Another, Prajapati (literally ' Lord of creatures') began to rise towards the end of the Vedic period, increased in prominence through the Brahmanic, and continued on into the Upanishadic. But the conception which is the ground-work of the Vedanta, which overthrew or absorbed into itself all other conceptions of the world-ground, was that of Brahma. Emerging in the Brahmanas, it obtained in the Upanishads a fundamental position which it never lost. In- deed, the philosophy of the Upanishads is sometimes called Brahma-ism from its central concept.

I3

PHILOSOPHY OF THE UPANISHADS

CHAPTER IV

THE DEVELOPMENT OF THE CONCEPTION OF BRAHMA

As the early cosmologies started with one thing and another, but always one particular thing, posited as the primal entity, so in Brih. 1. 4. 10-11 and again in Maitii 6. 17 we find the statement: 'Verily, in the beginning this world was Brahma.' And as in the old cosmologies, especially in the Rig-Veda and in the Brahmanas, so also in the Upanishads procreation was adopted as the specific analogy for world-production. Thus: 'He desired: "Would that I were many! Let me procreate my- self!" He performed austerity. Having performed austerity, he created this whole world, whatever theie is here' (Tait. 2. 6) It should be noticed that consciousness, which was absent in the water- and space-cosmologies, is here posited for the production of the world; also that the creation of the world, as in the Purusha IIymn, RV. 10. 90, and all through the Brahmanas, is an act of religious significance accompanied by ccremonial rites. This last fact is not unnatural when the situation is considered. Every undertaking of importance had to be preceded by sacri- fices and austerities in order to render it auspicious. The greater the importance of the affair, such as beginning a war or going on a jouiney, the greater was the need of abundant saciifice. And if saciifice was so essential and efficacious for human affairs, would it not be equally necessary and efficacious for so enormous an undertaking as the creation of the world ? These considerations probably had the greater weight in view of the meaning and historical importance of the word brahma, which now and henceforth was to be employed as the designation of the world-ground. In the Rig-Veda brahma seems to have meant first ' hymn,' prayer,' 'sacred knowledge,' 'magic formula.' In this very sense it is used in the Upanishads, e.g. Tait. 3. 10. 4, as well as in compounds such as brahmavat,'possessed of magic formulas,' and brahma-varcasa, ' superiority in sacred knowledge.' It also signified the power that was inherent in the hymns, 14

PIIILOSOPHY OF THE UPANISHADS

piayers, sacied formulas, and sacied knowledgc. This latter meaning it was that induced the application of the word to the world-ground-a power that created and pervaded and upheld the totality of the univeise. Yet how difficult it was to preserve the penetrating philo- sophical insight which discerned that efficiency, that power, that brahma undeilying the world-an insight which dared to take the word from its religious connection and to infuse into it a philosophical connotation-will be shown in the recorded attempts to grasp that stupendous idca, all of which fell back, because of figurative thinking, into the old cosmo- logics which this very Brahma-theory itself was intended to transcend. The unknown character of this newly discovered Being and the idea that only by its will do even the gods perform their functions, is indicated in a legend contained in the Kena Upanishad. Biahma appcared to the gods, but they did not understand who it was. They deputed Agni, the god of fire, to ascertain its identity. He, vaunting of his power to burn, was challenged to burn a straw, but was baffled. Upon his unsuccessful return to the gods, Vayu. the god of wind, was sent on the same mission. Hc, boasting of his power to blow anything away, was likewise challenged to blow a straw away and was likewise baffled. To Indra, the next delegate, a beautiful woman, allegorized by the commentator as Wis- dom, explained that the incognito was Brahma, through whose power the gods were exalted and enjoyed greatness. In Brih. 3. 9. 1-9 Yajñavalkya was pressed and further pressed by Säkalya to state the real number of the gods. Un- willingly he reduced, in seven steps, the popular number of 3306 gods to one, and that one was Brahma, the only God. But apart from legend and apait from religion it was difficult for the ordinary person to understand who or what this Brahma was. Gārgī, one of the two women in the Upanishads who philosophize, takes up the old water-cosmology and asks Yajnavalkya, the most prominent philosopher of the Upani- shads (Brih. 3. 6): 'On what, pray, is the water woven, warp and woof?' He replies, 'The atmosphere-worlds.' On being I5

PHILOSOPIIY OF THE UPANISHADS

asked again, 'On what then, pray, are the atmosphere-woilds woven, warp and woof?' he says, 'The Gandharva-world [or world of spirits].' The regressus has been entered, and Yajnavalkya plays somewhat the part of Locke's 'poor Indian [i. e. American Indian] philosopher' with his tortoise, and elephant, and so forth, as the world's last standing- ground. Here he takes Gaigi back to the worlds of the sun upon which the Gandharva-worlds are woven, and then in turn to the worlds of the moon, the worlds of the stais, the worlds of the gods, the woilds of Indra, the woilds of Prajapati, the worlds of Brahma. 'On what then, pray, are the worlds of Brahma woven, warp and woof?' 'Gaigi, do not question too much, lest your head fall off. In tiuth you are question- ing too much about a divinity about which further questions cannot be asked. Gargi, do not over-question.' Thereupon Gargi ceased to question. It is a remnant of the old space-cosmology joined with the Brahma-theory when in Brih. 5. 1 it is stated that ' Brahma is cther-the cther primeval, the ether that blows' A little more is added when it is said that 'Brahma is life. Brahma is joy. Brahma is the void' (Chand. 4. 10. 5). The abundance and variousness of being in that world-ground which must also be the ground of the physical and of the mental life of persons is approached in Tait. 3, where the instruction is successively given that Brahma is food, bieath, mind, under- standing, and bliss, since out of cach of those, as from the world-ground, things are born, by those they live, unto those they enter on departing hence. There are four other passages where attempts are expressly made to define Brahma. In Brih. 2. 1 the renowned Brahman Gargya Bālaki came to Ajatasatru, king of Benares, and volunteered to tell him of Brahma. The wealthy king, in emulation of the lavish Janaka, offered a thousand cows for such an exposition. Gārgya explained that he venerated the person in the sun as Brahma. ' Talk not to me about such a Brahma,' Ajatasatru protested. He venerated as Brahma the Supreme Head and King of all beings. Then Gargya said that he also venerated the person in the moon as Brahma. Ajatasatru again protested against 16

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the inadequacy of such a conception of Brahma. He vener- ated It as the great white-robed king Soma (i.e. the person vivifying the moon). Again Gargya gave another definition of Brahma, namely, as the person in the lightning; and again Ajatasatru condemned his statement as inadequate by de- claring that he venerated as Brahma the Brilliant One, the principle of brilliancy, not only in the lightning but in all brilliant things. So the two converse back and forth, Gargya successfully giving new definitions and Ajatasatru declaring their inadequacy with a broader conception which included and went beyond Gärgya's, and at the same time deducing a practical benefit to any who held such a conception. Gargya's conception of Brahma as the person in space was supple- mented by the conception of Brahma as the Full, the non-active; the person in the wind, by Indra, the terrible, and the unconquered army; the person in the fire, by the Vanquisher; the person in water, by the Counterpart (of all phenomenal objects); the person in the mirror, by the. Shining One; the sound which follows after one, by Life; the person in the quarters of heaven, by the Inseparable Companion ; the person consisting of shadow, by Death; the person in the body, by the Embodied One-in all, twelve1 conceptions of Brahma, which exhaust Gargya Bālaki's speculation on the subject. He, the challenger, the professional philosopher, then requests instruction from his vanquisher, who, it may be noticed again, was not a Brahman, but a Kshatriya (i. c. a man belonging to the second caste). Ajātasatru called attention to the anomaly of a Brahman's coming to a Kshatriya for instruction, but consented to make him know clearly this comparatively newand not fully comprehended conception of Brahma. 'He, verily, O Balaki, who is the maker of all these persons [whom you have mentioned in succession], of whom,

' In Kaush. 4, which is evidently another version of the same dialogue, there are sixteen conceptions, 'the person in the quarters of heaven' being omitted from the Brihad-Aranyaka list and there being added the person in thunder, in the echo, the conscious self by whom a sleeping person moves about in dreams, the person in the right eye, and the person in the left eye-conceptions which are supplemented respectively by the soul of sound, the inseparable companion, Yama (king of the dead), the soul of name, of fire, of light, and the soul of truth, of lightning, of splendor. I7 C

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verily, this is the work-he, verily, should be known' (Kaush. 4.19). With the illustration at hand of a man awaking from sleep, Ajatasatru shows that finally Brahma is to be conceived of as that into which one goes to sleep and from which one wakes again. The conclusion is: 'As a spider might come out with his thread, as small sparks come forth from the fire, even so from this Soul come forth all vital energies, all worlds, all gods, all beings. The mystic meaning (upanisad) there- of is "the Real of the real"' (Brih. 2. 1. 20). This is the most important passage, for it is the first in the Upanishads where the conception of Biahma is subjected to a regressive analysis leading to a conclusion which obtains throughout the remainder of the Upanishads, except as it is further supplemented. In it the following points are to be noticed. The old cosmologies, according to which the world- ground was to be discovered in some particular phenomenal object or substance, aie still clung to in so far as Brahma, the newly postulated world-ground, is to be found in one and another individual object, such as the sun, the moon, lightning, space, firc, water, and so forth; they are transcended, however, in so far as those objects are not regarded as themselves of the stuff out of which the world was fashioned, but are looked upon only as a habitation of the world-ground, which is also a person, locally lodged. Such a conception of the first disputant is corrected by the second's pointing out that the world ground cannot be the substrate of only certain particular phenomena ; that the several principles must be referred back to a single one, ' who is the maker of these persons, of whom this [ universe] is the work' (Kaush. 4. 19), and (more important still) that if one would come close to the apprehension of this world-ground, it is chicfly to be known as the upholder of his own psychical existence through the period of sleep; that it is a Soul (Atman) and that this Soul is the source of all existing things, vital energies, worlds, gods, all beings, which are actual, to be sure, but actual only because It is their Real. A very great advance in the conception of the world-ground is here made, and a doctrine is reached of which most of the later dialogues are further explications. There are two other dialogues, however, which by a similar succession of definitions 18

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and corrections arrive at the same fundamental conception of Brahma. In Brih. 4. 1-2 Janaka, at Yajñavalkya's request, states the various philosophical theories that have been piopounded to him. Six different conceptions of Brahma, taught by different teachers, are thus elicited. First, that Brahma is speech. This was self-evident, replied Yajnavalkya, but it was saying no more than that one had a mother, or a father, or a teacher; without explaining the scat and support of speech, such a Brahma was one-legged. Yajñavalkya then supplied the deficiency by explaining that its seat was specch, its support space, and it should be reverenced as intelligence, for by speech all things were known. Similarly, the theory that Brahma was breath was approved as truc, but condemned as inade- quate, and supplemented by the explanation that breath was its seat, space its support, and it should be reverenced as dear, since the breath of life is dear. So Brahma is sight, the eye its seat, space its suppoit; and it should be reverenced as truthfulness, since the cyes see truly. Brahma is hearing, the car its scat, space its support; and it should be reverenced as the endless, for the quarters of heaven from which one hears are endless. Brahma is mind, its seat is mind, its support is space; and it should be revcrenced as the blissful, for with the mind one experiences bliss. Brahma is the heart, its seat is the heart, its support is space; and it should be reverenced as the steadfast, for the heart is a steadfast support. The con- clusion is not clearly connected with the dialogue; at 4. 2. 4 there scems to be a break in the text. But it ends with the description of the Atman (Soul, or Spirit), which is without describable limits. 4 Here it is to be noticed that Brahma is postulated as mani- fest in a person's psychical activities; that It has its seat in the sense-organs and in the mental organs; that It has various qualities, such as the quality of intelligence, truthfulness, end- lessness, blissfulness, steadfastness; and that It turns out to be a Self, without any limiting qualities. All these statements are of importance, both as indicating the development of the con- ception of Brahma and as contrasted with later modifications. The only other dialogue where an extended attempt is made 19 C 2

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to arrive at a conception of Brahma, exhibits in philosophy the henotheistic religious tendency of the Indian mind, which elevates the god or the concept immediately concerned to the highest position and accepts it as supreme and complete, only to turn to anothei and repeat the process. In Chand. 7. I Närada, in scarch of saving knowledge, comes to Sanat- kumara with the request ' Teach me, Sir ! (adhihi bhagaro). [It is probable that this should be 'Sir, declare Biahma!' (adhīhi bhagavo brahma), the same icquest that Bhrigu Vārui put to his father in a similar progressive definition of Brahma (Tait. 3. I, referred to on page 16).] The latter, being bidden to declare his learning, enumerates seventeen books and sciences, but is informed that they all teach such knowledge as is only a name-not however worthless, since a name is part of Brahma and should be revered as Brahma. Indeed, he who does so venerate names as Brahma has free sway so far as a name covers the nature of Brahma, which, however, is only to a slight extent. But there is more than a name, viz. speech. That, too, is a manifestation of Brahma, because it makes every- thing manifest-all the sciences, all objects, all distinctions. But there is more than specch, viz. the mental organ, or mind (manas), for that embraces both speech and name. The self is mind. The world is mind. Brahma is mind. But there is something more than mind or ideation. There is will (samkalpa, the constructive faculty). It is through will that everything comes into existence. Again, though will defines a phase of Brahma, theie is something greater, viz. thought. Verily, when onc thinks, then he wills and performs all the previously named processes. So there is given a successive advance over cach previous conception of Brahma, and usually some reason for the dependence of the preceding upon the succeeding. After thought follows meditation, under- standing, strength, food, water, heat, space, memory, hope, and breath, or life; everything is breath. Further, by a circuitous route, the author leads to the immortal, unrestricted, undiffer- enced, sclf-supported plenum which is below, above, before, behind, to the right, to the left, which is the whole world itself. The next thought seems to be that sincc it isa spirit for whom there is a below and above, a before and bchind, a right and 20

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a left, a spirit for whom a whole world exists, therefore all these are themselves spirit, or the Spirit (Atman). So Spirit alone is below, above, beforc, behind, to the right, to the left. This wholc world is Spirit. Out of Spirit arise hope, memory, space, heat, water, appearance and disappearance, food, strength, understanding, meditation, thought, will, mind, speech, name, sacred verses, religious work-which previously were defined as parts of Brahma. Indecd, this whole world arises out of Spirit (zItman). One more reference will show the manner of progress in the development of the conception of Brahma which has now been reached, namely that It is the one great rcality, present both in objective phenomena and in the self's activities (Chand. 3. 18. I-2). 'One should reverence the mind as Brahma. Thus with reference to the self (atman). Now with reference to the divinitics [who operate the different departments of nature]. One should reverence space as Brahma .... That Brahma has four quarters. One quarter is speech. One quarter is breath. One quarter is the eye. One quarter is the car. Thus with reference to the self. Now with reference to the divinitics. One quarter is Agni (Fire). One quarter is Vāyu (Wind). One quarter is Aditya (the Sun). One quarter is the quarters of heaven. This is the twofold instruction with reference to the self and with refcrence to the divinities.' Two stages are analyzable in the progress thus far: (1) the necessity for a universal, instead of a particular, world-ground led to a theory which postulated a world-ground that embraced all phenomena as parts of it, and so which gradually identified everything with the world-ground; (2) it was felt that this world-ground was in some sense a Soul, co-related with the finite ego. These two tendencies will now be further traced. According to the earlier theory of Brahma, in which It was the primal entity which procreated the woild, the world was somehow apart from Brahma. Thus, 'having created it, into it he entered' (Tait. 2. 6). Or, as Chand. 6. 3 speaks of the originally Existent, after it had procreated heat, water, and food: 'That divinity thought to itself: "Come! Let me enter these three divinitics [i.e. heat, water, and food] with this living Soul, and separate out name and form."' 2I

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With the development of the concept of Brahma away fiom its carliest form (i. c. from the influence of the carly cosmogonies), the thought of pervading-all, mentioned in the previous para- graph, and the gencial enlargement and universalizing of the concept, led to the thought of being-all. So the world was identified with Brahma, in a different sense from what is implied in 'Verily, in the beginning this world was Biahma' (Brih. 1.4. 10). The world, according to this developed conception, is not the emanation of the original Being that was called Brahma, nor is it strictly the past construct of an artificer Brahma (Kaush. 4- 19). Nor yct is it to be regarded as pervaded by Brahma as by something not itself, as in: 'He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-casc, or fire in a fire-holder [i.c. the fire-wood]' (Brih. 1. 4. 7). But here and now 'verily, this whole world is Brahma' (Chand. 3.14). The section of the Chandogya just quoted is the first clear statement of the pantheism which had been latent in the previous conception of Brahma and of the relation of the world to It. Later that pantheism is made explicit and remains so through the rest ofthe Upanishads, where the thought recurs that Brahma actually is everything.1 Thus :- ' The swan [i.e. the sun] in the clear, the Vasu in the atmo-

The prest by the altai, the guest in the house, sphere,

In man, in broad space, in the right (rfa), in the sky, Born in water, born in cattle, born in the right, born in rock. is the Right, the Great.' (Katha 5. 2.) 'Brahma, indeed, is this immoital. Brahma before, Brahma behind, to right and to left. Stretched forth below and above, Brahma, indeed, is this whole world, this widest extent.' (Mund. 2. 2. Ir.) 'For truly, cverything here is Brahma' (Mānd. 2). Thus far, in the exposition of the development of the pantheistic conception of the world, the merging of all objective 1 Bııhad-Āranyaka, Chandogya, Taittirīya, Aitareya, Kaushītaki, and Kena 14-34 (the prose portion) are regarded as forming the group representative of the earher Upanishadic philosophy. The others are later and dogmatic, presupposing a considerable development of thought and not infrequently quoting the earlier ones. 22

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phenomena into a unitary world-ground has been the process emphasized; for this seems to have been its first stage. Objective phenomena are the ones which first arrest the attention and demand explanation. But, as the Svetaśvatara, at its beginning (1. 2), in recounting the various speculative theories, states explicitly, there is another important factor, namely 'the cxistence of the soul (atman),' which cannot be lumped in with material objects, but presents another and more difficult fact for the philosopher who would find a unitary ground that shall include the diverse objective and subjective. This leads over to what was stated on page 21 as the second stage in the development of the conception of Brahma as the world-ground, namely, that It is in some sense a Soul co-related with the finite ego.

CHAPTER V

THE DEVELOPMENT OF THE CONCEPTION OF THE ATMAN AND ITS UNION WITH BRAHMA

IN the dialogue in Brih. 2. 1 (and its longer recension, Kaush. 4), where a progressive attempt was made to con- ceive of Brahma, it was admitted that Brahma was to be found not only in the not-self, but also in the self; that It was not only the essence of cosmical phenomena, but also of the organic and mental functions of the human person. This probably was an outgrowth of the primitive anthro- pomorphic notion that the world-ground is an enormous human person, graphically portrayed in the ' Hymn of the Cosmic Person,' RV. 10. 90. The sun came out of his eye, the moon from his mind, Indra and Agni (fire) from his mouth, Vāyu (the wind) from his breath, the air from his navel, the sky from his head, the earth from his feet, and so forth. In the Atharva-Veda (10. 7. 32-34) the earth is the base of the highest Brahma, the air his belly, the sky his head, the sun and moon his eyes, fire his mouth, the wind his breaths. In the cosmology in Brih. I. 2 fire is the semen of the 23

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demiurge Death, the east is his head, the south-east and north-east his arms, the west his hinder part, the south-west and the north-west his thighs, the south and north his sides, the sky his back, the atmosphere his belly, the earth his chest. According to Aitareya I, there procecded from the mouth of the world-person fire, from his nostrils the wind, from his eyes the sun, from his ears the quarters of heaven, from his skin plants and trees, from his heart the moon, from his navel death, from his male generative organ water. But here the important thought is added that not only are the bodily parts of this cosmic person to be observed in the external world, but they are also correlated with the functions of the individual person. So, in the sequel of the Aitareya account, fire became speech and entered in the mouth of the individual; wind became breath and entered in his nose; the sun, sight in his eyes ; the quarters of heaven, hearing in his ears; plants and trees, hairs in his skin; the moon, mind in the heart; Death, semen in the generative organ. This is perhaps the first detailed mention of a correspon- dence between the microcosm and the macrocosm. Glimpses of it there have been before, as in Chänd. 3. 18. 2, where Brah- ma, selfwise, is fourfold: speech, breath, eye, car; and with regard to nature, is implicitly corresponding, also fourfold : fire, wind, sun, quarters. A correspondence between four parts of the bodily self and of the world is as old as the Cremation Hymn of the Rig-Veda (10. 16. 3), where the deceased is addressed : 'Let thine cye go to the sun, thy breath to wind,' a notion of dissolution at death which recurs in Isa 17, 'My breath to the immortal wind,' and more fully in Brih. 3. 2. 13: 'The voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen into water.' After the correspondence between the parts of the bodily self and the cosmic phenomena was firmly in mind, the next step with the development of abstract thought was probably to conceive of the world as really a Soul (Atman), a universal 24

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Soul of which the individual self or soul is a miniature. This was a great step in advance. A sign of the dawning of the philosophical self-consciousness and of a decper insight into the nature and meaning of the self is given in Brih. I. 4. 7. 'One's self (atman), for thercin all these become one. That same thing, namely, this self, is the trace of this All; for by it one knows this All. Just as, verily, one might find by a footprint.' This thought recurs in Svet. 2. 15 :- 'When with the nature of the self, as with a lamp, A practiser of Yoga beholds heie the natuie of Brahma.'

Still crude and figurative, it is nevertheless of deep philo- sophical significance, yielding a concept which is of equal import- ance to that of Brahma. Its development may in the same way be traced now, remembering that this Atman theory was not in all probability a development subsequent to that of Brahma, which has already been traced, though its beginnings certainly were posterior to the beginnings of the Brahma theory. The two, it would seem, progressed simultaneously and influenced each other until their final union. For the sake of clearness in exposition, howcver, they are here analyzed and followed separately. In the second movement, Atman being postulated as the world-ground, attempts were made to conccive of him as was the case with Brahma. Thus there was an early theory of procreation, Brih. I. 4. 1-5, but much coarser than the similar theory with Brahma. Although by a recognized mistake he was stricken by fear at first and overcame it, Atman was pos- sessed by a fceling of loneliness in his primeval solitariness and wished: 'Would that I had a wife, then I would procreate' (Brih. I. 4. 17). By an act of self-bifurcation which, etymo- logically interpreted, explains the existence and comple- mentary nature of husband and wife, he produced a female principle by union with which, the pair continually converting themselves into different species, all the different kinds ot animals were born. Then, by the usual method of attrition and blowing, he made fire. This crude myth, near the begin- ning of the carliest Upanishad, is based on the primitive idea that the same empirical methods which man uses for productive 25

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purposes, especially the one which is the most mysterious and which accounts for his own production, may be held account- able analogously for the production of the world. It is in the old Brahmanic style and is somewhat misplaced in an Upani- shad. The idea does not recur again. A more serious attempt to conceive of Atman is the dialogue in Chand. 5. 11-18, which again resembles similar attempts with Brahma. Five learned householders came together and discussed : 'Who is our Atman? What is Brahma?' (a col- location which shows that the two theories of the world-ground were being connected; in this passage they are not, however, identified, as they are to be later). These five decided to resort to another who had the reputation of understanding that universal Atman, but even he dared not expound him and answer all questions concerning him. The six then repair to the famed Asvapati for instruction. He, in genuine Socratic manner, first elicits from cach of them his present conception of the universal Atman. One says that he veneiates the sky as the universal Atman. Asvapati commends the conception and gives assurance that he is shining like the sky, but a great deal more. The sky would be only his head. The others in turn contribute their conceptions, all of which are accepted as true, but as only partially true, and in essence false. The universal Atman is indced the sun, and like it all-formed; but the sun is only his eye. He is indeed the wind, and like it moving in various paths; but the wind is only his breath. The universal Atman is indeed space, and like it expanded; but space is only his body. He is indeed water, and like it abun- dant ; but water is only his bladder. The universal Atman is indeed the carth, and like it a support; but the carth is only his feet. The six Brahmans, as they learned from Aśvapati, in spite of having thus grasped partial truth, had made a most serious error in conceiving of Atman as something apart from themselves. This universal Atman, or Soul, is best referred to as in oneself. Important steps in the development of the Atman doctrine are here taken. In the figurative manner of speculation, from which Indian philosophy as well as all philosophy proceeded, Atman, like Brahma, is first conceived under the form of par- 26

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ticular objects of nature. The truth there contained is appre- ciated and, better than in the Brahma-dialogues, commended by being immediately universalized. All the great nature-gods, mentioned as henothcistically venerated for the philosophical world-ground, are indeed the Atman, but only parts of him. They may, by an accommodation to the learner's standpoint of sensc-thought, be regarded as his bodily parts. But by transcending this lower plane of attention directed to object- ively observed facts, Aśvapati directed them, in their search for ultimate icality, to an inclusive cosmic Self, which must be conceived of after the analogy of a human self and with which the human self must be identified. A new line of thought is here entered upon, namely intro- spection, which always follows after extrospection, but which marks the beginnings of a deeper philosophic thought. What it finally led on to will be described after an exposition of certain developments and conjunctions of the concept of Atman. The world-ground being Atman, an objective Soul, which was known by the analogy of the soul, but which externally included the soul, certain closer relations were drawn between the not-self and the self, of both of which that Atman was the ground. On pages 23-24 citations were made illustrating the notion of correspondences between parts of the world as a cosmic corporeal person and of the individual's bodily self. That notion occurs also in the first chapter of the Chandogya. 'This [breath in the mouth] and that [sun] are alike. This is warm. That is warm. People designate this as sound (svara), that as sound (svara) [an approximation to svar, light] and as the reflecting (pratyasvara)' (Chand. I. 3. 2). ' The form of this one is the same as that [Person seen in the sun]' (Chand. I. 7.5). But now with the doctrine of a universal Atman imma- nent both in the subjective and in the objective, it is no longer similarities, but parts of a unity or identities. 'Both he who is here in a person and he who is yonder in the sun-he is one' (Tait. 2. 8; 3. 10. 4). 'He who is in the fire, and he who is here in the heart, and he who is yonder in the sun-he is one' (Maitri 6. 17; 7. 7). 'He who is yonder, yonder Person (puruşa)-I myself am he!' (Brih. 5. 15; Iśā 16). 'Verily, what the space outside of a person is-that is the same as what 27

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the space within a person is. Verily, what the space within a person is-that is the same as what the space here within the heart is. That is the Full, the Non-moving' (Chand. 3. 12.7 9). Longer descriptions of Atman as the basis of the unity implied in the usual correlations of the not-self and the self, are the two following: Atman is the person in the caith and the person in the body; in the waters and in the semen; in fire and in speech; in wind and in breath; in the sun and in the eye; in the quarters and in the car and in the echo ; in the moon and in the mind; in lightning and in heat, in thunder and in sound ; in space and in the space of the heart; in law and in virtuousness; in truth and in truthfulness; in humanity and in a human; in the Self and in the self. All these are just Ātman (Brih. 2. 5). Brih. 3. 9. 10-17 similaily presents this idea of the one Person immanent in and including the self and the not-self: the person in the carth and in fire is also the person in the body; the person in the sun is also the person in appearances and in the eye; the person in space is also the person in the car and in hearing; the peison in daikness and in the shadow is also the person in the heart; the person in the waters is also the person in semen and in the heart. And finally he is Atman, the Self, the Soul. So, as Yajñavalkya explained to Ushastas: 'He who breathes in with your breathing in is the Soul (Atman) of yours which is in all things. He who breathes out with your breathing out is the Soul of yours which is in all things. HIe who breathes about with your breathing about is the Soul of yours which is in all things. He who breathes up with your breathing up is the Soul of yours which is in all things' (Brih. 3. 4. I). The inner essence, then, of the objective and the subjective is onc Being, and that, too, of the nature of a Self, by reason of the reality of the directly known self which necessarily constitutes a part of that ground of all being. But by a different course of speculation and (as was natural with the earlier) one which had regard more especially to the objective, the conception of a single world-ground and then of the actual being of the world itself had been that of Brahma. An objective cntity though this Brahma was, the unity of being which it was intended to signify could not disregard the 28

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existence and activitics of the self, which surely were as real as the sun, moon, waters, space, and so forth that had been the prominent facts to be grounded in the unitary being of the world of Brahma. An approachment to Brahma as under- lying the self also was being made, as was shown in the exposition of the development of the conception of Brahma. But, differently from the realistic procedure with Brahma, a more personal and sclf-like ground was necessary for effect- ing the union of the psychologically viewed subjective and objective. For this purposc the old conception of a cosmic Person was more serviceable; and it was developed away from its first materialistic and corporeal connections to that of a more spiritual Atman, who is immanent in self and not-self and who constitutes the unity expressed in their correlation. Yet finally these two world-grounds, Brahma and Atman, are not different and separate. Their essential oneness, as aspects of the same great Being, was at first only hinted at, but was later explicitly stated. The suspicion that these two theories, which were becoming current and which people desired to understand more fully, were both of the same Being, was manifested by the form in which learners who came to recognized philosophers for instruction put their questions. Thus, Ushastas came to Yajnavalkya and said: Explain to me him who is the Brahma, present and not beyond our ken, him who is the Soul (Atman) in all things' (Brih. 3. 4. I). Likewise the five houscholders who came to Asvapati were first discussing among themselves ' Who is our Atman (Soul)? What is Brahma?' (Chand. 5. 11. I). Then we find it directly stated: 'Verily, that great unborn Soul, undecaying, undying, immortal, fearless, is Brahma' (Brih. 4. 4. 25). 'He[i. e. Atman] is Brahma' (Ait. 5.3). 'Him [i.c. Brahma] alone know as the one Soul (Atman). Other words dismiss' (Mund. 2. 2. 5). 'The Soul (Atman), which pervades all things ... , this is Brahma' (Svet. I. 16). Before the identification of Brahma and Atman was formally made, the two terms were hovering near each other as designations of the ultimate world-ground, as in Brih. 2. 5. I, where to emphasize a point the phrases are used in succession : 'This Soul (Atman), this Immortal, this Brahma, this All.' After 29

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the identification was made the two became interchangeable terms, as in Chand. 8. 14. 1: ' ... Brahma, that is the immortal, that is the Soul (Atman),' and Mund. 2.2 9: 'Brahma, that which knowers of the Soul (Ätman) do know' (through the whole of this section, where the Imperishable is being desciibed, the terms Brahma and Atman are used indifferently). So the two great conceptions-Brahma, reached first realistically, the unitary cosmic ground, with outreachings towards a cosmo-anthopic ground ; and Atman, the inner being of the self and the not-self, the great world-spirit-were joined, the former taking over to itself the latter conception and the two being henceforth to a considerable degree synonymous. Here the quest for the real,1 for the unity of the diversified world, for the key to the universe, reached a goal. That which Svetaketu did not know, though he had been away from home studying twelve years and had studied all the Vedas and thought himselflearned, even that ' whereby what has not been heard of becomes heard of, what has not been thought of becomes thought of, what has not been understood becomes understood' (Chand. 6. 1. 1-3); that for instruction in which Saunaka, the great houscholder, came to Angiras (Mund. 1. 1.3) ; that which Narada knew not, though he knew cighteen books and sciences, and for lack of the knowledge of which he was sorrowing (Chand. 7. 1. 1-2) ; that for complete instruction in which Indra remained with Prajapati as a pupil for one hundred and one years-that supreme object is just this Brahma, this Atman, who is in the world, who is the great Self, the ground of oneself. He is the highest object of knowledge, whom one should desire to know.

'By knowing Him only, a wise Brahman should get for himself intelligence.' (Brih. 4. 4. 21.) He is the key to all knowledge. 'Verily, with the seeing of, with the hearkening to, with the thinking of, and with the under-

1 Beautifully expressed, in a different connection, by the three verses of Brih. I. 3. 28 .- 'From the unreal lead me to the real. From darkness lead me to light. From death lead me to immortality.' The earnestness of the search for truth is one of the delightful and commendable features of the Upanishads. 30

PHILOSOPHY OF THE UPANISHADS standing of the Soul, this world-all is known' (Brih. 2. 4. 5). Verily, he who knows that thread and the so-called Inner Controller knows Brahma, he knows the worlds, he knows the gods, he knows the Vedas, he knows created things, he knows the Soul, he knows everything' (Brih. 3. 7. I). 'This is the knowledge the Brahmans know. Thereby I know what is to be known' (Brih. 5. 1. I). 'As, when a drum is being beaten, one would not be able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped ; as, when a conch-shell is being blown, one would not be able to grasp the external sounds, but by grasping the conch-shell or the blower of the conch-shell the sound is grasped; as, when a lute is being played, one would not be able to giasp the external sounds, but by grasping the lute or the player of the lute the sound is grasped'-so by com- prehending Atman or Brahma everything is comprehended (Brih. 2. 4. 7-9). So the unity which has been searched for from the beginning of Indian speculation was reached. 'As all the spokes are held together in the hub and felly of a wheel, just so in this Soul all things, all gods, all worlds, all breathing things, all selves are held together' (Brih. 2. 5. 15). Pantheism now is the ruling conception of the world, for the world is identical with Atman. 'Atman alone is the whole world' (Chand. 7. 25. 2). 'This Brahmanhood, this Kshatrahood, these worlds, these gods, these beings, everything here is what this Soul is' (Brih. 2.4.6; 4. 5.7). 'Who is this one?' is asked in Ait. 5. I, and the reply is: 'He is Brahma; he is Indra; he is Prajapati; [he is] all the gods here; and these five gross elements, namely earth, wind, space, water, light; these things and those which are mingled of the fine, as it were; origins of one sort or another: those born from an egg, and those born from a womb, and those born from sweat, and those born from a sprout; horses, cows, persons, elephants; whatever breathing thing there is here-whether moving or flying, and what is stationary.' As the later metrical Svetasvatara expresses the thought :- ' That God faces all the quarters of heaven. Aforetime was he boin, and he it is within the womb. He has been born forth. He will be born.' (Śvet. 2. 16.) 3I

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And again, with more indefiniteness, concerning the pantheistic 'That' :- That surely is Agn (fie). That is Aditya (the sun). That is Vayu (the wind), and That is the moon. That surely is the pure. That is Biahma. That is the waters. That is Prajapati (Lord of Creation). Thou ait woman. Thou ait man. Thou ait the youth and the maiden too. Thou as an old man totterest with a staff. Being boin, thou becomest facing in every direction. Thou art the daik-blue bird and the green [parrot] with red cycs. Thou hast the lightning as thy child. Thou art the scasons and the scas. IIaving no beginning, thou dost abide with all-pervadingness, Wherefrom all beings are bomn.' (Svel. 4. 2-4.)

And most important of all, as Uddalaka nine times repeated to Śvetaketu (Chand. 6. 8-16): 'That art thou.'

CHAPTER VI

THE REALISTIC CONCEPTION OF TIIE ULTIMATE UNITY, AND THE DOCTRINE OF ILLUSION

WHAT, now, is the nature of that single all-encompassing pantheistic Being that has been discovered? It must possess as many qualities as there are in the whole of the real world which it constitutes. . This attribution of all possible qualities to the Being of the world is made in the famous Sandilya section of the Chandogya (3. 14). 'Verily, this whole world is Brahma .... He who consists of mind, whose body is lifc, whose form is light, whose conception is truth, whose soul (atman) is space, containing all works, containing all desires, containing all odors, containing all tastes, cncompassing this whole world, the unspeaking, the unconcerned, ... smaller than a grain of rice, or a barley-corn, or a mustard-seed, or a grain of millet, or the kernel of a grain of millet, ... [yet] greater than the earth, greater than the atmosphere, greater than the sky, 32

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greater than these worlds.' It must also be capable of all contraries :-

'Unmoving, the One is swifter than the mind. The sense-poweis ieached not It, speeding on before. P'ast others running, This goes standing. In It Matansvan places action. It moves. It moves not. It is far, and It is near. It is withm all this, And It is outside of all this.' (Iśa 4-5.) 'Sitting, he proceeds afal. Lying, he goes everywhere' (Katha 2. 21.) The diverse identification and constitution of this pantheistic Being are further expressed in the verses :- 'As fire (Agni), he warms. He is the sun (Surya). IIe is the bountiful iain (Parjanya). He is the wind (Vayu). He is the earth, matter, God, Being and Non-being, and what is immoital.' (Praśna 2. 5.) 'What that is, know as Being and Non-being.' (Mund. 2. 2. I.) This necessity of postulating in the substrate itself of the world the whole store of matcrials and qualities which exist in the world, led to the summary contained in Brih. 4. 4. 5, where Brahma is described as 'made of knowledge, of mind, of breath, of seeing, of hearing, of carth, of water, of wind, of space, of energy and of non-energy, of desire and of non-desire, of anger and of non-anger, of virtuousness and of non- virtuousness. It is made of everything. This is what is meant by the saying " made of this, made of that."' But such a realistic conception of Brahma as a conglomerate was subversive of the very idca of unity which the concept of Brahma fundamentally signified. All those diverse material objects, psychical functions, and mental states as such could not be regarded as the materials composing the structure of a unitary world-ground. Yet there is diversity and manifoldness in the being of the world which cannot be regarded as existing apart from the world-ground. How account for them? In one of the old cosmologies (Tait. 2. 6), where Brahma 33 D

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wished that he were many, performed austerities, procreated himself, and ejected this whole world from himself, it is stated that he entered into it with a double nature. . IIe became both the actual and the yon both the defined and the undefined, both the based and the non-based, both the conscious and the un- conscious, both the real and the false.' Heie is perhaps the first cmergence of the thought which is the solution to the question put above. It is the distinction made between the so-called phenomenal and noumenal, between the sensuously perceived and that which cannot be thus biought into consciousness, but can only be thought. This notion that there is much of reality which is not within the sphere of the senses, or within the woild of what is called common-sense experiences, expresses itself here and there in the caily part of the Upanishads, as in Chand. 3. 12. 6 - 'All beings are one fourth of him, Three fourths, the immortal mn the sky.'

Also in Brih. 1. 4. 7: 'Ilim they see not, for [as seen| he is incomplete.' And later also, more like the modern conceptions of immanence and transcendence, as in Brih. 3.7.3: 'Ie who, dwelling in the earth, yet is other than the carth, ... whose body the carth is, who controls the carth from within,' and similarly of twenty other objects.

'As the one wind has entered the world And becomes corresponding in foim to every form, So the one Inner Soul of all things Is corresponding in form to every foim, and yet is outside.' (Katha 5. 1o.)

But it is by the distinction between the noumenal and the phenomenal that the apparent conflict between the One and the many is solved. In a noteworthy passage, Brih. 1. 6. 3, it is declared that ' Life (prana, 'breath') [a designation of the Atman], verily, is the Immortal. Name and form [the usual phrase signifying individuality] are the actual. By them this Life is veiled.' Similarly in Brih. 2. 1. 20 : 'The mystic mean- ing (upanisad) thercof is the "Real of the real." Breathing creatures, verily, are the real. He is their Real.' Brih. 2. 3. 1 makes the distinction explicit by affirming that 'there arc, 34

PHILOSOPHY OF THE UPANISHADS assuredly, two forms of Brahma.' It is the same thought, for the section closes with the woids of Brih. 2. I. 20, just cited ; but the effort to express the great truth finds itself halting and falling back directly upon the early sensuous conceptions which it endeavored to iise above. These two foims of Brahma are the formed and the un- formed, the mortal and the immortal, the stationary and the moving, the actual and the yon. As regards the Vedic nature- gods, the unformed, immortal, moving, yonder Brahma is the wind and the atmosphere. The essence of that is the person in the sun-disk. The formed, the mortal, the stationary, the actual Brahma is what is diffcrent from the wind and the atmospherc. Its essence is the sun which gives forth heat. As regards the self, the unformed, immortal, moving, yonder Brahma is the breath and the space in the heart. Its essence is the person in the right eye. The formed, mortal, stationary, and actual Brahma is what is different from the breath and the intercardiac spacc. Its essence is the eye (this being typical of the senses by which the phenomenal is perceived). The glorious, brilliant nature of the higher Brahma is then represented by similes of the bright and shining-a saffron-colored robe, white wool, the purple bectle, a flame of fire, a white lotus flower, a sudden flash of lightning. But immediately there follows the warning that the noumenal Brahma cannot be represented to the senses, indeed cannot be defined by any positive characteristics. ' Neti, neti : Not thus! Not so!' (Brih. 2. 3. 6: 3. 9. 26). Neverthelcss it is the reality of the individual phenomenal actualities. Though starting with and making use of sense data and accepting a strange pair of differentia, namely the stationary and the moving, for the actual and the yon, or for the phenomenal and the noumenal Brahmas, this section nevertheless advances toward the final idealistic conception of reality, to which the pantheism of the Upanishads led. The two Brahmas are described again in Maitri 6. 15. 'There are, assuredly, two forms of Brahma: Time and the Timcless. That which is prior to the sun is the Timeless (a-kala) without parts (a-kala). But that which begins with the sun is Time, which has parts.' The thought begins to appear that if all is One, the manifold 35 D 2

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differences that seem so real in experience are not constitutive of the inner being of that One; they must be only an appeai- ance, a phenomenon. So again the two Brahmas are described in Maitri 6. 22. 'Verily there are two Brahmas to be medi- tated upon sound and non-sound. Now non-sound is revealed only by sound. ... Of it there is this sevenfold comparison : like rivers, a bell, a brazen vessel, a wheel, the croaking of fiogs, rain, as when one speaks in a sheltered place. Passing beyond this variously characterized [sound-Btahma], men disappear in the supreme, the non-sound, the unmanifest Brahma.' These two Brahmas, the one manifold with sense qualities, and the other a superphenomenal unity, weie accepted as both ital, though in different ways. They were ' both the higher and the lower' of Mund. 2 2. 8 and Praśna 5 2; the two forms of Svet. 1. 13. They formed the subject-matter of the ' two knowledges to be known-as indeed the knowers of Brahma are wont to say: a higher and a lower.' The lower knowledge is of various sciences, but 'the higher is that whereby that Imperishable is apprehended' (Mund. 1. I. 4-5). Their importance in a complete knowledge of Brahma is affirmed by Katha 6. 13, for

'He can indeed be comprehended by the thought "Ile is" And by [admitting] the real nature of both [his com- prehensibility and his incomprehensibility].

But this dualizing of the world-ground, this postulating of two Brahmas when the fundamental and repeated axiom of the whole Upanishadic speculation was that 'there is only one Brahma, without a second,' induced by way of correction the further development of the previous conception of phenome- nality.1 Reality is Onc. Diversity and manifoldness are only an appearance.

'There is on earth no diversity. He gets death after death, Who perceives here secming diversity. As a unity only is It to be looked upon -- This indemonstrable, enduring Being.' (Brih. 4. 4. 19 20.)

1 Thus Sankara reconciled the opposition between the two Brahmas and the one Brahma, at the end of his commentary on the Verlanta-Sutras, 4. 3. 14. 36

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The seer sees not death, Nor sickness, nor any distress. The seer sees only the All, Obtains the All entirely.' (Chand. 7. 26. 2.) That is the real Brahma, the undifferenced unity. The lower Brahma of sense-manifoldness, in which everything appears as a self-subsistent entity, is merely an appearance duc to a person's ignorance that all is essentially one; that is, it is an illusion. So Maitri 6.3 says plainly of the two Brahmas: 'There are, assuredly, two forms of Brahma. the formed and the formless. Now, that which is the formed is unreal; that which is the formless is real.' The distinction between the phenomenal and the super- phenomenal was, as has been described, made quite early in the Upanishadic thought. First, the phenomenal, though admittedly a part of the reality of the world, is only a fragment of its totality. 'Him they see not, for [as seen] he is incom- plete .... Whoever worships one or another of these [individual manifestations]-he knows not; for he is incomplete with one or another of thesc' (Brih. I. 4. 7). It is mere ignorance (avidya) on one's own part, then, that allows him to rest in the things of sense as the ultimate being of the world; but this ignorance, or non-knowledge, is remediable under instruction concerning the underlying unity. But soon the conception arose that the error is attributable not so much to oneself, as to that Other which hides its unitary naturc. 'There is nothing by which he is not covered, nothing by which he is not hid' (Brih. 2. 5. 18). Poetically cxpressed, 'Life, verily, is the Immortal. Name and form are the real. By them that Life is veiled' (Brih. 1. 6.3). He who is essentially one, The Inner Soul (antaratman) of all things ... , Who makes his one form manifold' (Katha 5. I2), is performing a piece of supernatural magic in appearing as many. 'He became corresponding in form to every form. This is to be looked upon as a form of him. Indra by his magic powers (māyā) goes about in many forms; Yoked are his ten-hundred steeds.' (Brih. 2. 5. 19.) 37

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This is the first occurrence in the Upanishads of the word meiya -in the plural, be it noticed, and as a quotation from Rig-Veda 6. 47. 18, where it occurs many times in the meaning of super- natural powers' or 'artifices' It is this thought which is developed into the theory of cosmic illusion and which is expressed in Svet. 4. 9-10, the favorite proof-text in the Upanishads of the later Maya doctrine. . This whole woild the illusion-maker piojects out of this [Brahma]. And in it by illusion the other is confined. Now, one should know that Nature is illusion, And that the Mighty Lord is the illusion-maker.' Such was the beginning of that which became a prominent doctrine of the later Vedanta, the doctrine of Maya or the inevitable illusoriness of all human cognition. In its early development it did not base itself in any way upon what was a chief source of the carly Greck scepticism, namely illusions of sensc. The sole reference to them in the Upanishads, Katha 5. 1I- 'As the sun, the eye of the whole woild, Is not sullied by the external faults of the eyes'- is not used as an argument for illusion, though Sankara in his Commentary in loco explains it by the stock simile of the later Vedanta in which the piece of rope lying by the wayside appears in the twilight as a snake to the belated traveler.' On the contrary, sight is to the philosophers of the Upanishads the symbol of truth. 'Sight is truthfulness, for when they say to a man who sees with his eyes " Have you seen?" and he says " I have seen," that is the truth' (Brih. 4. 1. 4; similarly also in Brih. 5. 14. 4). The doctrine of illusion, then, was the speculative outcome of the conflict between the phenomenal and the super-phenomenal, between the lower and the higher Brahma. It was the logical I Gough, in his Philosophy of the Upanishads, maintains, in my judgment, an erroneous position, viz. that the Upanishads teach the pure Vedantism of Sankara, who flourished at least a thousand years after their date. Gough's book is filled with explanations binging in the similes of the rope and snake, the distant post seeming to be a man, the mirage on the sand, the reflection of the sun on the water, etc., all of which are drawn from Sankara and even later IImdu philosophers, and not from the Upanishads. 38

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conclusion of the abstract presupposition as to the nature and possibilities of the pure unity which these thinkers conceived of as the essence of reality and to which they pressed on as the great goal of all their speculations. The manifold world of sense furnished no such unity and therefore had to be aban- doned as illusory and unrcal, in favor of that undifferenced unity to which they were driven as the basis underlying the illusory and which, just because it is beyond all sense- qualities, distinctions, or limitations of any kind, is the real Brahma. 'As a unity only is It to be looked upon- This indemonstrable, enduring Being.' (Brih. 4. 4. 20.) The attempts to describe this pure unity of being are nume- rous. ' This Brahma is without an carlier and without a later, without an inside and without an outside' (Brih. 2. 5. 19). 'For him cast and the other directions exist not, nor across, nor below, nor above. ... [He is] unlimited' (Maitri 6. 17). ' It is not coarse, not finc, not short, not long, not glowing, not adhesive, without shadow and without darkness, without air and without space, without stickiness [intangible], odorless, tasteless, without eye, without car, without voice, without mind, without energy, without breath, without mouth, [without personal or family name, unageing, undying, without fear, immortal, stainless, not uncovered, not covered], without measure, without inside and without outside. It consumes nothing soever. No one soever consumes it' (Brih. 3. 8. 8). 'What is soundless, touchless, foimless, imperishable, Likewise tasteless, constant, odoiless, Without beginning, without end, higher than the great.' (Katha 3. 15-) 'That which is invisible, ungraspable, without family, without caste-without sight or hearing is It, without hand or foot, eternal' (Mund. I. 1. 6). He is apart from all moral, causal, or temporal relations. One must put Him aside as possessed of qualities and take Him as the subtile only (Katha 2. 13-14). The ultimate is void of any mark (a-lunga) whatever (Katha 6. 8; Śvet. 6. 9); without qualities (nir-guna) (Svet. 6. II). About this higher Brahma 'there is the teaching "Not thus! Not 39

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so !" (neti, netr), for there is nothing higher than this [negative definition]' (Brih. 2. 3. 6; 3. 9. 26 ; 4. 2. 4). " Indefinable,"incon- ceivable,' mere negative statements are all that can be asserted of this pure being, which ex hypothesi is incapable of the qualification, determination, and diversity implied in descriptive attribution. This is exactly the conclusion which Spinoza reached with his in many respects similar pantheism-the famous dictum 'Omnis determinatio negatio est.'1 How now is this kind of real Biahma to be known? The practical method, stated in Katha 2. 8-9 and frequently else- where, that if one were taught by a competent guru, or teacher, he might find Brahma, is of course superseded. The progress of speculation had taken Brahma to that far-off, transcendent realm where it is a question whether it may be reached or known at all. Certainly -- ' Not above, not across, Not in the middle has one grasped Ilim. Theie is no hkeness of Ihm Whose name is Great Glory. Ilis form is not to be beheld. No one soever sees Ilim with the eye. They who know Ilim with heart and mind As abiding in the heart, become immortal.' (Śvet. 4. 19-20.) But no! that higher Brahma is not accessible to knowledge by sensc or by thought or by instruction :-- 'There the eye goes not; Speech goes not, nor the mind. We know not, we understand not IIow one would teach it.' (Kena 3.) 'Wherefiom words tuin back, Together with the mind, not having attained.' ('Tait. 2. 4, 9.) No more than its bare existence can be postulated. 'Not by speech, not by mind, Not by sight can Ile be apprehended. How can He be comprehended Otherwise than by one's saying "He is!"? (Katha 6. 12.) But even here the real point is dodged. 1 ' All determining (describing or qualifying) is a negating.' 40

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' Ie who rules the ignorance and the knowledge is another.' (Śvet. 5. I.) '[Brahma is] higher than understanding.' (Mund. 2.2. I.) 'Other indeed is It than the known, And moreover above the unknown.' (Kena 3.) 'Into blind daikness enter they That worship ignoiance; Into daikness greater than that, as it were, That delight in knowledge. Other indeed, they say, than knowledge ! Other, they say, than non-knowledge ! -Thus have we heard from the wise Who to us have explained It.' (Isā 9-10.) Utterly inconccivable is this supreme Brahma. The very attempt to conceive of it indicates that one does not know the essential fact about it. There follows the paradox : 'It is conceived of by him by whom It is not conceived of. He by whom It is conceived of, knows It not. It is not understood by those who [say they] understand It. It is understood by those who [say they] understand It not.' (Kena II.) Such is the outcome of a long circuitous journey to reach that ultimate unity of reality which was dimly foreseen long before in the Rig-Veda and which had been the goal of all the succecding speculations. What is it-we pause and ask-that has now been reached ? On the one hand an illusory world and on the other hand an unknowable reality. Honestly and earnestly had the thinkers of the Upanishads sought to find the true nature of this world of experience and of a beyond which constantly lured them on, but it had proved to be an ignis fatuus. Yet they did not give up in the despair of agnosticism or in the disappointment of failure. The glimpses which they had had of that final unity had frequently suggested that the self must be accounted for in the unity of being They had found an underlying basis for the subjective and objective in the great Atman, the world-soul, like unto the self-known soul and inclusive of that, but in itself external to it. And they had found that the great Atman was identical with the great Brahma, the power or efficacy that actuates 4I

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the world. But in the explanation of the phenomenal and the noumenal that Brahma had fallen apart and vanished, one part into the illusory and the other into the unknowable.

CHAPTER VII

IDEALISM AND THE CONCEPTION OF PURE UNITY

TIIE former glimpses of that nearest of known facts, the self, showed the thinkers of the Upanishads that the path they had been following, the path of realism, had logically led them to an unsatisfying conclusion. The unity for which they had been searching as if it were somcthing outside of and apart from the self, could never be reached. For there still remains the stubborn dualism of self and not-self, however deeply the two might be set into a pantheistic unity which should embrace them both in an external grasp. Epistemological idcalism must henceforth be the path traveled in order to reach the goal of an absolute unity This was a wonderful discovery, intuitions of which had flashed out here and there, but which was forced upon them for adoption' by the limit which they had ieached along the line of epistemological realism. The final unity could not and would not, then, be found outside of self, but in it. In truth, the self is the unity that they had been looking for all along. 'for therein all these [things] become one' (Brih. 1. 4. 7), and only in it, i. c. in one's own consciousness, do things exist. 'As far, verily, as this world-space extends, so far extends the space within the heart. Within it, indeed, are contained both heaven and earth, both fie and wind, both sun and moon, lightning and stais, both what one possesses here and what one does not possess ; everything here is contained within it' (Chand. 8. 1. 3). Realistic pantheism has been changed into epistemological idealism. All existence is for, and in, the self. 'This whole world is Brahma .... This Soul of mine within the heart ' (Chand. 3. 14. 1, 3). 'He is the world-protector. He is 42

PHILOSOPHY OF THE UPANISHADS the world-sovereign. He is the lord of all. He is my self' (Kaush. 3 8). 'I am Brahma!' (Brih. I. 4. 10). Thus that world-ground, that unity of being which was being searched for realistically outside of the self, and which, as it was being approached, seemed to recede back into the illusory and into the unknowablc, is none other than the self, which had eluded cognition for the reason that, as the subject of consciousness, it could not become an objcct. 'He is the unseen Seer, the unhcard Hearer, the unthought Thinker, the ununderstood Understander' (Brih. 3. 7. 23). 'You could not see the seer of seeing. You could not hear the hearer of hearing. You could not think the thinker of thinking. You could not understand the understander of understanding' (Brih. 3. 4. 2). ' Whercwith would one understand him with whom one under- stands this All? Lo, wherewith would one understand the understander ?' (Brih. 2. 4. 14). The world, which by the simile of birds supported on a tree as their roost had been realistically explained (in Praśna 4. 7) as supported on that which, with unforeseen insight, was called Atman, a Self, because I, a self, am also a part of It-that world is none other than my self.

'He who has found and has awakened to the Soul (Self) ... The world is his; indeed, he is the world itself.' (Brıh. 4. 4. 13.)

'One should reverence the thought " I am the world-all!" (Chand. 2. 21. 4). 'I alone am this whole world' (Chand. 7. 25. I). 'When he imagines ... "I am this world-all," that is his highest world. This, verily, is that form of his which is beyond desires, free from evil, without fear' (Brih. 4. 3. 20-21). Rather, instead of being identified with my consciousness, this world of sense is the product of my constructive imagina- tion, as is evident in sleep, when one 'himself tears it apart, himself builds it up, and dreams by his own brightness, by his own light .... There are no chariots there, no spans, no roads, But he projects from himself chariots, spans, roads. There are no blisses there, no pleasures, no delights. But he pro- jects from himself blisses, pleasures, delights. There are no tanks there, no lotus-pools, no streams. But he projects from 43

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himself tanks, lotus-pools, streams. For he is a creator .... In the state of sleep going aloft and alow, A god, he makes many forms for himself.' (Brih. 4. 3. 9, 10, 13.) Such a theory is distinctly idealistic metaphysics ! Here, then, is the source of that manifold diversity which has seemed to contradict the pure unity of being. It all is the thought-pioduct of the larger real Self, apart from whom neither it nor I have any existence whatever. 'Hle who knows "Let me smell this," "Let me utter this," " Let me hear this," " Let me think this," is the Self' (Chand. 8. 12. 4-5). The ego does not perform those activities. ' Assuredly, the Soul (Atman) of one's soul is called the Immortal Leader. As perceivei, thinker, goer, evacuator, begetter, doer, speaker, taster, smellei, seer, heaier-and he touches the All-pervader has entered the body' (Maitri 6. 7). The 1eal illusion is not strictly the trick of the other, the gieat magician, but my own persistence in the vain belief that I and the world exist apart from, or are in any sense other than, the pure, undifferenced unity of the Self-or, according to the theory of realistic pantheism, the one world-all Brahma.2 In either case knowledge of the truth banishes the illusion and restores the identity which was only temporarily sun- dered by ignorance. 'Whoever thus knows "I am Brahma!" becomes this All; even the gods have not powei to prevent his becoming thus, for he becomes their self' (Brih. 1. 4. 10). Knowledge of the real nature of Brahma in general effects an assimilation of the knower of it. 'Verily, Brahma is fearless. He who knows this becomes the fearless Brahma' (Brih. 4. 4. 25). 'He, verily, who knows that supreme Brahma, becomes very Brahma' (Mund. 3. 2. 9). 'He who recognizes that shadowless, bodiless, bloodless, pure Imperishable, ariives at the Imperishable itself. He, knowing all, becomes the All' (Praśna 4. 10). ' Brahma-knowers become merged in Brahma' (Svet. 1. 7). In the Atman-theory the great desideratum is union with 1 This is an ancient foreshadowing of the modern theory of the ' project.' 2 ' In this Brahma-wheel the soul (haisa) flutters about, thinking that itself and the Actuator are different ' (Svet. I. 6). 44

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Ätman, the inner, real, unitary Self-who in truth am I, if I but knew it and could realize it. That is 'the Self which is frce from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real' (Chand. 8. 7. I, Maitri 7. 7).' In the Brahma-theory also it is complete unqualified unity that is the ideal. ' An ocean, a seer alone without duality, becomes he whose world is Brahma. This is a man's highest path .... This is his highest bliss' (Brih 4. 3. 32). For 'verily, a Plenum is the same as Pleasurc. There is no Pleasure in the small. Only a Plenum is Pleasure.' (Chand. 7. 23. I). This path, however, from the troubled consciousness with its limitations, sorrows and pains, to that state of unalloyed beatitude and unbounded bliss- ' A sharpened edge of a razor, hard to traverse, A difficult path is this-poets declare!' (Katha 3. 14.) 'Verily, there are just two conditions of this person: the condition of being in this world and the condition of being in the other world. There is an intermediate third condition, namely, that of being in sleep' (Brih. 4. 3. 9). Going to it, as a fish gocs over to the other side of a river and back, one may have an actual experience of that reality of bliss in contrast with which the waking life is but a bad dream (Brih. 4. 3. 18). It is noteworthy how the dominant realistic pantheism of the Upanishads is frequently overriden by the idealistic tendency which rejects the world of the waking consciousness as the real world and which adopts the state of dreamless sleep or of vacuous meditation as grasping the absolute unity and reality. So Prajapati described the real Self, after futile attempts to satisfy Indra with the lower conceptions such as the person who is seen in the eye and the reflected image in a vessel of water, as follows: ' He who moves about happy in dream -- he is the Self' (Chänd. 8. Io. I). But Indra per- ceived the failure on Prajapati's part to instruct him about a Self which is free from evil and from sorrow, for even in dreams one has most unpleasant experiences, such as being struck and cut to pieces.1

1 Brih. 4. 3. 20 meets the same difficulty-that in a person's dreaming sleep people seem to be killing him, they seem to be overpowering him, an elephant seems to be tearing him to pieces, he seems to be falling into a hole-with the 45

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Admitting the inadequacy of the state of dreaming sleep as fuinishing a cognition of the supreme blissful Self, Piajapati gives it as his final instruction that 'When one is sound asleep, composed, serene, and knows no dieam-that is the Self' (Chand. 8. 11. 1). But Indra found no satisfaction in such a Self, for in that condition a man does not ically know himself so that he can say 'This is I,' noi does he know other things. The objection is not fairly met by Prajapati's reply that pleasure and pain are duc to the self's connection with the body ; that the highest condition is when in sleep the serene onc, rising out from this body, no longer thinks of the appendage of the body, but goes around laughing, sporting, taking delight with women or chariots or relatives. For the explanation is a relapse into the state of dreaming sleep, which, however pleasant it may be at times, had nevertheless been condemned by Prajapati himself as faulty, because it is a conscious condition and therefore liable to all the vicissitudes of waking consciousness. In contrast with the unsatisfactory conclusion of this dialogue, Yajnavalkya, in Brih. 2. 4. 14 and 4. 5. 15, gave to Maitreyi -- who, like Indra, had been perplexed by the similar instruction that the highest stage of the one Self is unconscious-a more philosophical explanation of why it can not be conscious. 'Where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another .... But where cverything has become just one's own self, then whereby and whom would one see? then whereby and whom would one smell ? then whercby and to whom would one speak? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand?' 'Knowledge is only of a second.' Consciousness means consciousness of an object; but in that consciousness where all things become one (Kaush. 3. 4), in that unbounded occan-like pure unity of the

explanation that 'he is imagining through ignorance the very fear which he sees when awake' and which by implication is illusory. 1 There is another almost identical occurrence of a part of this passage in Brih. 4. 3. 31. 46

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real Self (Brih. 4. 3- 32), the duality and limitation of the subject-object relation is obliterated. In it, therefore, con- sciousness is an impossibility. The conception of this pure unity of being and of the blissful union with self was not clearly defined and consistently held. Maitii 6. 7 suggests the reason. 'Now, where knowledge is of a dual nature [i.e. subjective-objective], there, indeed, one hears, sees, smells, tastes, and also touches, the soul knows everything. Where knowledge is not of a dual nature, being devoid of action, cause, or effect, unspeakable, incomparable, indescribable-what is that? It is impossible to say!' It is strictly inconceivable .- 'Whercfiom words turn back, Together with the mind, not having attained- The bliss of Brahma.' (Tait. 2. 4.) It may only be affirmed as approximately conceived :- '"This is it "-thus they recognize The highest, indescribable happiness.' (Katha 5. 14.) There was consequently vacillation and indefiniteness in the statements regarding it. Prajapati, when pressed to justify it as unconsciousness, fell back upon the notion of pleasant drcams. The Taittiriya Upanishad, where by arithmetical computation that perfect bliss is declared equal to octillion blisses of the most favored man on earth, states in closing that the aspirant, having reached the 'self which consists of bliss,' gocs up and down these worlds, eating what he will and assuming what forms he will, and sits singing the song of universal unity which begins with 'Oh, wonderful! Oh, wonderful ! Oh, wonderful!' (Tait. 3. 10. 5). The limitation of the not-self certainly would be absent in that plenary bliss. 'Where one sees nothing else, hears nothing else, understands nothing else-that is a Plenum. But where one sees something else-that is the small.' 'Verily, a Plenum is the same as Pleasure. There is no Pleasure in the small. Only a Plenum is Pleasure' (Chand. 7. 23-24). One passage, Brih. 4. 3. 23-30 (the only one of its kind in the Upanishads), attempts, contrary to the prevailing conception of the condition of union with the Self, to make 47

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qualified provision for sense-activity by a sort of paradox, which is more intelligible in the Madhyamdina than in the Kanva recension. Verily, while he does not there sec, he is verily secing, though he does not sec what is [ usually] to be seen ; for there is no cessation of the seeing of a seer, because of his imperishability. It is not, however, a second thing, other than himself and separate, that he may sec.' Similarly he continues to smell, taste, speak, hear, think, touch, and know, though not a second thing other than himself and separatc. A sensual conception of that bliss is pictured in Brih. 4. 3.21, according to which the condition of union with the Self is conscious, but void of content cither subjectively or objectively referrent, a mere state of bliss. 'As a man, when in the embrace of a beloved wife, knows nothing within or without, so this person when in the embrace of the intelligent Soul knows nothing within or without.' In Mand 5 that bliss is found in deep sleep as such. The true conception of the bliss of union with the Self, then, would seem to be that it is strictly an unconscious condition ; but with the attempt to conceive of that condition, which indeed was asserted to be inconceivable, recourse is had to sensual experiences and to balmy slecp. Strictly it is the state of dreamless sleep which is taken as typifying the attainment of the real. 'Therefore they say of him "he slceps," for he has gone to his own' (Chand. 6. 8. I). This is true both in the Brahma theory and in the Atman theory. ' So, just as those who do not know the spot might go over a hid treasure of gold again and again, but not find it, even so all creatures here go to that Brahma-world [in deep sleep] day by day, but do not find it' (Chand. 8. 3. 2)-a doctrine alluded to in Praśna 4. 4. 'Now, that serene one [the soul in slecp] who, rising up out of this body, reaches the highest light and appears with his own form-He is the Soul! That is the immortal, the fearless. That is Brahma. The name, verily, of that Brahma is the Real .... Day by day, verily, he who knows this goes to the heavenly world' (Chand. 8. 3- 4-5). The pleasant dreams of sleep, rather than the hampered waking consciousness, were, according to some of the passages 48

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which have been quoted, tentatively accepted as characteristic of the unlimited Self; but, because of the fact of unpleasant dreams, they werc rejected in favor of the bliss of dreamless sleep, where even the duality of subject and object that is foreign to the essential nature of the unitary Self is melted away. But even that condition of profound sleep from which one wakes refreshed-back, however, into diversity and into the limitation of the waking consciousness-seems too near the unreality of the illusory egohood which is conscious of falsely apparent objects and subjects. In the Mandukya, therefore, there is put, above the waking consciousness and the dreaming sleep and the dicamless sleep, a fourth stage. 'Not inwardly cognitive, not outwardly cognitive, not bothwise cognitive, not a cognitive mass, not cognitive, not non-cognitive unseen, with which there can be no dealing, ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the essence of the assurance of which is the state of being one with the Self' (Mand. 7). Another later Upanishad, the Maitri, adopts the same fourfold condition of all existence and denominates the fourth and highest condition turiya (7. II). Not only in sleep and in a supposititious condition beyond profound slumber does one reach that unity with the Self. He does it also in death, the consummation of unification, for then the diversity and illusoriness of sense-knowledge and separateness are overcome. ' When this self comes to weakness and to confusedness of mind, as it were, then the breaths gather around him. He takes to himself those particles of energy and descends into the heart. When the person in the eye turns away, back [to the sun], then one becomes non-knowing of forms. "He is becoming one," they say; "he does not see." " He is becoming one," they say; "he does not smell." "He is becoming one," they say; "he does not taste." " He is becoming one," they say ; "he does not speak." " He is becoming one," they say; "he does not hear." "He is becoming one," they say; "he does not think." " He is becom- ing one," they say ; "he does not touch." "He is becoming one," they say; "he does not know." ... He becomes one with intelligence' (Brih. 4. 4. 1-2). Similarly in Chand. 6. 49 E

PHILOSOPHY OF THE UPANISIIADS

8. 6 and 6. 15 death is only the process of absorption into the Real, into the Self. Of a dying person it is said: 'His voice goes into his mind; his mind into his breath; his breath into heat; the heat into the highest divinity. That which is the finest essence-the whole world has that as its soul That is Reality. That is Atman. That art thou, Svetaketu.' And, it might be added, only ignorance and persistence in the thought of a sepaiate self keep one from actually being It. Death is truly the loosing of the cords of the heait which bind one to an illusory life and to the thought of a separate self-existence. 'Gone aie the fifteen parts according to their station, Even all the sense-organs in their conesponding divinities! One's woik and the soul that consists of understanding -- All become unified in the supieme Impenshable.' (Mund. 3. 2. 7.) It is evident that this pure unity of the self, the really Existent, union with which is effected in sleep and in death, is unconscious, because it is void of all limitations or distinctions whatsoever, being ' the Person all-pervading and without any mark whatever ' (Katha 6. 8). And therein even the possible distinction that 'this is I' {loss of which represented a condition which seemed so abhor- rent to Indra and which Prajäpati did not succeed in justifying) is impossible, just because the duality and limitations of the subject-object relation are impossible in that plenary unity. Thus, from the empirical point of view which regaids the waking consciousness as the real, a man does in this way 'go straight to destruction'; but to the philosopher, who understands the falsity of ordinary standards and the illusoriness of the ego to which men fondly cling, the loss of finite individuality in the real Self that is unlimited is the supreme achievement. This doctrine is set forth in parables from nature in the ' That-art-thou' section of the Chandogya. 'As the bees, my dear, prepare honey by collecting the essences of different trees and reducing the essence to a unity, as they are not able to discriminate " I am the essence of this tree," "I am the essence of that tree"-even so, indeed, my dear, all creatures here, though they reach Being, know not "We 50

PHILOSOPHY OF THE UPANISHADS

have rcached Being." ... These rivers, my dear, flow, the eastern toward the east, the western toward the west. They go just from the ocean to the ocean. They become the occan itself. As there they know not " I am this one," " I am that one"-even so, indeed, my dear, all creatures here, though they have comc forth from Being, know not "We have come forth from Being"' (Chand. 6. 9-10). It is the very con- sciousness of 'this' and of 'I' which is the limitation that separates one from the unlimited. And individuality and self- consciousness must be lost ere one reach that infinite Real. 'As these flowing rivers that tend toward the ocean, on reaching the ocean, disappear, their name and form [or in- dividuality] are destroyed, and it is called simply " the ocean" -even so of this spectator these sixteen parts that tend toward the Person, on reaching the Person, disappear, their name and form are destroyed, and it is called simply "the Person"' (Praśna 6. 5). Thus the ultimate unity of reality which has been the search throughout the Upanishads is finally reached. On the cpistemological basis of the common-sense realism which views all things as really existing just as they are seen to exist, and in continuation of the cosmologies of the Rig-Veda, the Upanishads started by positing various primeval entities, out of which by various processes the manifold world was produced. Then Brahma, a power such as that inherent in the ritual and sacrifice whereby rain and the forces of nature were controlled, was postulated as the one world-producer and controller. This conception of Brahma gradually developed into a monism. Simultaneously speculation regarding the nature of the unity in which the self and objects are joined developed the con- ception of Atman, a great Self, after the analogy of the individual self. The Atman-theory and the Brahma-theory became merged together in an absolute pantheism. An apparent conflict between the many and the One led to the distinction between phenomenon and noumenon. Those two under further speculation turned out to be respectively an illusory world and an unknowable reality. The theory of epistemological idcalism which had been intuited previously on occasions and which had been led up to by the failure of E 2

PHILOSOPHY OF THE UPANISHADS

realism, was then developed. The manifold world was seen to be the construction of the imagination, and the supreme unity was found in one's own Self from which the ego is falsely sun- dered by the life of waking consciousness. That puie unity with the Real which is actually effected in sleep and in death is a blissful state of consciousness in which individuality and all distinctions are overcome. Thus far chiefly the metaphysical doctrines of the Upani- shads have been treated. There remain important ethical and practical corollaries to the main propositions here laid down. and these will be considered in the following chapters.

CHAPTER VIII

THE OUTCOME ON RELIGION AND ON THIE DOCTRINE OF KARMA

IN the Vedic period punctilious performance of the ritual was the one means of satisfying the gods and of obtaining salvation. In the Brahmanic period a change took place similar to that in the Greek religion. That very efficacy of the sacri- fice for the appeasement of the gods whereby men had been kept in subjection, turned out to be an instrument in their hands for controlling the gods, who now became the dependents and received their sustenance from such sacrifice as men might give. In the Upanishads a still fuither change occurred. The development of a monistic philosophy removed altogether the necessity of believing in the various Vedic or Brahmanic gods to superintend and operate the different departments of nature or to be coerced into man's service. The beginning of this subordination to the one world-all and of the later displacement of the gods as philosophic conceptions (although in popular religion the gods have continued to hold sway) is evidenced in the latter part of the Kena Upanishad. The first half of this Upanishad, by reason of its advanced position on the unknow- ability of Brahma, must belong to a late period in the Upanishadic philosophy, while the last part of it, which represents Brahma as a new and unknown Being, must belong 52

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to the period of the first speculations about that conception. There Agni (Fire) and Vayu (Wind) discover that their power is not independent, but is subject to the will of the world-ruler Brahma. However, by their knowledge of Brahma they attained a pre-eminence over the other gods; and 'he, verily, who knows it thus, striking off evil becomes established in the most excellent, endless, heavenly world-yea, he becomes established' (Kena 34). That last paragraph of the Kena states the radically new standard of religion and of ethics. No longer is worship or sacrifice or good conduct the requisite of religion in this life, or of salvation in the next. Knowledge secures the latter and disapproves of the former,! The whole religious doctrine of dif- ferent gods and of the necessity of sacrificing to the gods is seen to be a stupendous fraud by the man who has acquired metaphy- sical knowledge of the pantheistic unity of self and of the world in Brahma or Atman. 'This that people say, "Worship this god! Worship that god !"-one god after another-this is his creation indeed! And he himself is all the gods' (Brih. I. 4. 6). ' So whoever worships another divinity [than his Self], thinking " He is one and I another," he knows not. He is like a sacri- ficial animal for the gods. Verily, indeed, as many animals would be of service to a man, even so each single person is of service to the gods. If even one animal is taken away, it is not pleasant. What, then, if many? Therefore it is not pleasing to those [gods] that men should know this [i. e. that the gods are only a phase of Brahma and that an in- dividual man may himself become Brahma by knowing himself to be such]' (Brih. I. 4. 10). Sacrifice and works of merit towards hypostatized divinities are, in the light of metaphysical knowledge, seen to be futile. On the other hand, the very same knowledge conserves all the efforts of the knower who may care to worship and to do religious acts. ( 'Verily, even if one performs a great and holy work, but without knowing this [i. e. that the whole world is Brahma or the Self, and that I am Brahma or the Self], that work of his merely perishes in the end. One should worship the Self alone as his [true] world. The work of him who worships the Self alone as his [true] world does not perish' (Brih. I. 4. 15). 53

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Thus religious piety is renounced as unnecessary, and know- ledge of that fact, or metaphysical knowledge in general, replaces religiosity in worth and alone renders efficacious any religious or meritorious act which any one, for the sake of conformity to popular custom, may choose to perform .. 'If one offers the Agnihotra sacrifice without knowing this Li. c. that the cosmic process itself is a continuous Agnihotra |- that would be just as if he were to remove the live coals and pour the offering on ashes. But if one offers the Agnihotra sacrifice knowing it thus, his offering is made in all worlds, in all beings, in all selves' (Chand. 5. 24. 1-2). 'This that people say, "By offering with milk for a ycar one escapes the second death"-one should know that this is not so, since on the very day that he makes the offering he who knows escapes the second death' (Brih. 1. 5. 2). This last quotation leads to a topic which holds an im- portant place in the practical religion of India today, namely, the doctrine of karma (literally 'action'), the theory that according to one's good or bad actions in this life one passes at death into the body of a higher or a lower animal. It is noteworthy that in the Rig-Veda there is no trace of metempsychosis.1 This fact is interestingly confirmed in the Upanishads at Chand. 5. 3, where neither Svetaketu (who, according to Chand. 6. I. 2, had spent twelve years in study- ing the Vedas) nor his father and instructor, Gautama, had heard of the doctrine; and when they are instructed in it, it is expressly stated that the doctrine had always belonged to the Kshatriyas, the military class, and was then for the first time divulged to one of the Brahman class. In the Rig-Veda the eschatology consisted of a belief in a personal immortality in the paradise of the gods. After ' a preliminary sign of the doctrine of metempsychosis in the Atharva-Veda,'" the notion first makes its definite appearance in the Satapatha Brahmana. In the Upanishads it had not yet become what it became in later times, a belief which Monier Williams

1 The native commentator of later times thought he discovered a reference to it in RV. 1. 164. 32, bahu-prajah, interpreting the word as 'subject to many births.' For a refutation see Monier Wilhams, Brahmanism and Ilinduism, p. 18, note 2. 2 Hopkins, Religions of India, p. 175- 54

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has aptly characterized in the following severe statement : ' Transmigration, or metempsychosis, is the great bugbear -the terrible nightmare and daymare-of Indian philoso- phers and metaphysicians. All their efforts are directed to the getting rid of this oppressive scare The question is not, What is the truth ? The one engrossing problem is, How is the man to break this iron chain of repeated existences ?' 1 How his doctrine of karma and reincarnation came to be so thoroughly accepted in India, is uncertain. whether from the Indigenes whom the invading Aryans found in India (as Gough conjectures2) or whether as the most plausible philo- sophic explanation of the phenomena of instinctive knowledge (as in Brih. 4. 4. 2) and of dreaming and remembrance of things not experienced in this life, as well as of sin (according to Sankara on Brih. 4. 3. 9). (In passing be it noted that thesc are exactly the considerations which led philosophers like Plato, and Christian theologians like Origen and Julius Muller to the belief in an existence prior to the present life.) At any rate, the belief in a person's renewed existence in another body after death, is present in the Upanishads, but not as a burden of despair. It is only the belief in the retributive reward of chaiacter operating with a continued existence in the locality of this world instead of in the locality of heaven or hell. 'Accordingly, those who are of pleasant conduct here-the prospect is, indeed, that they will enter a pleasant womb, either the womb of a Brahman, or the womb of a Kshatriya, or the womb of a Vaisya. But those who are of stinking conduct here-the prospect is, indeed, that they will enter a stinking womb, either the womb of a dog, or the womb of a swine, or the womb of an outcast' (Chand. 5. 10. 7). 'According unto his deeds the embodied, one successively Assumes forms in various conditions. Coarse and fine, many in number, The embodied one chooses forms according to his own qualities. 1 Monier Williams, Brahmanism and Hinduism, p. 41. 2 In the first chapter of his Philosophy of the Upanishads, where he cites the prevalence of the belief among semi-savage peoples, connected with animism. 55

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[Each] subsequent cause of his union with them is seen to be Because of the quality of his acts and of himsell.' (Śvet. 5. 11-12.)

The character which is thus determinative of one's position in the next life is formed not only by action but also by knowledge 'Either as a worm, or as a moth, or as a fish, or as a bird, or as a snake, or as a tiger, or as a peison, ot as some other in this or that condition, he is born again heie accoid- ing to his deeds, according to his knowledge' (Kaush. 1. 2).

'Some go into a womb For the embodiment of a corporeal being. Others go into a stationary thing According to their deeds, according to their knowledge.' (Katha 5. 7.)

As in the matter of religion, so as regards this theological tenet, the Upanishads offer the philosophical knowledge which was the result of their own speculations and which was assessed at a very high valuc as the means of escape. 'Now, whether they perform the cremation obsequies in the case of such a person [i.c. a person who knows] or not, they [i.e. the dead] pass over into a flame; from a flame, into the day; from the day, into the half-month of the waxing moon; from the half-month of the waxing moon, into the six months during which the sun moves northwards; from the months, into the year; from the year, into the sun; from the sun, into the moon; from the moon, into lightning. There there is a person who is non-human. IIe leads them on to Brahma. This is the way to the gods, the way to Brahma. They who proceed by it return not to the human condition here!' (Chand. 4. 15. 5 6). In Brih. 6. 2, where the same transmigration theory is discussed, the con- clusion is that 'those who know this [namely, the stages of transmigration |' go to the Brahma-worlds. 'Of these there is no return' (Brih. 6. 2. 15). There are several other passages which emphasize the efficaciousness over karma and rebirth of that knowledge, the bringing forth of which formed the travails of the Upanishads and the laborious attainment of which inducod an exceeding high estimate of its valuc :- 56

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'What is soundless, touchless, formless, imperishable, Likewise tasteless, constant, odorless, Without beginning, without end, higher than the great, stable- By discerning That, one is liberated from the mouth of death.' (Katha 3. 15.) 'And one's deeds (karma) cease When He is seen-both the higher and the lower.'

' By knowing what is therein, Brahma-knoweis (Mund. 2. 2. 8.)

Become merged in Biahma, intent theeon, hiberated from the womb [1.e. from rebirth].' (Śvet. I. 7.) 'By knowing God there is a falling off of all fetters; With distiesses destroyed, there is cessation of birth and death.' (Svet. I. II.) Slightly different from the theory of samsara, which con- ceives of the round of existence as bounded within the confines of this world, there is another variety in which persons may by the good deeds of religion earn a limited amount of merit, to be enjoyed for a time in heaven, after which the inexorable law of rebirth retuins them to the world :- ' Unsafe boats, howevel, are these sacrificial forms, The eighteen, in which is expressed the lower work [i.e. the Vedas and the sciences of subsidiary rules]. Since doers of deeds do not understand, because of passion, Therefore, when their worlds are exhausted, they sink down wretched. Thinking sacrifice and merit is the chiefest thing, Naught better do they know-deluded! Having had enjoyment on the top of the heaven won by good works, They re-enter this world, or a lower.' (Mund. I. 2. 7, 9, Io.) 'But they who seek the Atman by austerity, chastity, faith, and knowledge ... they do not return' (Praśna I. IO).

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CHAPTER IX

THE OUTCOME ON PRACTICAL LIFE ANI ON MORALS

KNOWLEDGE-not ' much learning,' but the understanding of metaphysical truths-was the impelling motive of the thinkers of the Upanishads. Because of the theoretical importance of knowledge in that period of speculative activity, and also because of the discrediting of the popular polytheistic ieligion by philosophical reasoning, there took place in India during the times of the Upanishads a movement similar to that which produced the Sophists in Greece, namely, an unscitling of the accepted cthics and a substitution of knowledge for religion and morality. Knowledge was the one object of supreme value, the irresistible means of obtaining one's ends. This idea of the worth and efficacy of knowledge is expressed again and again throughout the Upanishads not only in connection with philosophical speculation, but also in the practical affairs of lifc. 'That Udgatri pricst who knows this-whatever desire he desires, cither for himself or for the sacrificer, that he obtains by singing. This, indeed, is world-conquering' (Brih. I. 3. 28). 'This whole world, whatever there is, is five- fold. He obtains this whole world who knows this' (Brih. J. 4. 17). 'He [Indra] is without a rival .... Ie who knows this has no rival' (Brih. I. 5. 12). 'Whoever strives with one who knows this, dries up and finally dies' (Brih. 1. 5. 21). 'Ile who knows this [the etymology of Atri (eater) | becomes the cater of everything; everything becomes his food' (Brih. 2. 2. 4). 'He who knows that wonderful being as the first- born-namely, that Brahma is the Real-conquers these worlds. Would he be conquered who knows thus that great spirit as the first-born-namely, that Brahma is the Real?' (Brih. 5. 4). 'As a lump of clay would fall to pieces in striking against a solid stone, so falls to picces he who wishes evil to one who knows this, and he, too, who injures him. Such a one is a solid stone' (Chānd. I. 2. 8). 58

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' He who knows Brahma as the real, as knowledge, as the infinite ... , He obtains all desires.' (Tait. 2. I.) 'He who knows that food which is established on food, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame' (Tait. 3. 7). 'Whatever conquest is Brahma's, whatever attainment-that conquest he conquers, that attainment he attains who knows this' (Kaush. I. 7). 'Verily, indced, if upon one who knows this both moun- tains should roll themselves forth-both the southern and the northern-desiring to lay him low, indeed they would not lay him low. But those who hate him and those whom he himself hates-these all die around him' (Kaush. 2. 13). 'He, verily, who knows that supreme Brahma ... in his family no one igno- rant of Brahma arises' (Mund. 3. 2. 9). (So frequent are the statements describing the invulnerability and omnipotence of him who is possessed of this magic talisman, that ya evamn veda, 'he who knows this,' becomes the most frequently recurring phrase in all the Upanishads. Beside this practical value of knowledge and the speculative value, previously described, for attainment of the ideal unity with the Real,1 knowledge also had a marked ethical value. 1 It is noteworthy how the extreme valuation put upon both these kinds of knowledge produced a reaction within the period of the Upanishads themselves. The license to override the prescriptive usages of religion and custom which the possessor of knowledge claimed for himself, is distinctly denied in Maitri 4. 3, on the point of the four customary stages in the life of every orthodox Hindu, through disregard of which the revenues of the priests were seriously diminished. As regards speculative knowledge of Atman, its apprehension by means of human knowledge is opposed by the doctrine of prasada, or ' Grace', in Katha 2. 20 (and, with a slight verbal change, in Svet. 3. 20) . ' Through the grace of the Creator he beholds the greatness of Atman.' It is by means of this grace, according to Śvet. 1. 6, that an individual obtains release from illusion and reaches immortality :- 'In this Brahma-wheel the soul flutters about, Thinking that itself and the Actuator aie different. When favored by Him, it attams immortality.' An even more explicit denial of the knowledge-doctrine is found at Katha 2. 23 (=Mund. 3. 2. 3), where a strict Calvinistic doctrine of election is anticipated :- 'This Soul is not to be obtained by instruction, Nor by intellect, nor by much learning. He is to be obtained only by the one whom He chooses. To such a one that Soul reveals his own person.' 59

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The possessor of knowledge is freed even now from all his evil deeds as well as from the later metempsychosical results of doing any decds at all. 'Verily, indeed, even if they lay very much [wood] on a fie, it burns it all. Even so one who knows this, although he commits very much evil, con- sumes it all and becomes clean and pure, ageless and immortal' (Brih. 5. 14. 8). 'Brahma is lightning (vidyut), they say, because of unloosing (vidana). Lightning unlooses him from evil who knows this, that Brahma is lightning' (Brih. 5. 7).

'The plunderer of gold, the liquor-drinker, The invader of a teacher's bed, the Brahman-killer- . These four sink downward in the scale, And, fifth, he who consorts with them.

But he who knows these five fires |i.c. the five-fire doctrine, pañcagnividya] thus, is not stained with evil, even though con- sorting with those people. He becomes pure, clean, possessor of a pure world, who knows this -- yca, he who knows this (Chand. 5. 10. 9-10). 'As a rush-recd laid on a fire would be burned up, even so are burned up all the evils of him who offers Agnihotra sacrifice knowing it thus' (Chand. 5. 24- 3). 'He who understands me [Indra is the speaker, representing Atman]-by no deed whatsoever of his is his world injured, not by stcaling, not by killing an embryo, not by the murder of his mother, not by the murder of his father; if he has done any evil, the dark color departs not from his face' (Kaush. 3. 1). This ethical theory has been compared with the Socratic doctrine of the identity of knowledge and virtue. There is a wide difference, however, between the Upanishadic theory and the theory of the Greek sages that the man who has know- ledge should thereby become virtuous in character, or that the result of teaching should be a viituous life. Here the possession of some metaphysical knowledge actually cancels all past sins and even permits the knower unblushingly to continue in 'what seems to be much evil,' with perfect impunity, although such acts are heinous crimes and are disas- trous in their effect for others who lack that kind of knowledge. But this unbridled licentiousness of the carlier Upanishads could not long continuc. It probably went to excess, for in 60

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the middle of the period it is sternly denounced. Good conduct was declared to be an equal requisite with knowledge. ' He who has not understanding, Who is unmindful and ever impure, Reaches not the goal, But goes on to transmigration. He, however, who has understanding, Who is mindful and ever pure, Reaches the goal From which he is born no more.' (Katha 3. 7-8.) 'Not he who has not ceased from bad conduct ... Can obtain Him by intelligence.' (Katha 2. 24.) The earlier conception that the knower was able to continue in evil unharmed was true only so far as it expressed the idea that knowledge exempts from evil. 'One should be familiar with it. By knowing it, One is not stained by evil action.' (Brih. 4. 4. 23.) ' As water adheres not to the leaf of a lotus-flower, so evil action adheres not to him who knows this [that the Self is Brahma]' (Chand. 4. 14. 3). This thought recurs at Maitri 3. 2, and, with another simile, at Praśna 5. 5: 'As a snake is freed from its skin, even so, verily, is he [who knows this] freed from sin.' Still another simile is used to drive home this same thought :- 'As to a mountain that's enflamed Deer and birds do not resort- So, with the Brahma-knowers, faults Do never any shelter find.' (Maitri 6. 18.) 1 The consistent pantheistic conception, however, of the re- lation of knowledge and moral evil is that knowledge exempts from both good and evil, and elevates the knower altogether from the region of moral distinctions to the higher one where they are not operative. 'Such a one, verily, the thought does not torment: "Why have I not done the good ? Why have I done the evil?" He who knows this, saves himself from 1 The similes contained in this and the three preceding passages are excellent illustrations of a method of reasoning characteristic of the Upanshads and of the Hindu mind in general. Analogies from nature that serve to illustrate a pro- position are accepted with the force of an argument. 6I

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these [thoughts]. For truly, from both of these he saves himself-he who knows this !' (Tait. 2. 9). ' Iim [who knows this] these two do not overcome-neither the thought " HIence I did wrong," noi the thought " Hence I did right." Verily he oveicomes them both. What he has done and what he has not done do not affect him ' (Brih. 4. 4. 22). 'When a seer sees the brilhant Maker, Potentate, Person, the Brahma-source, Then, being a knower, shaking off good and evil, Stamless, he attams supreme identity [with Ilim].' (Mund. 3. 1. 3.) For this emancipation, an emancipation from the unreal and an entrance into the ieal, the reason is that to the knower good and evil are conceptions of partial knowledge which can no longer hold in the light of full knowledge. They are only verbal distinctions. . Verily, if there were no speech, neither right nor wrong would be known, neither true nor false, neither good nor bad, neither pleasant nor unpleasant. Speech, indeed, makes all this known' (Chand. 7. 2. 1). The world of reality, the Brahma-world to which the true knower is admitted, is devoid of all distinetions, pleasant and unpleasant, which are empirically real, but transcendentally unreal. Accordingly that world is free also from the ethical distinction of good and evil. . Over that bridge there cross neither day, nor night, not old age, nor death, nor sorrow, nor well-doing, nor evil-doing. All evils turn back therefiom, for that Brahma-world is freed from evil' (Chand. 8. 4. 1-2). IIe goes to the world that is without heat, without cold. Thercin he dwells eternal ycars' (Brih. 5. 10). 'When there is no daikness, then there is no day or night, Nor being, nor non-being, only the Kindly One alone.' (Svet. 4. 18.) 'He, ... a knower of Brahma, unto Brahma goes on .... He comes to the river Vijara (' Ageless'). This he crosses with his mind alone. There he shakes off his good deeds and his evil deeds. His dear relatives succeed to the good deeds; those not dear, to the evil deeds. Then, just as one driving a chariot looks down upon the two chariot-whecls [which in their 62

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revolutions do not touch him], thus he looks down upon day and night, thus upon good deeds and evil deeds, and upon all the pairs of opposites. This one, devoid of good deeds, devoid of evil deeds, a knower of Brahma, unto very Brahma goes on' (Kaush. I. 4). The same ethical position is held in the Atman-theory. The world-ground, the great Atman, in itself is -- ' Apart from the right and apait from the unright, Apart from both what has been done and what has not been done here, Apart fiom what has been and what is to be.' (Katha 2. 14) 'As the sun, the eye of the whole world, Is not sullied by the external faults of the eyes, So the one Inner Soul of all things Is not sullied by the evil in the world, being external to it.' (Katha 5. II.) 'The bright, the bodiless, the scatheless, The sinewless, the pure, unpieiced by evil.' (Īśā 8.) This idea that the Atman-world is ' free from evil or sin, free from impurity, blameless, spotless,' which is expressed in numerous epithets and detached phrases, also receives an etymological justification. 'In the beginning this world was Soul (Atman) alone in the form of a Person (purusa) .... Since before (purva) all this world he burned up (Vus) all evils, therefore he is a person (pur-us-a)' (Brih. I. 4. 1).1 The Atman thus being void of all ethical distinctions, the Atman-knower who by his knowledge becomes Atman like- wise transcends them in his union with Him. 'As a man when in the embrace of a beloved wife knows nothing within or without, so this person when in the embrace of the intelligent Soul knows nothing within or without. Verily, that is his [true] form. ... There a father becomes not a father ; a mother, not a mother; the worlds, not the worlds; the gods, not the gods; the Vedas, not the Vedas; a thief, not a thief.

1 In spite of this non-attrbutability of moral qualties to the world-ground by theoretical reason, the affirmation of the practical reason in postulating a moral order at the heart of the universe is to be observed mn two passages in the Upanishads, Chand. 6. 16 and Śvet. 6. 6. 63

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... He is not followed by good, he is not followed by evil, for then he has passed beyond all sorrows of the heart' (Brih. 4. 3. 21-22).1 The ethical theory thus far presented, which was based on the epistemological realism of the Upanishads, did not, like the theory of reality, suffer any change by the transition to idealism, but iathei was confirmed by it. The illusion of an external world and of an external Soul that needs to be reached by effort of will served only to prove illusory all activity what- ever, even the good and evil deeds making up such activity. Sleep is the nearest approach to real existence, an individual in sleep only ' appcaring to think, appearing to move about' (Brih. 4. 3. 7). 'In this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking. Whatever he sees there [i c. in dreaming sleep], he is not followed by it, for this person is without attachments' (Brih. 4. 3. 16). Hc there actually reaches the Real and therefore is not affected by the ethical distinctions which are alien to its nature." 'Now, when one is thus sound aslcep, composed, serene, he knows no dream ...; so no evil touches him, for then he has reached the Bright Power' (Chand. 8. 6. 3). So the final goal of metaphysical speculation and the practical attainment of supreme and imperishable value was the Soul, the larger Soul which was the ground of the in- dividual soul and of all existence. 'That self is dearer than a son, is dearer than wealth, is dearer than all else, since this self is nearer' (Brih. 1. 4. 8). 'IIe should be searched out, Him one should desire to understand' (Chand. 8. 7. I). 3 Among the many Kantian ideas which Deussen finds in the Upanishads there is a striking one in this conneetion, namely, that the final goal and perfeet condition of the human soul is autonomy. See svaraj at Chand. 7. 25. 2 and svarajya at Tait. 1. 6. 2. But the conception of autonomy there held is very different from the idea that an autonomous person is in such full control of selfthat he never by passion disobeys the moral law. As is idicated in the following sentence, 'Ile has un- checked sway in all the woilds,' the iden of autonomy is that of unhindered liberty to do what one wills, the same as the condition of perfeet bliss described at Tait. 3. 10. 5-a condition in which the successful aspirant 'goes up and down these worlds, eating what he desires, assuming what form he desires.' Cf. also Chand. 8. 1. 6. 2 An idea possibly based on the psychological fact that in sleep the moral sense appears greatly weakened. 64

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However beautiful such a doctrine was in theory, it might very easily be misundeistood and misapplied in practice, as indeed it was by Virocana, who is said to have lived as a pupil with Prajapati for thirty-two years. After receiving instruction about 'the Self which is free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real,' he went forth and declared the following doctrine : ' Oneself is to be made happy here on earth. Oneself is to be waited upon. He who makes merely himself happy here on earth, who waits upon himself, obtains both worlds, this world and the yonder.' Such utter selfishness is forthwith condemned by the author, who comments: ' Therefore even now here on earth they say of one who is not a giver, who is not a believer, who is not a sacrificer, " Oh' devilish !" for such is the doctrine of the devils.' And Prajapati also regret- fully declared: ' Whosoever shall have such a mystic doctrine- be they gods or be they devils-shall perish' (Chand. 8. 7-8). The same mistaken ethical theory might be gathered from Yajñavalkya's advice to Maitreyī, Brih. 2. 4 and 4. 5, if Atman were translated by 'self' or 'ego.' 'Not for love of the wife is a wife dear, but for love of the Soul a wife is dear.' Similarly not for love of sons, wealth, the Brahman class, the Kshatriya class, the worlds, the gods, things, any thing, are they dear, but for love of the Soul they are dear. This is not the modern psychological doctrine that we do not desire anything in itself, but only the pleasantness or self- advantage which the possession of that thing yields to us; nor is Yajñavalkya advocating the utilitarian doctrine that all love and apparent altruism are and should be self-love and selfishness. The central idea is rather that all those objects are not separate entities, in themselves of value to us; but that they all are phases of the world-self and that in the common, every-day experience of having affection for others we find illustrated the great doctrine of the individual self finding his selfhood grounded in, and reaching out towards, that larger Self which embraces all individuals and all things. With this liberal interpretation, Yajñavalkya's advice to Maitreyi, so far as it contains ethical theory, represents the high-water mark in the Upanishads. The practical ethics are 65 F

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certainly not as high. The general teaching is that already presented, namely, that moral distinctions do not obtain for the man who has metaphysical knowledge. This is the influence effected on the Bhagavad-Gita, the popular book of religious meditation, in which (at 2. 19) Krishna, the divine incarnation, quells the scruples of Arjuna over the murdering of his enemies by this Upanishadic assurance :- 'If the slayer think to slay, If the slain think himself slain, Both these understand not. This one slays not, nor is slain.' (Katha 2. 19)

CHAPTER X

THE ARTIFICIAL METHOD OF UNITY IN RENUNCIATION AND IN YOGA

As the absolute unity of the Atman was the final goal of speculative thought, so absolute unity with the Atman was re- garded as the supreme actual attainment. Though this is theoretically accomplishable by mere metaphysical knowledge, it is as a matter of fact accomplished only after death or during sleep. Therefore for the period while one is still alive and not sleeping some other method than knowledge must be pro- vided. That was found to be what in Mund. 3. 2. I was joined with knowledge as the means of escaping transmigration :- 'They who, being without desire, worship the Person And are wise, pass beyond the seed [of rebirth] here.' After knowledge has informed a person that he is Brahma or Atman, he should strictly have no more desircs, for 'he who has found and has awakened to the Soul ... the world is his' (Brih. 4. 4. 13). 'If a person knew the Soul With the thought "I am He!" With what desire, for love of what Would he cling unto the body?' (Brih. 4. 4. 12.) 'Verily, because they knew this, the ancients desired not 66

PHILOSOPHY OF THE UPANISHADS offspring, saying: "What shall we do with offspring, we whose is this Soul, this home?" They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant' (Brih. 4. 4. 22; cf. 3. 5. I). In actual experience, however, desires do still continue and harass one. But by harboring desires and resorting to activity to satisfy them, one is only admitting and emphasizing to the mind a lack or limitation, and thereby preventing assimilation to and union with the desireless, blissful plenum of the Soul. The entertaining of any desires whatsoever, and the resulting activity, are conditions which from the point of view of know- ledge are sheer ignorance; these react in dulling the under- standing (cf. Mund. I. 2. 9), blind one to the limitation of existence in the world and to the series of rebirths, and maintain the person's false separation from the real Brahma or Ātman :- 'He who in fancy forms desires, Because of his desires is born [again] here and there.' (Mund. 3. 2. 2.) The psychology and praxis of this doctrine are set forth in a notable passage, Brih. 4. 4. 5-7. 'A person is made of desires only. As is his desire, such is his resolve; as is his resolve, such the action he performs; what action (karma) he performs, that he procures for himself. On this point there is this verse :- Where one's mind is attached-the inner self Goes thereto with action, being attached to it alone. Obtaining the end of his action, Whatever he does in this world, He comes again from that world To this world of action. So the man who desires. Now the man who does not desire. He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Soul-his breaths do not depart. Being very Brahma, he goes to Brahma. On this point there is this verse :- When are liberated all The desires that lodge in one's heart, 67 .F 2

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Then a mortal becomes immortal! Therein he reaches Brahma! '1

But if the metaphysical knowledge of the essential oneness of the individual soul (atman) and the universal Soul (Atman) did not procure the blissful union with that Soul, neither docs this theory of the avoidance of limiting desires; for they inevit- ably rise up in the ordinary life of activity. The final solution of the practical problem which the Upanishads offer, namely Yoga, is the outcome of that conception of strict unity which started the speculations of the Upanishads and which urged them on from cosmology to monism, from monism to pantheism, and from an external to an internal unity. That unity-under which it is the aim of every philosophy which has ever existed rationally to bring experience-the early Indian thinkers found in Brahma, and then in the objective Soul (Atman), and then in one's own soul, wherein the manifoldness of thought itself and the limitation of the distinctions of object and subject and all sorrows of the heart are merged into an undifferentiated unitary blissful plenum. 'To the unity of the One goes he who knows this [i. e. that all is one]. The precept for effecting this [unity] is this : restraint of the breath, withdrawal of the senses [from objects], meditation, concentration, contemplation, ab- sorption' (Maitri 6. 17, 18). This is Yoga (from the root yuj, meaning to 'join,' 'yoke,' 'harness'), a harnessing of the senses and mind from the falsely manifold objects and thoughts, and at the same time a union with the unitary blissful Self.

' When cease the five [Sense-]knowledges, together with the mind, And the intellect stırs not- That, they say, is the highest coursc.' (Katha 6. 1o ; Maitri 6. 30.) The practical application, the ethics, and the offers of this

1 It is interesting to note the opposition between this theory that desires are limitations, and the earlier theory in which one of the strongest practical induce- ments to knowledge was the sure means of obtaming all desires. Cf. Chand. I. I. 7; 5. I. 4; 7. I0. 2; 8. 2. 10; Brih. I. 3. 28; 6. I. 4; Tait. 2. I; Katha 2. 16. Similarly the former method of obtaining Brahma was to know Brahma; now it is to quench all desires. The change on this point is another instance of that transition from epistemological realism to idealism which has been previously traced. 68

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theory of the union with the Self are set forth in Maitri 6. 20. According to that-

'By tranquillity of thought Deeds, good and evil, one destroys! With soul serene, stayed on the Soul, Delight eternal one enjoys!'

The final exhortation of the Upanishads is well expressed in the following words connected with the Brahma-theory :- 'Taking as a bow the great weapon of the Upanishad, One should put upon it an arrow sharpened by meditation. Stretching it with a thought directed to the essence of That, Penetrate that Imperishable as the mark, my friend. The mystic syllable Om 1 is the bow. The arrow is the soul. Brahma is said to be the mark. By the undistracted man is It to be penetrated. One should come to be in It, as the arrow [in the mark].' (Mund. 2. 2. 3-4.)

CHAPTER XI

CONCLUDING ESTIMATE

SUCH is the philosophy of the Upanishads in what may very probably have been its order of development. Many tendencies made up the process; and perhaps centuries elapsed between the first and last of the speculations recorded, from the Brihad- Aranyaka and the Chandogya to the Maitri. The thinkers were earnest in their search for truth, and they unhesitatingly abandoned conclusions which had been reached, when in the light of further reasonings and new considerations they weie proved inadequate. The changes from the first realistic materialism to the final speculative idealism form an interest- ing chapter in the history of philosophy. Their intuitions of

1 The sacred syllable to be repeated until one passes into an unconscious stupor or ecstasy. 69

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deep truths are subtile with the directness and subtlety of new seekers after truth. In a few passages the Upanishads are sublime in their conception of the Infinite and of God, but more often they are puerile and groveling in trivialities and superstitions. As Hegel, a keen appreciator and thorough student of the history of philosophy, estimated it, ' If we wish to get the so-called pantheism in its poetic, most elevated, and, if one will, its coarsest form, we must look for it in the Eastern poets; and the largest expositions of it are found among the Indians.' As it was suggested before, so it must be emphasized again that, although at first the order of exposition here followed was in all probability the historical order in the progress of thought in the early Hindu philosophy, yet there are not the chrono- logical data in the Upanishads upon which an unquestioned order can be maintained throughout. The Brihad-Aranyaka, Chandogya, Taittirīya, Aitareya, Kaushītaki and Kena 14-34, from their stiucture and literary characteristics, as well as from their contents, are quite certainly assigned to the carlier group of the Upanishads. But even in them theie is a vaiicty of philosophical doctrines which are not in the same stage of development. The heterogeneity and unordered arrangement and even contradictions of the material make it difficult, indeed impossible, to set forth in systematic exposition a single system of philosophy. The purposc has been, thereforc, to discern the different tendencies that are undoubtedly present in the philosophy of the Upanishads and to present them in what seems to be the most probable order of development. For the purposes of exposition there have been followed out and con- nected with each other certain lines of thought which in the actual development of the philosophy could hardly have been as independent as they are here set forth. The thought of any people and of any generation is exceed- ingly complex, consciously or unconsciously containing certain elements from the past, which are being gradually discarded, and also certain presentiments of truth which are only later fully recognized. Yet in it all there is a dominant tendency which may readily be discerned. So in the Upanishadic period there were mythical cosmologies inherited and accepted, whose in- 70

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fluence continued long after they had logically been superseded by more philosophical theories. In the main, however, there was an appreciation of idealism. This, having seen in the psychic self the essence of the whole world, and having identified it with Brahma, reacted against the realistic philo- sophy which had produced the concept of Brahma; and then it carried the Atman, or the purely psychical, element over into the extreme of philosophical idealism. Pantheism it may, in general, be called; for, although very different types of philosophy have been shown to be represented in the Upanishads, pantheism is their most prevalent type and the one which has constituted their chief heritage. Still, even as pantheism, it is hardly the pantheism of the West, nor is it the monism that is based upon science. It is like the simple intuition of the early Greek philosopher Xenophanes, who (after a prior course of cosmological theorizings similar to those in the Upanishads) 'looked up into the expanse of heaven and declared, "The One is God."' (Aristotle's Meta- physics, I. 5.) Can such faith in such form, although it has laid hold of the profound truths of ultimate unity and spiritu- ality, be expected to furnish the highly inspiring religion of progress and the elaborately articulated philosophy, correlated with science, which modern India demands ? Before that question can be answered, it will be necessary to find out exactly what the revered Upanishads do actually say. Sanskritists, historians, philosophers, religionists-all who are interested in India's past and concerned about India's future may find here something of what each is already seeking in his separate line. In particular, there will be found by the sympathetic reader throughout these thirteen principal Upani- shads the records of that eager quest which India has been pursuing through the centuries, which is tersely expressed in the Brihad-Aranyaka Upanishad in its first division (at I. 3. 28) :- ' From the unreal lead me to the real. From darkness lead me to light. From death lead me to immortality.'

The Upanishads have indubitably exercised, and in the revival of Sanskrit learning and of the Indian national con- 7I

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sciousness will continue to exercise, a considerable influence 1 on the religion and philosophy of India. To present their actual contents by a faithful philological translation, and to furnish a clue to their unsystematic expositions by a brief outline of the development of their philosophical concepts, is one of the needs of the time and has been the aim in the preparation of this volume.

1 Evidenced, for example, in the recent establishment by a Hindu of Bombay of a valuable annual prize for the best exposition and defence of some doctrine of the Upanishads or of Śankara.

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FIRST ADHYĀYA

FIRST BRĀHMANA 1

The world as a sacrificial horse 2 I. Om! Verily, the dawn is the head of the sacrificial horse; the sun, his eye; the wind, his breath; universal fire (Agni Vaiśvanara), his open mouth. The year is the body (atman) of the sacrificial horse; the sky, his back; the atmo- sphere, his belly; the earth, the under part of his belly; the quarters, his flanks; the intermediate quarters, his ribs; the seasons, his limbs; the months and half-months, his joints; days and nights, his feet; the stars, his bones; the clouds, his flesh. Sand is the food in his stomach; rivers are his entrails. His liver and lungs are the mountains; plants and trees, his hair. The orient is his fore part; the occident, his hind part. When he yawns, then it lightens. When he shakes himself, then it thunders. When he urinates, then it rains. Voice, indeed, is his voice. 2. Verily, the day arose for the horse as the sacrificial vessel which stands before. Its place is the eastern sea. Verily, the night arose for him as the sacrificial vessel which stands behind. Its place is the western sea. Verily, these two arose on both sides of the horse as the two sacrificial vessels.3

1 This Brahmana occurs also as Sat. Br. Io. 6 4. 2 The Asva-medha, 'Horse-sacrifice,' the most elaborate and important of the animal sacrifices in ancient India (described at length in Sat. Br. 13. I-5), 1s interpreted, in this and the following Brahmana, as of cosmic significance- a miniature reproduction of the world-order. In the liturgy for the Horse-sacrifice (contained in VS. 22-25) there is a similar apportionment of the parts of the animal to the vanous parts of the world. Compare also a similar elaborate cosmic correlation of the ox at AV. 9. 7. 3 The vessels used to hold the libations at the Asva-medha. Here they are symbolized cosmically by the Bay of Bengal and the Indian Ocean. 73

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Becoming a steed, he carried the gods; a stallion, the Gandharvas; a courser, the demons; a horse, men.1 The sea, indeed, is his relative. The sea is his place.

SECOND BRĀIIMANA 2

The creation of the world, leading up to the institution of the horse-sacrifice I. In the beginning nothing whatsoever was herc. This [world] was covered over with death, with hunger-for hunger is death. Then he made up his mind (manas) : 'Would that I had a self!'3 So he went on (acarat) praising (arcan). From him, while he was praising, water was produced. 'Verily, while I was praising, I had pleasure (ka)!' thought he. This, indeed, is the arka-nature of what pertains to brightness (arkya). Verily, there is pleasure for him who knows thus that arka-nature of what pertains to brightness. 2. The water, verily, was brightness. That which was the froth of the water became solidified. That became the earth. On it he [1.e. Death] tortured himself (śram). When he had tortured himself and practised austerity, his heat (tejas) and essence (rasa) turned into fire. 3. He divided himself (atmanam) threefold: [fire (agni) one third], the sun (aditya) one third, wind (vayu) one third. He also is Life (prana) divided threefold. The eastern direction is his head. Yonder one and yonder one4 are the foie quarters. Likewise the western direction is his tail. Yonder one and yonder one5 are the hind quarters. South and north are the flanks. The sky is the back. The atmosphere is the belly. This [carth] is the chest. He stands firm in the waters. He who knows this, stands firm wherever he goes.

1 Different names for, and aspects of, this cosmic carriet. 2 This Brahmana is found also as a part of Sat. Br. Io. 6. 5. 3 Or 'a body,' atman-vzn. 4 Explamed by Sankara as northeast and southeast respectively. 5 Explained by Sankara as northwest and southwest respectively. 74

BRIHAD-ARANYAKA UPANISHAD [-I.2.7 4. He desired : 'Would that a second self of me were pro- duced!' He-death, hunger-by mind copulated with speech (vac). That which was the semen, became the year. Previous to that there was no year. He bore him for a time as long as a year. After that long time he brought him forth. When he was born, Death opened his mouth on him. He cried 'bhan!' That, indeed, became speech. 5. He bethought himself: 'Verily, if I shall intend against him, I shall make the less food for myself.' With that speech, with that self he brought forth this whole world, whatsoever exists here : the Hymns (rc) [i.e. the Rig-Veda], the Formulas (yajus) [i.e. the Yajur-Veda], the Chants (saman) [i.e. the Sama-Veda], meters, sacrifices, men, cattle. Whatever he brought forth, that he began to eat. Verily, he eats ( vad) everything : that is the aditi-nature of Aditi (the Infinite). He who knows thus the aditi-nature of Aditi, becomes an eater of everything here; everything becomes food for him. 6. He desired : 'Let me sacrifice further with a greater sacrifice (yajña)!' He toitured himself. He practised austerity. When he had tortured himself and practised austerity, glory and vigor went forth. The glory and vigor, verily, are the vital breaths. So when the vital breaths departed, his body began to swell. His mind, indeed, was in his body (śarīra). 7. He desired: 'Would that this [body] of mine were fit for sacrifice! Would that by it I had a self (atmanvin)!' Thereupon it became a horse (aśva), because it swelled (aśvat). ' It has become fit for sacrifice (medhya) !' thought he. There- fore the horse-sacrifice is called Aśva-medha. He, verily, knows the Asva-medha, who knows it thus. He kept him [i.e. the horse] in mind without confining him.1 After a year he sacrificed him for himself. [Other] animals he delivered over to the divinities. Therefore men sacrifice the victim which is consecrated to Prajapati as though offered unto all the gods.

1 Even as in the regular Asva-medha the consecrated horse is allowed to range free for a year. 75

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Verily, that [sun] which gives forth heat is the Aśva-medha. The year is its embodiment (atman). This [eaithly] fire is the arka.1 The worlds are its cmbodi- ments. These aie two, the arka sacrificial fire and the Aśva- medha sacrifice. Yet again they are one divinity, even Death. He [who knows this] wards off death again, death obtains him not, death becomes his body (atman), he becomes one of thesc deities.

THIRD BRĀHMAŅA

The superiority of breath among the bodily functions

I. The gods (deva) and the devils (asura) were the twofold offspring of Prajapati. Of these the gods werc the younger, the devils the older. They were struggling with cach other for these worlds. The gods said. 'Come, let us overcome the devils at the sacrifice with the Udgītha.' 2 2. They said to Speech: 'Sing for us the Udgitha.' 'So be it,' said Speech, and sang for them. Whatever pleasure there is in speech, that it sang for the gods; what- ever good one speaks, that for itself. They [i. e. the devils] knew: 'Verily, by this singer they will overcome us.' They rushed upon it and pierced it with evil. That evil was the improper thing that one speaks. That was the evil. 3. Then they [i.e. the gods] said to the In-breath (prāna) : 'Sing for us the Udgitha.' ' So be it,' said the In-breath, and sang for them. Whatever pleasure there is in the in-breath, that it sang for the gods; whatever good one breathes in, that for itself. They [i.e. the devils] knew: 'Verily, by this singer they will overcome us.' They rushed upon it and pierced it with evil. That evil was the improper thing that one breathes in. This, truly, was that evil. 4. Then they [i.e. the gods] said to the Eye: 'Sing for us the Udgitha.'

1 That is, the fire in the Horse-sacrifice. 2 The important Loud Chant in the ntual. 76

BRIHAD-ĀRANYAKA UPANISHAD [-1.3.8

'So be it,' said the Eye, and sang for them. Whatever pleasure there is in the eye, that it sang for the gods; what- ever good one sees, that for itself. They [i.e. the devils] knew: 'Verily, by this singer they will overcome us.' They rushed upon it and pierced it with evil. That evil was the improper thing that one sees. This, truly, was that evil. 5. Then they [i.e. the gods] said to the Ear: 'Sing for us the Udgītha.' 'So be it,' said the Ear, and sang for them. Whatever pleasure there is in the ear, that it sang for the gods; whatever good one hears, that for itself. They [i.e. the devils] knew. 'Verily, by this singer they will overcome us.' They rushed upon it and pierced it with evil. That evil was the improper thing that one hears. This, truly, was that evil. 6. Then they [i.e. the gods] said to the Mind: 'Sing for us the Udgītha.' 'So be it,' said the Mind, and sang for them. Whatever pleasure there is in the mind, that it sang for the gods, what- ever good one imagines, that for itself. They [i.e. the devils] knew: 'Verily, by this singer they will overcome us.' They rushed upon him and pierced him with evil. That evil was the improper thing that one imagines. This, truly, was that evil. And thus they let out upon these divinities with evil, they pierced them with evil. 7. Then they [i.e. the gods] said to this Breath in the mouth : 'Sing for us the Udgitha.' 'So be it,' said this Breath, and sang for them. They [i.e. the devils] knew: 'Verily, by this singer they will overcome us.' They rushed upon him and desired to pierce him with evil. As a clod of earth would be scattered by striking on a stone, even so they were scattered in all directions and perished. Therefore the gods increased, the demons became inferior. He increases with himself, a hateful enemy becomes inferior for him who knows this. 8. Then they said, ' What, pray, has become of him who stuck to us thus?' 'This one here (ayam) is within the mouth 77

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(asya)!' He is called Ayasya Angirasa, for he is the essence (rasa) of the limbs (aiga). 9. Verily, that divinity is Dür by name, for death is far (duram) from it. From him who knows this, death is far. I0. Verily, that divinity having struck off the evil of these divinities, even death, made this go to where is the end of the quarters of heaven. There it set down their evils. Thercfore one should not go to [foreign] people, one should not go to the end [of the earth], lest he fall in with evil, with death. II. Verily, that divinity by striking off the cvil, the death, of those divinities carried them beyond death. 12. Verily, it carried Speech over as the first. When that was freed from death, it became fire. This firc, when it has crossed beyond death, shines forth. 13. Likewise it carried Smell across. When that was freed from death, it became wind. This wind, when it has crossed beyond death, purifies. 14. Likewise it carried the Eye across. When that was freed from death, it became the sun. That sun, when it has crossed beyond death, glows. 15. Likewise it carried the Ear across. When that was freed from death, it became the quarters of heaven. These quarters of heaven have crossed beyond death. 16. Likewise it carried the Mind across. When that was freed from death, it became the moon. That moon, when it has crossed beyond death, shines. Thus, verily, that divinity carries beyond dcath him who knows this. 17. Then it [i.e. breath] sang out food for itself, for what- ever food is eaten is eaten by it. Hereon one is establishcd. 18. Those gods said : ' Of such extent, verily, is this universe as food. You have sung it into your own possession. Give us an after-share in this food.' 'As such, verily, do ye enter into me.' 'So be it.' They entered into him from all sides. Therc- fore whatever food one eats by this breath, these are satisfied by it. Thus, verily, his people come to him, he becomes the supporter of his people, their chief, foremost leader, an eater of food, an overlord-he who knows this. And whoever 78

BRIHAD-ĀRANYAKA UPANISHAD [-I.3.25 among his people desires to be the equal of him who has this knowledge suffices not for his dependents. But whoever follows after him and whoever, following after him, desires to support his dependents, he truly suffices for his dependents. 19. He is Ayāsya Angirasa, for he is the essence (rasa) of the limbs (anga). Verily, breath is the essence of the limbs, for verily brcath is the essence of the limbs. Therefore from whatever limb the breath departs, that indeed dries up, for it is verily the essence of the limbs. 20. And also it is Brihaspati. The Brihati1 is speech. He is her lord (pati), and is therefore Brihaspati. 21. And it is also Brahmanaspati. Prayer (brahman),2 verily, is specch. He is her lord (pati), and is therefore Brah- maņaspati.

A glorification of the Chant as breath 22. And it is also the Sama-Veda. The Chant (sāman), verily, is spccch. It is sa (she) and ama (he). That is the origin of the word saman. Or because it is equal (sama) to a gnat, equal to a fly, equal to an elephant, equal to these three worlds, equal to this uni- verse, therefore, indecd, it is the Sāma-Veda. He obtains intimate union with the Saman, he wins its world who knows thus that Saman. 23. And it is also the Udgitha. The breath verily is up (ut), for by breath this whole world is upheld (ut-tabdha). Song (githa), verily, is speech; ut and githa-that is Udgītha. 24. As also Brahmadatta Caikitāneya, while partaking of King [Soma], said: 'Let this king cause this man's 3 head to fall off, if Ayäsya Angirasa sang the Udgitha with any other means than that, for,' said he, 'only with speech and with breath did he sing the Udgītha.' 25. He who knows the property of that Saman has that property. Its property, truly, is tone. Therefore let him who is about to perform the duties of an Ritvij priest desire a good

1 Name of a meter used in the Rig-Veda. Here it sigmfies the Rıg-Veda itself. 2 Here referring particularly to the Yajur-Veda. 8 That 1s, 'my.'-Com. 79

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tone in his voice. Being possessed of such a voice, let him perform the duties of the Ritvij priest. Thereforc people desire to see at the sacrifice one who has a good tone, as being one who has a possession. He has a possession who knows thus the property of the Saman. 26. He who knows the gold of that Saman comes to have gold. The tone (svara), verily, is its gold. He comes to have gold who knows thus that gold of the Saman. 27. He who knows the suppoit of that Saman is indced supported. Voice, verily, is its support, for when supported on voice the breath sings. But some say it is supported on food.

Prayers to accompany an intelligent performance of the Chant 28. Now next, the praying of the purificatory formulas (pavamāna). - The Prastotri priest (Praiser), verily, begins to praise with the Chant (saman). When he begins to praise, then let [the sacrificer] mutter the following :- 'From the unreal (asad) lead me to the real (sat)! From darkness lead me to light! From death lead me to immortality!' When he says ' From the unreal lead me to the real,' the unreal, verily, is death, the real is immortality. 'From death lead me to immortality. Make me immortal'-that is what he says. ' From darkness lead me to light'-the darkness, verily, is death, the light is immortality. 'From death lead me to im- mortality. Make me immortal'-that is what he says. ' From death lead me to immortality'- there is nothing there that seems obscure. Now whatever other verses there are of a hymn of praise (stotra), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgātri priest who knows this- whatever desire he desires, either for himself or for the sacri- ficer, that he obtains by singing. This, indeed, is world-con- quering. There is no prospect of his being without a world who knows thus this Saman. 80

BRIHAD-ĀRAŅYAKA UPANISHAD [-1.4.5

FOURTH BRAHMANA The creation of the manifold world from the untary Soul I. In the beginning this woild was Soul (Atman) alone in the form of a Person. Looking around, he saw nothing else than himself. He said first : 'I am.' Thence arose the name 'I.' Therefore even today, when one is addressed, he says first just ' It is I' and then speaks whatever name he has. Since before (purva) all this world he burned up (us) all evils, therefore he is a person (pur-us-a). He who knows this, verily, burns up him who desires to be ahead of him. 2. He was afraid. Therefore one who is alone is afraid. This one then thought to himself: ' Since there is nothing else than myself, of what am I afraid?' Thereupon, verily, his fear departed, for of what should he have been afraid ? Assur- edly it is from a second that fear arises. 3. Verily, he had no delight. Therefore one alone has no delight. He desired a second. He was, indeed, as large as a woman and a man closely embraced. He caused that self to fall (Vpat) into two pieces. Theiefrom arose a husband (patz) and a wife (patni). Therefore this [is true]: 'Oneself (sva) 1 is like a half-fragment,' as Yajñavalkya used to say. Therefore this space is filled by a wife. He copulated with her. Therefrom human beings were pioduced. 4. And she then bethought herself. 'How now does he copulate with me after he has produced me just from himself? Come, let me hide myself.' She became a cow. He became a bull. With her he did indeed copulate. Then cattle were born. She became a mare, he a stallion. She became a female ass, he a male ass; with her he copulated, of a truth. Thence were boin solid-hoofed animals. She became a she-goat, he a he-goat; she a ewe, he a ram. With her he did verily copulate. Therefrom were born goats and sheep. Thus, indeed, he created all, whatever pairs there are, even down to the ants. 5. He knew: 'I, indeed, am this creation, for I emitted it all from myself.' Thence arose creation. Verily, he who has this knowledge comes to be in that creation of his. 1 Less likely is Deussen's interpretation . 'Therefore is this [body] by itseIf (sva = sve = ātmani) like ... ' 8T G

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6. Then he rubbed thus.1 From his mouth as the fire-hole (yonz) and from his hands he created fire (agni). Both these [i.e. the hands and the mouth] are hairless on the inside, for the fire-hole (yont) is hairless on the inside. This that people say, Worship this god! Worship that god !'-one god after another-this is his creation indeed! And he himself is all the gods. Now, whatever is moist, that he created from semen, and that is Soma. This whole world, verily, is just food and the eater of food. That was Brahma's super-creation : namely, that he created the gods, his superiors; likewise, that, being mortal, he created the immortals. Therefore was it a super-creation. Verily, he who knows this comes to be in that super-creation of his. 7. Verily, at that time the world was undifferentiated. It became differentiated just by name and foim, as the saying is : 'He has such a name, such a form.' Even today this world is differentiated just by name and form, as the saying is: 'He has such a name, such a form.' He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-case, or fire in a fire-holder.2 Him they see not, for [as seen] he is incomplete. When breathing, he becomes breath (prana) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking. the mind: these are merely the names of his acts. Whoever worships one or another of these-he knows not; for he is

1 The adverb is here used deictically. 2 Such is the traditional interpretation. If that is correct, the passage presents the earliest occurrence of a favorite simile of the later Vedanta; cf. for example, Śankara on the Brahma-Sutras 3. 2. 6 'as fire is latent in firewood or in covered embers.' But the meaning of visvambhara is uncertain. Etymologically the word is a compound signifying 'all-bearing.' As such it is an unambiguous appellation of the earth at AV 12. I 6. The only other occurrence of its adjectival use that is cited in BR. Is AV. 2. 16. 5, where the commentator substantiates his rendering 'fire' by quoting the piesent passage. In both of these passages Whitney rejects the meaning ' fire' (AV Tr.p. 60-61), and in his criticism of Bohtlingk's translation of this Upanshad (AJP 1I. 432) suggests that ' visvambhara may perhaps here mean some kind of insect, in accordance with its later use,' and 'since the point of comparison is the invisibility of the things encased' proposes the translation ' or as a vzsvambhara in a visvambhara-nest.' But Professor Lanman adds to Whitney's note on AV. 2. 16. 5 (AV. Tr. p. 60-61) : 'I think, nevertheless, that fire may be meant.' The same simile recurs at Kaush. 4. 20. 82

BRIHAD-ĀRANYAKA UPANISHAD [-1.4.10 incomplete with one or another of these. One should worship with the thought that he is just one's self (atman), for therein all these become one That same thing, namely, this self, is the trace (padanīya) of this All, for by it one knows this All. Just as, verily, one might find by a footprint (pada), thus -. 1 He finds fame and praise who knows this. 8. That self is dearer than a son, is dearer than wealth, is dearer than all else, since this self is nearer. If of one who speaks of anything else than the self as dear, one should say, 'He will lose what he holds dear,' he would indeed be likely to do so. One should reverence the self alone as dear. He who reverences the self alone as dear- what he holds dear, verily, is not perishable. 9. Here people say : ' Since men think that by the knowledge of Brahma they become the All, what, pray, was it that Brahma knew whereby he became the All?' IO. Verily, in the beginning this world was Brahma. It knew only itself (atmanam) : 'I am Brahma!' Therefore it became the All. Whoever of the gods became awakened to this, he indeed became it; likewise in the case of seers (rsi), likewise in the case of men. Seeing this, indeed, the seer Vämadeva began :--

I was Manu and the Sun (Sūrya)!2 This is so now also. Whoever thus knows 'I am Brahma !'

1 In the above translation evam (thus') is regarded as the complete apodosis of the sentence whose protasis is introduced by yatha ('just as'). This arrangement of clauses involves an ellipsis, which, if supplied in full, might be . 'Just as, verily, one might find [cattle, the commentator explains] by a footprint, thus one finds this All by its footprint, the self (atman).' Another possible grouping would connect that protasis with the preceding sentence merely as an added simile, evam ('thus') being regarded as a resumptive introduction for the following sentence. The translation of the words thus grouped would be: 'That very thing is the trace of this All-even this self (atman); for by it one knows this All, just as, verily, one might find by a footprint. Thus he finds fame and praise who knows this.' Neither arrangement of the clauses is entirely satisfactory. Of the two, the latter, however, would appear to be the less probable, for the reason that it prevents the concluding sentence from assuming the exact form-permitted by the arrangement adopted above-of the customary formula announcing the reward of knowing the truths which have been expounded. 2 RV. 4. 26. I a. 83 G 2

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becomes this All; even the gods have not power to pievent his becoming thus, for he becomes their self (atman). So whoever worships another divinity [than his Self], thinking ' He is one and I another,' he knows not. He is like a sacrificial animal for the gods. Verily, indeed, as many animals would be of service to a man, even so cach single person is of service to the gods. If even one animal is taken away, it is not pleasant. What, then, if many? Therefoie it is not pleasing to those [gods] that men should know this. II. Verily, in the beginning this world was Biahma, one only. Being one, he was not developed. He created still further1 a superior form, the Kshatrahood, even those who are Kshatras (rulers) 2 among the gods: Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, Isana. Therefore there is nothing higher than Kshatra. Theiefore at the Rajasuya ceremony 3 the Brahman sits below the Kshatriya. Upon Kshatrahood alone does he confer this honor. This same thing, namely Brahmanhood (bralma), is the source of Kshatrahood. Therefore, even if the king attains supremacy, he rests finally upon Brahmanhood as his own sourcc. So whoever injures him [i.e. a Brahman] attacks his own sourcc. He fares worse in proportion as he injures one who is better. 12. He was not yet developed. He created the Vis (the commonalty), those kinds of gods that are mentioned in numbers: the Vasus, the Rudras, the Adityas, the Visvadevas, the Maruts. 13. He was not yet developed. He created the Sudra caste (varna), Pushan 4 Verily, this [earth] is Pushan, for she nourishes ( v pus) everything that is. 14. He was not yet developed. He created still further a better form, Law (dharma). This is the power (ksatra) of the Kshatriya class (kşatra), viz. Law. Therefore there is nothing higher than Law. So a weak man controls a strong man by Law, just as if by a king. Verily, that which is Law is truth. Therefore they say of a man who speaks the truth,' He speaks 1 aty-asrjata 'super-created' 2 ksatra abstractly, power or dominion; specifically, temporal power: used to designate the miltary and princely class, as contrasted with the priestly class of Brahmans. See page 98, note 2. 3 The ceremonial anointing of a king. 4 Another Vedic divinity. 84

BRIHAD-ĀRAŅYAKA UPANISHAD [-1.4.17 the Law,' or of a man who speaks the Law, 'He speaks the truth.' Verily, both these are the same thing. 15. So that Brahma [appeared as] Kshatra, Viś, and Śūdra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaiśya by means of the [divine] Vaiśya, as a Sudra by means of the [divine] Sūdra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires.1 16. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsz). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out. 17. In the beginning this world was just the Self (Atman), one only. He wished: 'Would that I had a wife; then I would procreate. Would that I had wealth; then I would offer sacrifice.' So great, indeed, is desire. Not even if one desired, would he get more than that. Therefore even today when one is lonely one wishes: 'Would that I had a wife, then 1 Cf. Chand. 8. 2, where this thought is developed in detail 85

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I would procreate. Would that I had wealth, then I would offer sacrifice.' So far as he does not obtain any one of these, he thinks that he is, assuredly, incomplete. Now his complete- ness is as follows: his mind truly is his self (atman); his voice is his wife; his breath is his offspring; his eye is his worldly wealth, for with his eye he finds; his ear is his heavenly [wealth], for with his ear he hears it, his body (atman), indecd, is his work, for with his body he performs work. The sacrifice is fivefold. The sacrificial animal is fivefold. A person is fivefold. This whole world, whatever there is, is fivefold. He obtains this whole world who knows this.

FIFTH BRĀHMAŅA The threefold production of the world by Prajapati as food for himself I. When the Father produced by intellect And austenty seven kinds of food, One of his [foods] was common to all, Of two he let the gods partake, Three he made for himself, One he bestowed upon the animals On this [food] everything depends, Both what breathes and what does not. How is it that these do not perish When they are being eaten all the time He who knows this imperishableness -- He eats food with his mouth (pratīka), He goes to the gods, He lives on strength. Thus the verses. 2. 'When the Father produced by intellect and austerity seven kinds of food'-truly by intellect and austerity the Father did produce them. 'One of his [foods] was common to all.' That of his which is common to all is the food that is eaten here. He who worships that, is not turned from evil, for it is mixed [i.e. common, not selected]. 'Of two he let the gods partake.' They are the huta (fire-sacrifice) and the prahuta (offering). For this reason one 86

BRIHAD-ARANYAKA UPANISHAD [-I 5.3 sacrifices and offers to the gods. People also say that these two are the new-moon and the full-moon sacrifices. Therefore one should not offer sacrifice [merely] to secure a wish 'One he bestowed upon the animals'-that is milk, for at first both men and animals live upon milk. Therefore they either make a new-born babe lick butter or put it to the breast. Likewise they call a new-born calf 'one that does not eat grass' 'On this [food] everything depends, both what breathes and what does not'-for upon milk everything depends, both what breathes and what does not. This that people say, 'By offering with milk for a year one escapes the second death'- one should know that this is not so, since on the very day that he makes the offering he who knows escapes the second death, for he offers all his food to the gods. 'How is it that these do not perish when they are being eaten all the time?' Verily, the Person is imperishableness, for he produces this food again and again. ' He who knows this imperishableness'-verily, a person is imperishableness, for by continuous meditation he produces this food as his work. Should he not do this, all the food would perish. 'He eats food with his mouth (pratīka).' The pratīka is the mouth. So he eats food with his mouth. ' He goes to the gods, he lives on strength'-this is praise. 3. 'Three he made for himself' Mind, speech, breath- these he made for himself. People say: 'My mind was elsewhere; I did not see. My mind was elsewhere; I did not hear. It is with the mind, truly, that one sees. It is with the mind that one hears. Desire, imagination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, meditation, fear-all this is truly mind.1 Therefore even if one is touched on his back, he discerns it with the mind. Whatever sound there is, it is just speech. Verily, it comes to an end [as human speech]; verily, it does not [as the heavenly voice]. The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath-all this is just breath. 1 This and the two preceding sentences are quoted at Maitri 6. 30. 87

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Verily, the self (atman) consists of speech, mind, and breath. 4. These same are the three worlds. This [terrestrial] world is Speech. The middle [atmospheric] world is Mind. That [celestial] world is Breath. 5. These same are the three Vedas. The Rig-Veda is Speech. The Yajur-Veda is Mind. The Sama-Veda is Breath. 6. The same are the gods, Manes, and men. The gods are Speech. The Manes are Mind. Men are Breath. 7. These same are father, mother, and offspring. The father is Mind. The mother is Speech. The offspring is Breath. 8. These same are what is known, what is to be known, and what is unknown. Whatever is known is a form of Speech, for Speech is known. Speech, having become this, helps him [i. e. man]. 9. Whatever is to be known is a form of Mind, for mind is to be known. Mind, having become this, helps him. I0. Whatever is unknown is a form of Brcath, for Brcath is unknown. Breath, having become this, helps him. II. Of this Speech the earth is the body. Its light-form is this [terrestrial] fire. As far as Speech extends, so far extends the earth, so far this fire. 12. Likewise of that Mind the sky is the body. Its light- form is yon sun. As far as Mind extends, so far extends the sky, so far yon sun. These two [the fire and the sun] entered sexual union. Therefrom was born Breath. He is Indra. He is without a rival. Verily, a second person is a rival. He who knows this has no rival. 13. Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far cxtends water, so far yon moon. These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world.

One's self identified with the sixteenfold Prajāpati 14. That Prajapati is the year. . He is composed of sixteen parts. His nights, truly, are fifteen parts. His 88

BRIHAD-ĀRAŅYAKA UPANISHAD [-1.5.17 sixteenth part is steadfast. He is increased and diminished by his nights alone. Having, on the new-moon night, entered with that sixteenth part into everything here that has breath, he is born thence on the following morning [as the new moon]. Therefore on that night one should not cut off the breath of any breathing thing, not even of a lizard, in honoi of that divinity. 15. Verily, the person here who knows this, is himself that Prajapati with the sixteen parts who is the year. The fifteen parts are his wealth. The sixteenth part is his self (atman). In wealth alone [not in self] is one increased and diminished. That which is the self (atman) is a hub; wealth, a felly.1 Therefore even if one is overcome by the loss of everything, provided he himself lives, people say merely. 'He has come off with the loss of a felly!'

The three worlds and how to win them J6. Now, there are of a truth three worlds-the world of men, the world of the fathers, and the world of the gods. This world of men is to be obtained by a son only, by no other means; the world of the fathers, by sacrifice; the world of the gods, by knowledge. The world of the gods is verily the best of worlds. Therefore they praise knowledge.

A father's transmission to his son 17. Now next, the Transmission.2 _ When a man thinks he is about to depart, he says to his son: 'Thou art holy knowledge. Thou art sacrifice. Thou art the world.' The son replies: 'I am holy knowledge. I am sacrifice. I am the world.' Verily, whatever has been learned [from the Vedas], the sum of all this is expressed by the word 'knowledge' (brahma). Verily, whatever sacrifices have been made, the sum of them all is expressed by the word 'sacrifice.' Whatever worlds there are, they are all compre- hended under the word ' world.' So great, verily, is this all.

1 In the analogy of a wheel. 2 Another description of a dying father's benediction and bestowal upon his son occurs at Kaush. 2. 15. 89

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'Being thus the all, let him assist me from this world,' thus [the father considers]. Therefore they call 'world-procuring' a son who has been instructed.1 Therefore they instruct him. When one who has this knowledge departs from this world, he enters into his son with these vital breaths [i.e. faculties: Speech, Mind, and Breath]. Whatever wrong has been donc by him, his son frees him from it all. Therefore he is called a son (putra).2 By his son a father stands firm in this world. Then into him [who has made over to his son his mortal breaths] enter those divine immortal breaths. 18. From the earth and from the fire the divine Specch enters him. Verily, that is the divine Speech whereby what- ever one says comes to be. 19. Out of the sky and out of the sun the divine Mind enters him. Verily, that is the divine Mind whereby one becomes blissful and sorrows not. 20. Out of the water and out of the moon the divine Breath enters him. Verily, that is the divine Breath which, whether moving or not moving, is not perturbed, nor injured. He who knows this becomes the Self of all beings. As is that divinity [i.e. Prajapati], so is he. As all beings favor that divinity, so to him who knows this all beings show favor. Whatever sufferings creatures endure, these remain with them. Only good goes to him. Evil, verily, does not go to the gods.

Breath, the unfailing power in a person : like the unwearying world-breath, wind 21. Now next, a Consideration of the Activities .- Prajapati created the active functions (karma). They, when they had been created, strove with one another. 'I am going

1 The sense of this and the following paragiaph seems to involve a play upon the double meaning of a word, a procedure characteristic of the Upanishads. The word lokya may here be translated ' world-wise' or 'world-procuring.' When properly instructed, a son is 'world-wise' in his own attamment of the world through knowledge. He is also ' world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirt of his father to attain a better world than would otherwise be possible. 2 Cf. Manava Dharma Sastra 9. 138 . 'Because a son delivers (trayate) his father from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell].' 90

BRIHAD-ĀRANYAKA UPANISHAD [-I.5.23 to speak,' the voice began. 'I am going to see,' said the eye. ' I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: 'Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies .- So much with reference to the self. 22. Now with reference to the divinities .- 'Verily, I am going to blaze,' began the Fire. ' I am going to give forth heat,' said the Sun. ' I am going to shine,' said the Moon. So said the other divinities, each according to his divine nature. As Breath holds the central position among the vital breaths [or functions], so Wind among these divinities ; for the other divinities have their decline, but not Wind The Wind is that divinity which never goes to rest. 23. There is this verse on the subject :--- From whom the sun rises And in whom it sets- in truth, from Breath it 1ises, and in Breath it sets- Him the gods made law (dharma); He only today and tomorrow will be. Verily, what those [functions] undertook of old, even that they accomplish today. Therefore one should practise but one activity. He should breathe in and breathe out, wishing, ' May not the evil one, Death, get me.' And the observance which he practises he should desire to fulfil to the end. Thereby he wins complete union with that divinity [i.e. Breath] and residence in the same world.

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SIXTII BRĀHMAŅA The entire actual world a threefold appearance of the unitary immortal Soul I. Verily, this world is a triad-name, form, and work. Of these, as regards names, that which is called Spcech is their hymn of praise (uktha), for from it arise (ut-tha) all names. It is their Saman (chant), for it is the same (sama) as all names. It is their prayer (brahman), for it supports (Vbhar) all names. 2. Now of forms .- That which is called the Eye is their hymn of praise (uktha), for from it arise (ut-th) all forms. It is their Saman (chant), for it is the same (sama) as all forms. It is their prayer (brahman), for it supports (Vbhar) all forms. 3. Now of works .- That which is called the Body (atman) is their hymn of praise (uktha), for from it arise (ut-tha) all actions. It is their Saman (chant), for it is the samc (sama) as all works. It is their prayer (brahman), for it supports (Vbhar) all works. Although it is that triad, this Soul (Atman) is one. Although it is one, it is that triad. That is the Im- mortal veiled by the real (satya). Life (prāna, 'breath') [a designation of the Atman], verily, is the Immortal. Name and form are the real. By them this Life is veiled.

SECOND ADHYĀYA

FIRST BRĀHMAŅA 1

Gargya and Ajatasatru's progressive definition of Brahma as the world-source, entered in sleep I. Driptabālāki was a learned Grgya. He said to Ajā- tasatru, [king] of Benares: 'I will tell you about Brahma.' Ajātaśatru said: 'We will give a thousand [cows] for such a speech. Verily, people will run hither, crying, "A Janaka ! a Janaka!"'2 1 Compare the similar conversation in Kaush. 4. 2 A very learned and liberal king. 92

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2. Gargya said: 'The Person who is yonder in the sun-him, indeed, I worship as Brahma!' Ajātaśatru said: 'Talk not to me about him! I worship him as the pre-eminent, the head and king of all beings. He who worships him as such becomes pre-eminent, the head and king of all beings.' 3. Gargya said : 'The Person who is yonder in the moon- him, indeed, I worship as Brahma!' Ajātaśatru said. 'Talk not to me about him! I worship him as the great, white-robed king Soma. He who worships him as such, for him soma is pressed out and continually pressed out day by day. His food does not fail.' 4. Gargya said: 'The Person who is yonder in light ning -him, indeed, I worship as Brahma!' Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Brilliant. He who worships him as such becomes brilliant indeed. His offspring becomes brilliant.' 5. Gargya said: 'The Person who is here in space-him, indeed, I worship as Brahma!' Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Full, the non-active. He who worships him as such is filled with offspring and cattle. His offspring goes not forth from this earth.' 6. Gargya said. 'The Person who is here in wind-him, indeed, I worship as Brahma !' Ajātasatru said: 'Talk not to me about him! Verily, I worship him as Indra, the terrible (vaikuntha), and the uncon- quered army. He who worships him as such becomes indeed triumphant, unconquerable, and a conqueror of adversaries.' 7. Gargya said: 'The Person who is here in fire-him, indeed, I worship as Brahma !' Ajatasatru said: 'Talk not to me about him! I worship him, verily, as the Vanquisher. He who worships him as such becomes a vanquisher 'indeed. His offspring become van- quishers.' 8. Gargya said: 'The Person who is here in water-him, indeed, I worship as Brahma!' Ajatasatru said: 'Talk not to me about him! I worship him, verily, as the Counterpart [of phenomenal objects]. His 93

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counterpart comes to him [in his children], not that which is not his counterpart His counterpart is born from him.' 9. Gargya said: 'The Person who is here in a mirror- him, indeed, I worship as Brahma!' Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Shining One. He who worships him as such becomes shining indeed. His offspring shine. He out- shines all those with whom he goes.' I0. Gargya said : 'The sound here which follows after one as he goes-him, indeed, I worship as Brahma !' Ajātasatru said: 'Talk not to me about him! I worship him, verily, as Life (asu). To him who worships him as such there comes a full length of life (ayu) in this world. Breath (prāna) leaves him not before the time.' II. Gargya said: The Person who is here in the quarters of heaven-him, indeed, I worship as Brahma!' Ajātasatru said: 'Talk not to me about him! I worship him, verily, as the Inseparable Companion. He who worships him as such has a companion. His company is not separated from him.' 12. Gargya said. 'The Person here who consists of shadow -him, indeed, I worship as Brahma!' Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as Death. To him who worships him as such there comes a full length of life in this world. Death docs not come to him before the time.' 13. Gargya said: 'The Person here who is in the body (ātman)-him, indeed, I worship as Brahma!' Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Embodied One (atmanvin). He who wor- ships him as such becomes embodied indeed. His offspring becomes embodied.' Gārgya became silent. 14. Ajataśatru said: 'Is that all?' Gargya said : 'That is all.' Ajatasatru said: 'With that much [only] it is not known.' Gargya said : 'Let me come to you as a pupil.' 15. Ajātaśatru said: 'Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking 94

BRIHAD-ARAŅYAKA UPANISHAD [-2.1.20 "He will tell me Brahma." However, I shall cause you to know him clearly.' He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: ' Thou great, white-robed king Soma!' He did not rise. He [i.e. Ajātaśatru] woke him by rubbing him with his hand. That one arose. 16. Ajatasatru said: 'When this man fell asleep thus, where then was the person who consists of intelligence (vijñāna) ? Whence did he thus come back?' And this also Gargya did not know. 17. Ajatasatru said: 'When this man has fallen asleep thus, then the peison who consists of intelligence, having by his intelligence taken to himself the intelligence of these senses (prana), rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained. The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained. 18. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (śarīra) as he pleases. 19. Now when one falls sound asleep (susupta), when one knows nothing whatsoever, having crept out through the seventy-two thousand veins, called hit, which lead from the heart to the pericardium, one rests in the pericardium. Verily, as a youth or a great king or a great Brahman might rest when he has reached the summit of bliss, so this one now rests. 20. As a spider might come out with his thread, as small sparks come forth from the fire, even so from this Soul come forth all vital energies (prana), all worlds, all gods, all beings. The mystic meaning (upanisad) thereof is ' the Real of the real' (satyasya satya).1 Breathing creatures, verily, are the real. He is their Real.' 1 Part of this paragraph recurs at Maitri 6. 32. 95

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SECOND BRĀHMAŅA

The embodiment of Breath in a person I Verily, he who knows the new-born infant with his housing, his covering, his post, and his rope, keeps off seven hostile relatives. Verily, this infant is Breath (prana) in the middle. Its housing is this [body]. Its covering is this [head]. Its post is breath (prāna). Its rope is food. 2. Seven imperishable beings stand near to serve him. Thus there are these red streaks in the eye. By them Rudra is united with him. Then there is the water in the cye By it Parjanya is united with him There is the pupil of the cye. By it the sun is united with him. By the black of the eyc, Agni; by the white of the eye, Indra; by the lower eyelash, Earth is united with him ; by the upper eyelash, Heaven. He who knows this-his food does not fail. 3. In connection herewith there is this verse :- There is a cup with its mouth below and its bottom up. In it is placed every form of glory. On its rim sit seven seers. Voice as an eighth is united with prayer (brahman).1 'There is a cup having its mouth below and its bottom up'- this is the head, for that is a cup having its mouth below and its bottom up. 'In it is placed every form of glory '-breaths, verily, are the 'every form of glory' placed in it; thus he says breaths (prana). 'On its rim sit seven scers'-verily, the breaths are the seers. Thus he says breaths. ' Voice as an eighth is united with prayer'-for voice as an eighth is united with prayer. 4. These two [sense-organs] here [i. e. the ears] are Gotama and Bharadvaja. This is Gotama and this is Bharadvāja. These two here [i. e. the eyes] are Viśvāmitra and Jamadagni. This is Visvamitra. This is Jamadagni. These two here [i. e. the nostrils] are Vasishtha and Kasyapa. This is Vasishtha. This is Kasyapa. The voice is Atri, for by the voice food is eaten (Vad). Verily, eating (at-ti) is the same as the name

1 A very simılar stanza is found at AV. Io. 8. 9. 96

BRIHAD-ĀRANYAKA UPANISHAD [-2.3.6 Atri. He who knows this becomes the eater of everything; everything becomes his food.

THIRD BRĀHMAŅA The two forms of Brahma I. There are, assuredly, two forms of Brahma: the formed (murta) and the formless,1 the mortal and the immortal, the stationary and the moving, the actual (sat) and the yon (tya). 2. This is the formed [Brahma]-whatever is different from the wind and the atmosphere. This is mortal; this is sta- tionary; this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is yonder [sun] which gives forth heat, for that is the essence of the actual. 3. Now theformless [Brahma] is the windand theatmosphere This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is the Person in that sun-disk, for he is the essence of the yon. -Thus with reference to the divinities. 4. Now, with reference to the self .- Just that is the formed [Brahma] which is different from breath (prana) and from the space which is within the selt (atman). This is mortal, this is stationary, this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is the eye, for it is the essence of the actual. 5. Now the formless [Brahma] is the breath and the space which is within the self. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is this Person who is in the right eye, for he is the essence of the yonder. 6. The form of this Person is like a saffron-colored robe, like white wool, like the [purple] Indragopa beetle, like a flame of fire, like the [white] lotus-flower, like a sudden flash of lightning. Verily, like a sudden lightning-flash is the glory of him who knows this. Hence, now, there is the teaching ' Not thus! not so!' (neti, neti), for there is nothing higher than this, that he is thus. Now the designation for him is 'the Real of the real.' Verily, breathing creatures are the real. He is their Real. 1 Thus far the sentence recurs at Maitri 6. 3. 97 H

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FOURTH BRĀHMAŅA

The conversation of Yajnavalkya and Maitreyi concerning the pantheistic Soul I. 'Maitreyi!' said Yajnavalkya, 'lo, verily, I am about to go forth from this state.1 Behold! let me make a final settlement for you and that Kātyayanī.' 2. Then said Maitreyi. ' If now, Sir, this whole earth filled with wealth were mine, would I be immortal thereby ?' ' No,' said Yajñavalkya. ' As the life of the rich, even so would your life be. Of immortality, however, there is no hope through wealth.' 3. Then said Maitreyi: 'What should I do with that through which I may not be immortal? What you know, Sir-that, indeed, tell me !' 4. Then said Yajnavalkya: 'Ah (bata) ! Lo (arc), dear (priya) as you are to us, dear is what you say! Come, sit down. I will explain to you. But while I am expounding, do you seek to ponder thereon.' 5. Then said he : 'Lo, verily, not for love of the husband is a husband dear, but for love of the Soul (Atman) a husband is dear. Lo, verily, not for love of the wife is a wife dear, but for love of the Soul a wife is dear. Lo, verily, not for love of the sons are sons dear, but for love of the Soul sons are dear. Lo, verily, not for love of the wealth is wealth dear, but for love of the Soul wealth is dear. Lo, verily, not for love of Brahmanhood 2 (brahma) is Brahmanhood dear, but for love of the Soul Brahmanhood is dear. Lo, verily, not for love of Kshatrahood2 (katra) is Kshatra- hood dear, but for love of the Soul Kshatrahood is dear. 1 Instead of the general meaning 'place,' sthana in this context probably has this more technical meaning, designating ' stage in the life of a Brahman' (asrama) ; 1. e. from being a 'householder' (grhastha) he is going on to be an 'anchorite' (vanaprastha) in the order of the ' four stages.' 2 From the more simple, general conception of brahma as 'devotion' and ' sanctity' there became developed a more specific, technical application, 'the 98

BRIHAD-ĀRAŅYAKA UPANISHAD [-2.4.5 Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear. Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear. Lo, verily, not for love of the beings (bhuta) are beings dear, but for love of the Soul beings are dear. Lo, verily, not for love of all is all dear, but for love of the Soul all is dear.

priesthood' or 'the Brahman class.' Likewise from the more simple, general conception of ksatra as 'rule' was developed.a more specific, technical application, 'the ruling power' or 'the Kshatriya class ' The trend of this process is discernible in the Rig-Veda at I. 157. 2, the earliest instance where the two words are associated. Various stages may be noted in other passages where the two words are connected. In the Atharva-Veda at 12 5 8 they would seem to be used (unless, indeed, figuratively) in the primary, non- technical sense, for they are mentioned along with othei qualities of a Kshatriya. But the technical significance is evident in AV. 2. 15. 4 and 15. IO. 2-II; while mn AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Sımilarly in the Vajasaney1-Samhita :- in 19. 5 the primary meaning is dominant; in 5. 27, 6. 3; 7 21; 14. 24; 18. 38 the more technical meaning is evident, while brahma and ksatra are mentioned along with other caste terms at I0 10-12 (with uis, 'the people'); 18. 48; 20. 17, 25; 26. 2, 30. 5 (with vaisya and sudra). Similarly in the Aitareya Brahmana where the two words are associated - at 3. II and 7 21, with the primary meaning dominant, there seems to be a touch of the technical significance; at 7. 22, 24 the social classes are designated, although it comes out clearly that they are such because charactenzed by the abstract qualties brahma and ksatra respectively; they are mentioned as distinct classes at 2. 33 (along with the vzs) and at 7. 19 (along with varsya and fudra). Similarly in the Satapatha Brahmana wheie the two words are associated :- the primary conceptions are apparent in II 4 3 II-13 where brahma and ksatra are qualities or characteristics co-ordinated with other objects desired mn prayer; but these qualities are felt as characteristic of certain social classes, as also of certain gods (Brihaspati and Mitra respectively) correlated there- with (in 10. 4. I. 5 Indra and Agni, in 5. I I. II Brihaspati and Indra, in 4. I. 4. I-4 Mitra and Varuna respectively) ; brahma and ksatra are also simply technical designations of the social classes in I. 2. I. 7, 3-5. 2. II, 4 2. 2 13; 9. 4. I. 7-II; 12. 7. 3 12; 13. 1. 5. 2. Still further advanced class differentiation is evidenced by the use of brahma and ksatra along with vis as designations of the ' pnesthood,' 'nobility,' and 'people' respectively at 2. I. 3. 5-8; 2. I. 4. J? IO. 4. I. 9; II. 2. 7. 14-16. This conspectus of usage fuinishes corroboration to the mnherent probability that here (in the Upanishad which forms the conclusion of the Satapatha Brahmana), especially in § 6, the words brahma and ksatra are class-designations, pregnant, however, with the connotation of the respective qualities. Accoidingly, the (hybrid) word ' Brahmanhood ' can perhaps best express both 'the Brahman class' and the quality of ' devotion' or 'sanctity' characterizing the priesthood. Similarly the word ' Kshatrahood' is used to designate both 'the Kshatriya class' and the quality of ' warrior-rule' characterizing the nobility. 99 H 2

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Lo, verily, it is the Soul (Atman) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O Maitreyi. Lo, verily, with the seeing of, with the hearkening to, with the thinking of, and with the understanding of the Soul, this world-all is known. 6. Brahmanhood has deserted 1 him who knows Brahman- hood in aught else than the Soul. Kshatrahood has deserted1 him who knows Kshatrahood in aught else than the Soul. The worlds have deserted him who knows the worlds in aught else than the Soul. The gods have deserted him who knows the gods in aught else than the Soul. Beings have deserted him who knows beings in aught else than the Soul. Everything has deserted him who knows everything in aught else than the Soul. This Brahmanhood, this Kshatrahood, these worlds, these gods, these beings, everything here is what this Soul is. 7. It is-as, when a drum is being beaten, one would not be able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped. 8. It is-as, when a conch-shell is being blown, one would not be able to grasp the external sounds, but by grasping the conch-shell or the blower of the conch-shell the sound is grasped. 9. It is-as, when a lute is being played, one would not be able to grasp the external sounds, but by grasping the lute or the player of the lute the sound is grasped. IO. It is-as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bhuta) has been breathed forth that which is Rig-Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs," Legend (itihāsa), Ancient Lore (purāna), Sciences (vidyā), Mystic Doctrines (upanişad), Verses (śloka), Aphorisms (sūtra),

1 If this aorist is gnomic, the meaning would be simply 'deserts' or 'would desert'; so also in all the following similar sentences. 2 A designation of the Atharva-Veda. Cf. Brih. 4. 5. 7.

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BRIHAD-ĀRAŅYAKA UPANISHAD [-2.4.14

Explanations (anuvyākhyāna), and Commentaries (vyākhyāna). From it, indeed, are all these breathed forth.1 II. It is-as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas), so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12. It is-as a lump of salt cast in water would dissolve right into the water; there would not be [any]2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed-so, lo, verily, this great Being (bhūta), infinite, limitless, is just a mass of knowledge (vijñāna-ghana). Arising out of these elements (bhuta), into them also one vanishes away. After death there is no consciousness (na pretya samnjñā 'sti). Thus, lo, say I.' Thus spake Yājñavalkya. 13. Then spake Maitreyi: 'Herein, indeed, you have be- wildered me, Sir-in saying (iti): " After death there is no consciousness " !' Then spake Yajñavalkya: 'Lo, verily, I speak not bewilder- ment (moha). Sufficient, lo, verily, is this for understanding. 14. For where there is a duality (dvaita), as it were (iva), there one sees another; there one smells another; there one hears another; there one speaks to another; there one thinks of another; there one understands another. Where, verily, everything has become just one's own self, then whereby and whom would one smell? then whereby and whom would one see? then whereby and whom would one hear? then whereby and to whom would one speak? then whereby and on whom would one think? then whereby and

1 This section recurs, with slight variations, at Maitri 6. 32. 2 Or the ellipsis might be construed: 'It would not be [possible] to seize it forth ... ' IOI

2.4.14-] BRIHAD-ĀRANYAKA UPANISHAD

whom would one understand? Whereby would one under- stand him by whom one understands this All? Lo, whereby would one understand the understander?'

FIFTH BRĀHMAŅA

The co-relativity of all things cosmic and personal, and the absoluteness of the immanent Soul

I. This earth is honey for all creatures, and all creatures are honey for this eaith. This shining, immortal Person who is in this earth, and, with reference to oneself, this shining, immortal Person who is in the body-he, indeed, is just this Soul (Atman), this Immortal, this Brahma, this All. 2. These waters are honey for all things, and all things arc honey for these waters. This shining, immortal Person who is in these waters, and, with reference to oneself, this shining, immortal Person who is made of semen-he is just this Soul, this Immortal, this Brahma, this All. 3. This fire is honey for all things, and all things are honey for this fire. This shining, immortal Person who is in this fire, and, with reference to oneself, this shining, immortal Person who is made of speech-he is just this Soul, this Immortal, this Brahma, this All. 4. This wind is honey for all things, and all things are honey for this wind. This shining, immortal Person who is in this wind, and, with reference to oneself, this shining, immortal Person who is breath-he is just this Soul, this Immortal, this Brahma, this All. 5. This sun is honey for all things, and all things are honey for this sun. This shining, immortal Person who is in this sun, and, with reference to oneself, this shining, immortal Person who is in the eye-he is just this Soul, this Immortal, this Brahma, this All. 6. These quarters of heaven are honey for all things, and all things are honey for these quarters of heaven. This shining, immortal Person who is in these quarters of heaven, and, with reference to oneself, this shining, immortal Person who is in the ear and in the echo-he is just this Soul, this Immortal, this Brahma, this All. I02

BRIHAD-ĀRANYAKA UPANISHAD [-2 5.14 7. This moon is honey for all things, and all things are honey for this moon. . This shining, immortal Person who is in this moon, and, with reference to oneself, this shining, immortal Person consisting of mind-he is just this Soul, this Immortal, this Brahma, this All. 8. This lightning is honey for all things, and all things are honey for this lghtning. This shining, immortal Person who is in this lightning, and, with reference to oneself, this shining, immortal Person who exists as heat-he is just this Soul, this Immortal, this Biahma, this All. 9. This thunder is honey for all things, and all things are honey for this thunder. This shining, immortal Person who is in thunder, and, with reference to oneself, this shining, immortal Person who is in sound and in tone-he is just this Soul, this Immortal, this Brahma, this All. I0. This space is honey for all things, and all things are honey for this space. This shining, immortal Person who is in this space, and, with refeience to oneself, this shining, immortal Person who is in the space in the heart-he is just this Soul, this Immortal, this Brahma, this All. II. This Law (dharma) is honey for all things, and all things are honey for this Law. This shining, immortal Person who is in this Law, and, with reference to oneself, this shining, immortal Person who exists as virtuousness-he is just this Soul, this Immortal, this Brahma, this All. 12. This Truth is honey for all things, and all things are honey for this Truth. This shining, immortal Person who is in this Truth, and, with reference to oneself, this shining, im- mortal Person who exists as truthfulness-he is just this Soul, this Immortal, this Brahma, this All. 13. This mankind (manusa) 1s honey for all things, and all things are honey for this mankind. This shining, immortal Person who is in this mankind, and, with reference to one- self, this shining, immortal Person who exists as a human being-he is just this Soul, this Immortal, this Brahma, this All. 14. This Soul (Atman) is honey for all things, and all things are honey for this Soul. This shining, immortal Person who is in this Soul, and, with reference to oneself, this shining. I03

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immortal Person who exists as Soul-he is just this Soul, this Immortal, this Brahma, this All. 15. Verily, this Soul is the overlord of all things, the king of all things. As all the spokes are held together in the hub and felly of a wheel, just so in this Soul all things, all gods, all worlds, all bieathing things, all selves are held together.

The honey-doctrine taught in the Vedas 16. This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake :- 'That mighty deed of yours, O ye two heroes, [which ye did] for gain, I make known, as thunder [makes known the coming] rain, Even the honey which Dadhyanc Atharvana to you Did declare by the head of a hoise.' 1 17. This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake :- 'Upon Dadhyañc Ātharvana ye Aśvıns Did substitute a horse's head. He, keeping true, declared to you the honey Of Tvashtri, which is your secret, O ye mighty ones.' 2 18. This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake :- ' Citadels with two feet he did make. Citadels with four feet he did make. Into the citadels he, having become a bird- Into the citadels (puras) the Person (purusa) entcred.' This, verily, is the person ( purusa) dwelling in all cities (puri- śaya). There is nothing by which he is not covered, nothing by which he is not hid. 19. This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Sceing this, the scer spake :- 1 RV 1. 116. 12. The two Asvins desired instruction from Dadhyanc. But the latter was loath to impart it, for Indra had thieatened Dadhyanc that if he ever told this honey-doctrine to any one else, he (India) would cut his head off. To avoid this untoward result, the Asvins took off Dadhyafic's head and substituted a horse's head. Then, after Dadhyanc had declared the honey-doctrine mn com- phance with their request and Indra had carried out his threat, the Asvins restored to Dadhyanc his own head. This episode shows the extreme difficulty with which even gods secured the knowledge originally possessed by Indra. 2 RV. I. 117. 22. 104

BRIHAD-ĀRAŅYAKA UPANISHAD [-2.6.3 'He became corresponding in form to every form. This is to be looked upon as a form of him. Indra by his magic powers (māya) goes about in many forms; Yoked are his ten-hundred steeds.' 1 He [i.e. the Soul, Atman], verily, is the steeds. He, verily, is tens and thousands, many and endless. This Brahma is without an earlier and without a later, without an inside and without an outside. This Soul is Brahma, the all-perceiving .- Such is the instruction.

SIXTH BRĀHMAŅA The teachers of this doctrine I. Now the Line of Tradition (vamsa). - Pautimashya [1eceived this teaching] from Gaupavana, Gaupavana from Pautimāshya, Pautimashya from Gaupavana, Gaupavana from Kauśika, Kauśika from Kaundinya, Kauņdinya from Šāņdılya, Śaņdilya from Kauśka and Gautama, Gautama [2] from Āgniveśya, Āgniveśya from Sāņdilya and Ānabhimlāta, Anabhimlata fiom Anabhimlata, Ānabhimlāta from Ānabhimlāta, Ānabhimlāta from Gautama, Gautama from Saitava and Prācīnayogya, Saitava and Prācīnayogya from Pārāśarya, Pārāśarya from Bhāradvāja, Bharadvaja from Bharadvaja and Gautama, Gautama from Bhāradvāja, Bhāradvāja from Pārāśarya, Pārāśarya from Vaijavāpāyana, Vaijavāpāyana from Kauśikāyani, Kauśikāyani [3] from Ghritakauśika, Ghritakauśika from Pārāśaryāyana, Pārāśaryāyaņa from Pārāśarya, Pārāśarya from Jātūkarņya, 1 RV. 6. 47. 18. I05

2.6.3-] BRIHAD-ĀRAŅYAKA UPANISHAD

Jātūkarnya from Asurayana and Yaska, Āsurāyana from Traivani, Traivani from Aupajandhani, Aupajandhani from Asuri, Āsuri from Bhāradvāja, Bhāradvaja from Ātreya, Ātreya from Mānți, Manti from Gautama Gautama from Gautama, Gautama from Vātsya, Vātsya fiom Sāņdilya, Sāņdilya from Kaiśorya Kāpya, Kaiśorya Kāpya from Kumārahārita, Kumārahārita from Gālava, Gālava from Vidarbhīkaundinya, Vidarbhīkauņdinya from Vatsanapād Bābhrava, Vatsanapad Babhrava from Panthah Saubhara, Panthah Saubhara from Ayasya Angirasa, Ayāsya Āngirasa from Abhūti Tvāshțra, Ābhūti Tvāshțra from Viśvarūpa Tvāshțra, Viśvarūpa Tvāshțra from the two Aśvins, the two Aśvins from Dadhyañc Atharvana, Dadhyañc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityu Pradhvamsana, Mrityu Pradhvamsana from Pradhvamsana, Pradhvamsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashți, Vyashți from Sanāru, Sanāru from Sanātana, Sanatana from Sanaga, Sanaga from Parameshtin, Parameshțin from Brahma. Brahma is the Self-existent (svayam-bhi). Adoration to Brahma!

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BRIHAD-ĀRAŅYAKA UPANISHAD [-3.1.5

THIRD ADHYĀYA FIRST BRÄHMANA Concerning sacrificial worship and its rewards I. Janaka, [king] of Videha, sacrificed with a sacrifice at which many presents were distributed. Brahmans of the Kurupañcalas were gathered together there. In this Janaka of Videha there arose a desire to know which of these Brahmans was the most learned in scripture. He enclosed a thousand cows. To the horns of each ten padas [of gold] were bound. 2. He said to them : 'Venerable Brahmans, let him of you who is the best Brahman drive away these cows.' Those Brahmans durst not. Then Yājñavalkya said to his pupil : 'Samaśravas, my dear, drive them away.' He drove them away. The Brahmans were angry. How can he declare himself to be the best Brahman among us?' Now there was Asvala, the Hotri-priest of Janaka, [king] of Videha. He asked him: 'Yajñavalkya, are you now the best Brahman among us?' He replied, ' We give honor to the best Brahman. But we are really desirous of having those cows.' Thereupon Aśvala, the Hotri-priest, began to question him. 3. ' Yäjñavalkya,' said he, 'since everything here is overtaken by death, since everything is overcome by death, whereby is a sacrificer liberated beyond the reach of death?' 'By the Hotri-priest, by fire, by speech. Verily, speech is the Hotri of sacrifice. That which is this speech is this fire, is the Hotri. This is release (mukti), this is complete release.' 4. 'Yājñavalkya,' said he, ' since everything here is overtaken by day and night, since everything is overcome by day and night, whereby is a sacrificer liberated beyond day and night? 'By the Adhvaryu-priest, by the eye, by the sun. Verily, the eye is the Adhvaryu of sacrifice. That which is this eye is yonder sun, is the Adhvaryu. This is release, this is complete release.' 5. 'Yājñavalkya,' said he, 'since everything here is over- 107

3.1.5-] BRIHAD-ĀRANYAKA UPANISHAD

taken by the waxing and waning moon, by what means does a sacrificer obtain release from the waxing and waning moon ?' 'By the Udgatri-priest, by the wind, by breath. Verily breath is the Udgatri of the sacrifice. That which is this breath is wind, is the Udgatri. This is release, this is com- plete release.' 6. ' Yājñavalkya,' said he, ' since this atmosphere does not afford a [foot]hold, as it were, by what means of ascent does a sacrificer ascend to the heavenly world ?' 'By the Brahman-priest, by the mind, by the moon. Verily, the mind.is the Brahman of the sacrifice. That which is this mind is yonder moon, is the Brahman. This is release, this is complete release.'-Thus [concerning] liberation. Now the acquirements .- 7. 'Yajñavalkya,' said he, 'how many Rig verses will the Hotri make use of today in this sacrifice ?' ' Three.' ' Which are those three ?' The introductory verse, the accompanying verse, and the benediction as the third.' 'What does one win by these ?' 'Whatever there is here that has breath.' 8. 'Yājñavalkya,' said he, 'how many oblations will the Adhvaryu pour out today in this sacrifice ?' ' Three.' ' Which are those three?' 'Those which when offered flame up, those which when offered flow over, those which when offered sink down.' ' What does one win by these ?' 'By those which when offered flame up, one wins the world of the gods, for the world of the gods gleams, as it were. By those which when offered flow over (ati-nedante), one wins the world of the fathers, for the world of the fathers is over (ati), as it were. By those which when offered sink down (adhiserate), one wins the world of men, for the world of men is below (adhas), as it were.' 9. 'Yājñavalkya,' said he, 'with how many divinitics does the Brahman protect the sacrifice on the right today?' 'With one.' 108

BRIHAD-ĀRANYAKA UPANISHAD [-3.2.5 'Which is that one?' 'The mind. Verily, endless is the mind. Endless are the All-gods. An endless world he wins thereby.' IO. 'Yajñavalkya,' said he, 'how many hymns of praise will the Udgatri chant today in this sacrifice ?' 'Three.' 'Which are those three?' ' The introductory hymn, the accompanying hymn, and the benediction hymn as the third.' 'Which are those three with reference to the self?' 'The introductory hymn is the in-breath (prana). The accompanying hymn is the out-breath (apana). The bene- diction hymn is the diffused breath (vyāna).' 'What does one win by these?' 'One wins the earth-world by the introductory hymn, the atmosphere-world by the accompanying hymn, the sky-world by the benediction hymn.' Thereupon the Hotri-priest Asvala held his peace.

SECOND BRĀHMAŅA The fettered soul, and its fate at death I. Then Jaratkārava Ārtabhāga questioned him. Yājña- valkya,' said he, 'how many apprehenders aie there? How many over-apprehenders ?' ' Eight apprehenders. Eight over-apprehenders.' 'Those cight apprehenders and eight over-apprehenders- which are they?' 2. 'Breath (prana), verily, is an apprehender. It is seized by the out-breath (apana) as an over-apprehender, for by the out-brcath one smells an odoi. 3 Speech, verily, is an apprehender. It is seized by name as an over-apprehender, for by speech one speaks names. 4. The tongue, verily, is an apprehender. It is seized by taste as an over-apprehender, for by the tongue one knows tastes. 5. The eye, verily, is an apprehender. It is seized by appearance as an over-apprehender, for by the eye one sees appearances. I09

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6. The ear, verily, is an apprehender. It is seized by sound as an over-apprehender, for by the ear one hears sounds. 7. The mind, verily, is an apprehender. It is seized by desire as an over-apprehender, for by the mind one desires desires. 8. The hands, verily, are an apprehender. It is seized by action as an over-apprehender, for by the hands one performs action. 9. The skin, verily, is an apprehender. It is seized by touch as an over-apprehender, for by the skin one is made to know touches.' IO. 'Yajnavalkya,' said he, ' since everything here is food for death, who, pray, is that divinity for whom death is food ?' 'Death, verily, is a fire. It is the food of water (apas). He overcomes (apa-jayati) a second death [who knows this].'1 II. 'Yajnavalkya,' said he, 'when a man dies, do the breaths go out of him, or no?' 'No,' said Yajñavalkya. 'They are gathered together right there. He swells up. He is inflated. The dead man lies inflated.' 12. 'Yajñavalkya,' said he, ' when a man dies, what docs not leave him ?' 'The name. Endless, verily, is the name. Endless are the All-gods. An endless world he wins thereby.' I3. 'Yajñavalkya,' said he, 'when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into spacc, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person (purusa) ?' ' Artabhaga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public.' The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action. Thereupon Jāratkārava Ārtabhāga held his peace. 1 Supplying ya evam veda, as in 3. 3. 2 and I. 2. 7.

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BRIHAD-ĀRAŅYAKA UPANISHAD [-3.4.I

THIRD BRĀHMAŅA Where the offerers of the horse-sacrifice go I. Then Bhujyu Lāhyayani questioned him. 'Yājñavalkya,' said he, 'we were traveling around as wanderers among the Madras. As such we came to the house of Patañcala Kapya. He had a daughter who was possessed by a Gandharva. We asked him : "Who are you?" He said: "I am Sudhanvan, a descendant of Angiras." When we were asking him about the ends of the earth, we said to him: " What has become of the Parikshitas ? What has become of the Pārikshitas?"- I now ask you, Yajñavalkya. What has become of the Pāri- kshitas ? ' 2. He said : ' That one doubtless said, " They have, in truth, gone whither the offerers of the horse-sacrifice go."' 'Where, pray, do the offerers of the horse-sacrifice go?' 'This inhabited world, of a truth, is as broad as thirty-two days [i.e. days' journeys] of the sun-god's chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird. delivered them [i.e. the Parikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality (uyasti). Wind is totality (samasti). He who knows this overcomes a second death.' Thereupon Bhujyu Lahyayani held his peace.

FOURTH BRĀHMAŅA The theoretical unknowability of the immanent Brahma I. Then Ushasta Cakrayana questioned him. 'Yājñavalkya,' said he, ' explain to me him who is the Brahma present and not beyond our ken, him who is the Soul in all things.' 'He is your soul (atman), which is in all things.' 'Which one, O Yajñavalkya, is in all things?' 'He who breathes in with your breathing in (prāna) is the III

3.4.I-] BRIHAD-ĀRANYAKA UPANISHAD

Soul of yours, which is in all things. He who breathes out with your breathing out (apana) is the Soul of yours, which is in all things. He who breathes about with your breathing about (vyana) is the Soul of yours, which is in all things. He who breathes up with your breathing up (udana) is the Soul of yours, which is in all things. He is your soul, which is in all things.' 2. Ushasta Cākrāyana said: This has been cxplained to me just as one might say, "This is a cow. This is a horse." Explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things.' 'He is your soul, which is in all things.' 'Which one, O Yajñavalkya, is in all things ?' 'You could not see the seer of seeing. You could not hear the hearer of hearing. You could not think the thinker of thinking. You could not understand the understander of understanding. He is your soul, which is in all things. Aught else than Him [or, than this] is wretched.' Thereupon Ushasta Cākrāyana held his peacc.

FIFTH BRĀHMAŅA The practical way of knowing Brahma-by asceticism I. Now Kahola Kaushītakeya questioned him. 'Yājña- valkya,' said he, ' explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things.' 'He is your soul, which is in all things.' ' Which one, O Yājñavalkya, is in all things ?' 'He who passes beyond hunger and thirst, bcyond sorrow and delusion, beyond old age and death-Brahmans who know such a Soul overcome desire for sons, desire for wealth, desire for worlds, and live the life of mendicants. For desire for sons is desire for wealth, and desire for wcalth is desire for worlds, for both these are merely desires. Thercfore let a Brahman become disgusted with learning and desire to live as a child. When he has become disgusted both with the state of childhood and with learning, then he becomes an ascetic (muni). When he has become disgusted both with the non-ascetic state and with the ascetic state, then he becomes a Brahman.' II2

BRIHAD-ĀRAŅYAKA UPANISHAD [-3.6 'By what means would he become a Brahman ?' 'By that means by which he does become such a one. Aught else than this Soul (Atman) is wretched.' Thereupon Kahola Kaushītakeya held his peace.

SIXTH BRAHMAŅA The regressus to Brahma, the ultimate world-ground Then Gargi Vacaknavī questioned him. 'Yajñavalkya,' said she, ' since all this world is woven, warp and woof, on water, on what, pray, is the water woven, warp and woof?' 'On wind, O Gargi.' 'On what then, pray, is the wind woven, warp and woof?' 'On the atmosphere-worlds, O Gārgī.' 'On what then, pray, are the atmosphere-worlds woven, warp and woof?' 'On the worlds of the Gandharvas, O Gargi.' 'On what then, pray, are the worlds of the Gandharvas woven, warp and woof?' ' On the worlds of the sun, O Gargi' 'On what then, pray, are the worlds of the sun woven, warp and woof ?' 'On the worlds of the moon, O Gargi.' 'On what then, pray, are the worlds of the moon woven, warp and woof?' ' On the worlds of the stars, O Gargi.' 'On what then, pray, are the worlds of the stars woven, warp and woof?' 'On the worlds of the gods, O Gargī.' 'On what then, pray, are the worlds of the gods woven, warp and woof?' 'On the worlds of Indra, O Gargi.' ' On what then, pray, are the worlds of Indra woven, warp and woof?' 'On the worlds of Prajapati, O Gargī.' ' On what then, pray, are the worlds of Prajapati woven, warp and woof?' 'On the worlds of Brahma, O Gargi.' II3 I

3.6-1 BRIHAD-ĀRAŅYAKA UPANISHAD

'On what then, pray, are the worlds of Brahma woven, warp and woof?' Yājñavalkya said: Gārgi, do not question too much, lest your head fall off. In truth you are questioning too much about a divinity about which further questions cannot be asked. Gāigī, do not over-question.' Thereupon Gargī Vacaknavī held her peace.

SEVENTH BRĀHMAŅA Wind, the string holding the world together; the immortal pantheistic Soul, the Inner Controller I. Then Uddālaka Āruņi questioned him. 'Yājñavalkya,' said he, ' we were dwelling among the Madras in the house of Patañcala Kapya, studying the sacrifice. He had a wife possessed by a spirit (gandharva). We asked him: " Who arc you ?" He said: " I am Kabandha Atharvana." He said to Patancala Kapya and to us students of the sacrifice: "Do you know, O Kapya, that thread by which this world and the other world and all things are tied together? " Patañcala Kapya said: "I do not know it, Sir." He said to Patañcala Kāpya and to us students of the sacrifice : "Pray do you know, O Kapya, that Inner Controller who from within controls this world and the other world and all things?" Patancala Kapya said : "I do not know him, Sir." He said to Patañcala Kapya and to us students of the sacrifice: "Verily, Kapya, he who knows that thread and the so-called Inner Controller knows Brahma, he knows the worlds, he knows the gods, he knows the Vedas, he knows created things, he knows the Soul, he knows everything." Thus he [i.e. the spirit] explained it to them. And I know it. If you, O Yājñavalkya, drive away the Brahma-cows without knowing that thread and the Inner Controller, your head will fall off.' Verily, I know that thread and the Inner Controller, O Gautama.' Any one might say "I know, I know." Do you tell what you know.' 2. He [i. e. Yājñavalkya] said: 'Wind, verily, O Gautama, II4

BRIHAD-ĀRAŅYAKA UPANISHAD [-3.7.10 is that thread. By wind, verily, O Gautama, as by a thread, this world and the other world and all things are tied together. Therefore, verily, O Gautama, they say of a deceased person, " His limbs become unstrung," foi by wind, O Gautama, as by a thread, they are strung together.' ' Quite so, O Yajñavalkya. Declare the Inner Controller.' 3. 'He who, dwelling in the earth, yet is other than the earth, whom the earth does not know, whose body the earth is, who controls the earth from within-He is your Soul, the Inner Controller, the Immortal. 4. He who, dwelling in the waters, yet is other than the waters, whom the waters do not know, whose body the waters are, who controls the waters from within-He is your Soul, the Inner Controller, the Immortal. 5. He who, dwelling in the fire, yet is other than the fire, whom the fire does not know, whose body the fire is, who controls the fire from within-He is your Soul, the Inner Controller, the Immortal. 6. He who, dwelling in the atmosphere, yet is other than the atmosphere, whom the atmosphere does not know, whose body the atmosphere is, who controls the atmosphere from within-He is your Soul, the Inner Controller, the Immortal. 7. He who, dwelling in the wind, yet is other than the wind, whom the wind does not know, whose body the wind is, who controls the wind from within-He is your Soul, the Inner Controller, the Immortal. 8. He who, dwelling in the sky, yet is other than the sky, whom the sky does not know, whose body the sky is, who controls the sky from within-He is your Soul, the Inner Controller, the Immortal. 9. He who, dwelling in the sun, yet is other than the sun, whom the sun does not know, whose body the sun is, who controls the sun from within-He is your Soul, the Inner Controller, the Immortal. I0. He who, dwelling in the quarters of heaven, yet is other than the quarters of heaven, whom the quarters of heaven do not know, whose body the quarters of heaven are, who controls the quarters of heaven from within-He is your Soul the Inner Controller, the Immortal. II5 I 2

37.II-] BRIHAD-ĀRAŅYAKA UPANISHAD II. He who, dwelling in the moon and stars, yet is other than the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, who controls the moon and stars from within-He is your Soul, the Inner Con- troller, the Immoital. 12. He who, dwelling in space, yet is other than space, whom space does not know, whose body space is, who controls space from within-He is your Soul, the Inner Controller, the Immortal. 13. He who, dwelling in the darkness, yet is other than the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within-He is your Soul, the Inner Controller, the Immortal. 14 He who, dwelling in the light, yet is other than the light, whom the light does not know, whose body the light is, who controls the light from within-He is your Soul, the Inner Controller, the Immortal. -Thus far with reference to the divinities. Now with refer- ence to material existence (adhi-bhūta) .- 15. He who, dwelling in all things, yet is other than all things, whom all things do not know, whose body all things are, who controls all things from within-He is your Soul, the Inner Controller, the Immortal. -Thus far with reference to material existence. Now with reference to the self .- 16. He who, dwelling in breath, yet is other than breath, whom the breath does not know, whose body the breath is, who controls the breath from within-He is your Soul, the Inner Controller, the Immortal. 17. He who, dwelling in speech, yet is other than speech, whom the speech does not know, whose body the speech is, who controls the speech from within-He is your Soul, the Inner Controller, the Immortal. 18. He who, dwelling in the eye, yet is other than the eye, whom the eye does not know, whose body the eye is, who controls the eye from within-He is your Soul, the Inner Con- troller, the Immortal. 19. He who, dwelling in the ear, yet is other than the ear, whom the ear does not know, whose body the ear is, who II6

BRIHAD-ĀRAŅYAKA UPANISHAD [-3.8.2

controls the ear from within-He is your Soul, the Inner Con- troller, the Immortal. 20. He who, dwelling in the mind, yet is other than the mind, whom the mind does not know, whose body the mind is, who controls the mind from within-He is your Soul, the Inner Controller, the Immortal. 21. He who, dwelling in the skin, yet is other than the skin, whom the skin does not know, whose body the skin is, who controls the skin from within-He is your Soul, the Inner Controller, the Immortal. 22. He who, dwelling in the understanding, yet is other than the understanding, whom the understanding does not know, whose body the understanding is, who controls the under- standing from within-He is your Soul, the Inner Controller, the Immortal. 23. He who, dwelling in the semen, yet is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within-He is your Soul, the Inner Controller, the Immortal. He is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than He there is no seer. Other than He there is no hearer. Other than He there is no thinker. Other than He there is no understander. He is your Soul, the Inner Controller, the Immortal.' Thereupon Uddalaka Aruni held his peace.

EIGHTH BRĀHMANA

The ultimate warp of the world-the unqualified Imperishable I. Then [Gārgī] Vācaknavī said: 'Venerable Brahmans, lo, I will ask him [i.e. Yājñavalkya] two questions. If he will answer me these, not one of you will surpass him in discussions about Brahma.' 'Ask, Gārgī.' 2. She said: 'As a noble youth of the Kasis or of the Videhas might rise up against you, having strung his unstrung bow and taken two foe-piercing ariows in his hand, even so, O Yajñavalkya, have I risen up against you with two questions. Answer me these.' II7

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Yājnavalkya said: Ask, Gargī.' 3. She said : 'That, O Yajñavalkya, which is above the sky, that which is beneath the eaith, that which is between these two, sky and earth, that which people call the past and the present and the future-across what is that woven, warp and woof?' 4. He said: 'That, O Gargi, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future-across space is that woven, warp and woof.' 5. She said : 'Adoration to you, Yajnavalkya, in that you have solved this question for me. Prepare yourself for the other.' ' Ask, Gārgī.' 6. She said: 'That, O Yajñavalkya, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future-across what is that woven, warp and woof?' 7. He said: 'That, O Gärgi, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future -- across space alone is that woven, warp and woof.' 'Across what then, pray, is space woven, warp and woof?' 8. He said: 'That, O Gargi, Brahmans call the Imperish- able (aksara). It is not coarse, not fine, not short, not long, not glowing [like fire], not adhesive [like water], without shadow and without darkness, without air and without space, without stickiness, (intangible),1 odorless, tasteless, without eye, without ear, without voice, without wind, without energy,, without breath, without mouth, (without personal or family name, unaging, undying, without fear, immortal, stainless, not uncovered, not covered),1 without measure, without inside and without outside

It consumes nothing soever. No one soever consumes it. 9. Verily, O Gargi, at the command of that Imperishable the sun and the moon stand apart. Verily, O Gargi, at the command of that Imperishable the earth and the sky stand 1 A Madhyamdına addtion. II8

BRIHAD-ĀRAŅYAKA UPANISHAD [-3-9.1 apart. Verily, O Gargi, at the command of that Imperishable the moments, the hours, the days, the nights, the fortnights, the months, the seasons, and the years stand apart. Verily, O Gargi, at the command of that Imperishable some iivers flow from the snowy mountains to the east, others to the west, in whatever diiection each flows. Verily, O Gargi, at the command of that Imperishable men praise those who give, the gods are desirous of a sacrificer, and the fathers [are desirous] of the Manes-sacrifice. I0. Verily, O Gargi, if one peiforms sacrifices and worship and undergoes austerity in this world for many thousands of years, but without knowing that Imperishable, limited indeed is that [work] of his. Verily, O Gargi, he who depaits from this world without knowing that Imperishable is pitiable But, O Gargi, he who departs from this world knowing that Imperishable is a Brahman. II. Verily, O Gargi, that Imperishable is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than It there is naught that sees. Other than It there is naught that hears. Other than It there is naught that thinks. Other than It there is naught that understands. Across this Imperishable, O Gargi, is space woven, warp and woof.' 12. She said: 'Venerable Brahmans, you may think it a great thing if you escape from this man with [merely] making a bow. Not one of you will surpass him in discussions about Brahma.' Thereupon [Gārgī] Vācaknavī held her peace.

NINTH BRĀHMAŅA Regressus of the numerous gods to the unitary Brahma I. Then Vidagdha Sakalya questioned him. 'How many gods are there, Yajñavalkya ?' He answered in accord with the following Nivid (invoca- tionary formula): 'As many as are mentioned in the Nivid of the Hymn to All the Gods, namely, three hundred and three, and three thousand and three [=3,306].' II9

3.9.I-] BRIHAD-ĀRAŅYAKA UPANISHAD

'Yes,' said he, 'but just how many gods are there, Yajña- valkya ?' 'Thiity-three.' 'Yes,' said he, 'but just how many gods are there, Yājña- valkya?' ' Six.' 'Yes,' said he, 'but just how many gods are there, Yājña- valkya ?' 'Three.' 'Yes,' said he, 'but just how many gods are there, Yājña- valkya ?' 'Two.' 'Yes,' said he, 'but just how many gods are there, Yajña- valkya ?' 'One and a half.' ' Yes,' said he, 'but just how many gods are there, Yajña- valkya ?' 'One.' 'Yes,' said he, 'which are those three hundred and three, and those three thousand and three?' 2. He [i.e. Yājñavalkya] said : 'Those are only their powers (mahrman). There are just thirty-three gods.' 'Which are those thirty-three ?' ' Eight Vasus, eleven Rudras, twelve Ādityas. Those are thirty-one. Indra and Prajapati make thirty-three.' 3. 'Which are the Vasus ?' ' Fire, earth, wind, atmosphere, sun, sky, moon, and stars. These are Vasus, for upon them this excellent (vasu) world is set, (for they give a dwelling (vasayante) to the world).1 There- fore they are called Vasus.' 4. 'Which are the Rudras?' ' These ten breaths in a person, and the self as the eleventh. When they go out from this mortal body, they make us lament. So, because they make us lament (Vrud), therefore they are Rudras.' 5- 'Which are the Adityas?' ' Verily, the twelve months of the year. These are Ādityas, for they go carrying along this whole world. Since they go 1 A Madhyamdına addition. Cf. Chand. 3. 16. I. I20

BRIHAD-ĀRAŅYAKA UPANISHAD [-3.9.I1

(yanti) carrying along (a-da) this whole world, therefore they are called Adityas.' 6. ' Which is Indra? Which is Prajapati?' 'The thunder, verily, is Indra. The sacrifice is Prajapati.' ' Which is the thunder ?' ' The thunderbolt.' 'Which is the sacrifice ?' 'The sacrificial animals.' 7. 'Which are the six [gods]?' 'Fire, earth, wind, atmosphere, sun, and sky. These are the six, for the whole world is these six.' 8. ' Which are the three gods ? ' 'They, verily, are the three worlds, for in them all these gods exist.' ' Which are the two gods ?' 'Food and breath.' 'Which is the one and a half?' 'This one here who purifies [i. e. the wind].' 9. Then they say: 'Since he who purifies is just like one, how then is he one and a half?' ' Because in him this whole world did prosper (adlyardhnot). Therefore he is one and a half (adhyardha).' ' Which is the one god ?' 'Breath,' said he. 'They call him Brahma, the Yon (tya).'

Eight different Persons and their corresponding divinities IO. [Sākalya said:] 'Verily, he who knows that Person whose abode is the earth, whose world is fire, whose light is mind, who is the last source of every soul-he, verily, would be a knower, O Yājñavalkya.' [Yājñavalkya said :] Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the body is He. Tell me, Sakalya, who is his god?' 'The Immortal,' said he. IT. [Sakalya said:] 'Verily, he who knows that Person whose abode is desire, whose world is the heart, whose light is mind, who is the last source of every soul-he, verily, would be a knower, O Yājñavalkya.' [Yajñavalkya said :] Verily, I know that Person, the last I2I

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source of every soul, of whom you speak. This very person who is made of desire is He Tell me, Sakalya, who is his god ?' 'Women,' said he. 12. [ākalya said :] 'Verily, he who knows that Person whose abode is forms (rūpa), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yājñavalkya.' 'Verily, I know that Person, the last source of every soul, of whom you speak. That very person who is in the sun is He. Tell me, Sakalya, who is his god?' 'Truth,' said he. 13. [Sakalya said:] 'Verily, he who knows that Person whose abode is space (ākāsa), whose world is the ear, whose light is mind, who is the last source of every soul-he, verily, would be a knower, O Yajñavalkya.' ' Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in hearing and who is in echo is He. Tell me, Sakalya, who is his god ?' 'The quarters of heaven,' said he. 14. [Sākalya said :] 'Verily, he who knows that Personwhose abode is darkness (tamas), whose world is the heart, whose light is mind, who is the last source of every soul-he, verily, would be a knower, O Yajñavalkya.' 'Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of shadow is He. Tell me, Sakalya, who is his god?' 'Death,' said he. 15. [Sakalya said :] 'Verily, he who knows that Person whose abode is forms (rūpa), whose world is the eye, whose light is mind, who is the last source of every soul-he, verily, would be a knower, O Yājñavalkya.' 'Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the mirror is He. Tell me, Sakalya, who is his god?' 'Life (asu),' said he. 16. [Sākalya said :] 'Verily, he who knows that Person whose abode is water, whose world is the heart, whose light is mind, who is the last source of every soul-he, verily, would be a knower, O Yājñavalkya.' I22

BRIHAD-ĀRAŅYAKA UPANISHAD [-3.9.2I 'Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the waters is He. Tell me, Sākalya, who is his god?' 'Varuna,' said he. 17. [Sākalya said :] 'Verily, he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul-he, verily, would be a knower, O Yajñavalkya.' 'Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Sakalya, who is his god ?' 'Prajapati,' said he. 18. 'Sakalya,' said Yajñavalkya, 'have those Brahmans made you their coal-destroyer ?' 1

Five directions in space, their regent gods, and their bases 19. 'Yajñavalkya,' said Sakalya, by knowing what Brahma is it that you have talked down the Brahmans of the Kurupañ- cālas ?' ' I know the quarters of heaven together with their gods and their bases.' 'Since you know the quarters of heaven together with their gods and their bases, [20] what divinity have you in this eastern quarter ?' ' The sun.' 'That sun-on what is it based?' ' On the eye.' ' And on what is the eye based ?' 'On appearance, for with the eye one sees appearances.' 'And on what are appearances based ?' ' On the heart,' he said, ' for with the heart one knows appear- ances, for on the heart alone appearances are based.' ' Quite so, Yajñavalkya.' 21. [Sākalya said :] ' What divinity have you in this southern (dakșina) quarter ?' ' Yama.' 'That Yama-on what is he based ?' ' On sacrifice.' 1 Literally, 'remover of burning coals'; 'a cat's-paw,' as Muller suggests. I23

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'And on what is sacrifice based ?' 'On gifts to the priests (daksınā).' 'And on what are the gifts to the priests based ?' ' On faith, for when one has faith, then one gives gifts to the priests. Verily, on faith the gifts to the priests are based.' 'On what is faith based ?' 'On the heart,' he said, ' for with the heart one knows faith. Verily, on the heart alone faith is based.' 'Quite so, Yājñavalkya.' 22. [Šākalya said:] ' What divinity have you in this western quarter ?' ' Varuņa,' 'That Varuna-on what is he based ?' 'On water.' ' And on what is water based ?' 'On semen.' 'And on what is semen based ?' 'On the heart Therefore they say of a son who is just like his father, "He has slipped out from his heart, as it were. He is built out of his heart." For on the heart alone semen is based.' 'Quite so, Yajñavalkya.' 23. [Sakalya said :] 'What divinity have you in this northern quarter ?' 'Soma.' 'That Soma-on what is he based?' 'On the Dīksha [initiatory] rite.' 'And on what is the Diksha rite based ?' 'Ontruth. Therefore they say to one who is initiated, "Speak the truth!" For on truth alone the Diksha rite is based.' 'And on what is truth based ?' ' On the heart,' he said, ' for with the heart one knows truth. Verily, on the heart alone truth is based.' 'Quite so, Yajñavalkya.' 24. [Sākalya said:] 'What divinity have you in this fixed quarter [i. e. the zenith] ?' 'The god Agni.' 'That Agni-on what is he based ?' 'On speech.' I24

BRIHAD-ĀRAŅYAKA UPANISHAD [-3.9.27 'And on what is speech based ?' 'On the heart.' ' And on what is the heart based ?' 25. 'You idiot,' said Yajnavalkya, 'that you will think that it could be anywhere else than in ourselves! for if it were any- where else than in ourselves, the dogs might eat it or the birds might tear it to pieces.'

The Soul, the Person taught in the Upanishads 26. 'On what are you and your soul (ātman) based ?' 'On the in-breath (prāna).' 'And on what is the in-bieath based ? ' 'On the out-breath (apana).' ' And on what is the out-breath based ?' 'On the diffused breath (vyana).' 'And on what is the diffused breath based?' ' On the up-breath (udāna).' 'And on what is the up-breath based ? ' 'On the middle [or equalizing] breath (samāna).' 'That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it is not seized. It is indestructible, for it is not destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. These 1 are the eight abodes, the eight worlds, the eight gods, the eight persons. He who plucks apait and puts together these persons and passes beyond them-that is the Person taught in the Upanishads about whom I ask you. If him to me ye will not tell, Your head indeed will then fall off.' But him Sākalya did not know, And so indeed his head fell off. Indeed, robbers carried off his bones, thinking they were some- thing else. Man, a tree growing from Brahma 27. Then he [i. e. Yājñavalkya] said: 'Venerable Brahmans, let him of you that desires question me. Or do ye all question 1 That is, those mentioned in sections 10-17. 125

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me. Or I will question him of you that desires [to be questioned]; or I will question all of you.' Those Brahmans, however, durst not. 28. Then he [i.e. Yajñavalkya] questioned them with these verses :-

As a tree of the forest, Just so, surely, is man. His hairs are leaves, His skin the outer bark. From his skin blood, Sap from the bark flows forth. From him when pierced there comes forth A stream, as from the tree when struck. Hs pieces of flesh are under-layers of wood. The fibre is muscle-like, strong. The bones are the wood within. The marrow is made resembling pith. A tree, when it is felled, grows up From the root, more new again; A mortal, when cut down by death- From what root does he grow up?1 Say not 'from semen,' For that is produced from the living, As the tree, forsooth, springing from seed, Clearly arises without having died. If with its roots they should pull up The tree, it would not come into being again. A mortal, when cut down by death- From what root does he grow up? When born, indeed, he is not born [again]. Who would again beget hm? Brahma is knowledge, is bliss, The final goal of the giver of offerings, Of him, too, who stands still and knows It.

1 For a similar comparison in Hebrew literature see Job 14. 7-10.

I26

BRIHAD-ĀRAŅYAKA UPANISHAD [-4.I.2

FOURTH ADHYĀYA

FIRST BRĀHMAŅA King Janaka instructed by Yajnavalkya: six partial definitions of Brahma I. Janaka, [king] of Videha, was seated. Yājñavalkya came up. To him he said: 'Yajnavalkya, for what purpose have you come > Because you desire cattle or subtle disputations ?' Indeed, for both, your Majesty,' he said. 2. 'Let us hear what anybody may have told you,' [con- tinued Yājñavalkya]. 'Jitvan Sailini told me: " Brahma, verily, is speech (vāc),"' [said Janaka]. 'As a man might say that he had a mother, that he had a father, that he had a teacher,1 so did that Sailina say, " Brahma, verily, is speech." For he might have thought (iti), "What can one have who can not speak?" But did he tell you Its seat and support?' 'He did not tell me.' 'Forsooth, your Majesty, that is a one-legged [Brahma].' 'Verily, Yājñavalkya, do you here tell us.' 'Its seat is just speech; Its support, space (akāśa). One should worship It as intelligence (pra)ña).' What is Its quality of intelligence, Yajnavalkya?' 'Just speech, your Majesty,' said he. 'Verily, by speech, your Majesty, a friend is recognized. By speech alone, your Majesty, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the [Hymns] of the Atharvans and Angirases,2 Legends (itrhāsa), Ancient Lore (purāna), Sciences (vidyā), Mystic Doctrines (upanişad), Verses (śloka), Aphorisms (sūtra), Explanations (anuvyākhyāna), Commentaries (vyākhyāna), what is offered in sacrifice and as oblation, food and drink, this world and the other, and all beings are known. The highest Brahma, your Majesty, is in truth speech. Speech does not desert him

1 That is, what is self-evident, what any one might know. This rendering, it should be noted, takes the active bruyat as if it were m.ddle voice-a late epic usage. 2 A designation of the Atharva-Veda. I27

4.1.2-] BRIHAD-ĀRAŅYAKA UPANISHAD

who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods.' 'I will give you a thousand cows with a bull as large as an elephant,' said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.' 3. 'Let us hear what anybody may have told you,' [con- tinued Yājñavalkya]. 'Udanka Saulbayana told me: "Brahma, verily, is the breath of life (prana)."' 'As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Saulbāyana say, "Brahma is the breath of life." For he might have thought, " What can one have who is without the breath of life?" But did he tell you Its seat and support ?' 'He did not tell me.' Forsooth, your Majesty, that is a one-legged [Brahma].' 'Verily, Yājñavalkya, do you here tell us.' 'Its seat is just the breath of life; Its support, space. One should worship It as the dear (prra).' 'What is Its dearness, Yājñavalkya ?' 'The breath of life itself, your Majesty,' said he. 'Verily, out of love for the breath of life, your Majesty, one has sacrifice offered for him for whom one should not offer sacrifice, one accepts from him from whom one should not accept. Out of love of just the breath of life, your Majesty, there arises fear of being killed wherever one goes. The highest Brahma, your Majesty, is in truth the breath of life. The breath of life leaves not him who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods.' ' I will give you a thousand cows with a bull as large as an elephant,' said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.' 4. 'Let us hear what anybody may have told you,' [con- tinued Yājñavalkya]. 'Barku Varshna told me: "Brahma, verily, is sight."' 'As a man might say that he had a mother, that he had I28

BRIHAD-ĀRANYAKA UPANISHAD [-4.1.5

a father, that he had a teacher, so did that Varshna say, "Brahma is sight (caksu)." For he might have thought, "What can one have who can not see?" But did he tell you Its seat and support ?' 'He did not tell me.' 'Forsooth, your Majesty, that is a one-legged [Brahma].' 'Verily, Yajñavalkya, do you here tell us.' . 'Its seat is just sight; Its support, space. One should worship It as the true (satya).' 'What is Its truthfulness, Yajñavalkya?' 'Sight alone, your Majesty,' said he. 'Verily, your Majesty, when they say to a man who sees with his eyes, "Have you seen?" and he says, "I have seen," that is the truth. Verily, your Majesty, the highest Brahma is sight. Sight leaves not him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods.' 'I will give you a thousand cows with a bull as large as an elephant,' said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.' 5. 'Let us hear what anybody may have told you,' [con- tinued Yajnavalkya]. 'Gardabhīvipīta Bharadvaja told me: "Brahma, verily, is hearing."' 'As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Bharadvaja say, "Brahma is hearing." For he might have thought, " What can one have who can not hear?" But did he tell you Its seat and support ?' 'He did not tell me.' 'Forsooth, your Majesty, that is a one-legged [Brahma].' 'Verily, Yājñavalkya, do you here tell us.' 'Its seat is just hearing; Its support, space. One should worship It as the endless (ananta).' 'What is Its endlessness, Yajñavalkya?' 'Just the quarters of heaven, your Majesty,' said he. 'There- fore, verily, your Majesty, to whatever quarter one goes, he does not come to the end of it, for the quarters of heaven are endless. Verily, your Majesty, the quarteis of heaven are 129 K

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hearing. Verily, your Majesty, the highest Brahma is hearing. Hearing does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods.' 'I will give you a thousand cows with a bull as large as an elephant,' said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.' 6. 'Let us hear what anybody may have told you,' [con- tinued Yājñavalkya]. 'Satyakāma Jābāla told me: "Brahma, verily, is mind."' 'As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Jabala say, "Brahma is mind." For he might have thought, "What can one have who is without a mind ?" But did he tell you Its-seat and support?' 'He did not tell me.' 'Forsooth, your Majesty, that is a one-legged [Brahma].' 'Verily, Yājñavalkya, do you here tell us.' 'Its seat is just the mind; Its support, space. One should worship It as the blissful (ananda).' 'What is Its blissfulness, Yajñavalkya ?' 'Just the mind, your Majesty,' said he. 'Verily, your Majesty, by the mind one betakes himself to a woman. A son like himself is born of her. He is bliss. Verily, your Majesty, the highest Brahma is mind. Mind does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods.' 'I will give you a thousand cows with a bull as large as an elephant,' said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.' 7. 'Let us hear what anybody may have told you,' [con- tinued Yajñavalkya]. 'Vidagdha Sakalya told me: "Brahma, verily, is the heart."' 'As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Sakalya say, "Brahma is the heart." For he might have thought, "What 130

BRIHAD-ĀRANYAKA UPANISHAD [-4.2.2 can one have who is without a heart?" But did he not tell you Its seat and support?' 'He did not tell me.' 'Forsooth, your Majesty, that is a one-legged [Brahma].' 'Verily, Yajñavalkya, do you here tell us.' 'Its seat is just the heart; Its support, space. One should worship It as the steadfast (sthitz).' ' What is Its steadfastness, Yājñavalkya ?' 'Just the heart, your Majesty,' said he. 'Verily, your Majesty, the heart is the seat of all things. Verily, your Majesty, the heart is the support (pratistha) of all things, for on the heart alone, your Majesty, all things are established (pratisthita). Veiily, your Majesty, the highest Brahma is the heart. The heart does not leave him, who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods.' 'I will give you a thousand cows with a bull as large as an elephant,' said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.'

SECOND BRĀHMAŅA Concerning the soul, its bodily and universal relations

I. Janaka, [king] of Videha, descending from his cushion and approaching, said : ' Adoration to you, Yajñavalkya. Do you instruct me.' He [i. e. Yajñavalkya] said: 'Verily, as a king about to go on a great journey would prepare a chariot or a ship, even so you have a soul (atman) prepared with these mystic doctrines (upanisad). So, being at the head of a troop, and wealthy, learned in the Vedas, and instructed in mystic doctrines, whither, when released hence, will you go?' 'That I know not, noble Sir-whither I shall go.' 'Then truly I will tell you that-whither you will go.' 'Tell me, noble Sir.' 2. 'Indha (i. e. the Kindler) by name is this person here in the right eye. Him, verily, who is that Indha people call " Indra" I3I K 2

4.2.2-] BRIHAD-ĀRAŅYAKA UPANISHAD

cryptically, for the gods are fond of the cryptic, as it were, and dıslike the evident.1 3. Now that which has the form of a person in the left eye is his wife, Viraj. Their meeting-place [literally, their common praise, or concord] is the space in the heart. Their food is the red lump in the heart. Their covering is the net-like work in the heart. The path that they go is that vein which goes upward from the heart. Like a hair divided a thousandfold, so are the veins called hita, which are established within the heart. Through these flows that which flows on [i.e. the food]. Therefore that [soul which is composed of Indha and Viraj] is, as it were, an eater of finer food than is this bodily self.2 4. The eastern breaths are his eastern quarter. The southern breaths are his southern quarter. The western breaths are his western quarter. The northern breaths are his northern quarter. The upper breaths are his upper quarter [i.e. the zenith]. The lower breaths are his lower quarter [i.e. the nadir]. All the breaths are all his quarters. But the Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. Verily, Janaka, you have reached fearlessness.'-Thus spake Yājñavalkya. Janaka, [king] of Videha, said: 'May fearlessness come unto you, noble Sir, you who make us to know fearlessness. Adora- tion to you! Here are the Videhas, here am I [as your servants7.'

THIRD BRĀHMAŅA

The light of man is the soul I. Yajñavalkya came to Janaka, [king] of Videha. He thought to himself: 'I will not talk.'3

1 This same etymological explanation occurs at Sat. Br. 6. I. I. 2. 2 The connection seems to be broken here and the following paragraph appears to refer to the supreme Soul. 8 Dvivedaganga and Bohtlingk adopt the ingenious reading sam enena, 'I will talk with him' (instead of the text as translated, sa mene na). But the historical I32

BRIHAD-ĀRAŅYAKA UPANISHAD [-4.3.6

But [once] 1 when Janaka, [king] of Videha, and Yajnavalkya were discussing together at an Agnihotra, Yajñavalkya granted the former a boon. He chose asking whatever question he wished. He granted it to him. So [now] the king, [speaking] first, asked him : 2. 'Yājñavalkya, what light does a person here have?' 'He has the light of the sun, O king,' he said, 'for with the sun, indeed, as his light one sits, moves around, does his work, and returns.' 'Quite so, Yajñavalkya. 3. But when the sun has set, Yajnavalkya, what light does a person here have?' 'The moon, indeed, is his light,' said he, ' for with the moon, indeed, as his light one sits, moves around, does his work, and returns.' 'Quite so, Yājñavalkya. 4. But when the sun has set, and the moon has set, what light does a person here have?' 'Fire, indeed, is his light,' said he, 'for with fire, indeed, as his light one sits, moves around, does his work, and returns.' 'Quite so, Yājñavalkya. 5. But when the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, what light does a person here have?' 'Speech, indeed, is his light,' said he, 'for with speech, indeed, as his light one sits, moves around, does his work, and returns. Therefore, verily, O king, where one does not discern even his own hands, when a voice is raised, then one goes straight towards it.' ' Quite so, Yājñavalkya. 6. But when the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, and speech is hushed, what light does a person here have?' 'The soul (atman), indeed, is his light,' said he, 'for with the soul, indeed, as his light one sits, moves around, does his work, and returns.'

situation referred to in Sat. Br. (see the following foot-note) explains Janaka's forwardness in asking questions. 1 In the episode culminating at Sat. Br. II. 6. 2. TO. I33

4.3.7-] BRIHAD-ĀRAŅYAKA UPANISHAD

The various conditions of the soul

7. 'Which (katama) is the soul?' ' The person here who among the senses is made of know- ledge, who is the light in the heart. He, remaining the same, goes along both worlds, appearing to think, appearing to move about, for upon becoming asleep he tianscends this world and the forms of death. 8. Verily, this person, by being born and obtaining a body, is joined with evils. When he departs, on dying, he leaves evils behind. 9. Verily, there are just two conditions of this person : the condition of being in this world and the condition of being in the other world. There is an intermediate third condition, namely, that of being in sleep. By standing in this inter- mediate condition one sees both those conditions, namely being in this world and being in the other world. Now whatever the approach is to the condition of being in the other world, by making that approach one sees the evils [of this world] and the joys [of yonder world].

The state of dreaming

When one goes to sleep, he takes along the material (mātra) of this all-containing world, himself tears it apart, himself builds it up, and dreams by his own brightness, by his own light. Then this person becomes self-illuminated. I0. There are no chariots there, no spans, no roads. But he projects from himself chariots, spans, roads. There are no blisses there, no pleasures, no delights. But he projects from himself blisses, pleasures, delights. There are no tanks there, no lotus-pools, no streams. But he projects from himself tanks, lotus-pools, streams. For he is a creator. II. On this point there are the following verses :- Striking down in sleep what is bodily, Sleepless he looks down upon the sleeping [senses]. Having taken to himself light, there returns to his place The golden person, the one spirit (hamsa). 134

BRIHAD-ĀRANYAKA UPANISHAD [-4-3.17 12. Guarding his low nest with the breath, The Immortal goes forth out of the nest He goes where'er he pleases-the immortal, The golden person, the one spirit (hamsa). 13. In the state of sleep going aloft and alow, A god, he makes many forms for hımself- Now, as it were, enjoying pleasure with women, Now, as it were, laughing, and even beholding fearful sights. 14. People see his pleasure-ground; Him no one sees at all.

"Therefore one should not wake him suddenly," they say. Hard is the curing for a man to whom He does not return. Now some people say: "That is just his waking state, for whatever things he sees when awake, those too he sees when asleep." [This is not so, for] there [i.e. in sleep] the person is self-illuminated.' [Janaka said :] ' I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release [from trans- migration]. 15. 'Having had enjoyment in this state of deep sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to sleep. Whatever he sees there [i.e. in the state of deep sleep], he is not followed by it, for this person is without attachments.' [Janaka said .] ' Quite so, Yajñavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.' 16. 'Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking. Whatever he sees there [i. e. in dreaming sleep], he is not followed by it, for this person is without attach- ments.' [Janaka said:] 'Quite so, Yajñavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.' 17. 'Having had enjoyment in this state of waking, having traveled around and seen good and evil, he hastens again, I35

4.3. 17-] BRIHAD-ĀRAŅYAKA UPANISHAD

according to the entrance and place of origin, back to dreaming sleep.1 18. As a great fish goes along both banks of a river, both the hither and the further, just so this person goes along both these conditions, the condition of sleeping and the condition of waking.

The soul in deep, dreamless sleep 19. As a falcon, or an eagle, having flown around here in space, becomes weary, folds its wings, and is borne down to its nest, just so this person hastens to that state where, asleep, he desires no desires and sees no dream. 20. Verily, a person has those arteries called hitā; as a hair subdivided a thousandfold, so minute are they, full of white, blue, yellow, green, and red. Now when people seem to be killing him, when they seem to be overpowering him, when an elephant seems to be tearing him to pieces,2 when he seems to be falling into a hole-in these circumstances he is imagining through ignorance the very fear which he sees when awake. When he imagines that he is a god, as it were, that he is a king, as it were, or "I am this world-all," that is his highest world. 21. This, verily, is that form of his which is beyond desires, free from evil, without fear. As a man, when in the embrace of a beloved wife, knows nothing within or without, so this person, when in the embrace of the intelligent Soul, knows nothing within or without. Verily, that is his [true] form in which his desire is satisfied, in which the Soul is his desire, in which he is without desire and without sorrow. 22. There a father becomes not a father; a mother, not a mother; the worlds, not the worlds; the gods, not the gods; the Vedas, not the Vedas; a thief, not a thief. There the destroyer of an embryo becomes not the destroyer of an embryo3; a Candala [the son of a Sudra father and a Brahman mother] is not a Candala; a Paulkasa [the son of a Sūdra father and a Kshatriya mother] is not a Paulkasa; a mendicant 1 This section is lacking in the Madhyamdina recension. 2 Taking vicchayayanti from ve + cha. If from vrch, it means ' pressing him hard.' Com. says ' chase.' Cf. Chand. 8. 10. 2 and note. 8 Cf. Kaush. 3 I. I36

BRIHAD-ĀRANYAKA UPANISHAD [-4.3.29

is not a mendicant, an ascetic is not an ascetic. He is not followed by good, he is not followed by evil, for then he has passed beyond all sorrows of the heart. 23. Verily, while he does not there see [with the eyes], he is verily seeing, though he does not see (what is [usually] to be seen)1; for there is no cessation of the seeing of a seer, because of his imperishability [as a seer]. It is not, however, a second thing, other than himself and separate, that he may see. 24. Verily, while he does not there smell, he is verily smelling, though he does not smell (what is [usually] to be smelled)1; for there is no cessation of the smelling of a smeller, because of his imperishability [as a smeller]. It is not, however, a second thing, other than himself and separate, that he may smell. 25. Verily, while he does not there taste, he is verily tasting, though he does not taste (what is [usually] to be tasted) 1; for there is no cessation of the tasting of a taster, because of his imperishability [as a taster]. It is not, however, a second thing, other than himself and separate, that he may taste. 26. Verily, while he does not there speak, he is verily speak- ing, though he does not speak (what is [usually] to be spoken)1; for there is no cessation of the speaking of a speaker, because of his imperishability [as a speaker]. It is not, however, a second thing, other than himself and separate, to which he may speak. 27. Verily, while he does not there hear, he is verily hearing, though he does not hear (what is [usually] to be heard) 1; for there is no cessation of the hearing of a hearer, because of his imperishability [as a hearer]. It is not, however, a second thing, other than himself and separate, which he may hear. 28. Verily, while he does not there think, he is verily think- ing, though he does not think (what is [usually] to be thought) 1; for there is no cessation of the thinking of a thinker, because of his imperishability [as a thinker]. It is not, however, a second thing, other than himself and separate, of which he may think. 29. Verily, while he does not there touch, he is verily touch- ing, though he does not touch (what is [usually] to be touched)1; for there is no cessation of the touching of a toucher, because of his imperishability [as a toucher]. It is not, however, a second thing, other than himself and separate, which he may touch. 1 An addition in the Madhyamdına text. I37

4.3.30-] BRIHAD-ARAŅYAKA UPANISHAD

30. Verily, while he does not there know, he is verily know- ing, though he does not know (what is [usually] to be known) 1; for there is no cessation of the knowing of a knower, because of his imperishability [as a knower]. It is not, however, a second thing, other than himself and separate, which he may know. 31: Verily where there seems to be another, there the one might see the other; the one might smell the other; the one might taste the other; the one might speak to the other; the one might hear the other; the one might think of the other; the one might touch the other; the one might know the other.2 32. An ocean, a seer alone without duality, becomes he whose world is Brahma, O King!'-thus Yajñavalkya instructed him. 'This is a man's highest path. This is his highest achievement. This is his highest world. This is his highest bliss. On a part of just this bliss other creatures have their living. 33. If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments-that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers' world. Now a hundredfold the bliss of those who have won the fathers' world is one bliss in the Gandharva-world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajapati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king.'-Thus spake Yajñavalkya. [Janaka said :] ' I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.' 1 An addıtion in the Mädhyamdmna text. 2 This section is lacking in the Madhyamdina recension. I38

BRIHAD-ĀRAŅYAKA UPANISHAD [-4.4.2 Then Yajñavalkya feared, thinking: 'This intelligent king has driven me out of every corner.'1 34. [He said :] ' Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking.2 The soul at death 35. As a heavily loaded cart goes creaking, just so this bodily self, mounted by the intelligent Self, goes groaning when one is breathing one's last. 36. When he comes to weakness-whether he come to weakness through old age or through disease-this person frees himself from these limbs just as a mango, or a fig, or a berry releases itself from its bond; and he hastens again, according to the entrance and place of origin, back to life. 37. As noblemen, policemen, chariot-drivers, village-heads wait with food, drink, and lodgings for a king who is coming, and cry : "Here he comes! Here he comes!" so indeed do all things wait for him who has this knowledge and cry : "Here is Brahma coming ! Here is Brahma coming!" 38. As noblemen, policemen, chariot-drivers, village-heads gather around a king who is about to depart, just so do all the breaths gather around the soul at the end, when one is breathing one's last.

FOURTH BRĀHMAŅA I. When this self comes to weakness and to confusedness of mind, as it were, then the breaths gather around him. He takes to himself those particles of energy and descends into the heart. When the person in the eye turns away, back [to the sun], then one becomes non-knowing of forms. 2. " He is becoming one," they say; "he does not see." "He is becoming one," they say; "he does not smell." ' He is becoming one," they say ; "he does not taste." "He is becoming one," they say ; "he does not speak." "He is becoming one," 1 Or, ' has driven me to extremities.' 2 This paragraph is probably an intrusion. It is not contained in the Madh- yamdina text and does not fit in well with the context. Cf. 4- 3. 16. I39

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they say ; "he does not hear." "He is becoming one," they say ; "he does not think." "He is becoming one," they say ; "he does not touch." ' He is becoming one," they say; "he does not know." The point of his heart becomes lighted up. By that light the self departs, either by the eye, or by the head, or by other bodily parts. After him, as he goes out, the life (prana) goes out. After the life, as it goes out, all the breaths (prana) go out. He becomes one with intelligence. What has intelligence departs with him. His knowledge and his woiks and his former intelligence [i.e. instinct] lay hold of him.

The soul of the unreleased after death

3. Now as a caterpillar, when it has come to the end of a blade of grass, in taking the next step draws itself together towards it, just so this soul in taking the next step strikes down this body, dispels its ignorance and draws itself together [for making the transition]. 4. As a goldsmith, taking a piece of gold, reduces it to another newer and more beautiful form, just so this soul, striking down this body and dispelling its ignorance, makes for itself another newer and more beautiful form like that either of the fathers, or of the Gandharvas, or of the gods, or of Prajapati, or of Brahma, or of other beings. 5. Verily, this soul is Brahma, made of knowledge, of mind, of breath, of seeing, of hearing, of earth, of water, of wind, of space, of energy and of non-energy, of desire and of non- desire, of anger and of non-anger, of virtuousness and of non- virtuousness. It is made of everything. This is what is meant by the saying " made of this, made of that." According as one acts, according as one conducts himself, so does he become. The doer of good becomes good. The doer of evil becomes evil. One becomes virtuous by virtuous action, bad by bad action. But people say : "A person is made [not of acts, but] of desires only." [In reply to this I say:] As is his desire, such is his resolve; as is his resolve, such the action he performs, what action (karma) he performs, that he procures for himself.1

1 Or, 'into that does he become changed.' 140

BRIHAD-ĀRAŅYAKA UPANISHAD [-4.4.9 6. On this point there is this verse :- Where one's mind is attached-the inner self Goes thereto with action, being attached to it alone. Obtaining the end of his action, Whatever he does in this world, He comes again from that world To this world of action.1

-So the man who desires.

The soul of the released

Now the man who does not desire .- He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Soul-his breaths do not depart. Being very Brahma, he goes to Brahma. 7. On this point there is this verse :- When are liberated all The desires that lodge in one's heart, Then a mortal becomes immortal! Therein he reaches Brahma ! 2

As the slough of a snake lies on an ant-hill, dead, cast off, even so lies this body. But this incorporeal, immortal Life (prāna) is Brahma indeed, is light indeed.' 'I will give you, noble Sir, a thousand [cows],' said Janaka, [king] of Videha. 8. [Yajñavalkya continued :] 'On this point there are these verses :-

The ancient narrow path that stretches far away Has been touched by me, has been found by me. By it the wise, the knowers of Brahma, go up Hence to the heavenly woild, released. 9. On it, they say, is white and blue And yellow and green and red. That was the path by Brahma found; By it goes the knower of Brahma, the doer of right (punya-krt), and every shining one.

1 Or 'for action,' or ' because of his action.' 2 This stanza is found also at Katha 6. 14. I4I

4.4. 10-] BRIHAD-ĀRANYAKA UPANISHAD

I0. Into blind darkness enter they That worship ignorance; Into darkness greater than that, as it were, they That delight in knowledge.1 II. Joyless are those worlds called,2 Covered with blind darkness. To them after death go those People that have not knowledge, that are not awakened. 12. If a person knew the Soul (Atman), With the thought "I am he!" With what desire, for love of what Would he cling unto the body? 13. He who has found and has awakened to the Soul That has entered this conglomerate abode- He is the maker of everything, for he is the creator of all, The world is his: indeed, he is the world itself. 14. Verily, while we are here we may know this. If you have known it not, great is the destruction. Those who know this become immortal, But others go only to sorrow. 15. If one perceives Him As the Soul, as God (deva), clearly, As the Lord of what has been and of what is to be- One does not shrink away from Him.4 16 That before which the year Revolves with its days- That the gods revere as the light of lights, As life immortal. 17. On whom the five peoples And space are established- Hım alone I, the knowing, I, the immortal, Believe to be the Soul, the immortal Brahma. 18. They who know the breathing of the breath, The seeing of the eye, the hearing of the ear, (The food of food),5 the thinking of the mind- They have recognized the ancient, primeval Brahma.

1 This stanza is identical with Isā 9. 2 Compare Katha I. 3 a. $ A variation of this stanza is found at Isa 3. 4 Compare Katha 4. 5 c, d; 4. 12 c, d; Isā 6 d. 5 An addition in the Madhyamdina text. I42

BRIHAD-ĀRAŅYAKA UPANISHAD [-4.4.22 19. By the mind alone is It to be perceived. There is on earth no diversity. He gets death after death, Who perceives here seeming diversity. 20. As a unity only is It to be looked upon- This indemonstrable, enduring Being, Spotless, beyond space, The unborn Soul, great, enduring. 21. By knowing Him only, a wise Brahman should get for himself intelligence; He should not meditate upon many words, For that is a weariness of speech.

22. Verily, he is the great, unborn Soul, who is this [person] consisting of knowledge among the senses. In the space within the heart lies the ruler of all, the lord of all, the king of all. He does not become gieater by good action nor inferior by bad action. He is the lord of all, the overlord of beings, the protector of beings. He is the separating dam for keeping these worlds apart. Such a one the Brahmans desire to know by repetition of the Vedas, by sacrifices, by offerings, by penance, by fasting. On knowing him, in truth, one becomes an ascetic (muni). Desiring him only as their home, mendicants wander forth. Verily, because they know this, the ancients desired not off- spring, saying : " What shall we do with offspring, we whose is this Soul, this home?" They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; for both these are desires. That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. Him [who knows this] these two do not overcome-neither the thought " Hence I did wrong," nor the thought "Hence I did right." Verily, he overcomes them both. What he has done and what he has not done do not affect him. 143

4.4.23-] BRIHAD-ĀRAŅYAKA UPANISHAD

23. This very [doctrine] has been declared in the verse :- This eternal greatness of a Brahman Is not increased by deeds (karma), nor dıminished. One should be familiar with it. By knowing it, One is not stained by evil action. Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman. This is the Brahma-world, O king,' said Yajnavalkya. [Janaka said :] ' I will give you, noble Sir, the Videhas and myself also to be your slave.' 24. [Yajñavalkya continued ] 'This is that great, unborn Soul, who eats the food [which people eat], the giver of good. He finds good who knows this. 25. Verily, that great, unborn Soul, undecaying, undying, immortal, fearless, is Brahma. Verily, Brahma is fearless. He who knows this becomes the fearless Brahma.'

FIFTH BRĀHMANA 1

The conversation of Yajnavalkya and Maitreyi concerning the pantheistic Soul I. Now then, Yajñavalkya had two wives, Maitreyi and Katyayanī. Of the two, Maitreyi was a discourser on sacred knowledge2 (brahma-vādinī); Kātyāyanī had just (eva) a woman's knowledge in that matter (tarhi). Now then, Yajñavalkya was about to commence another mode of life.3 2. ' Maitreyī!' said Yājñavalkya, 'lo, verily, I am about to wander forth 4 from this state. Behold! Let me make a final settlement for you and that Kātyāyanī.' 1 Another version, probably a secondary recension, of the same episode at 2. 4. 2 Besides this general meaning, brahma may also contamn pregnantly something of the technical philosophical meaning of ' Brahma.' 3 For the exact meaning, consult the foot-note on 2. 4. I, page 98, note I. 4 pra-vraj, the verb from which are formed the technical terms, pravrajin, pravrājaka, pravranta, for 'a religious mendicant.' I44

BRIHAD-ĀRAŅYAKA UPANISHAD [-4.5.6 3. Then spake Maitreyi: 'If now, Sir, this whole earth filled with wealth were mine, would I now thereby be immortal?' 'No, no !' said Yajñavalkya. ' As the life of the rich, even so would your life be. Of immortality, however, there is no hope through wealth.' 4. Then spake Maitreyi: 'What should I do with that through which I may not be immortal? What you know, Sir-that, indeed, explain to me.' 5. Then spake Yajnavalkya: 'Though, verily, you, my lady, were dear to us, you have increased your dearness. Behold, then, lady, I will explain it to you. But, while I am expound- ing, do you seek to ponder thereon.' 6. Then spake he: 'Lo, verily, not for love of the husband is a husband dear, but for love of the Soul (Atman) a husband is dear. Lo, verily, not for love of the wife is a wife dear, but for love of the Soul a wife is dear. Lo, verily, not for love of the sons are sons dear, but for love of the Soul sons are dear. Lo, verily, not for love of the wealth is wealth dear, but for love of the Soul wealth is dear. Lo, verily, not for love of the cattle are cattle dear, but for love of the Soul cattle are dear. Lo, verily, not for love of Brahmanhood is Brahmanhood dear, but for love of the Soul Brahmanhood is dear. Lo, verily, not for love of Kshatrahood is Kshatrahood dear, but for love of the Soul Kshatrahood is dear. Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear. Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear. Lo, verily, not for love of the Vedas are the Vedas dear, but for love of the Soul the Vedas are dear. Lo, verily, not for love of the beings (bhuta) are beings dear, but for love of the Soul beings are dear. Lo, verily, not for love of all is all dear, but for love of the Soul all is dear. Lo, verily, it is the Soul (Atman) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O MaitreyI. I45 L

4.5.6-] BRIHAD-ĀRAŅYAKA UPANISHAD

Lo, verily, in the Soul's being seen, hearkened to, thought on, understood, this world-all is known. 7. Brahmanhood deseits him who knows Brahmanhood in aught else than the Soul. Kshatrahood deserts him who knows Kshatrahood in aught else than the Soul. The worlds desert him who knows the worlds in aught else than the Soul. The gods desert him who knows the gods in aught else than the Soul. The Vedas desert him who knows the Vedas in aught else than the Soul. Beings desert him who knows beings in aught else than the Soul. Everything deserts him who knows everything in aught else than the Soul. This Brahmanhood, this Kshatrahood, these worlds, these gods, these Vedas, all these beings, everything here is what this Soul is. 8. It is-as, when a drum is being beaten, one would not be able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped. 9. It is-as, when a conch-shell is being blown, one would not be able to grasp the external sounds, but by grasping the conch-shell or the blower of the conch-shell the sound is grasped. IO. It is-as, when a lute is being played, one would not be able to grasp the external sounds, but by grasping the lute or the player of the lute the sound is grasped. II. It is-as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bhuta) has been breathed forth that which is Rig-Veda, Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Angi- rases,1 Legend (itihāsa), Ancient Lore (purāna), Sciences (vrdyā), Mystic Doctrines (upanisad), Verses (śloka), Aphorisms (sūtra), Explanations (anuvyākhyāna), Commentaries (vyā- khyana), sacrifice, oblation, food, drink, this world and the other, and all beings. From it, indeed, have all these been breathed forth. 12. It is-as the uniting-place of all waters is the sea, like- wise the uniting-place of all touches is the skin; likewise the uniting-place of all tastes is the tongue; likewise the uniting- place of all odors is the nose; likewise the uniting-place of all forms is the eye; likewise the uniting-place of all sounds is the ear; likewise the uniting-place of all intentions is the mind; 1 A designation of the Atharva-Veda. 146

BRIHAD-ĀRANYAKA UPANISHAD [-4.5.15 likewise the uniting-place of all knowledges is the heart ; like- wise the uniting-place of all actions is the hands; likewise the uniting-place of all pleasures is the generative organ ; likewise the uniting-place of all evacuations is the anus; likewise the uniting-place of all journeys is the feet; likewise the uniting- place of all Vedas is speech. 13. It is-as is a mass of salt, without inside, without outside, entirely a mass of taste, even so, verily, is this Soul, without inside, without outside, entirely a mass of knowledge. Arising out of these elements, into them also one vanishes away. After death there is no consciousness (samjña). Thus, lo, say I.' Thus spake Yājñavalkya. 14. Then said Maitreyi: 'Herein, indeed, you have caused me, Sir, to arrive at the extreme of bewilderment. Verily, I understand It [i. e. this Atman] not.' Then said he: 'Lo, verily, I speak not bewilderment. Imperishable, lo, verily, is this Soul, and of indestructible quality. 15. For where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another; there one hears another; theie one thinks of another; there one touches another ; there one understands another. But where everything has become just one's own self, then whereby and whom would one see? then whereby and whom would one smell? then whereby and whom would one taste? then whereby and to whom would one speak ? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand ? whereby would one understand him by means of whom one understands this All ? That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it can not be seized; indestructible, for it can not be destroyed; unattached, for it does not attach itself; is unbound, does not tremble, is not injured. Lo, whereby would one understand the understander? Thus you have the instruction told to you, Maitreyi. Such, lo, indeed, is immortality.' After speaking thus, Yājñavalkya departed. I47 L 2

4.6.I-] BRIHAD-ĀRAŅYAKA UPANISHAD

SIXTH BRĀHMANA

The teachers of this doctrine. I. Now the Line of Tradition (vamsa) .- (We [received this teaching] from Pautimāshya),1 Pautimāshya from Gaupavana, Gaupavana from Pautimāshya, Pautimāshya from Gaupavana, Gaupavana from Kauśika, Kauśika from Kaundinya, Kaundinya from Sāndilya, Śāņdilya from Kauśika and Gautama, Gautama [2] from Āgniveśya, Āgniveśya from Gārgya, Gärgya from Gargya, Gargya from Gautama, Gautama from Saitava, Saitava from Pārāśaryāyaņa, Pārāsaryāyaņa from Gārgyāyana, Gārgyāyana from Uddālakāyana, Uddālakāyana from Jābālāyana, Jābālāyana from Madhyamdināyana, Mādhyamdināyana from Saukarāyaņa, Saukarāyaņa from Kāshāyaņa, Kāshāyaņa from Sāyakāyana, Sāyakāyana from Kauśikāyani, Kauśikāyani [3] from Ghritakauśika, Ghritakauśika from Pārāśaryāyaņa, Pārāśaryāyaņa from Pārāśarya, Pārāśarya from Jātūkarņya, Jātūkarņya from Asurāyaņa and Yāska, Āsurāyana from Traivani, Traivani from Aupajandhani, Aupajandhani from Asuri, Āsuri from Bhāradvāja, Bharadvaja from Atreya, Atreya from Mānți, 1 So the Madhyamdina text begins the list. I48

BRIHAD-ĀRAŅYAKA UPANISHAD [-5.I

Manti from Gautama, Gautama from Gautama, Gautama from Vātsya, Vātsya from Sāndilya, Śāņdilya from Kaıśorya Kāpya, Kaiśorya Kāpya from Kumārahārita, Kumārahārita from Gālava, Gālava from Vidarbhīkaundinya, Vidarbhīkauņdinya from Vatsanapāt Bābhrava, Vatsanapat Babhrava from Pathin Saubhara, Pathin Saubhara from Ayāsya Angirasa, Ayāsya Angirasa from Abhūti Tvāshtra, Ābhūti Tvāshțra from Viśvarūpa Tvāshțra, Viśvarūpa Tvāshtra from the two Aśvins, the two Aśvins from Dadhyañc Atharvana, Dadhyañc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityu Prädhvamsana, Mrityu Pradhvamsana from Pradhvamsana, Pradhvamsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashți, Vyashți from Sanāru, Sanāru from Sanātana, Sanātana from Sanaga, Sanaga from Parameshthin, Parameshthin from Brahma. Brahma is the Self-existent (svayam-bhū). Adoration to Brahma !

FIFTH ADHYĀYA

FIRST BRÂHMANA The inexhaustible Brahma Om! The yon is fulness; fulness, this. From fulness, fulness doth proceed. Withdrawing fulness's fulness off, E'en fulness then itself remains.1 1 This stanza occurs with variations in AV. I0. 8. 29. I49

5. I-] BRIHAD-ĀRAŅYAKA UPANISHAD

Om! 'Brahma is the ether (kha)-the ether piimeval, the ether that blows.' Thus, verily, was the son of Kauravyayani wont to say. This is the knowledge (veda) the Brahmans know. Thercby I know (veda) what is to be known.

SECOND BRĀHMAŅA The three cardinal virtues I. The threefold offspring of Prajapati-gods, men, and devils (asura)-dwelt with their father Prajapati as students of sacred knowledge (brahmacarya). Having lived the life of a student of sacred knowledge, the gods said: 'Speak to us, Sir.' To them then he spoke this syllable, 'Da.' 'Did you understand?' 'We did understand,' said they. 'You said to us, " Restrain yourselves (damyata)."' 'Yes (On) !' said he. 'You did understand.' 2. So then the men said to him: 'Speak to us, Sir.' To them then he spoke this syllable, ' Da.' 'Did you understand ?' 'We did understand,' said they. 'You said to us, "Give (datta)."' 'Yes (Om) !' said he. 'You did understand.' 3. So then the devils said to him: 'Speak to us, Sir.' To them then he spoke this syllable, ' Da.' 'Did you understand ?' 'We did understand,' said they. 'You said to us, "Be compassionate (dayadhvam)."' 'Yes (Om)!' said he. 'You did understand.' This same thing does the divine voice here, thunder, repeat : Da! Da! Da! that is, restrain yourselves, give, be compas- sionate. One should practise this same triad : self-restraint, giving, compassion.

THIRD BRĀHMAŅA Brahma as the heart The heat (hrdayam) is the same as Prajapati (Lord of Creation). It is Brahma. It is all. It is trisyllabic-hr-da-yam. hr is one syllable. Both his own people and others bring (Vhr) offerings unto him who knows this. 150

BRIHAD-ARANYAKA UPANISHAD [-5.5-3 da is one syllable. Both his own people and others give (Vdã) unto him who knows this. yam is one syllable. To the heavenly world goes (eti [pl. ranti]) he who knows this.

FOURTH BRAHMAŅA Brahma as the Real This, verily, is That. This, indeed, was That, even the Real. He who knows that wonderful being (yaksa) as the first-born- namely, that Brahma is the Real-conquers these worlds. Would he be conquered who knows thus that great spirit as the first-born-namely, that Brahma is the Real? [No!] for indeed, Brahma is the Real.

FIFTH BRĀHMANA The Real, etymologically and cosmologically explained I. In the beginning this world was just Water. That Water emitted the Real-Brahma [being] the Real -; Brahma, Prajāpati; Prajapati, the gods. Those gods reverenced the Real (satyam). That is trisyllabic: sa-ti-yam-sa is one syllable, ti is one syllable, yam is one syllable. The first and last syllables are truth (satyam).1 In the middle is falsehood (anrtam).2 This falsehood is embraced on both sides by truth; it partakes of the nature of truth itself. Falsehood does not injure him who knows this. 2. Yonder sun is the same as that Real. The Person who is there in that orb and the Person who is here in the right eye-these two depend the one upon the other. Through his rays that one depends upon this one; through his vital breaths this one upon that. When one is about to decease, he sees that. orb quite clear [i. e. free from rays]; those rays come to him no more. 3. The head of the person who is there in that orb is Bhur -- there is one head, this is one syllable. Bhuvar is the arms- there are two arms, these are two syllables. Svar is the feet 1 'Truth' is another meaning (beside ' the Real') of the word satyam. 2 Becanse, as the Commentator explams, the sound ti is contained in the word anrtam. I5I

5.5.3-] BRIHAD-ĀRAŅYAKA UPANISHAD

-there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is 'Day' (ahan). He slays (Vhan) evil, he leaves it behind (ha) who knows this. 4. The head of the person who is here in the right eye is Bhur-there is one head, this is one syllable. Bhuvar is the arms-there are two arms, these are two syllables. Svar is the feet-there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is 'I' (aham). He slays ( vhan) evil, he leaves it behind ( Vha) who knows this.

SIXTH BRĀHMAŅA The individual person, pantheistically explained This person (purusa) here in the heart is made of mind, is of the nature of light, is like a little grain of rice, is a grain of barley. This very one is ruler of everything, is lord of every- thing, governs this whole universe, whatsoever there is.

SEVENTH BRĀHMANA Brahma as lightning, etymologically explained Brahma is lightning (vidyut), they say, because of unloosing (vidāna). Lightning unlooses (vrdyatr) him from evil who knows this, that Brahma is lightning-for Brahma is indeed lightning. EIGHTH BRĀHMAŅA The symbolism of speech as a cow One should reverence Speech as a milch-cow. She has four udders: the Svaha (Invocation), the Vashat (Presentation), the Hanta (Salutation), the Svadha (Benediction).1 The gods subsist upon her two udders, the Svaha and the Vashat; men, upon the Hanta; the fathers upon the Svadha. The breath is her bull; the mind, her calf.

NINTH BRĀHMANA 2 The universal fire and the digestive fire This is the universal fire which is here within a person, by means of which the food that is eaten is cooked. It is the 1 Four exclamations in the sacrificial ritual. 2 Recurs entire in Maitri 2. 6. 152

BRIHAD-ĀRANYAKA UPANISHAD [-5.12 noise thereof that one hears on covering the ears thus.1 When one is about to depart, one hears not this sound.

TENTH BRĀHMANA The course to Brahma after death Verily, when a person (purusa) departs from this world he goes to the wind. It opens out there for him like the hole of a chariot-wheel. Through it he mounts higher. He goes to the sun. It opens out there for him like the hole of a drum. Through it he mounts higher. He goes to the moon. It opens out for him there like the hole of a kettle-drum. Through it he mounts higher. He goes to the world that is without heat, without cold.2 Therein he dwells eternal years.

ELEVENTH BRAHMANA The supreme austerities Verily, that is the supreme austerity which a sick man suffers. The supreme world, assuredly, he wins who knows this. Verily, that is the supreme austerity when they carry a dead man into the wilderness. The supreme world, assuredly, he wins who knows this. Verily, that is the supreme austerity when they lay a dead man on the fire. The supreme world, assuredly, he wins who knows this.

TWELFTH BRĀHMAŅA Brahma as food, life, and renunciation 'Brahma is food'-thus some say. This is not so. Verily, food becomes putrid without life ( prāna). 'Brahma is life'-thus some say. This is not so. Verily, life dries up without food. Rather, only by entering into a unity do these deities reach the highest state. Now it was in this connection that Pratrida said to his father : 1 The word is here used deictically. 2 The words asokam ahimam may also be translated ' without sorrow, without snow.' I53

5.12-] BRIHAD-ĀRAŅYAKA UPANISHAD

'What good, pray, could I do to one who knows this? What evil could I do to him ?' 1 He then said, with [a wave of] his hand: 'No, Pratrida. Who reaches the highest state [merely] by entering into a unity with these two?' And he also spoke to him thus: 'vi'-verily, vi is food, for all beings here enter (vrs) into food; and 'ram'-verily, ram is life, for all beings here delight (Vram) in life. Verily, indeed, all beings enter into him, all beings delight in him who knows this.2

THIRTEENTH BRĀHMANA Life represented in the officiating priest and in the ruler I. The Uktha3: Verily, the Uktha is life (prana), for it is life that causes everything here to rise up (ut-thã). From him there rises up an Uktha-knowing son, he wins co-union and co-status with the Uktha, who knows this. 2. The Yajus4: Verily, the Yajus is life (prana), for in life are all beings here united (vyuj). United, indeed, are all beings for his supremacy, he wins co-union and co-status with the Yajus, who knows this. 3. The Saman5. Verily, the Saman is life (prana), for in life are all beings here combined (samyanci). Combined, indeed, are all beings here serving him for his supremacy, he wins co-union and co-status with the Saman, who knows this. 4. The Kshatra. Verily, rule is life ( prana), for verily, rule - is life. Life protects (vtra) one from hurting (ksanitos). He attains a rule that needs no protection (a-tra), he wins co-union and co-status with the Kshatra,6 who knows this. 1 That is :- Is not he who has this knowledge of the nature of Brahma and food and life quite superior to benefit or injury from any other individual ? 2 Namely, that the ultimate unity in which food and life are involved is re- nunciation, since the meaning of the compound verb uz-ram is ' to renounce.' 3 The Recitation portion of the sacrificial ritual. 4 The prose portion of the sacrificial ritual. 5 The Chant. 6 The word ksatra seems to be used in this paragraph in two meanings. abstractly, as 'rule,' and, specifically, as the 'ruler,' referring to the second or ruling class. In connection therewith, the first three items treated in this section may refer to the priestly class of Brahmans, who alone performed the ritual. I54

BRIHAD-ĀRANYAKA UPANISHAD [-5.14.4

FOURTEENTH BRĀHMANA The mystical significance of the sacred Gayatrī prayer I. bhū-mir (earth), an-ta-ri-ksa (interspace), dy-aur (sky)- eight syllables. Of eight syllables, verily, is one line of the Gayatrī. And that [series], indeed, is that [line] of it. As much as there is in the three worlds, so much indeed does he win who knows thus that line of it. 2. r-cas (verses),1 ya-jun-si (sacrificial formulas),2 sā-mā-ni (chants) 3-eight syllables. Of eight syllables, verily, is one line of the Gayatri. And that [series], indeed, is that [line] of it. As much as is this threefold knowledge, so much indeed does he win who knows thus that line of it. 3. pra-na (in-breath), ap-a-na (out-breath), vy-ā-na (diffused breath)-eight syllables. Of eight syllables, verily, is one line of the Gāyatrī. And that [series], indeed, is that [line] of it. As much breathing as there is here, so much indeed does he win who knows thus that line of it. That is its fourth, the sightly, foot, namely the one above- the-darksome who glows yonder.4 This fourth is the same as the Turya. It is called the ' sightly (darsatam) foot,' because it has come into sight (dadrse), as it were. And he is called 'above-the-darksome' (paro-rajas), because he glows yonder far above everything darksome. Thus he glows with luster and glory who knows thus that foot of it. 4. This Gayatri is based upon that fourth, sightly foot, the one above-the-darksome. That is based upon truth (satya). Verily, truth is sight, for verily, truth is sight. Therefore if now two should come disputing, saying 'I have seen!' 'I have heard!' we should trust the one who would say ' I have seen.' Verily, that truth is based on strength (bala). Verily, strength is life (prana). It is based on life. Therefore they say, 'Strength is more powerful than truth.'

1 Referring to the Rig-Veda by designating the principal character of its contents. 2 Similarly referring to the Yajur-Veda. 3 Similarly referring to the Sāma-Veda. * That is, the Sun. I55

5.14.4-7 BRIHAD-ĀRAŅYAKA UPANISHAD

Thus is that Gayatri based with regard to the Self (adhy- atmam). It protects the house-servants. Verily, the house- servants are the vital breaths (prāna). So it protects the vital breaths. Because it protects (Vtra) the house-servants (gaya), therefore it is called Gayatri. That Sāvitrī stanza 1 which one repeats is just this. For whomever one repeats it, it protects his vital breaths. 5. Some recite this Sāvitrī stanza as Anushtubh meter,2 saying: 'The speech is Anushtubh meter. We recite the speech accordingly.' One should not so do. One should recite the Savitrī stanza as Gāyatri meter.3 Verily, even if one who knows thus receives very much, that is not at all in comparison with one single line of the Gāyatrī. 6. If one should receive these three worlds full, he would receive that first line of it [i.e. the Gayatrī]. If one should receive as much as is this threefold knowledge, he would receive that second line of it. If one should receive as much as there is breathing here, he would receive that third line of it. But that fourth (turiya), sightly foot, the one above-the-darksome, who glows yonder, is not obtainable by any one whatsoever. Whence, pray, would one receive so much! 7. The veneration of it: 'O Gayatri, you are one-footed, two-footed, three-footed, four-footed. You are without a foot, because you do not go afoot. Adoration to your fourth, sightly foot, the one above-the-darksome !- Let not so-and-so obtain such-and-such !'-namely, the one whom one hates. Or, 'So-and-so-let not his wish prosper!'-Indeed, that wish is not prospered for him in regard to whom one venerates thus. Or, 'Let me obtain such-and-such !' 8. On this point, verily, Janaka, [king] of Videha, spoke as follows to Budila Aśvatarāśvi: 'Ho! Now if you spoke of yourself thus as a knower of the Gayatri, how then have you come to be an elephant and are carrying?' 'Because, great king, I did not know its mouth,' said he. Its mouth is fire. Verily, indeed, even if they lay very much 1 RV. 3. 62. 10: On this, of Savitri the god, The choicest glory let us think. Our thoughts may he himself inspire ! 2 Consisting of four eight-syllable lines. $ Consisting of three eight-syllable lines. I56

BRIHAD-ĀRANYAKA UPANISHAD [-6.I.I

on a fire, it burns it all. Even so one who knows this, al- though he commits very much evil, consumes it all and becomes clean and puie, ageless and immortal.

FIFTEENTH BRĀHMANA 1 A dying person's prayer With a golden vessel The Real's face is covered o'er. That do thou, O Pushan, uncover For one whose law is the Real (satya-dharma) to see. O Nourisher (Pūşan), the sole Seer, O Controller (Yama), O Sun, offspring of Prajäpati, spread forth thy rays! Gather thy brilliance! What is thy fairest form-that of thee I see. He who is yonder, yonder Person (purusa)-I myself am he! [My] breath (vāyu) to the immortal wind (anilam amrtam)! This body then ends in ashes! Om! O Purpose (kratu), remember! The deed (krta) remember! O Purpose, remember! The deed remember!

General prayer of petition and adoration O Agni, by a goodly path to prosperity (rar) lead us, Thou god who knowest all the ways! Keep far from us crooked-going sin (enas) ! Most ample expiession of adoration to thee would we render.2

SIXTH ADHYĀYA

FIRST BRĀHMAŅA The characteristic excellence of six bodily funetions, and the value of the knowledge thereof3 I. Om! Verily, he who knows the chiefest and best, becomes the chiefest and best of his own [people]. Breath (prana), verily, is chiefest and best. He who knows this becomes the chiefest and best of his own [people] and even of those of whom he wishes so to become.

1 This section recurs again as Isa 15-18. See further foot-notes there. 2 This stanza=RV. 1. 189. I (the famous Cremation Hymn). $ A parallel passage in simpler form is Chand. 5. I. I-5. I57

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2. Verily, he who knows the most excellent becomes the most excellent of his own [people]. Speech, verily, is the most excellent. He who knows this becomes the most excellent of his own [people] and even of those of whom he wishes so to become. 3. Verily, he who knows the firm basis (prati-stha) has a firm basis (verb prati-stha) on even ground, has a firm basis on rough ground. The Eye, verily, is a firm basis, for with the eye both on even ground and on rough ground one has a firm basis. He has a firm basis on even ground, he has a firm basis on rough ground, who knows this. 4. Verily, he who knows attainment-for him, indeed, is attained what wish he wishes. The Ear, verily, is attainment, for in the ear all these Vedas are attained. The wish that he wishes is attained for him who knows this. 5. Verily, he who knows the abode becomes the abode of his own [people], an abode of folk. The Mind, verily, is an abode. He becomes an abode of his own [people], an abode of folk, who knows this. 6. Verily, he who knows procreation (prajāti) procreates himself with progeny and cattle. Semen, verily, is procreation. He procreates himself with progeny and cattle, who knows this.

The contest of the bodily functions for superiority, and the supremacy of breath 1

7. These vital Breaths (prana), disputing among themselves on self-superiority, went to Brahma. Then they said: 'Which of us is the most excellent?' Then he said: 'The one of you after whose going off this body is thought to be worse off, he is the most excellent of you.' 8. Speech went off. Having remained away a year, it came back and said: 'How have you been able to live without me ?'

1 Compare the other accounts of this episode at Chand. 5. 1. 6-5. 2. 2; Kaush. 3. 3. I58

BRIHAD-ĀRAŅYAKA UPANISHAD [-6.1.13 They said: 'As the dumb, not speaking with speech, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.' Speech entered in. 9. The Eye went off. Having remained away a year, it came back and said: 'How have you been able to live without me?' They said : 'As the blind, not seeing with the eye, but breathing with breath, speaking with speech, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.' The eye entered in. Io. The Ear went off. Having remained away a year, it came back and said: 'How have you been able to live without me?' They said: 'As the deaf, not hearing with the ear, but breathing with breath, speaking with speech, seeing with the eye, knowing with the mind, procreating with semen. Thus have we lived.' The ear entered in. II. The Mind went off. Having remained away a year, it came back and said : 'How have you been able to live without me »' They said : ' As the stupid, not knowing with the mind, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, procreating with semen. Thus have we lived.' The mind entered in. 12. The Semen went off. Having remained away a year, it came back and said: 'How have you been able to live without me?' They said: 'As the emasculated, not procreating with semen, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, knowing with the mind. Thus have we lived.' The semen entered in. 13. Then Breath was about to go off. As a large fine horse of the Indus-land might pull up the pegs of his foot-tethers together, thus indeed did it pull up those vital breaths together. They said: 'Sir, go not off! Verily, we shall not be able to live without you!' 'If such I am, make me an offering.' 'So be it.' I59

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14. Speech said : 'Verily, wherein I am the most excellent, therein are you the most excellent.' Verily, wherein I am a firm basis, therein are you a firm basis,' said the eye. 'Verily, wherein I am attainment, therein are you attain- ment,' said the ear. 'Verily, wherein I am an abode, therein are you an abode,' said the mind. 'Verily, wherein I am procreation, therein are you procrea- tion,' said the semen. ' If such I am, what is my food? what is my dwelling ?' ' Whatever there is here, even to dogs, worms, crawling and flying insects-that is your food. Water is your dwelling.' Verily, what is not food is not eaten; what is not food is not taken by him who thus knows that [i.e. water] as the food (anna) of breath (ana). Those who know this, who are versed in sacred learning (śrotriya), when they are about to eat, take a sip; after they have eaten, they take a sip. So, indeed, they think they make that breath (ana) not naked (anagna).

SECOND BRĀHMANA

The course of the soul in its incarnations 1 I. Verily, Svetaketu Aruneya went up to an assembly of Pañcalas. He went up to Pravahana Jaibali while the latter was having himself waited upon. He, looking up, said unto him, 'Young man!' 'Sir!' he replied. 'Have you been instructed by your father?' 'Yes,' said he. 2. 'Know you how people here, on deceasing, separate in different directions?' 'No,' said he. 'Know you how they come back again to this world ?' 'No,' said he. 'Know you why yonder world is not filled up with the many who continually thus go hence?' 'No,' said he. 1 A parallel account is found in Chand. 5. 3-10. 160

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' Know you in which oblation that is offered the water be- comes the voice of a person, rises up, and speaks ?' 'No,' said he. 'Know you the access of the path leading to the gods, or of the one leading to the fathers? by doing what, people go to the path of the gods or of the fathers? for we have heard the word of the seer :-- Two paths, I've heard-the one that leads to fathers, And one that leads to gods-belong to moitals. By these two, every moving thing here travels, That is between the Father and the Mother.'1 ' Not a single one of them do I know,' said he. 3. Then he addressed him with an invitation to remain. Not respecting the invitation to remain, the boy ran off. He went to his father. He said to him: 'Veiily, aforetime you have spoken of me, Sir, as having been instructed!' 'How now, wise one?' 'Five questions a fellow of the princely class (rājanya- bandhu) has asked me. Not a single one of them do I know.' 'What are they ?' 'These'-and he repeated the topics 4. He said: 'You should know me, my dear, as such, that whatsoever I myself know, I have told all to you. But, come ! Let us go there and take up studentship.' ' Go yourself, Sir.' So Gautama2 went forth to where [the place] of Pravahana Jaibali was. He brought him a seat, and had water brought; so he made him a respectful welcome. Then he said to him: 'A boon we offer to the honorable Gautama!' 5. Then he said: 'The boon acceptable to me is this :- Pray tell me the word which you spoke in the presence of the young man.' 6. Then he said: Verily, Gautama, that is among divine boons. Mention [one] of human boons.' 7. Then he said: 'It is well known that I have a full share of gold, of cows and horses, of female slaves, of rugs, of apparel. 1 That is, between Father Heaven and Mother Earth. 2 That ıs, Gautama Aruni, the father. I6I M

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Be not ungenerous toward me, Sir, in regard to that which is the abundant, the infinite, the unlimited.' 'Then, verily, O Gautama, you should seek in the usual manner.' 'I come to you, Sir, as a pupil!'-with [this] word, verily, indeed, men aforetime came as pupils .- So with the acknow- ledgment of coming as a pupil he remained. 8. Then he said: 'As truly as this knowledge has never heretofore dwelt with any Brahman (brahmana) whatsoever, so truly may not you and your grandfathers injure us. But I will tell it to you, for who is able to refuse you when you speak thus!' He continued (iti): 9. 'Yonder world, verily, is a sacrificial fire, O Gautama. The sun, in truth, is its fuel; the light-rays, the smoke; the day, the flame; the quarters of heaven, the coals; the inter- mediate quarters, the sparks. In this fire the gods offer faith (śraddha). From this oblation King Soma arises. I0. A rain-cloud, verily, is a sacrificial fire, O Gautama. The year, in truth, is its fuel; the thunder-clouds, the smoke; the lightning, the flame, the thunder-bolts, the coals; the hail-stones, the sparks. In this fire the gods offer King Soma. From this oblation rain arises. II. This world, verily, is a sacrificial fire, O Gautama. The earth, in truth, is its fuel; fire, the smoke; night, the flame; the moon, the coals; the stars, the sparks. In this fire the gods offer rain. From this oblation food arises. 12. Man (purusa), verily, is a sacrificial fire, O Gautama. The open mouth, verily, is its fuel; breath (prāna), the smoke, speech, the flame; the eye, the coals; the ear, the sparks. In this fire the gods offer food. From this oblation semen arises. 13. Woman, verily, is a sacrificial fire, O Gautama. The sexual organ, in truth, is its fuel; the hairs, the smoke; the vulva, the flame; when one inserts, the coals; the feelings of pleasure, the sparks. In this oblation the gods offer semen. From this oblation a person (purusa) arises. He lives as long as he lives. Then when he dies, [14] then they carry him to the fire.1 His fire, in truth, becomes the fire; fuel, the fuel; smoke, the smoke; flame, the flame; 1 That is, the funeral pyre. I62

BRIHAD-ĀRANYAKA UPANISHAD [-6.3.I coals, the coals; sparks, the sparks. In this fire the gods offer a person (purusa). From this oblation the man arises, having the color of light. 15. Those who know this, and those too who in the forest truly worship (upāsate) faith (śraddha), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka) ; from the world of the gods, into the sun; from the sun, into the lightning-fire. A Peison (purusa) consisting of mind (manasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma- worlds they dwell for long extents. Of these there is no return. 16. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire] ; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward ; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods-as they say to King Soma, "Increase! Decrease !"-even so feed upon them there. When that passes away for them, then they pass forth into this space ; from space, into air; from air, into rain ; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus. But those who know not these two ways, become crawling and flying insects and whatever there is here that bites.'

THIRD BRĀHMAŅA Incantation and ceremony for the attainment of a great wish1 I. Whoever may wish, 'I would attain something great !'- in the northern course of the sun, on an auspicious day of the 1 Compare the ceremony for the ' procuring of a special prize' at Kaush. 2 3 (2), 163 M 2

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half month of the waxing moon, having performed the Upasad ceremony for twelve days, having collected in a dish of the wood of the sacied fig-tree (udambara), or in a cup, all sorts of herbs including fruits, having swept around,1 having smeared around, having built up a fire, having strewn it around,2 having prepared the melted butter according to rule, having com- pounded the mixed potion under a male star, he makes an oblation, saying :- 'However many gods in thee, All-knower,3 Adversely slay desires of a person, To them participation I here offer! Let them, pleased, please me with all desires! Hail! Whoever lays herself adverse, And says, "I the deposer am!" To thee, O such appeasing one, With stream of ghee I sacrifice. Hail!' 2. 'To the chiefest, hail! To the best, hail !'-he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to breath (prāna)! ' To the most excellent, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to speech ! 'To the firm basis, hail !'-he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the eye! 'To attainment, hail !'-he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the ear! 'To the abode, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the mind !

where some of the same directions occur. Another parallel passage is Chand. 5. 2. 4 - 5. 9. 2. 1 A part of the elaborate ceremonies which occur also at Aśvalāyana Grıhya Sūtras 1. 3. I and at Pāraskara Grhya Sūtras I. I. 2. 2 With sacrificial giass-a part of the usual procedure in the sacrificial ceremony. So AV. 7. 99. I; Śat. Br. I. I. I. 22; I. 7. 3. 28; Āśvalāyana Grihya Sūtras 2. 5. 2; Gobhila Grıhya Sūtras I. 7. 9; Kātyāyana Śrauta Sūtras 2. 3. 6. 3 This word, jatavedas, is a name for fire. 164

BRIHAD-ĀRANYAKA UPANISHAD [-6.3.4 ' To procreation, hail !'-he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the semen ! Thus he makes an oblation in the fire and pours off the remainder in the mixed potion. 3. 'To Agni (fire), hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To Soma, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'O Earth (bhur), hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'O Atmosphere (bhuvas), hail !'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'O Sky (svar), hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'O Earth, Atmosphere and Sky, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To the Brahmanhood, hail !'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To the Kshatrahood, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To the past, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To the future, hail l'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To everything, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To the All, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 'To Prajapati, hail!'-he makes an oblation in the fire and pours off the remainder in the mixed potion. 4. Then he touches it, saying: 'Thou art the moving. Thou art the glowing. Thou art the full. Thou art the steadfast. Thou art the sole resort. Thou art the sound hen that is made. Thou art the making of the sound hin.1 Thou art the Loud Chant (udgitha). Thou art the chanting. Thou art that which is proclaimed. Thou art that which is proclaimed 1 That is, in the preliminary vocalizing of the rtual. 165

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in the antiphone. Thou art the flaming in the moist. Thou art the pervading. Thou art surpassing. Thou art food. Thou art light. Thou art destruction. Thou art the despoiler.' 5. Then he raises it, saying : 'Thou thinkest. Think of thy greatness!1 He is, indeed, king and ruler and overlord. Let the king and ruler make me overlord.' 6. Then he takes a sip, saying :- 'On this desired [glory] of Savitri2- 'Tis sweetness, winds for pious man- 'Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs !3 To Earth (bhur), hail! [On this desired] glory of the god let us meditate.4 Sweet be the night and morning glows! Sweet be the atmosphere of earth! And sweet th' Heaven-father (dyaus pita) be to us!5 To Atmosphere (bhuvas), hail ! And may he himself inspire our thoughts1 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 17 To the Sky (svar), hail !' He repeats all the Savitri Hymn and all the ' Sweet-verses,' and says: 'May I indeed become this world-all! O Earth (bhur) and Atmosphere (bhuvas) and Sky (svar)! Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: 'Of the quarters of heaven thou art the one lotus-flower!8 May I of men become the one lotus-flower !'8

1 This may be tue meaning of amamsı amamhi te mahi. The words seem to bear some iesemblance to the phrase which involves a play on words in the corresponding passage in Chand. 5. 2. 6, amo nama 'sz ama hi te sarvam idam, 'Thou art He (ama) by name, for this whole world is at home (ama) in thee.' 2 The first line of the famous Savitri Hymn, RV. 3. 62. 10a. ' These three lines are found at RV. I. 90. 6 and VS. 13. 27. 4 The second line of the Savitri Hymn, RV. 3. 62. Iob. 5 These three lines are found at RV. I. 90 7 and VS. 13. 28. 6 The third line of the Savitri Hymn, RV. 3. 62. IOC. 7 These last three lines are found at RV I. 90. 8 and VS. 13. 29. 8 A symbolic expression for ' pre-eminent.' I66

BRIHAD-ĀRANYAKA UPANISHAD [-6 3.13 Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa).1 7. This, indeed, did Uddālaka Āruņi tell to his pupil Vāja- saneya Yajnavalkya, and say: 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.' 8. This, indeed, did Vājasaneya Yājñavalkya tell to his pupil Madhuka Paingya, and say: 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.' 9. This, indeed, did Madhuka Paingya tell to his pupil Cūla Bhagavitti, and say: 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.' I0. This, indeed, did Cūla Bhāgavitti tell to his pupil Jānaki Ayasthuna, and say: 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.' II. This, indeed, did Jānaki Āyasthūna tell to his pupil Satyakama Jabala, and say: 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.' 12. This, indeed, did Satyakāma Jābāla tell to his pupils, and say : 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.' One should not tell this to one who is not a son or to one who is not a pupil.2 13. Fourfold is the wood of the sacred fig-tree [in the cere- mony]: the spoon (sruva) is of the wood of the sacred fig-tree ; the cup is of the wood of the sacred fig-tree; the fuel is of the wood of the sacred fig-tree; the two mixing-sticks are of the wood of the sacred fig-tree. There are ten cultivated grains [used]. rice and barley, sesamum and beans, millet and panic, and wheat, and lentils, and pulse, and vetches. These, when they have been ground, one sprinkles with curdled milk, honey, and ghee; and one makes an oblation of melted butter. 1 That is, the tradition through the successive teachers. 2 A similar prohibition against promulgating esoteric knowledge occurs at Śvet. 6. 22 and Maitri 6. 29. 167

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FOURTH BRĀHMAŅA Incantations and ceremonies for procreation I. Verily, of created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers. fruits; of fruits, man (purusa) ; of man, semen. 2. Prajapati (' Lord of creatures') bethought himself: ' Come, let me provide him a firm basis!' So he created woman. When he had created her, he revered her below .- Therefore one should revere woman below .- He stretched out for him- self that stone which projects. With that he impregnated her. 3. Her lap is a sacrificial altar ; her hairs, the sacrificial grass; her skin, the soma-press. The two lips of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vajapeya ('Strength- libation') sacrifice, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of w omen to himself. But he who practises sexual intercoursewith- out knowing this-women turn his good deeds unto themselves. 4. This, verily, indeed, it was that Uddalaka Aruni knew when he said :- This, verily, indeed, it was that Naka Maudgalya knew when he said :- This, verily, indeed, it was that Kumaraharita knew when he said: 'Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.' [If] even this much 1 semen is spilled, whether of one asleep or of one awake, [5] then he should touch it, or [without touching] repeat :- 'What semen has of mine to earth been spilt now, Whate'er to herb has flowed, whate'er to water- This very semen I reclaim ! Again to me let vigor come! Again, my strength; again, my glow! Agamn the altars and the fire Be found in their accustomed place!' 1 Deictically used. I68

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Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows. 6. Now, if one should see himself in water, he should recite over it the formula: 'In me be vigor, power, beauty, wealth, merit !' This, verily, indeed, is loveliness among women: when [a woman] has removed the [soiled] clothes of her impurity. Therefore when she has removed the [soiled] clothes of her impurity and is beautiful, one should approach and invite her. 7. If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: 'With power, with glory I take away your glory!' Thus she becomes inglorious. 8. If she should yield to him, he says: 'With power, with glory I give you glory!' Thus they two become glorious. 9. The woman whom one may desire with the thought, 'May she enjoy love with me!'-after coming together with her, joining mouth with mouth, and stroking her lap, he should mutter :-

'Thou that from every limb art come, That from the heart art generate, Thou art the essence of the limbs! Distract this woman here in me, As if by poisoned arrow pierced!'

10. Now, the woman whom one may desire with the thought, 'May she not conceive offspring!'-after coming together with her and joining mouth with mouth, he should first inhale, then exhale, and say : 'With power, with semen, I reclaim the semen from you!' Thus she comes to be without seed. II. Now, the woman whom one may desire with the thought, 'May she conceive!'-after coming together with her and joining mouth with mouth, he should first exhale, then inhale, and say: 'With power, with semen, I deposit semen in you!' Thus she becomes pregnant. 12. Now, if one's wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse 169

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order those reed arrows, their heads smeared with ghee, saying :- 'You have made a libation in my fire! I take away your in-breath and out-breath (prānāpānau)-you, so-and-so ! You have made a libation in my fire! I take away your sons and cattle 1-you, so-and-so! You have made a libation in my fire! I take away your sacrifices and meritorious deeds 1-you, so-and-so ! You have made a libation in my fire! I take away your hope and expectation 1-you, so-and-so !' Verily, he whom a Brahman who knows this curses-he departs from this world impotent and devoid of merit. There- fore one should not desire sport with the spouse of a person learned in sacred lore (śrotriya) who knows this, for indeed he who knows this becomes superior.2 13. Now, when the monthly sickness comes upon any one's wife, for three days she should not drink from a metal cup, nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of the three nights she should bathe and should have rice threshed, 14. In case one wishes, 'That a white son be born to me! that he may be able to repeat a Veda ! that he may attain the full length of life!'-they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him]. 15. Now, in case one wishes, 'That a tawny son with reddish-brown eyes be born to me! that he may be able to recite two Vedas' that he may attain the full length of life!' -they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him]. 16. Now, in case one wishes, ' That a swarthy son with red eyes be born to me! that he may be able to repeat three Vedas ! that he may attain the full length of life !'-they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him].

1 These same items recur (though not altogether verbatım) in Katha I. 8 as possessions of which an offender is to be deprived by an offended Brahman. 2 This prohibition recurs verbatım in Paraskara Grihya Sutras I. 11. 6; the last phrase also mn Sat. Br I. 6 1. 18. I70

BRIHAD-ĀRANYAKA UPANISHAD [-6.4.20 17. Now, in 'case one wishes, 'That a learned (pandita) daughter be born to me! that she may attain the full length of life !'-they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her]. 18. Now, in case one wishes, ' That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life !' -- they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef. 19. Now, toward morning, having prepared melted butter in the manner of the Sthālīpāka,1 he takes of the Sthālīpāka and makes a libation, saying: 'To Agni, hail! To Anumati,2 hail! To the god Savitri (' Enlivener,' the Sun), whose is true procreation 3 (satya-prasava), hail !' Having made the libation, he takes and eats. Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith spiinkles her thrice, saying :- ' Arise from hence, Viśvavasu 14 Some other choicer maiden seek ! This wife together with her lord-'5 20. Then he comes to her and says :- 'This man (ama) am I; that woman (sa), thou! That woman, thou; this man am I! I am the Saman; thou, the Rig! I am the heaven; thou, the earth! Come, let us two together clasp!' Together let us semen mix, A male, a son for to procure!' 1 ' Pot-of-cooked-food,' one of the prescribed forms of oblation, namely a mess of barley or rice cooked with milk. 2 Originally and in general, the feminine personification of ' Divme Favor,' as in RV.10. 59. 6; I0. 167. 3; VS 34. 8, 9; AV. I. 18. 2; 5. 7. 4; Śat. Br. 5. 2. 3. 2, 4- Specifically invoked, as here, to favor procreation at AV. 6. 131. 2; 7. 20 (21). 2. In the ritual, associated with the day of the full moon, Ait. Br. 7. I1. 3 Such is the meaning especially applicable in this context. Elsewhere, e.g. VS. I0. 28; Sat. Br. 5 3. 3 2; 13. 4. 2. 12, this epithet of Savitri is usually taken as from another sa, with the meaning ' whose is true impelling.' A lecherous demon. 5 A loose quotation of RV. 10. 85. 22 a, c, d. I7I

6.4.21-] BRIHAD-ĀRAŅYAKA UPANISHAD

21. Then he spreads apart her thighs, saying: 'Spread yourselves apart, heaven and earth!' Coming together with her and joining mouth with mouth, he strokes her three times as the hair lies, saying :- 'Let Vishnu make the womb prepared! Let Tvashtri shape the various forms! Prajapati-let him pour in! Let Dhātri place the germ for thee! O Sinîvālī, give the germ; O give the germ, thou broad-tressed dame! Let the Twin Gods implace thy germ- The Asvins, crowned with lotus-wreaths! 22. With twain attrition-sticks of gold The Asvin Twins twirl forth a flame; 'Tis such a germ we beg for thee, In the tenth month to be brought forth.1 As earth contains the germ of Fire (agnz), As heaven is pregnant with the Storm (ndra), As of the points the Wınd (vāyu) is germ, E'en so a germ I place in thee, So-and-so!'

22. When she is about to bring forth, he sprinkles her with water, saying :- 'Like as the wind doth agitate A lotus-pond on every sıde, So also let thy fetus stir. Let it come with its chorion. This fold of Indra's has been made With barricade, enclosed around. O Indra, cause him to come forth- The after-birth along with babe!'2

23. When [the son] is born, he [i.e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated milk, and saying :- 1 The above three quatrains are a loose quotation of the hymn RV I0. 184. The first quatrain occurs also at AV. 5.25- 5; the second (with slight alterations) at AV. 5. 25. 3- 2 Compare with this the invocation for successful parturition at RV. 5. 78. 7-8. 172

BRIHAD-ĀRAŅYAKA UPANISHAD [-6.4.28

'In this son may I be increased, And have a thousand in mine house! May nothing rob his retinue Of offspring or of animals ! Hail! The vital powers (prana) which are in me, my mind, I offer in you. Hail! What in this rite I overdid, Or what I have here scanty made- Let Agni, wise, the Prosperer, Make fit and good our sacrifice! Hail l' 25. Then he draws down to the child's right ear and says 'Speech ! Speech !' three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth],1 saying : ' I place in you Bhur ! I place in you Bhuvas! I place in you Svar! Bhūr, Bhuvas, Svar-everything 2 I place in you !' 26. Then he gives him a name, saying ' You are Veda.'3 So this becomes his secret name.4 27. Then he presents him to the mother and offers the breast, saying :- 'Thy breast which is unfailing and refreshing, Wealth-bearer, treasure-finder, rich bestower, With which thou nourishest all things esteeméd- Give it here, O Sarasvati, to suck from.' 5 28. Then he addresses the child's mother :- You are Ila,6 of the lineage of Mitra and Varuna! O heroine ! She has borne a hero!7 Continue to be such a woman abounding in heroes- She who has made us abound in a hero!' 1 See the similar directions at Manava Dharma Sāstra 2. 29. 2 Interpreted by the commentators as earth, atmosphere, and heaven, i.e. the world-all; or as Rig-Veda, Yajur-Veda, and Sama-Veda, i.e. all knowledge. 3 Possibly with an added connotation, as vedo may be the nominative form also of vedas, 'property, wealth.' * In later works this sacred ceremony of naming is found considerably elaborated. See Āśvalayana Grıhya Sūtras I. 15. 3-8; Pāraskara Grihya Sūtras I. 17. I-4; Gobhıla Grıhya Sutras 2. 8. 14-17; and Manava Dharma Sāstra 2. 30-33. 5 RV. I. 164. 49 with lines b and c transposed. 6 Or Idā, goddess of refreshment in the Rıg-Veda. 7 Or, 'To a hero she has borne a hero.' I73

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Of such a son, verily, they say: ' Ah, you have gone beyond your father ! Ah, you have gone beyond your grandfather !' Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this !

FIFTH BRAHMAŅA

The tradition of teachers in the Vajasaneyi school I. Now the Line of Tradition (vamsa) .- The son of Pautimashi [received this teaching] from the son of Kātyāyanī, the son of Katyayani from the son of Gautami, the son of Gautami from the son of Bharadvaji, the son of Bharadvaji from the son of Paraarī, the son of Parasari from the son of Aupasvasti, the son of Aupasvastī from the son of Pāraśarī, the son of Parasarī from the son of Kātyāyanī, the son of Kātyayanī from the son of Kauśikī, the son of Kausiki from the son of Alambi and the son of Vaiyāghrapadī, the son of Vaiyaghrapadi from the son of Kanvi and the son of Kāpi, the son of Kapi [2] from the son of Atreyi, the son of Atreyi from the son of Gautami, the son of Gautami from the son of Bhāradvāji, the son of Bharadvajī from the son of Pārāśarī, the son of Pārasarī from the son of Vātsī, the son of Vatsi from the son of Parasari, the son of Pārāśarī from the son of Vārkāruņī, the son of Varkāruņī from the son of Vārkāruņī, the son of Varkāruni from the son of Ārtabhāgi, the son of Artabhagi from the son of Saungi, the son of Saungi from the son of Sankritī, the son of Sankritī from the son of Alambayanī, the son of Alambayani from the son of Alambi, the son of Alambi from the son of Jayantī, the son of Jayantī from the son of Māndūkāyanī, the son of Mandūkāyanī from the son of Māndūkī, I74

BRIHAD-ĀRAŅYAKA UPANISHAD [-6.5.4

the son of Manduki from the son of Sandili, the son of Sandili from the son of Rāthītari, the son of Rathītari from the son of Bhaluki, the son of Bhalukī from the two sons of Krauñciki, the two sons of Kraunciki from the son of Vaidribhati, the son of Vaidribhatī from the son of Kārsakeyi, the son of Karsakeyi from the son of Pracīnayogi, the son of Pracinayogi from the son of Sāñjīvi, the son of Sanjivi from the son of Prasni, the Asurivasin, the son of Prāśnī from Āsurāyaņa, Āsurāyaņa from Āsuri, Āsuri [3] from Yājñavalkya, Yājñavalkya from Uddālaka, Uddālaka from Aruņa, Aruna from Upaveśi, Upaveśi from Kuśri, Kuśri from Vājaśravas, Vājaśravas from Jihvāvant Vadhyoga, Jihvāvant Vādhyoga from Asita Vārshagana, Asita Vārshagaņa from Harita Kaśyapa, Harita Kaśyapa from Śilpa Kaśyapa, Śilpa Kaśyapa from Kaśyapa Naidhruvi, Kaśyapa Naidhruvi from Vāc (Speech), Vāc from Ambhiņī, Ambhiņī from Āditya (the Sun). These white1 sacrificial formulas (yajur) which come from Aditya are declared by Yajñavalkya of the Vajasaneyi school.

The line of tradition from Brahma 4. Up to the son of Sāñjīvi it is the same.2 The son of Sāñjīvī from Māndūkāyani, Māņdūkāyani from Māndavya, Māņdavya from Kautsa, Kautsa from Māhitthi, Māhitthi from Vāmakakshāyaņa,

1 That is, pure, unmingled (with Brahmana portions), orderly. Thus the White Yajur-Veda is distinguished from the Black Yajur-Veda. 2 As in the previous list. I75

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Vāmakakshāyaņa from Sāndilya, Śāņdilya from Vātsya, Vātsya from Kuśri, Kuśri from Yajñavacas Rājastambāyana, Yajñavacas Rājastambāyana from Tura Kāvasheya, Tura Kāvasheya from Prajāpati, Prajāpati from Brahma. Brahma is the Self-existent (svayam-bhi). Adoration to Brahma !

I76

CHÄNDOGYA UPANISHAD

FIRST PRAPĀTHAKA

A Glorification of the Chanting of the Sama-Veda1

FIRST KHANDA The Udgitha identified with the sacred syllable ' Om' I. Om! One should reverence the Udgitha (Loud Chant) as this syllable, for one sings the loud chant (ud + Vgi) [begin- ning] with ' Om.' 2 The further explanation thereof [is as follows] .- 2. The essence of things here is the earth. The essence of the earth is water. The essence of water is plants. The essence of plants is a person (purusa). The essence of a person is speech. The essence of speech is the Rig ('hymn '). The essence of the Rig 8 is the Saman (' chant'). The essence of the Saman 4 is the Udgītha ('loud singing'). 3. This is the quintessence of the essences, the highest, the supreme, the eighth-namely the Udgitha. 4. 'Which one is the Rig? Which one is the Saman ? Which one is the Udgitha?'-Thus has there been a dis- cussion. 5. The Rig is speech. The Saman is breath (prana). The Udgītha is this syllable ' Om.' Verily, this is a pair-namely speech and breath, and also the Rig and the Saman.

1 The Sama-Veda is the Veda to which this Chandogya Upanishad is attached. 2 The word Om, with which every recital of the Vedas begins, is here set forth as a symbol representing the essence and acme of the entire ' loud singing' (udgitha). 3 Specifically, the Rig-Veda, the 'Veda of Hymns.' 4 Specifically, the Sama-Veda, the 'Veda of Chants." 177 N

I. 1.6-] CHĀNDOGYA UPANISHAD

6. This pair is joined together in this syllable ' Om.' Verily, when a pair come together, verily, the two procure each the other's desire. 7. A procurer of desires, verily, indeed, becomes he who, knowing this thus, reverences the Udgitha as this syllable. 8. Verily, this syllable is assent ; for whenever one assents to anything he says simply ' Om.'1 This, indeed, is fulfilment- that is, assent is. A fulfiller of desires, verily, indeed, becomes he who, know- ing this thus, reverences the Udgitha as this syllable. 9. This threefold knowledge2 proceeds with it: saying 'Om,' one3 calls forth; saying ' Om,' one4 recites; saying ' Om,' one 5 sings aloud, to the honor of that syllable, with its greatness, with its essence. I0. He who knows this thus and he who knows not, both perform with it. Diverse, however, are knowledge and ignor- ance. What, indeed, one performs with knowledge, with faith (śraddha), with mystic doctrine (upanisad)-that, indeed, becomes the more effective. -Such is the further explanation of this syllable.

SECOND KHANDA

The Udgitha identified with breath

I. Verily, when the gods (Devas) and the devils (Asuras), both descendants of Prajäpati, contended with each other, the gods took unto themselves the Udgitha, thinking : 'With this we shall overcome them !' 6 2. Then they reverenced the Udgitha as the breath in the nose. The devils afflicted that with evil. Therefore with it

1 With its meaning of ' yes' compare ' Amen.' 2 Concerning the sacrificial procedure, which is conducted by three orders of priests employing selections from the three Vedas. $ That is, the Adhvaryu priest of the Vajur-Veda. 4 That is, the Hotri priest of the Rig-Veda. 5 That is, the Udgatri priest of the Sama-Veda. With the general reference to the sacrificial ritual here compare the more definite description at Tait. I 8. 6 A similar story, but with a different purport, occurs at Brih. I. 3. There are nnmerous other episodes in the strife of the gods and the devils, e. g. Sat. Br. 3. 4- 4. 3 and Ait. Br. I. 23. I78

CHANDOGYA UPANISHAD [-I.2.I2

one smells both the sweet-smelling and the ill-smelling, for it is afflicted with evil. 3. Then they reverenced the Udgitha as speech. The devils afflicted that with evil. Therefore with it one speaks both the true and the false, for it is afflicted with evil. 4. Then they reverenced the Udgitha as the eye. The devils afflicted that with evil. Therefore with it one sees both the sightly and the unsightly, for it is afflicted with evil. 5. Then they reverenced the Udgitha as the ear. The devils afflicted that with evil. Therefore with it one hears both what should be listened to and what should not be listened to, for it is afflicted with evil. 6. Then they reverenced the Udgitha as the mind. The devils afflicted that with evil. Therefore with it one imagines both what should be imagined and what should not be imagined, for it is afflicted with evil. 7. Then they reverenced the Udgitha as that which is the breath in the mouth. When the devils struck that, they fell to pieces, as one would fall to pieces in striking against a solid stone. 8. As a lump of clay would fall to pieces in striking against a solid stone, so falls to pieces he who wishes evil to one who knows this, and he, too, who injures him. Such a one is a solid stone. 9. With this [breath] one discerns neither the sweet-smelling nor the ill-smelling, for it is free from evil. Whatever one eats with this, whatever one drinks with this, he protects the other vital breaths. And, not finding this [breath in the mouth], one finally deceases; one finally leaves his mouth open. I0. Angiras reverenced this as the Udgitha. People think that it is indeed Angiras, because it is the essence (rasa) of the limbs (aiga)-for that reason. II. Brihaspati reverenced this as the Udgitha. People think that it is indeed Brihaspati, because speech is great (brhati) and it is the lord (pati) thereof-for that reason. 12. Ayasya reverenced this as the Udgitha. People think that it is indeed Ayāsya, because it goes (ayate) from the mouth (asya)-for that reason. I79 N 2

I. 2. 13-] CHĀNDOGYA UPANISHAD

13. Baka Dālbhya knew it. He became Udgātri priest of the people of Naimisha. He used to sing to them their desires. 14. An effective singer of desires, verily, indeed, becomes he who, knowing this thus, reverences the syllable as the Udgitha. -Thus with reference to the self.

THIRD KHANDA Various identifications of the Udgitha and of its syllables I. Now with reference to the divinities .- Him who glows yonder [i.e. the sun] one should reverence as an Udgitha. Verily, on rising (ud-yan), he sings aloud (ud-gayatı) for creatures. On rising, he dispels darkness and fear. He, verily, who knows this becomes a dispeller of fear and darkness. 2, This [breath in the mouth] and that [sun] are alike. This is warm. That is warm. People designate this as sound (svara), that as sound (svara) 1 and as the reflecting ( pratyā- svara). Therefore, verily, one should reveience this and that as an Udgītha. 3. But one should also reverence the diffused breath (vyāna) as an Udgitha. When one breathes in-that is the in-breath (prana). When one breathes out-that is the out-breath (apana). The junction of the in-breath and the out-breath is the diffused breath. Speech is the diffused breath. Therefore one utters speech without in-breathing, without out-breathing. 4. The Ric is speech. Therefore one utters the Ric without in-bieathing, without out-breathing. The Saman is the Ric. Therefore one sings the Saman without in-breathing, without out-breathing. The Udgitha is the Saman. Therefore one chants the Udgitha without in-breathing, without out- breathing. 5. Whatever other actions than these there are that require strength, like the kindling of fire by friction, the running of a race, the bending of a stiff bow-one performs them without in-breathing, without out-breathing. For this reason one should reverence the diffused breath as an Udgītha. 1 An approximation to svar, 'light.' 180

CHĀNDOGYA UPANISHAD [-I.4.2

6. But one should also reverence the syllables of the Udgītha -ud, gi, tha. ud is breath, for through breath one arises (ut-tisthati); gī is speech, for people designate speeches as words (giras); tha is food, for upon food this whole world is established (sthita). 7. ud is heaven; gī is atmosphere; tha is the earth. ud is the sun; gi is wind, tha is fire. ud is Sama-Veda; gī is Yajur-Veda; tha is Rig-Veda. Speech yields milk-that is, the milk of speech itself-for him, he becomes rich in food, an eater of food, who knows and reverences these syllables of the Udgitha thus: ud, gi, tha.

7. Now then, the fulfilment of wishes .- One should reverence the following as places of refuge. One should take refuge in the Säman with which he may be about to sing a Stotra.1 9. One should take refuge in the Ric in which it was con- tained, in the Rishi who was the poet, in the divinity unto whom he may be about to sing a Stotra. IO. One should take refuge in the meter with which he may be about to sing a Stotra. One should take refuge in the hymn-form with which he may be about to sing a Stotra for himself. II. One should take refuge in the quarter of heaven toward which he may be about to sing a Stotra. 12. Finally, one should go unto himself and sing a Stotra. meditating carefully upon his desire. Truly the prospect is that the desire will be fulfilled for him, desiring which he may sing a Stotra-yea, desiing which he may sing a Stotra!

FOURTH KHANDA

'Om,' superior to the three Vedas, the immortal refuge I. Om! One should reverence the Udgitha as this syllable, for one sings the loud chant [beginning] with ' Onz.' The further explanation thereof [is as follows] .- 2. Verily, the gods, when they were afraid of death, took

1 A Hymn of Praise in the Hindu ritual. I8I

I.4.2-] CHANDOGYA UPANISHAD

refuge in the threefold knowledge [i.e. the three Vedas]. They covered (acchadayan) themselves with meters. Because they covered themselves with these, therefore the meters are called chandas. 3. Death saw them there, in the Ric, in the Saman, in the Yajus, just as one might see a fish in water. When they found this out, they arose out of the Ric, out of the Saman, out of the Yajus, and took refuge in sound. 4. Verily, when one finishes an Ric, he sounds out ' Om'; similarly a Saman; similarly a Yajus. This sound is that syllable.1 It is immortal, fearless. By taking refuge in it the gods became immortal, fearless. 5. He who pronounces the syllable, knowing it thus, takes refuge in that syllable, in the immortal, fearless sound. Since the gods became immortal by taking refuge in it, therefore he becomes immortal.

FIFTH KHANDA

The Udgitha identified with the sun and with breath I. Now then, the Udgitha is Om; Om is the Udgitha. And so, verily, the Udgītha is yonder sun, and it is Om, for it is continually sounding 'Om.' 2. ' I sang praise unto it alone; therefore you are my only [son],' spake Kaushītaki unto his son. 'Reflect upon its [various] rays. Verily, you will have many [sons].' -Thus with reference to the divinities. 3. Now with reference to the self .- One should reverence the Udgitha as that which is the breath in the mouth, for it is continually sounding ' Omn.' 4. 'I sang praise unto it alone; therefore you are my only [son],' spake Kaushītaki unto his son. 'Sing praise unto the breaths as a multitude. Verily, you will have many [sons].' 5. Now then, the Udgitha is Om; Om is the Udgitha. With this thought, verily, from the seat of a Hotri priest one puts in order again the Udgītha which has been falsely chanted-yea, puts it in order again. 1 Perhaps a double meaning is intended here, for the word aksara, which means 'syllable,' also means ' imperishable' I82

CHANDOGYA UPANISHAD [-I.6.8

SIXTH KHANDA The cosmic and personal interrelations of the Udgitha I. The Ric is this [earth]; the Saman is fire. This Saman rests upon that Ric. Therefore the Saman is sung as resting upon the Ric.1 sa is this [earth]; ama is fire. That makes sāma. 2. The Ric is the atmosphere; the Saman is the wind. This Saman rests upon that Ric. Therefore the Saman is sung as resting upon the Ric. sa is the atmosphere; ama is the wind. That makes sāma. 3. The Ric is heaven; the Saman is the sun. This Saman rests upon that Ric. Therefore the Saman is sung as resting upon the Ric. sa is heaven; ama is the sun. That makes sāma. 4. The Ric is the lunar mansions; the Saman is the moon. This Saman rests upon that Ric. Therefore the Saman is sung as resting upon the Ric. sa is the lunar mansions; ama is the moon. That makes sāma. 5. Now, the Ric is the white shining of the sun; the Saman is the dark, the ultra-black. This Saman rests upon that Ric. Therefore the Saman is sung as resting upon the Ric. 6. Now, sa is the white shining of the sun; ama is the dark, the ultra-black. That makes sāma. Now, that golden Person who is seen within the sun has a golden beard and golden hair. He is exceedingly brilliant, all, even to the finger-nail tips. 7. His eyes are even as a Kapyasa lotus-flower. His name is High (ud). He is raised high above all evils. Verily, he who knows this rises high above all evils. 8. His songs (gesnau) are the Ric and the Saman. There- fore [they are called] the Udgītha. Therefore also the Udgātri priest [is so called], for he is the singer (gātr) of this [High (ud)]. He is lord of the worlds which are beyond yonder sun, and also of the gods' desires. -Thus with reference to the divinities.

1 The fact that the Sama-Veda is composed chiefly of extracts from the Rig- Veda is held in mind throughont this and the following sections which deal with the Ric and the Saman. 183

I. 7. I-] CHÄNDOGYA UPANISHAD

SEVENTH KHANDA

I. Now with reference to the self .- The Ric is speech; the Saman is breath. This Saman rests upon that Ric. Therefore the Saman is sung as resting upon the Ric. sa is speech ; ama is breath. That makes sama. 2. The Ric is the eye; the Saman is the soul (atman). This Saman rests upon that Ric. Therefore the Saman is sung as resting upon the Ric. sa is the eye; ama is the soul. That makes sāma. 3. The Ric is the ear; the Saman is the mind. This Saman rests upon that Ric. Therefore the Saman is sung as iesting upon the Ric. sa is the ear; ama is the mind. That makes sāma. 4. Now, the Ric is the bright shining of the eye; the Saman is the dark, the ultra-black. This Saman 1ests upon that Ric. Therefore the Saman is sung as resting upon the Ric. sa is the bright shining of the eye; ama is the dark, the ultra-black. That makes sāma. 5. Now, this person who is seen within the eye is the hymn (rc), is the chant (saman), is the recitation (zktha), is the sacrificial formula (yajus), is the prayer (brahman). The form of this one is the same as the form of that [Person seen in the sun]. The songs of the former are the songs of this. The name of the one is the name of the other. 6. He is lord of the worlds which are under this one, and also of men's desires. So those who sing on the lute sing of him. Therefore they are winners of wealth. 7. Now, he who sings the Saman, knowing it thus, sings of both; through the former he wins the worlds which are beyond the former, and also the gods' desires. 8. Through the latter he wins the worlds which are under the latter, and also men's desires. Therefore an Udgatri priest who knows this may say: [9] 'What desire may I win for you by singing?' For truly he is lord of the winning of desires by singing, who, knowing this, sings the Saman-yea, sings the Saman!

184

CHANDOGYA UPANISHAD [-I.8.7

EIGHTH KHANDA

The Udgitha identified with the ultimate, i. e. space I. There were three men proficient in the Udgitha : Silaka Sālāvatya, Caikitāyana Dālbhya, and Pravāhaņa Jaivali. These said: 'We are proficient in the Udgitha. Come! Let us have a discussion on the Udgitha!' 2. 'So be it,' said they, and sat down together. Then Pravāhaņa Jaivali said: 'Do you two, Sirs, speak first. While there are two Brahmans speaking, I will listen to their word.' 1 3. Then Silaka Sālāvatya said to Caikitāyana Dālbhya: 'Come ! Let me question you.' 'Question !' said he. 4. 'To what does the Saman go back?' 'To sound,' said he. 'To what does sound go back ? ' ' To breath,' said he. 'To what does breath go back ?' ' To food,' said he. 'To what does food go back ?' 'To water,' said he. 5. 'To what does water go back?' ' To yonder world,' said he. 'To what does yonder world go back?' 'One should not lead beyond the heavenly world,' said he. 'We establish the Saman upon the heavenly world, for the Säman is praised as heaven.' 6. Then Sılaka Sālāvatya said to Caikitāyana Dālbhya: 'Verily, indeed, your Säman, O Dalbhya, is unsupported. If some one now were to say " Your head will fall off," your head would fall off.' 7. 'Come ! Let me learn this from you, Sir.' 'Learn,' said he. 'To what does yonder world go back ?' 'To this world,' said he.

1 The implication is that Pravahana was not a Brahman. In 5. 3- 5 he 1s spoken of as one of the princely class (rājanya). 185

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'To what does this world go back ?' 'One should not lead beyond the world-support,' said he. ' We establish the Saman upon the world as a support, for the Sāman is praised as a support.' 8. Then Pravahana Jaivali said to him: 'Verily, indeed, your Saman, O Salavatya, comes to an end. If some one now were to say "Your head will fall off," your head would fall off.' 'Come! Let me learn this from you, Sir.' 'Learn,' said he.

NINTH KHANDA I. 'To what does this world go back?' ' To space,' said he. 'Verily, all things here arise out of space. They disappear back into space, for space alone is greater than these ; space is the final goal. 2. This is the most excellent Udgītha. This is endless. The most excellent is his, the most excellent worlds does he win, who, knowing it thus, reverences the most excellent Udgītha. 3. When Atidhanvan Saunaka told this Udgitha to Udara- śandilya, he also said : "As far as they shall know this Udgītha among your offspring, so far will they have the most excellent life in this world, [4] and likewise a world in yonder world." He who knows and reverences it thus has the most excellent life in this world, and likewise a world in yonder world-yea, a world in yonder world.'

TENTH KHANDA The divinities connected with the three parts of the Chant I. Among the Kurus, when they were struck by hailstorms, there lived in the village of a rich man a very poor man,. Ushasti Cākrāyaņa, with his wife Āțikī. 2. He begged of the rich man while he was eating beans. The latter said to him: 'I have no others than these which are set before me.' 3. 'Give me some of them,' said he. He gave them to him and said: 'Here is drink.' ' Verily, that would be for me to drink leavings!' said he. 4, ' Are not these [beans] also leavings?' I86

CHANDOGYA UPANISHAD [-I.I1.3 'Verily, I could not live, if I did not eat those,' said he. . The drinking of water is at my will.' 5- When he had eaten, he took what still remained to his wife. She had already begged enough to eat. She took these and put them away. 6. On the morrow he arose and said: 'Oh, if we could get some food, we might get a little money! The king over there is going to have a sacrifice performed for himself. He might choose me to perform all the priestly offices.' 7. His wife said to him : 'Here, my lord, are the beans.' He ate them and went off to that sacrifice, which had already been begun. 8. There he approached the Udgatri priests as they were about to sing the Stotra in the place for the singing. Then he said to the Prastotri priest: [9]' Prastotri priest, if you shall sing the Prastava (Introductory Praise) without knowing the divinity which is connected with the Prastava, your head will fall off.' 10. Similarly also he said to the Udgātri priest: Udgātri priest, if you shall chant the Udgitha (Loud Chant) without knowing the divinity which is connected with the Udgitha, your head will fall off.' II. Similarly also he said to the Pratihartri priest : ' Prati- hartri priest, if you shall take up the Pratihāra (Response) with- out knowing the divinity which is connected with the Pratihara, your head will fall off.' Then they ceased and quietly seated themselves.

ELEVENTH KHANDA I. Then the institutor of the sacrifice said to him: 'Verily, I would wish to know you, Sir.' ' I am Ushasti Cākrāyaņa,' said he. 2. Then he [i.e. the institutor] said : 'Verily, I have been searching around for you, Sir, for all these priestly offices. Verily, not finding you, Sir, I have chosen others. [3] But do you, Sir, perform all the priestly offices for me.' 'So be it,' said he (iti). ' But in this matter (tarhi) let these, indeed, being permitted, sing the Stotra ; but you should give me as much money as you would give them.' I87

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'So be it,' said the institutor of the sacrifice. 4. Then the Piastotri priest approached him and said: 'You, Sir, said unto me: " Prastotri priest, if you shall sing the Prastava without knowing the divinity which is connected with the Prastava, your head will fall off." Which is that divinity?' 5. 'Breath (prana),' said he. 'Verily, indeed, all beings here enter [into life] with bieath and depart [from life] with breath. This is the divinity connected with the Prastava. If you had sung the Prastava without knowing it, your head would have fallen off, after you had been told so by me.' 6. Then the Udgatri priest approached him and said : 'You, Sir, said unto me: "Udgatri priest, if you shall chant the Udgitha without knowing the divinity which is connected with the Udgitha, your head will fall off." Which is that divinity ?' 7. 'The Sun,' said he. 'Verily, indeed, all beings here sing (gayantı) of the sun when he is up (uccais). This is the divinity connected with the Udgitha. If you had chanted the Udgītha without knowing it, your head would have fallen off, after you had been told so by me.' 8. Then the Pratihartri priest approached him and said. ' You, Sir, said unto me : "Pratihartri priest, if you shall take up the Pratihara without knowing the divinity which is connected with the Pratihara, your head will fall off." Which is that divinity ?' 9. 'Food,' said he. 'Verily, indeed, all beings here live by taking up to themselves (pratiharamāna) food. This is the divinity connected with the Pratihara. If you had taken up the Pratihara without knowing it, your head would have fallen off, after you had been told so by me.'

TWELFTH KHANDA

A satire on the performances of the priests (?) I. Now next, the Udgitha of the Dogs .- So Bāka Dālbhya-or Glava Maitreya-went forth for Veda-study. 2. Unto him there appeared a white dog. Around this one I88

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other dogs gathered and said: 'Do you, Sir, obtain food for us by singing. Verily, we are hungry.' 3. Then he said to them: 'In the morning you may assemble unto me here at this spot.' So Baka Dalbhya-or Glava Maitreya-kept watch. 4. Then, even as [priests] here, when they are about to chant with the Bahishpavamana Stotra, glide hand in hand, so did they glide on. Then they sat down together and performed the preliminary vocalizing (hinkāra). 5. They sang: 'Om! Let us eat. Om! Let us drink. Om! May the god Varuna, Prajapati, and Savitri bring food here! O Lord of food, bring food here !- yea, bring it here! Om!'

THIRTEENTH KHANDA 1

The mystical meaning of certain sounds in the Chant I. Verily, the sound ha-u is the world, [for this inter- jectional trill occurs in the Rathantara Saman, which is iden- tified with the earth]. The sound ha-i is wind, [for this interjectional trill occurs in the Vämadevya Saman, which has for its subject the origin of wind and water]. The sound atha is the moon, [for on food (anna) everything is established (sthita), and the moon consists of food]. The sound aha is oneself, [for oneself is here (iha)]. The sound i is Agni, [for all Samans sacred to Agni end with the sound z7. 2. The sound i is the sun, [for people sing of the sun when it is up (ū-rdhvam)]. The sound e is the Invocation, [for people call with 'Come! (e-hi) ']. The sound au-ho-i is the Visvadeva gods, [for this interjec- tional trill occurs in the Saman to the Viśvadeva gods]. The sound hin is Prajapati, [for Prajāpati is undefined, and the sound hin also is indistinct]. svara (sound) is breath, [for that is the source of sound]. 1 In order that this section may convey some meaning, the commentator Sankara's explanation of the basis of this series of identifications is added in brackets. I89

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ya is food, [for everything here moves (yati) through the help of food]. vac is Viraj, [for this interjectional trill occurs in the Saman to Virāj]. 3. The sound hum, the variable thirteenth interjectional trill, is the Undefined. 4. Speech yields milk-that is, the milk of speech itself- for him, he becomes rich in food, an eater of food,1 who knows thus this mystic meaning (upanisad) of the Samans-yea, who knows the mystic meaning !

SECOND PRAPĀȚHAKA

The significance of the Chant in various forms

FIRST KHAŅDA

The Chant, good in various significances I. Om! Assuredly, the reverence of the Saman entire (samasta) is good (sadhu). Assuredly, anything that is good, people call saman (abundance); anything that is not good, a-sāman (deficiency). 2. So also people say: 'He approached him with sman (kindliness 2)'; that is, they say: 'He approached him with good manner (sadhu).'-'He approached him with no saman'; that is, they say: 'He approached him with no good manner.' 3. So also, further, people say: 'Oh! we have sāman (goods3)!' if it is something good (sādhu); that is, thcy say: 'Oh! good!'-'Oh! we have no saman!' if it is not good ; that is, they say: 'Oh ! no good!' 4. He who, knowing this, reverences the Saman as good- truly the prospect is that good qualities will come unto him and attend him.

1 The preceding words of this section are a recurrent stereotyped expression found also at I. 3 7 and 2. 8. 3. 2 Still another meaning of the word saman. 8 A third distinct meaning of the word sāman. I90

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SECOND KHANDA

Some analogies to the fivefold Chant I. In the worlds one should reverence a fivefold Saman (Chant). The earth is a Hinkara (Preliminary Vocalizing). Fire is a Prastāva (Introductory Praise). The atmosphere is an Udgītha (Loud Chant). The sun is a Pratihāra (Response). The sky is a Nidhana (Conclusion).1 -Thus in their ascending order. 2. Now in their reverse order .- The sky is a Hinkara. The sun is a Prastava. The atmosphere is an Udgītha. Fire is a Pratihāra. The earth is a Nidhana. 3. The worlds, both in their ascending order and in their reverse order, serve him who, knowing this thus, reverences a fivefold Saman in the worlds.

THIRD KHANDA

I. In a rain-storm one should reverence a fivefold Saman. The preceding wind is a Hinkāra. A cloud is formed-that is a Prastava. It rains-that is an Udgītha. It lightens, it thunders-that is a Pratihāra. 2. It lifts-that is a Nidhana.2 It rains for him, indeed, he causes it to rain, who, knowing this thus, reverences a fivefold Saman in a rain-storm.

FOURTH KHANDA I. In all waters one should reverence a fivefold Saman. When a cloud gathers-that is a Hinkara. When it rains-that is a Prastāva.

1 These are the five divisions of the fivefold Saman. 2 Compare the similar identifications at AV. 9. 6. 47. I9I

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Those [ waters] which flowto the east-they are an Udgitha. Those which flow to the west-they are a Pratihara. The ocean is a Nidhana. 2. He perishes not in water, he becomes rich in water, who, knowing this thus, reverences a fivefold Saman in all waters.

FIFTH KHAND I. In the seasons one should reverence a fivefold Saman. The spring is a Hinkara. The summer is a Prastava. The rainy season is an Udgītha. The autumn is a Pratihāra. The winter is a Nidhana. 2. The seasons serve him, he becomes rich in seasons, who, knowing this thus, reverences a fivefold Saman in the seasons.

SIXTH KHANDA

I. In animals one should reverence a fivefold Saman. Goats are a Hinkara. Sheep are a Prastava. C ows are an Udgītha. Horses are a Pratihara. Man is a Nidhana. 2. Animals come into his possession, he becomes rich in animals, who, knowing this thus, reverences a fivefold Saman in animals.

SEVENTH KHANDA

I. In the vital breaths (prana) one should reverence the most excellent fivefold Saman. Breath is a Hinkāra. Speech is a Prastāva. The eye is an Udgītha. The ear is a Pratihāra. The mind is a Nidhana. Verily, these are the most excellent. 2. The most excellent becomes his, he wins the most I92

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excellent worlds, who, knowing this thus, reverences the most excellent fivefold Saman in the vital breaths. -So much for the fivefold.

EIGHTH KHANDA

Some analogies to the sevenfold Chant I. Now for the sevenfold .- In speech one should reverence a sevenfold Sāman. Whatsoever of speech is hum-that is a Hinkāra (Pre- liminary Vocalizing). Whatsoever is pra-that is a Prastava (Introductory Praise). Whatsoever is a-that is an Adi (Beginning). 2. Whatsoever is ud-that is an Udgitha (Loud Chant). Whatsoever is prati-that is a Pratihara (Response). Whatsoever is upa-that is an Upadrava (Approach to the End). Whatsoever is ni-that is a Nidhana (Conclusion).1 3. Speech yields milk-that is, the milk of speech itself -- for him, he becomes rich in food, an eater of food,2 who, knowing this thus, reverences a sevenfold Saman in speech.

NINTH KHANDA

I. Now, verily, one should reverence yonder sun as a seven- fold Saman. It is always the same (sama); therefore it is a Säman. It is the same with everyone, since people think: 'It faces me! It faces me!' Therefore it is a Saman. 2. One should know that all beings here are connected with it. When it is before sunrise-that is a Hinkara (Preliminary Vocalizing). Animals are connected with this [part] of it. Therefore they perform preliminary vocalizing. Truly, they are partakers in the Hinkara of that Saman. 3. Now, when it is just after sunrise-that is a Prastāva (Introductory Praise). Men are connected with this [part] of 1 These are the names of the members of a sevenfold Saman chant. 2 The preceding words of this section are a recurrent stereotyped expression found also at I. 3. 7 and I. 13- 4- I93 0

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it. Therefore they are desirous of praise ( prastuti), desirous of laudation. Truly, they are partakers in the Prastāva of that Saman. 4. Now, when it is the cowgathering-time-that is an Adi (Beginning). The birds are connected with this [part] of it. Therefore they support (adaya) themselves without support (an-arambana) in the atmosphere and fly around. Truly, they are partakers in the Adi of that Saman. 5. Now, when it is just at mid-day-that is an Udgītha (Loud Chant). The gods are connected with this [part] of it. Therefore they are the best of Prajapati's offspring. Truly, they are partakers in the Udgitha of that Saman. 6. Now, when it is past mid-day and before [the latter part of ] the afternoon-that is a Pratihara (Response). Fetuses are connected with this [part] of it. Therefore they are taken [or, held] up (pratihrta) and do not drop down. Truly, they are partakers in the Pratihaia of that Saman. 7. Now, when it is past afternoon and before sunset-that is an Upadrava (Approach to the end). Wild beasts are connected with this [part] of it. Therefore when they see a man, they approach (upadravanti) a hiding-place as their hole. Truly, they are partakers in the Upadrava of that Saman. 8. Now, when it is just after sunset-that is the Nidhana (Conclusion). The fathers are connected with this [part] of it. Therefore people lay aside (ni+ Vdha) the fathers. Truly, they are partakers in the Nidhana of that Saman.

TENTH KHANDA

The mystical significance of the number of syllables in the parts of a sevenfold Chant

I. Now then, one should reveience the Saman, measured (sammita) in itself, as leading beyond death. hunkāra has three syllables. prastāva has three syllables. That is the same (sama). 2. ādi has two syllables. pratihāra has four syllables. One from there, here-that is the same. 3. udgītha has three syllables. upadrava has four syllables. 194

CHANDOGYA UPANISHAD [-2.I2.I Three and three-that is the same, one syllable left over. Having three syllables-that is the same. 4. nidhana has three syllables. That is the same, too. These are twenty-two syllables. 5. With the twenty-one one obtains the sun. Verily, the sun is the twenty-first from here.1 With the twenty-two one wins what is beyond the sun. That is heaven (nakam). That is the sorrowless.2 6. He obtains the victory of the sun, indeed, a victory higher than the victory of the sun is his, who, knowing this thus, reverences the sevenfold Saman, measured in itself, as leading beyond death-yea, who reverences the Saman!

ELEVENTH KHANDA The analogical bases of the ten species of the fivefold Chant I. The wind is a Hinkara. Speech is a Prastāva. The eye is an Udgītha. The ear is a Pratihara. The breath is a Nidhana. This is the Gayatri Saman as woven upon the vital breaths (prāna). 2. He who knows thus this Gayatri Saman as woven upon the vital breaths becomes possessor of vital breaths, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should be great-minded. That is his rule.

TWELFTH KHANDA I. One rubs the fire-sticks together-that is a Hinkara. Smoke is produced-that is a Prastava. It blazes-that is an Udgītha. Coals are formed-that is a Pratihāra.

1 The commentator gives the explanation through the following curious calcula- tion of the distance separating the sun from the earth 12 months, 5 seasons, 3 world-spaces-then the sun is the twenty-first. 2 The word nakam is made to yield the epithet 'sorrowless' by an etymological pun, na-a-kam, 'no lack of desire.' 195 0 2

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It becomes extinct-that is a Nidhana. It becomes completely extinct-that is a Nidhana. This is the Rathantara Saman as woven upon fire. 2. He who knows thus this Rathantara Saman as woven upon fire becomes an eater of food, eminent in sacred know- ledge, reaches a full length of life, lives long, becomes great in ofispring and in cattle, great in fame. One should not take a sip and spit toward fire. That is his rule.

THIRTEENTH KHANDA I. One summons-that is a Hinkara. He makes request-that is a Prastava. Together with the woman he lies down-that is an Udgītha. He lies upon the woman-that is a Pratihara. He comes to the end-that is a Nidhana. He comes to the finish-that is a Nidhana.1 This is the Vamadevya Saman as woven upon copulation. 2. He who knows thus this Vamadevya Saman as woven upon copulation comes to copulation, procreates himself from every copulation, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should never abstain from any woman. That is his rule.

FOURTEENTH KHANDA I. The rising sun is a Hinkāra. The 1isen sun is a Prastāva. Mid-day is an Udgitha. Afternoon is a Pratihāra. When it is set-that is a Nidhana. This is the Brihad Saman as woven upon the sun. 2. He who knows thus this Brihad Saman as woven upon the sun becomes a brilliant eater of food, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should not find fault with it when it is hot. That is his rule.

1 For a somewhat different, but less probable, rendering see Whitney, AJP. II. 413. I96

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FIFTEENTH KIIANDA I. Mists come together-that is a Hinkāra. A cloud is formed-that is a Prastava. It rains-that is an Udgītha. It lightens and thunders-that is a Pratihara. It holds up-that is a Nidhana. This is the Vairupa Saman as woven upon rain (pārjanya). 2. He who knows thus this Vairupa Saman as woven upon rain acquires cattle both of various form (vr-rupa) and of beautiful form (su-rupa), reaches a full length of life, lives long, becomes great in children and in cattle, great in fame. One should not find fault with it when it rains. That is his rule.

SIXTEENTH KHANDA

I. Spring is a Hinkāra. Summer is a Prastāva. The rainy season is an Udgītha. Autumn is a Pratıhāra. Winter is a Nidhana. This is the Vairaja Saman as woven upon the seasons. 2. He who knows thus this Vairaja Saman as woven upon the seasons shines like a king (vzrajati) with offspring, cattle, and eminence in sacred knowledge, reaches a full length of life, lives long, becomes great in offspring and cattle, great in fame. One should not find fault with the seasons. That is his rule.

SEVENTEENTH KHANDA I. The earth is a Hinkara. The atmosphere is a Prastāva. The sky is an Udgītha. The regions of the compass are a Pratihara. The ocean is a Nidhana. These are the verses of the Sakvari Saman as woven upon the worlds. 2. He who knows thus these verses of the Sakvarī Saman as woven upon the worlds becomes possessor of a world, 197

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reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should not find fault with the worlds. That is his rule.

EIGHTEENTH KHANDA I. Goats are a Hinkāra. Sheep are a Prastava. Cows are an Udgitha. Horses are a Pratihāra. Man is a Nidhana. These are the verses of the Revati Saman as woven upon animals. 2. He who knows thus these verses of the Revati Saman as woven upon animals becomes possessor of animals, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should not find fault with animals. That is his rule.

NINETEENTH KHANDA 1. Hair is a Hinkara. Skin is a Prastāva. Flesh is an Udgitha. Bone is a Pratihāra. Marrow is a Nidhana. This is the Yajnayajniya Saman as woven upon the members of the body. 2. He who knows thus this Yajñayajniya Saman as woven upon the members of the body becomes possessor of the members of his body, does not become defective in any member of the body, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should not eat of marrow for a year. That is his rule. Rather, one should not eat of marrow at all.

TWENTIETH KHANDA I. Agni (Fire) is a Hinkāra. Vāyu (Wind) is a Prastāva. Āditya (Sun) is an Udgītha. The Nakshatras (Stars) are a Pratihāra. 198

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Candrama (Moon) is a Nidhana. This is the Rajana Saman as woven upon the divinities. 2. He who knows thus this Rajana Saman as woven upon the divinities goes to the same world, to equality and to complete union (sāyujya) with those very divinities, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should not find fault with the Brahmans.1 That is his rule.

TWENTY-FIRST KHANDA The Saman itself based on the world-all I. The triple knowledge 2 is a Hinkāra. The three worlds 3 here are a Prastava. Agni, Vayu, and Aditya4 are an Udgītha. Stars, birds, and light-rays are a Pratihāra. Serpents, Gandharvas, and the Fathers are a Nidhana. This is the Saman as woven upon the world-all. 2. He who knows thus this Saman as woven upon the world- all becomes the world-all itself. 3. On this point there is this verse :- Whatever triple things are fivefold- Than these things there is nothing better, higher. 4. Who knows this fact, he knows the world-all; All regions of the compass bring him tribute. One should reverence the thought 'I am the world-all!' That is his rule. That is his rule !

TWENTY-SECOND KHANDA. Seven different modes of singing the chant, characteristic of different gods I. ' I choose the roaring, animal-like form of the Saman '- such is the Udgitha belonging to Agni. The indistinct form belongs to Prajapati; the distinct, to Soma; the soft and smooth, to Väyu; the smooth and strong, to Indra; the 1 Inasmuch as they are the human representatıves of dıvinity. 2 That is, Rıg-Veda, Sama-Veda, and Yajur-Veda. $ That is, earth, atmosphere, and sky. * Fire, Wind, and Sun, regarded as regents of the three worlds. For another example of the collocation of this triad see 3. 15. 6. 199

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heron-like, to Brihaspati; the ill-sounding, to Varuna. One may practise all these, but one should avoid that belonging to Varuņa.

Various desired results of chanting 2. 'Let me obtain immortality for the gods by singing'-thus should one obtain with his singing. 'Let me obtain oblation for the fathers by singing, hope for men, grass and water for cattle, a heavenly world for the sacrificer, food for myself (atman)'-one should sing the Stotra carefully, meditating these things in mind.

The various sounds in the chant under the protection of different gods 3. All vowels are embodiments (atman) of Indra All spirants are embodiments of Prajapati. All [other] consonants are embodiments of Mrityu (Death). If one should reproach a person on his vowels, let him say to that one: 'I have been a suppliant to Indra for protection. He will answer you.' 4. So, if one should reproach him on his spirants, let him say to that one: 'I have been a suppliant to Prajapati for protection. He will thrash you.' So, if one should reproach him on his [other] consonants, let him say to that one: 'I have been a suppliant to Mrityu (Death) for protection. He will burn you up.' 5. All the vowels should be pronounced strong and sonant, with the thought: 'To Indra let me give strength.' All the spirants should be pronounced well open, without being slurred over, without being elided, with the thought: 'To Prajapati let me entrust myself.' All the [other] consonants should be pronounced slowly, without being merged together, with the thought: 'From Mrityu (Death) let me withdraw myself (ātman).'

TWENTY-THIRD KHANDA Different modes of religious life I. There are three branches of duty. Sacrifice, study of the Vedas, alms-giving-that is the first. (2) Austerity, in- 200

CHANDOGYA UPANISHAD [-2.24.4 deed, is the second. A student of sacied knowledge (brahma- carin) dwelling in the house of a teacher, settling himself permanently in the house of a teacher, is the third. All these become possessors of meritorious worlds. He who stands firm in Brahma attains immortality.

The syllable ' Om,' the acme of the cosmogony 2 (3). Prajapati brooded upon the worlds. From them, when they had been brooded upon, issued forth the threefold knowledge.1 He brooded upon this. From it, when it had been brooded upon, issued forth these syllables : bhūr, bhuvah, svar.2 3 (4). He brooded upon them. From them, when they had been brooded upon, issued forth the syllable Om. As all leaves are held together by a spike, so all speech is held together by Om. Verily, Om is the woild-all. Verily, Om is this world-all.

TWENTY-FOURTH KHANDA Earth, atmosphere, and sky the reward for performers of the morning, noon, and evening oblations I. The expounders of sacred knowledge (brahmavadin) say: 'Since to the Vasus belongs the morning Soma-libation, to the Rudras the mid-day Soma-libation, to the Adityas and the Visvadevas the third Soma-libation, [2] where, then (tarht), is the sacrificer's world ?' If one knows not, how can he perform [the sacrifice with success]? So let him who knows perform. 3. Before the commencement of the morning litany he sits down behind the Gärhapatya fire, facing the north, and sings forth the Saman to the Vasus :- 4. 'Open the door to thy world, And let us see thee, For the obtaining of The sovereignty !' s 1 That is, the three Vedas. 2 Representing earth, atmosphere, and sky. s The four stanzas contained in this Khanda are adapted to the purposes of the chant by the special prolongation (plutation) of some of the vowels and the occasional insertion of the interjectional words hum and a. 201

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5. So he offers the oblation and says: 'Adoration to Agni, earth-inhabiting, world-inhabiting! Find a world for me, the sacrificer! Verily, that is the sacrificer's world ! I will go [6] thither, I, the sacrificer, after life. Hail! Thrust back the bar!' Thus having spoken, he rises. At the same time the Vasus bestow upon him the morning Soma-libation. 7. Before the commencement of the mid-day Soma-libation he sits down behind the Agnidhriya fire, facing the north, and sings forth the Saman to the Rudras :- 8. 'Open the door to thy world, And let us see thee, For the obtarning of Wide sovereignty !' 9. So he offers the libation and says: 'Adoration to Vayu, atmosphere-inhabiting, world-inhabiting! Find a world for me, the sacrificer! Verily, that is the sacrificer's world! I will go [10] thither, I, the sacrificer, after life. Hail! Thrust back the bar!' Thus having spoken, he rises. At the same time the Rudras bestow upon him the mid-day Soma-libation. II. Before the commencement of the third Soma-libation he sits down behind the Ahavaniya fire, facing the north, and sings forth the Saman to the Adityas and the Viśvadevas :- 12. 'Open the door to thy world, And let us see thee, For the obtaining of Chief sovereignty !' 13. Thus the [Saman] to the Adityas. Now the [Saman] to the Viśvadevas :- 'Open the door to thy world, And let us see thee, For the obtaining of Full sovereignty!' 14. So he offers the oblation and says: 'Adoration to the Adityas and to the Viśvadevas, sky-inhabiting, world- inhabiting! Find a world for me, the sacrificer! [15] Verily, that is the sacrificer's world ! I will go thither, I, the sacrificer, after life. Hail! Thrust back the bar!' Thus having spoken, he rises. At the same time the dityas and the Viśvadevas bestow upon him the third Soma-libation. 202

CHĀNDOGYA UPANISHAD [-3.3.I Verily, he knows the fulness of the sacrifice who knows this -yea, who knows this!

THIRD PRAPĀTHAKA Brahma as the sun of the world-all

FIRST KHANDA The sun as the honey extracted from all the Vedas I. Verily, yonder sun is the honey of the gods. The cross- beam 1 for it is the sky. The honeycomb is the atmosphere. The brood are the particles of light. 2. The eastern rays of that sun are its eastern honey-cells. The bees are the Rig verses. The flower is the Rig-Veda. The drops of nectar fluid [arose as follows]. Verily, these Rig verses [3] brooded upon that Rig-Veda; from it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food. 4. It flowed forth. It repaired to the sun. Verily, that is what that red appearance of the sun is.

SECOND KHAŅDA I. So its southern rays are its southern honey-cells. The bees are the Yajus formulas. The flower is the Yajur-Veda. The drops of nectar fluid [arose as follows]. 2. Verily, these Yajus formulas brooded upon that Yajur- Veda; from it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food. 3. It flowed forth. It repaired to the sun. Verily, that is what that white appearance of the sun is.

THIRD KHANDA I. So its western rays are its western honey-cells. The bees are the Saman chants. The flower is the Sama-Veda. The drops of nectar fluid [arose as follows]. 1 The beam from which the honeycomb hangs. 203

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2. Verily. those Saman chants brooded upon that Sāma- Veda. From it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food. 3. It flowed forth. It repaired to the sun. Verily, that is what that dark appearance of the sun is.

FOURTH KHANDA I. So its northern rays are its northern honey-cells. The bees are the [Hymns] of the Atharvans and Angirases1 The flower is Legend and Ancient Lore (ztrhasa-purāna). The drops of nectar fluid [arose as follows]. 2. Verily, those [Hymns] of the Atharvans and Angirases brooded upon that Legend and Ancient Lore. From it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food. 3. It flowed forth. It repaired to the sun. Verily, that is what that exceedingly dark appearance of the sun is.

FIFTH KHANDA I. So its upward rays are its upper honey-cells. The bees are the Hidden Teachings [i.e. the Upanishads]. The flower is Brahma. The drops of nectar fluid [arose as follows]. 2. Verily, those Hidden Teachings brooded upon that Brahma ; from it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food. 3. It flowed forth. It repaired to the sun. Verily, that is what scems to tremble in the middle of the sun. 4. Verily, these are the essences of the essences, for the Vedas are essences and these are their essences. Verily, these are the nectars of the nectars, for the Vedas are nectars and these are their nectars.

SIXTH KHANDA The knower of the cosmic significance of the sacred scriptures advances to the world-sun, Brahma I. The Vasus live upon that which is the first nectar [i.e. the J A designation of the Atharva-Veda. 204

CHANDOGYA UPANISHAD [-3.8.3 Rig-Veda] through Agni as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. These enter that [red] form of the sun and come forth from that form. 3. He who knows thus that nectar becomes one of the Vasus themselves and through Agni as his mouth is satisfied merely with seeing that nectar. He enters that very form and comes forth from that form. 4. As long as the sun shall rise in the east and set in the west, so long will he compass the overlordship and the chief sovereignty (svārajya) of the Vasus.

SEVENTH KHANDA I. Now, the Rudras live upon what is the second nectar [i. e. the Yajur-Veda] through Indra as their mouth. Verily, the gods neither eat nor drink. They aie satisfied merely with seeing that nectar. 2. These enter that [white] form and come forth from that form. 3. He who knows thus that nectar becomes one of the Rudras themselves and through Indra as his mouth is satisfied merely with seeing that nectar. He enters that very form and comes forth from that form. 4. As long as the sun shall rise in the east and set in the west, twice so long will it rise in the south and set in the north, and just that long will he compass the overlordship and the chief sovereignty of the Rudras.

EIGHTH KHANDA I. Now, the Adityas live upon what is the third nectar [i. e. the Sama-Veda] through Varuna as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. These enter that [dark] form and come forth from that form. 3. He who knows thus that nectar becomes one of the Adityas themselves and through Varuna as his mouth is 205

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satisfied merely with seeing that nectar. He enters that very form and comes forth from that form. 4. So long as the sun shall rise in the south and set in the north, twice so long will it rise in the west and set in the east, and just that long will he compass the over-lordship and the chief sovereignty of the Adityas.

NINTH KHANDA I. Now, the Maruts live upon what is the fourth nectar [i.e. the Atharva-Veda] through Soma as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. These enter that [exceedingly dark] form and come forth from that form. 3. He who knows thus that nectar becomes one of the Maruts themselves and through Soma as his mouth is satisfied merely with seeing that nectar. He enters that very form and comes forth from that form. 4. As long as the sun shall rise in the west and set in the east, twice so long will it rise in the north and set in the south, and just that long will he compass the overlordship and the chief sovereignty of the Maruts.

TENTH KHAŅDA I. Now, the Sadhyas live upon what is the fifth nectar [i. e. the Upanishads] through Brahma as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. These enter that form [which seems to tremble in the middle of the sun] and come forth from that form. 3. He who knows thus that nectar becomes one of the Sadhyas themselves and through Brahma as his mouth is satisfied merely with seeing that nectar. He enters that very form and comes forth from that form. 4. As long as the sun shall rise in the north and set in the south, twice so long will it rise in the zenith and set in the nadir, and just that long will he compass the overlordship and the chief sovereignty of the Sadhyas. 206

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ELEVENTH KHANDA I. Henceforth, after having risen in the zenith, it will no more rise nor set. It will stand alone in the middle. On this point there is this verse :- 2. In yonder sphere it has not set,1 Nor ever has it nsen up; And by the truth of this, ye gods, Of Brahma let me not be robbed. 3. Verily, it neither rises nor sets for him, it is evermore day for him, who knows thus this mystic doctrine (upanisad) of Brahma. 4. Brahma told this to Prajapati; Prajapati, to Manu; Manu, to his descendants. To Uddalaka Aruni, as being the eldest son, his father declared this Brahma. 5. Verily, a father may teach this Brahma to his eldest son or to a worthy pupil, [6] [but] to no one else at all. Even if one should offer him this [earth] that is encompassed by water and filled with treasure, [he should say]: 'This, truly, is more than that! This, truly, is more than that !'

TWELFTH KHANDA The Gayatri meter as a symbol of all that is I. Verily, the Gayatri meter is everything here that has come to be, whatsoever there is here. Verily, the Gāyatrī is speech. Verily, speech both sings of (gayati) and protects (träyate) everything here that has come to be. 2. Verily, what this Gayatri is-that is the same as what this earth is; for on it everything here that has come to be is established. It does not extend beyond it. 3. Verily, what this earth is-that is the same as what the body in man here is ; for in it these vital breaths are established. They do not extend beyond it. 4. Verily, what the body in man is-that is the same as what the heart within man here is; for on it these vital breaths are established. They do not extend beyond it. 1 Adopting Bohtlingk's emendation, nimumloca, for the impossible na nimloca. 207

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5. This is the four-quartered sixfold Gayatıi. With reference to it a Rig verse states :- 6. His greatness is of such extent, Yet Purusha is greater still. All beings are one fourth of him; Three fourths, the immortal in the sky.' 7. Verily, what is called Brahma-that is the same as what the space outside of a person is. Verily, what the space outside of a person is-[8] that is the same as what the space within a person is. Verily, what the space within a person is-[9] that is the same as what the space here within the heart is. That is the Full, the Non-active.2 Full, non- active prosperity he obtains who knows this.

THIRTEENTH KHANDA

The five door-keepers of the heavenly world I. Verily, indeed, this heart here has five openings for the gods. As for its eastern opening-that is the Piana breath, that is the eye, that is the sun. One should reverence that as glow and as food. He becomes glowing and an eater of food who knows this. 2. Now, as for its southern opening-that is the Vyana breath, that is the ear, that is the moon. One should rever- ence that as prosperity and splendor. He becomes prosperous and splendid who knows this. 3. Now, as for its western opening-that is the Apana breath, that is speech, that is fire. One should reverence that as eminence in sacred knowledge and as food. He becomes eminent in sacred knowledge and an eater of food who knows this. 4. Now, as for its northern opening-that is the Samana breath, that is mind, that is the rain-god (Parjanya). One should reverence that as fame and beauty. He becomes famous and beauteous who knows this. 5. Now as for its upper opening-that is the Udana breath, 1 RV. I0. 90. 3, with slight variations. 2 This same characterization is found at Brih. 2. I. 5. 208

CHĀNDOGYA UPANISHAD [-3.14.2 that is wind, that is space. One should reverence that as vigor and greatness. He becomes vigorous and great who knows this. 6. Verily, these same are five Brahma-men, door-keepers of the heavenly world. Who knows these thus as five Brahma- men, as door-keepers of the heavenly world, in his family a hero is born. He reaches the heavenly world who knows these thus as five Brahma-men, door-keepers of the heavenly world.

The ultimate exists within oneself 7. Now, the light which shines higher than this heaven, on the backs of all, on the backs of everything, in the highest worlds, than which there are no higher-verily, that is the same as this light which is here within a person. There is this seeing of it-[8] when one perceives by touch this heat here in the body. There is this hearing of it-when one closes his ears and hears as it were a sound, as it were a noise, as of a fire blazing. One should reverence that light as something that has been seen and heard. He becomes one beautiful to see, one heard of in renown, who knows this-yea, who knows this!

FOURTEENTH KHANDA 1 The individual soul identical with the infinite Brahma I. 'Verily, this whole world is Brahma. Tranquil, let one worship It as that from which he came forth, as that into which he will be dissolved, as that in which he breathes.2 Now, verily, a person consists of purpose (kratu-maya). According to the purpose which a person has in this world. thus does he become on departing hence. So let him form for himself a purpose. 2. He who consists of mind, whose body is life (prāna), whose form is light, whose conception is truth, whose soul (atman) is space, containing all works, containing all desires, containing all odors, containing all tastes, encompassing this 1 This section, which occurs also as Sat. Br. I0. 6. 3, constitutes the famons Śāndılya-vzdyā, or Doctrine of Sāndılya. 2 Thus Sankara explams the threefold mystic epithet taj-ja-lan. 209 P

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whole world, the unspeaking. the unconcerned-[3] this Soul of mine within the heart is smaller than a grain of rice, or a barley-corn, or a mustard-seed, or a grain of millet, or the kernel of a grain of millet ; this Soul of mine within the heart is greater than the earth, greater than the atmosphere, greater than the sky, greater than these worlds. 4. Containing all works, containing all desires, containing all odors, containing all tastes, encompassing this whole world, the unspeaking, the unconcerned-this is the Soul of mine within the heart, this is Brahma. Into him I shall enter on departing hence. If one would believe this, he would have no more doubt .- Thus used Sandilya to say-yea, Sandilya!

FIFTEENTH KHANDA

The universe as a treasure-chest and refuge I. The chest whose space is atmosphere, With earth for bottom, ne'er decays. Its corners are the poles of heaven. Its upper opening is the sky. This chest is one containing wealth. Within it everything here rests. 2. Its eastern quarter is named Sacrificial Ladle (juhū).1 Its southern quarter is named Over-powering.2 Its western quarter is named Queen (rājñi).3 Its northern quarter is named Wealthy.4 The wind is the child of these quarters of heaven. He who knows this wind thus as the child of the quarters of heaven mourns not for a son. 'I here know this wind thus as the child of the quarters of heaven. Let me not mourn for a son.' 3. 'I take refuge in the imperishable chest with this one, with this one, with this one.'3

1 For one faces the east when one offers a sacrifice for oneself (uhute). 2 For it is the region of Yama, the god of the dead. 3 For it is the region of King (rajan) Varuna, or because of the red (raga) of twilight. * For it is the region presided over by Kubera, the god of wealth .- These are Śankara's explanations of the four epithets. 5 Sankara explamns that the son's name is here to be said three times. 210

CHANDOGYA UPANISHAD [-3.16.3 ' I take refuge in breath ( prana)1 with this one, with this one, with this one.' 'I take refuge in bhur with this one, with this one, with this one.' 'I take refuge in bhuvas with this one, with this one, with this one.' ' I take refuge in svar with this one, with this one, with this one.' 4. When I said, 'I take refuge in breath'-breath, verily, is everything here that has come to be, whatsoever there is. So it was in this I took refuge. 5. So when I said, ' I take refuge in bhūr,' what I said was : ' I take refuge in earth; I take refuge in atmosphere ; I take refuge in sky.' 6. So when I said, 'I take refuge in bhuvas,' what I said was: ' I take refuge in Agni (Fire); I take refuge in Vayu (Wind) ; I take refuge in Aditya (Sun).' 7. So when I said, ' I take refuge in svar,' what I said was : ' I take refuge in the Rig-Veda; I take refuge in the Yajur- Veda; I take refuge in the Sama-Veda.' That was what I said.

SIXTEENTH KHANDA

A person's entire life symbolically a Soma-sacrifice I. Veiily, a person is a sacrifice. His [first] twenty-four years are the morning Soma-libation, for the Gayatri meter has twenty-four syllables and the morning Soma-libation is offered with a Gayatri hymn. The Vasus are connected with this part of the sacrifice. Verily, the vital breaths (prana) are the Vasus, for they cause everything here to continue ( Vvas). 2. If any sickness should overtake him in this period of Jife, let him say: 'Ye vital breaths, ye Vasus, let this morning libation of mine continue over to the mid-day libation. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Vasus.' He arises from it; he becomes free from sickness. 3. Now the [next] forty-four years are the mid-day libation,

1 That 1s, in wind, the breath of the world-all. 2II P 2

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for the Trishtubh meter has forty-four syllables and the mid- day libation is offered with a Trishtubh hymn. The Rudras are connected with this part of the sacrifice. Verily, the vital breaths are the Rudras. for [on departing] they cause every- thing here to lament (Vrud).1 4. If any sickness should overtake him in this period of life, let him say: 'Ye vital breaths, ye Rudras, let this mid-day libation of mine continue over to the third libation. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Rudras.' He arises from it, he becomes free from sickness. 5. Now. the [next] forty-eight years are the third libation, for the Jagati meter has forty-eight syllables and the third libation is offered with a Jagati hymn. The Ādityas are connected with this part of the sacrifice. Verily, the vital breaths are the Adityas, for [on departing] they take every- thing to themselves (adadate). 6. If any sickness should overtake him in this period of life, let him say: 'Ye vital breaths, ye Adityas, let this third libation of mine continue to a full length of life. Let not me, the sacrifice, be broken off in the midst of the vital breaths. of the Adityas.' He arises from it; he becomes free from sickness. 7. Verily, it was this that Mahidasa Aitareya knew when he used to say: 'Here, why do you afflict me with this sick- ness-me, who am not going to die with it?' He lived a hundred and sixteen years. He lives to a hundred and six- teen years who knows this.2

SEVENTEENTH KHANDA I. When one hungers and thirsts and does not enjoy him- self-that is a Preparatory Consecration Ceremony (dīksā). 2. When one eats and drinks and enjoys himself-then he joins in the Upasada ceremonies.3

1 This same etymological explanation occurs at Brih. 3. 9. 4. That is, who knows this doctrine of the 24+44 +48 years. 3 The ceremonies which constitnte a part of the Jyotistoma (Praise of Light) form of the Soma sacrifice and during which the sacrificer is allowed a certain amount of food. 212

CHĀNDOGYA UPANISHAD [-3.18.2 3. When one laughs and eats and practises sexual intercourse -then he joins in the Chant and Recitation (stuta-sastra). 4. Austerity, alms-giving, uprightness, harmlessness, truth- fulness-these are one's gifts for the priests. 5. Therefore they say: 'He will procreate (sosyati)! He has procreated (asosta)!'1_that is his rebirth (punar-utpādana). Death is an ablution after the ceremony. 6. When Ghora Angirasa explained this to Krishna, the son of Devakī. he also explained-for he had become free from desire-'In the final hour one should take refuge in these three thoughts: "You are the Indestructible; you are the Unshaken; you are the very essence of life (prāna)."' On this point there are these two Rig verses :- 7. Proceeding from primeval seed, [The early morning light they see, That gleameth higher than the heaven].2 Fiom out of darkness all around, We, gazing on the higher light- Yea, gazing on the higher light- To Sürya, god among the gods, We have attained-the highest light! -yea, the highest light !3

EIGHTEENTH KHANDA

The fourfold Brahma in the individual and in the world I. One should reverence the mind as Brahma .- Thus with reference to the self. Now with reference to the divinities .- One should reverence space as Brahma. -This is the twofold instruction with reference to the self and with reference to the divinities. 2. That Brahma has four quarters.4 One quarter is speech.

I In this exposition of the similarities between man and the sacrifice these two words are used in a double signification. They mean also, in relation to the sacrifice : 'He will press out [the Soma juice]! He has pressed [it] out!' 2 SV. I. I. 10, varying slightly from RV. 8. 6. 30. $ VS. 20. 21, varying slightly from RV. I. 50. 10. * Referring to RV. 10. 90. 3, already quoted at Chand. 3. 12. 5. 213

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One quarter is breath. One quarter is the eye. One quarter is the ear .- Thus with reference to the self. Now with reference to the divinities .- One quarter is Agni (Fire). One quarter is Vayu (Wind). One quarter is Aditya (the Sun). One quarter is the quarters of heaven. -This is the twofold instruction with reference to the self and with reference to the divinities. 3. Speech, truly, is a fourth part of Brahma. It shines and glows with Agni as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this. 4. Breath, truly, is a fourth part of Brahma. It shines and glows with Vayu as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this. 5. The eye, truly, is a fourth part of Brahma. It shines and glows with Aditya as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this. 6. The ear, truly, is a fourth part of Brahma. It shines and glows with the quarters of heaven as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this-yea, who knows this!

NINETEENTH KHANDA

The cosmic egg I. The sun is Brahma-this is the teaching. A fuither explanation thereof [is as follows]. In the beginning this world was merely non-being. It was existent. It developed. It turned into an egg. It lay for the period of a year. It was split asunder. One of the two eggshell-parts became silver, one gold. 2. That which was of silver is this earth. That which was of gold is the sky. What was the outer membrane is the mountains. What was the inner membrane is cloud and mist. What were the veins are the rivers. What was the fluid within is the ocean. 214

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3. Now, what was born therefrom is yonder sun. When it was born, shouts and hurrahs, all beings and all desires rose up toward it. Therefore at its rising and at its every return shouts and huriahs, all beings and all desires rise up toward it. 4. He who, knowing it thus, reverences the sun as Brahma- the prospect is that pleasant shouts will come unto him and delight him-yea, delight him !

FOURTH PRAPĀȚHAKA

Conversational instructions

FIRST KHANDA

The story of Janasruti and Raikva . wind and breath as snatchers-unto-themselves I. Om! Now there was Janasruti, the great-grandson [of Janaśruta], a pious dispenser, a liberal giver, a preparer of much food. He had rest-houses built everywhere with the thought, ' Everywhere people will be eating of my food.' 2. Now then, one time swans flew past in the night, and one swan spoke to another thus: 'Hey! Ho! Short-sight! Short-sight! The light of Janasruti, the great-grandson [of Janaśruta], has spread like the sky. Do not touch it, lest it burn you up!' 3. To it the other one then replied: 'Come! Who is that man of whom you speak as if he were Raikva, the man with the cart ?' 'Pray, how is it with Raikva, the man with the cart?' 4. 'As the lower throws of dice all go to the highest throw, to the winner, so whatever good thing creatures do, all goes to him. I say the same thing of whoever knows what he knows.' 5. Now Janaśruti, the great-grandson [of Janaśruta], over- heard this. Then when he rose he said to the attendant1: 'Lo! you speak [of me] as if I were Raikva, the man with the cart !' 'Pray, how is it with Raikva, the man with the cart ?' 1 Whose custom it is continually to flatter his master. 215

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6. ' As the lower throws of dice all go to the highest throw, to the winner, so to this man, whatever good thing creatures do, all goes to him. I say the same thing of whoever knows w hat he knows.' 7. Then the attendant, having sought, came back, saying, ' I did not find him.' Then he said to him: 'Oh! Where one searches for a Brah- man, theie seek for him.' 8. He approached a man who was scratching the itch under- neath a cart. and said to him: 'Pray, Sir, are you Raikva, the man with the cart?' 'Oh! I am, indeed,' he acknowledged. Then the attendant went back, and said: 'I have found him.'

SECOND KHANDA I. Then Janasruti, the great-grandson [of Janaśruta]. took six hundred cows and a gold necklace and a chariot drawn by a she-mule, and went back to him. He said to him: [2] 'Raikva, here are six hundred cows, and here is a gold necklace, and here is a chariot drawn by a she-mule. Now, Sir, teach me that divinity-the divinity which you reverence.' 3. And to him then the other replied : 'Oh! Necklace and carriage along with the cows be yours, O Sūdra!' And then again Janasruti, the great-grandson [of Janaśruta], taking a thousand cows and a gold necklace and a chariot drawn by a she-mule, and his daughter too, went unto him. 4. Then he spoke unto him: ' Raikva, here are a thousand cows. and here is a gold necklace, and here is a chariot drawn by a she-mule, and here is a wife, and here is the village in which you dwell. Pray, Sir, do you teach me.' 5. Then, lifting up her face toward himself, he [i. e. Raikva] said: 'He has brought these [cows] along !- Sūdra, merely with this face you would cause me to speak.' -So those are called the Raikvaparna [villages], among the people of the Mahavrishas, where at his offer 1 he lived. Then he said to him :-

1 Literally, 'for him' (asmai). 216

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THIRD KHANDA I. 'The Wind (Vayu), verily, is a snatcher-unto-itself. Verily, when a fire blows out, it just goes to the Wind. When the sun sets, it just goes to the Wind. When the moon sets, it just goes to the Wind. 2. When water dries, goes up, it just goes to the Wind. For the Wind, truly, snatches all here to itself .- Thus with reference to the divinities. 3. Now with reference to oneself .- Breath (prana), verily, is a snatcher-unto-itself. When one sleeps, speech just goes to breath ; the eye, to breath ; the ear, to breath; the mind, to breath ; for the breath, truly, snatches all here to itself. 4. Verily, these are two snatchers-unto-themselves: the Wind among the gods, breath among the vital breaths.

5 Now, once upon a time when Saunaka Kāpeya and Abhipratārin Kākshaseni were being served with food, a stu- dent of sacred knowledge begged of them. They did not give to him. 6. Then he said :-- "One God (deva) has swallowed up four mighty beings (mahātman). Who is that world's protector, O Kapeya? Him mortal men perceive not, though abidıng In manifolded forms, Abhıpratārin. Verily, this food has not been offered to whom it belongs." 7. Then Saunaka Kapeya, considering this, replied :- "The Self (atman) of gods, of creatures Procreator, With golden teeth Devourer, truly Wise One- His mightiness they say is truly mighty; He eats what is not food, and is not eaten. Thus, verily, O student of sacred knowledge, do we reverence It .- Give ye him alms." 8. Then they gave to him.

These five 1 and the other five 2 make ten, and that is the 1 Wind, fire, sun, moon, and water. Cf. 4. 3. I, 2. 2 Breath, speech, eye, ear, and mind. Cf. 4. 3. 3. 217

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highest throw in dice. Therefore in all regions ten, the highest throw, is food. That is Viraj 1 and an eater of food. Through it this whole world came to light. This whole world comes to light for him, he becomes an eater of food, who knows this- yea, who knows this.'

FOURTH KHANDA Satyakama instructed concerning four quarters of Brahma I. Once upon a time Satyakāma Jābāla addressed his mother Jabala: 'Madam! I desire to live the life of a student of sacred knowledge. Of what family, pray, am I?' 2. Then she said to him. 'I do not know this, my dear-of what family you are. In my youth, when I went about a great deal serving as a maid, I got you. So I do not know of what family you are. However, I am Jabāla by name; you are Satyakāma by name. So you may speak of yourself as Satyakāma Jābāla.' 3. Then he went to Haridrumata Gautama, and said: ' I will live the life of a student of sacred knowledge. I will become a pupil of yours, Sir.' 4. To him he then said: 'Of what family, pray, are you, my dear?' Then he said: 'I do not know this, Sir, of what family I am. I asked my mother. She answered me: "In my youth, when I went about a great deal serving as a maid, I got you. So I do not know this, of what family you are. However, I am Jabālā by name; you are Satyakama by name." So I am Satyakāma Jābāla, Sir.' 5. To him he then said: 'A non-Brahman (a-brāhmana) would not be able to explain thus. Bring the fuel, my dear. I will receive you as a pupil. You have not deviated from the truth.' After having received him as a pupil, he separated out four hundred lean, weak cows and said : 'Follow these, my dear.' As he was driving them on, he said: 'I may not return without a thousand.' So he lived away a number of years. When they came to be a thousand, 1 The name of an early mythological iepresentation of original matter; also the name of a meter of ten sy llables. 218

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FIFTH KHANDA

[1] then the bull spoke to him, saying: 'Satyakama!' ' Sir !' he replied. ' We have reached a thousand, my dear. Bring us to the teacher's house. [2] And let me tell you a quarter of Brahma.' ' Tell me, Sir.' To him it then said : 'One sixteenth is the east. One six- teenth is the west. One sixteenth is the south. One sixteenth is the north. This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named the Shining. 3. He who, knowing it thus, reverences a quarter of Brahma. consisting of four sixteenths, as the Shining, becomes shining in this world. Then he wins shining worlds who, knowing it thus, reverences a quarter of Brahma, consisting of four six- teenths, as the Shining.

SIXTH KHANDA

I. Fire will tell you a quarter.' He then, when it was the morrow, drove the cows on. Where they came at evening, there he built a fire, penned in the cows, laid on fuel, and sat down to the west of the fire, facing the east. 2. The fire spoke to him, saying: 'Satyakama!' 'Sir !' he replied. 3. 'Let me tell you, my dear, a quarter of Brahma.' 'Tell me, Sir.' To him it then said: 'One sixteenth is the earth. One sixteenth is the atmosphere. One sixteenth is the sky. One sixteenth is the ocean. This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named the Endless. 4. He who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Endless, becomes endless in this world. Then he wins endless worlds who, knowing it thus, reverences a quarter of Brahma, consisting of four six- teenths, as the Endless.

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SEVENTH KHANDA I. A swan will tell you a quarter.' He then, when it was the morrow, drove the cows on. Where they came at evening, there he built a fire, penned in the cows., laid on the fuel, and sat down to the west of the fire, facing the east. 2. A swan flew down to him, and spoke to him, saying : 'Satyakama!' Sir!' he replied. 3. 'Let me tell you, my dear, a quarter of Brahma.' 'Tell me, Sir.' To him it then said: 'One sixteenth is fire. One sixteenth is the sun. One sixteenth is the moon. One sixteenth is lightning. This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named the Luminous. 4. He who. knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Luminous, becomes lumi- nous in this world. Then he wins luminous worlds who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Luminous.

EIGHTH KHANDA I. A diver-bird will tell you a quarter.' He then, when it was the morrow, drove the cows on. Where they came at evening, there he built a fire, penned in the cows, laid on fuel, and sat down to the west of the fire, facing the east. 2. A diver-bird flew down to him, and spoke to him, saying : 'Satyakama!' 'Sir!' he replied. 3. 'Let me tell you, my dear, a quarter of Brahma.' 'Tell me, Sir.' To him it then said: 'One sixteenth is breath. One sixteenth is the eye. One sixteenth is the ear. One sixteenth is mind. This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named Possessing-a-support. 220

CHANDOGYA UPANISHAD [-4.10.4 4. He who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as Possessing-a-support, comes to possess a support in this world. Then he wins worlds possess- ing a support who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as Possessing-a-support.'

NINTH KHANDA I. Then he reached the teacher's house. The teacher spoke to him, saying : 'Satyakāma !' Sir !' he replied. 2. 'Verily, my dear, you shine like a Brahma-knower. Who, pray, has instructed you ?' 'Others than men,' he acknowledged. 'But do you yourself please speak to me; [3] for I have heard from those who are like you, Sir, that the knowledge which has been learned from a teacher best helps one to attain his end.' To him he then declared it. In it then nothing whatsoever was omitted-yea, nothing was omitted.

TENTH KHANDA

Brahma as life, joy, and the void I. Now, verily, Upakosala Kämalāyana dwelt with Satya- kama Jabala as a student of sacred knowledge. For twelve years he tended his fires. Then, although accustomed to allow other pupils to return home, him he did not allow to return. 2. His wife said to him: 'The student of sacred knowledge has performed his penance. He has tended the fires well. Let not the fires anticipate you in teaching him. Teach him your- self.' But he went off on a journey without having told him. 3. Then, on account of sickness, he [i. e. Upakosala] took to not eating. The teacher's wife said to him : ' Student of sacred knowledge, eat. Why, pray, do you not eat?' Then he said: 'Many and various are the desires here in this man. I am filled up with sicknesses. I will not eat.' 4. So then the fires said among themselves: 'The student of 22I

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sacred knowledge has performed his penance. He has tended us well. Come! Let us teach him.' Then they said to him: [5] 'Brahma is life (prāna). Biahma is joy. Brahma is the void.' Then he said: 'I understand that Brahma is life. But joy and void I do not understand.' They said: 'Joy (ka)-verily, that isthesameasthe Void (kha). The Void-verily. that is the same as Joy.' And then they explained to him life and space.

ELEVENTH KHANDA The same person in the sun, the moon, and lightning as in fire and other objects I. So then the householder's (Garhapatya) fire instructed him: 'Earth, fire, food, sun [are forms of me. But] the Person who is seen in the sun-I am he; I am he indeed !' 2. [Chorus of the fires :] ' He who knows and reverences this fire thus, repels evil-doing from himself, becomes possessor of a world, reaches a full length of life, lives long. His descendants do not become destroyed. Both in this world and in the yonder we serve him who knows and reverences this fire thus.'

TWELFTH KHANDA I. So then the southern sacrificial (Anvaharyapacana) fire instructed him: 'Water, the quarters of heaven, the stars, the moon [are forms of me. But] the Person who is seen in the moon-I am he; I am he indeed!' 2. [Chorus of the fires:] ' He who knows and reverences this fire thus, repels evil-doing from himself, becomes possessor of a world, reaches a full length of life, lives long. His descendants do not become destroyed. Both in this world and in the yonder we serve him who knows and reverences this fire thus.'

THIRTEENTH KHANDA I. So then the eastern (Ahavaniya) fire instructed him: 'Breath, space, sky, lightning [are forms of me. But] the Person who is seen in the lightning-I am he; I am he indeed !' 222

CHANDOGYA UPANISHAD [-4.15-3 2. [Chorus of the fires.] ' He who knows and reverences this fire thus, repels evil-doing from himself, becomes possessor of a world, reaches a full length of life, lives long. His descendants do not become destroyed. Both in this world and in the yonder we serve him who knows and reverences this fire thus.'

FOURTEENTH KHANDA The soul, and its way to Brahma I. Then the fires said: 'Upakosala dear, you have this knowledge of ourselves and the knowledge of the Soul (Atman). But the teacher will tell you the way.' Then the teacher returned. The teacher spoke to him, saying : 'Upakosala !' 2. 'Sir !' he then replied. 'Your face, my dear, shines like a Brahma-knower's. Who, pray, has instructed you?' 'Who, pray, would instruct me, Sir?'-Here he denied it. as it were .- 'These ! They are of this appearance now, but they were of a different appearance!'-Here he alluded to the fires .- 'What, pray, my dear, did they indeed tell you?' 3. 'This-' he acknowledged. 'Verily, my dear, they did indeed tell you the worlds. But I will tell you something. As water adheres not to the leaf of a lotus-flower, so evil action adheres not to him who knows this.' ' Tell me, Sir.' To him he then said :-

FIFTEENTH KHANDA I. 'That Person who is seen in the eye-He is the Self (Atman),' said he. 'That is the immortal, the fearless. That is Brahma. So even if they pour clarified butter or water on that, it goes away to the edges. 2. They call this " Loveliness-uniter " (samyadvama), for all lovely things (vama) come together (saiyanti) unto it. All lovely things come together unto him who knows this. 3. And this is also " Goods-bringer" (vamanī), for it brings 223

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(ni) all goods (vama). He brings all goods who knows this. 4. And this one is also "Light-bringer" (bhamani), for it shines ( Vbha) in all worlds. He shines in all worlds who knows this. 5. Now, whether they perform the cremation obsequies in the case of such a person or not, they [i. e. the dead] pass over into a flame; from a flame, into the day; from the day, into the half-month of the waxing moon; from the half-month of the waxing moon, into the six months during which the sun moves northwards; from the months, into the year; from the year, into the sun; from the sun, into the moon ; from the moon, into lightning. There there is a Person (purusa) who is non-human (a-mānava). 6. He leads them on to Brahma. This is the way to the gods,1 the way to Brahma. They who proceed by it return not to the human condition here-yea, they return not !'

SIXTEENTH KHANDA

The Brahman priest properly silent at the sacrifice I. Verily, he who purifies here2 is a sacrifice. Truly, when he moves, he purifies this whole world. Since when he moves (ran) he purifies this whole world, therefore indeed he is a sacrifice (yajña). His two paths are mind and speech. 2. Of these the Brahman priest (brahma) forms one with his mind; the Hotri, the Adhvaryu, and the Udgatri priests, the other with speech. In case, after the morning litany has commenced, the Brah- man priest interrupts before the concluding verse, [3] he forms only one path. The other becomes discontinued. As a one-legged man walking, or a chariot proceeding with one wheel, suffers injury, so his sacrifice suffers injury. The institutor of the sacrifice suffers injury after the sacrifice which suffers injury. He becomes worse off by having sacrificed. 1 This same way is described subsequently at 5. I0. I-2. That is, the wind. 224

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4. But in case, after the morning litany has commenced, the Brahman priest does not interrupt before the concluding verse, they form both paths; the other does not become discon- tinued. 5. As a two-legged man walking, or a chariot proceeding with both wheels, is well supported, so his sacrifice is well supported. The institutor of the sacrifice is well supported after the sacrifice which is well supported. He becomes better off by having sacrificed.

SEVENTEENTH KHANDA

How the Brahman priest rectifies mistakes in the sacrificial ritual

I. Prajapati brooded upon the worlds. As they were being brooded upon, he extracted their essences: fire from the earth, wind from the atmosphere, the sun from the sky. 2. Upon these three deities he brooded. As they were being brooded upon, he extracted their essences : from the fire, the Rig verses ; from the wind, the Yajus formulas; the Saman chants, from the sun. 3. Upon this threefold knowledge he brooded. As it was being brooded upon, he extracted its essences: bhar from the Rig verses, bhuvas from the Yajus formulas, svar from the Sāman chants. 4. So if there should come an injury in connection with the Rig verses, one should make an oblation in the householder's (Garhapatya) fire with the words ' bhur ! Hail!' So by the essence of the Rig verses themselves, by the power of the Rig verses he mends the injury to the Rig verses of the sacrifice. 5. Moreover, if there should come an injury in connection with the Yajus formulas, one should make an oblation in the southern (Dakshina) fire with the words 'bhuvas! Hail!' So by the essence of the Yajus formulas themselves, by the power of the Yajus formulas he mends the injury to the Yajus formulas of the sacrifice. 6. Moreover, if there should come an injury in connection with the Saman chants, one should make an oblation in the eastern (Ahavaniya) fire with the words ' svar ! Hail!' So by 225 Q

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the essence of the Saman chants, by the power of the Saman chants he mends the injury to the Saman chants of the sacrifice. 7. So, as one would mend gold with borax-salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron or with leather, [8] even so with the power of those worlds, of those divinities, of that triple knowledge one mends the injury to the sacrifice. Verily, that sacrifice is healed in which there is a Brahman priest who knows this. 9. Verily, that sacrifice is inclined to the north1 in which there is a Brahman priest who knows this. Verily, there is this song on the Brahman priest w ho knows this :- Whichever way hee turrs himself, In that same way goes [1o] common man. The Brahman priest alone protects The sacrificers$ like a dog.4 Verily, the Brahman priest who knows this guards the sacrifice, the institutor of the sacrifice, and all the priests. Therefore one should make as his Brahman priest one who knows this, not one who does not know this-yea, not one who does not know this.

FIFTH PRAPĀȚHAKA Concerning breath, the soul, and the Universal Soul

FIRST KHANDA The rivalry of the five bodily functions, and the superiority of breath I. Om! Verily, he who knows the chiefest and best, becomes the chiefest and best. Breath, verily, is the chiefest and best. 1 That is, auspicious .- Sankara. 2 The Brahman priest. That is, the Brahman is the leader of mankind. But Sankara interprets. 'Wherever it goes back (1. e. there is a defect in the sacrifice), thither the man (1. e. the Brahman) goes, to mend the defect with his knowledge.' Deussen interprets these lines : 'Whichever way one turns himself, Thereon a human being goes.' Max Muller saggests still another idea. 3 The word kurun may also mean ' the Kuru people.' * Adopting, as do BR. and Deussen, the reading fva instead of asva, ' a mare.' 226

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2. Verily, he who knows the most excellent, becomes the most excellent of his own [people]. Speech, verily, is the most excellent. 3. Verily, he who knows the firm basis, has a firm bas's both in this world and in the yonder. The eye, verily, is a firm basis. 4. Verily, he who knows attainment-for him wishes are attained, both human and divine. The ear, verily, is attain- ment. 5. Verily, he who knows the abode, becomes an abode of his own [people]. The mind, verily, is the abode.

3. Now, the VitalBreaths ( prana)1 disputed amongthemselves on self-superiority, saying [in turn]: 'I am superior!' 'I am superior !' 7. Those Vital Breaths went to Father Prajapati, and said : 'Sir! Which of us is the most superior?' He said to them : 'That one of you after whose going off the body appears as if it were the very worst off-he is the most superior of you.' 8. Speech went off. Having remained away a year, it came around again, and said: 'How have you been able to live without me?' 'As the dumb, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus. Speech entered in. 9. The Eye went off. Having remained away a year, it came around again, and said: 'How have you been able to live without me?' ' As the blind, not seeing, but breathing with the breath, speaking with speech, hearing with the ear, thinking with the mind. Thus.' The Eye entered in. IO. The Ear went off. Having remained away a year, it came around again, and said: 'How have you been able to live without me?' 1 The word might almost be translated 'Senses' ; but ' Functions' wonld perhaps more accurately represent the quaint old idea in the modern scientific terminology. -Cf. the other accounts of this rivalry at Brih. 6. I. 7-14 and Kaush. 3. 3. 227 Q2

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'As the deaf, not hearing, but breathing with the breath, speaking with speech, seeing with the eye, thinking with the mind. Thus.' The Ear entered in. II. The Mind went off. Having remained away a year, it came around again, and said: 'How have you been able to live without me?' 'As simpletons, mindless, but breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear. Thus.' The Mind entered in. 12. Now when the Breath was about to go off-as a fine horse might tear out the pegs of his foot-tethers all together, thus did it tear out the other Breaths all together. They all came to it, and said: .Sir! Remain. You are the most superior of us. Do not go off.' 13. Then Speech said unto that one: 'If I am the most excellent, so are you the most excellent.' Then the Eye said unto that one : 'If I am a firm basis, so are you a firm basis.' 14. Then the Ear said unto that one: ' If Iam attainment, so are you attainment.' Then the Mind said unto that one: 'If I am an abode, so are you an abode.' 15. Verily, they do not call them 'Speeches,' nor 'Eyes,' nor ' Ears,' nor ' Minds.' They call them ' Breaths' (prana), for the vital breath is all these.

SECOND KHANDA I. It said: 'What will be my food ?' ' Whatever there is here, even to dogs and birds,' they said. So this, verily, is the food (anna) of breath (ana). Verily, breath is its evident name. Verily, in the case of one who knows this, there is nothing whatever that is not food. 2. It said: 'What will be my garment?' ' Water,' they said. Therefore, verily, when people are about to eat, they enswathe it [i.e. the breath] with water both before and 228

CHANDOGYA UPANISHAD [-5.2.7 after.1 It is accustomed to receive a garment; it becomes not naked. 3 When Satyakāma Jābāla told this to Gośruti Vaiyāgra- padya, he also said: 'Even if one should tell this to a dried-up stump, branches would be produced on it and leaves would spring forth.'

The 'mixed potion' incantation for the attainment of greatness 4. Now, if one should wish to come to something great, let him on the night of a new moon perform the Preparatory Consecration Ceremony (Diksha), and on the night of the full moon mix a mixed potion of all sorts of herbs with sour milk and honey. 'Hail to the chiefest and best!'-with these words he should offer a libation of melted butter in the fire and pour the residue into the potion. 5. 'Hail to the most excellent !'-with these words he should offer a libation of melted butter in the fire and pour the residue into the potion. 'Hail to the firm basis!'-with these words he should offer a libation of melted butter in the fire and pour the residue into the potion. 'Hail to the abode!'-with these words he should offer a libation of melted butter in the fire and pour the residue into the potion. 6. Then, creeping back [from the fire], and taking the potion in his hollowed hands, he mutters: 'Thou art He (ama) by name, for this whole world is at home (ama) in thee, for thou art pre-eminent and supreme (śrestha), king and overlord. Let him bring me to pre-eminence and supremacy (śraisthya), kingship and overlordship! Let me be all this !'2 7. Verily then with this Rig verse 3 he takes a sip at each hemistich :- 'The food which is god Savitri's,' -here he takes a sip- I By sipping at the commencement of a meal and by rinsing out the mouth at the close of the meal-the familiar custom m India. 2 Or, 'this world-all.' 3 RV. 5. 82. I. 229

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'That for ourselves do we prefer,' -here he takes a sip- ' The best, the all-refreshing food;' -here he takes a sip- 'The Giver's strength may we attain!' -here he takes a sip. 8. After having cleansed the drinking-vessel or goblet, he lies down to the west of the fire either on a skin or on the bare ground with voice restrained and self-possessed. If he should see a woman. he may know that the rite is successful. 9. As to this there is the following verse :- If during rites done for a wish One sees a woman in his dieam, Success he there may recognize In this appearance of his dream -In this appearance of his dream.

THIRD KHANDAI The course of the soul in its reincarnations 1. Śvetaketu Aruneya attended an assembly of the Pañcālas. Then Pravahana Jaibali said to him: 'Young man, has your father instructed you?' 'He has indeed, Sir.' 2. 'Do you know unto what creatures go forth hence?' 'No, Sir.' 'Do you know how they return again?' 'No, Sir.' ' Do you know the parting of the two ways, one leading to the gods, and one leading to the fathers?' 'No, Sir.' 3. 'Do you know how [it is that]yonder world is not filled up?' ' No, Sir.' 'Do you know how in the fifth oblation water comes to have a human voice?' 'No, indeed, Sir.' 4. 'Now, pray, how did you say of yourself that you had 1 With the instruction of Śvetaketu in Khandas 3-10 compare the parallel account at Brih. 6. 2. 230

CHANDOGYA UPANISHAD [-5 5.I been instructed? Indeed, how could one who would not know these things speak of himself as having been instructed ?' Distressed, he then went to his father's place. Then he said to him: 'Verily, indeed, without having instructed me, you, Sir, said : "I have instructed you." 5. Five questions a fellow of the princely class (rājanya- bandhu) has asked me. I was not able to explain even one of them.' Then he [i.e. the father] said: 'As you have told them to me here, I do not know even one of them. If I had known them, how would I not have told them to you ?' 6. Then Gautama1 went to the king's place. To him, when he arrived, he [i.e. the king] had proper attention shown. Then on the morrow he went up to the audience-hall. Then he [i. e. the king] said to him : 'Honored Gautama, you may choose for yourself a boon of human wealth.' Then he said: ' Human wealth be yours, O king! The word which you said in the presence of the young man, even that do you speak to me.' Then he became troubled. 7. 'Wait a while,'he commanded him. Then he said: 'As to what you have told me, O Gautama, this knowledge has never yet come to Brahmans before you; and therefore in all the worlds has the rule belonged to the Kshatriya only.' Then he said to him :-

FOURTH KHANDA I. 'Yonder world, verily, O Gautama, is a sacrificial fire. In this case the sun is the fuel; the light-rays, the smoke; the day, the flame; the moon, the coals; the stars, the sparks. 2. In this fire the gods offer faith (śraddha). From this oblation arises King Soma.

FIFTH KHANDA

I. The rain-cloud, verily, O Gautama, is a sacrificial fire. In this case wind is the fuel; mist, the smoke; lightning, the flame; the thunderbolt, the coals ; hailstones, the sparks.

1 That is, Gautama Aruni, the father. 231

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2. In this fire the gods offer King Soma. From this obla- tion arises rain. SIXTH KHANDA I. The earth, verily, O Gautama, is a sacrificial fire. In this case the year is the fuel; space, the smoke; night, the flame; the quarters of heaven, the coals; the intermediate quarters of heaven, the sparks. 2. In this fire the gods offer rain. From this oblation arises food. SEVENTH KHANDA I. Man, verily, O Gautama, is a sacrificial fire. In this case speech is the fuel; breath, the smoke; the tongue, the flame; the eyes, the coals; the ear, the sparks. 2. In this fire the gods offer food. From this oblation arises semen. EIGHTH KHANDA I. Woman, verily, O Gautama, is a sacrificial fire. In this case the sexual organ is the fuel; when one invites, the smoke; the vulva, the flame; when one inserts, the coals; the sexual pleasure, the sparks. 2. In this fire the gods offer semen. From this oblation arises the fetus. NINTH KHANDA I. Thus indeed in the fifth oblation water comes to have a human voice. After he has lain within for ten months, or for however long it is, as a fetus covered with membrane, then he is born. 2. When born, he lives for as long as is his length of life. When deceased, they carry him hence to the appointed place for the fire from whence indeed he came, from whence he arose. TENTH KHANDA I. So those who know this, and those too who worship in a forest with the thought that "Faith is austerity," pass into the flame1; from the flame, into the day; from the day, into the half-month of the waxing moon; from the half-month of the waxing moon, into the six months during which the sun moves 1 That is, into the flame of the cremation fire. 232

CHNDOGYA UPANISHAD [-5.10.8 northward; [2] from those months, into the year; from the year, into the sun; from the sun, into the moon; from the moon, into the lightning. Theie there is a Person (purusa) who is non-human (a-manava). He leads them on to Brahma. This is the way leading to the gods.1 3. But those who in the village reverence a belief in sacrifice, merit, and almsgiving-they pass into the smoke2; from the smoke, into the night; from the night, into the latter half of the month; from the latter half of the month, into the six months during which the sun moves southward-these do not reach the year; [4] from those months, into the world of the fatheis ; from the world of the fathers, into space ; from space, into the moon. That is King Soma. That is the food of the gods. The gods eat that. 5. After having remained in it as long as there is a residue [of their good works], then by that course by which they came they return again, just as they came, into space ; from space, into wind. After having become wind, one becomes smoke. After having become smoke, he becomes mist. 6. After having become mist, he becomes cloud. After having become cloud, he rains down. They are born here as rice and barley, as herbs and trees, as sesame plants and beans. Thence, verily, indeed, it is difficult to emerge; for only if some one or other eats him as food and emits him as semen, does he develop further. 7. Accordingly, those who are of pleasant conduct here- the prospect is, indeed, that they will enter a pleasant womb, either the womb of a Brahman, or the womb of a Kshatriya, or the womb of a Vaisya. But those who are of stinking conduct here-the prospect is, indeed, that they will enter a stinking womb, either the womb of a dog, or the womb of a swine, or the womb of an outcast (candāla). 8. But on neither of these ways are the small, continually returning creatures,3 [those of whom it is said .]" Be born, and die"-theirs is a third state. Thereby [it comes about that] yonder world is not filled up.

1 This same way has already been described in 4. 15- 5-6. 2 That is, into the smoke of the cremation fire. $ Such as flies, worms, etc. 233

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Therefore one should seek to guard himself. As to this there is the following verse :- 9. The plunderer of gold, the liquor-drinker, The invader of a teacher's bed, the Brahman-killer- These four sink downward in the scale, And, fifth, he who consorts with them. IO. But he who knows these five fires thus, is not stained with evil, even though consorting with those people. He becomes pure, clean, possessor of a pure world, who knows this -yea, he who knows this!'

ELEVENTH KHANDA 1 The Universal Soul I. Prācīnaśāla Aupamanyava, Satyayajña Paulushi, Indra- dyumna Bhallaveya, Jana Sārkarākshya, and Budila Aśvatarāśvi -these great householders, greatly learned in sacred lore (śrotriya), having come together, pondered: 'Who is our Atman (Soul)? What is Brahma?' 2. Then they agreed among themselves: 'Verily, Sirs, Uddālaka Aruņi here studies exactly this Universal (vaiśvā- nara) Ātman (Soul). Come, let us go unto him.' Then unto him they went. 3. Then he agreed with himself: 'These great householders, greatly learned in sacred lore, will question me. I may not be able to answer them everything. Come! Let me direct them to another.' 4. Then he said to them: 'Verily, Sirs, Asvapati Kaikeya studies just this Universal Atman (Soul). Come! Let us go unto him.' Then unto him they went. 5. Then to them severally, when they arrived, he had proper attentions shown. He was indeed a man who, on rising, could say 2 :- 'Within my realm there is no thief, No miser, nor a drinking man, None altarless, none ignorant, No man unchaste, no wife unchaste.' 1 Another version is found at Sat. Br. I0. 6. I. 2 Deussen's interpretation. 234

CHANDOGYA UPANISHAD [-5.13.2 'Verily, Sirs, I am about to have a sacrifice performed. As large a gift as I shall give to each priest, so large a gift will I give to you, Sirs. Remain, my Sirs' 6. Then they said: 'With whatever subject a person is con- cerned, of that indeed he should speak. You know just this Universal Ātman (Soul). Him indeed do you tell to us.' 7. Then he said to them: 'On the morrow will I make reply.' Then with fuel in their hands1 in the morning they returned. Then, without having first received them as pupils, he spoke to them as follows :-

TWELFTH KHANDA I. 'Aupamanyava, whom do you reverence as the Atman (Soul) ?' 'The heaven indeed, Sir, O King, said he. 'The Universal Atman (Soul) is, verily, that brightly shining one (sutejas) which you reverence as the Atman (Soul). Therefore Soma is seen pressed out (suta) and continually pressed out in your family. 2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences the Universal Atman (Soul) thus. That, however, is only the head of the Atman (Soul),' said he. 'Your head would have fallen off, if you had not come unto me.'

THIRTEENTH KHANDA I. Then he said to Satyayajña Paulushi: 'Pracīnayogya! Whom do you reverence as the Atman (Soul) ?' 'The sun indeed, Sir, O King,' said he. ' The Universal Atman (Soul) is, verily, that manifold one which you reverence as the Atman (Soul). Therefore much of all sorts is seen in your family, [2] [e.g.] a chariot drawn by a she-mule rolled up [before your door], a female slave, a gold necklace. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences that Universal 1 As a token of discipleship. Compare 4. 4 5. 235

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Atman (Soul) thus. That, however, is only the eye of the Atman (Soul),' said he. 'You would have become blind, if you had not come unto me.'

FOURTEENTH KHANDA I. Then he said to Indradyumna Bhllaveya: 'Vaiyaghra- padya! Whom do you reverence as the Atman (Soul) ?' 'The wind indeed, Sir, O King,' said he. 'The Universal Atman (Soul) is, verily, that which possesses various paths, which you reverence as the Atman (Soul). Therefore offerings come unto you in various ways; rows of chariots follow you in various ways. 2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences that Universal Ātman (Soul) thus. That, however, is only the breath of the Atman (Soul),' said he. 'Your breath would have departed, if you had not come unto me.' FIFTEENTH KHANDA I. Then he said to Jana: Sarkarakshya! Whom do you reverence as the Atman (Soul) ?' 'Space indeed, Sir, O King,' said he. 'The Universal Atman (Soul) is, verily, that expanded one, which you reverence as the Atman (Soul). Therefore you aie expanded with offspring and wealth. 2. You eat food ; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred know- ledge in the family of him who reverences that Universal Ātman (Soul) thus. That, however, is only the body (samdeha) of the Atman (Soul),' said he. 'Your body would have fallen to pieces, if you had not come unto me.'

SIXTEENTH KHANDA I. Then he said to Budila Āśvatarāśvi: 'Vaiyāghrapadya! Whom do you reverence as the Atman (Soul) ?' 'Water indeed, Sir, O King,' said he. 'The Universal Atman (Soul) is, verily, that wealth, which 236

CHANDOGYA UPANISHAD [-5.18.2 you reverence as the Atman (Soul). Therefoie you are wealthy and thriving. 2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reveiences that Universal Ātman (Soul) thus. That, however, is only the bladder of the Atman (Soul),' said he. 'Your bladder would have burst, if you had not come unto me.' SEVENTEENTH KHANDA I. Then he said to Uddalaka Aruni: 'Gautama! Whom do you reverence as the Atman (Soul) ?' 'The earth indeed, Sir, O King,' said he. 'The Universal Atman (Soul) is, verily, that support, which you reverence as the Atman (Soul). Therefore you are supported with offspring and cattle. 2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred know- ledge in the family of him who reverences that Universal Ātman (Soul) thus. That, however, is only the feet of the Atman (Soul),' said he. 'Your feet would have withered away, if you had not come unto me.' EIGHTEENTH KHANDA I. Then he said to them : 'Verily, indeed, you here eat food, knowing this Universal Atman (Soul) as if something separate. He, however, who reverences this Universal Atman (Soul) that is of the measure of the span 1-thus,2 [yet] isto be measured by thinking of oneself3-he eats food in all worlds, in all beings, in all selves. 2. The brightly shining [heaven] is indeed the head of that Universal Atman (Soul). The manifold [sun] is his eye. That which possesses various paths [i.e. the wind] is his breath. The extended [space] is his body. Wealth [i.e. 1 From earth to heaven-as Sankara suggests. 2 Deictically. 3 abhz-vi-mana, a word of not altogether certain meaning, either from ma 'to measure,' or from vman 'to think,' like the immediately preceding prādesa- matra, or perhaps pregnantly referring to both. 237

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water] is indeed his bladder. The support [i.e. the earth] is indeed his feet. The sacrificial area is indeed his breast. The sacrificial grass is his hair. The Garhapatya fire is his heart. The Anvaharyapacana fire is his mind. The Āhavanīya fire is his mouth.

NINETEENTH KHANDA

The mystical Agnihotra sacrifice to the Universal Soul in one's own self

I. Therefore the first food which one may come to, should be offered. The first oblation which he would offer he should offer with " Hail to the Prana breath!" The Prana breath is satisfied. 2. The Prana breath being satisfied, the eye is satisfied. The eye being satisfied, the sun is satisfied. The sun being satisfied, the heaven is satisfied. The heaven being satisfied, whatever the heaven and the sun rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge. TWENTIETH KHANDA I. Then the second oblation which he would offer he should offer with " Hail to the Vyana breath!" The Vyana breath is satisfied. 2. The Vyana breath being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters of heaven are satisfied. The quarters of heaven being satisfied, whatever the moon and the quarters of heaven rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge.

TWENTY-FIRST KHANDA I. Then the third offering which he would offer he should offer with " Hail to the Apana breath!" The Apana breath is satisfied. 2. The Apäna breath being satisfied, speech is satisfied. 238

CHANDOGYA UPANISHAD [-5.24.3 Speech being satisfied, fire is satisfied. Fire being satisfied, the earth is satisfied. The earth being satisfied, whatever the earth and fire rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred know- ledge. TWENTY-SECOND KHANDA I. Then the fouith offering which he would offer he should offer with " Hail to the Samana breath!" The Samana breath is satisfied. 2. The Samana breath being satisfied, the mind is satisfied. The mind being satisfied, the rain-god (Parjanya) is satisfied. The rain-god being satisfied, lightning is satisfied. Lightning being satisfied, whatever the rain-god and lightning rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge.

TWENTY-THIRD KHANDA I. Then the fifth offering which he would offer he should offer with "Hail to the Udana breath!" The Udana breath is satisfied. 2. The Udana breath being satisfied, wind is satisfied.1 Wind being satisfied, space is satisfied. Space being satisfied, what- ever wind and space rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle. with food, with the glow of health, and with eminence in sacred knowledge. TWENTY-FOURTH KHANDA I. If one offers the Agnihotra (fire) sacrifice without knowing this-that would be just as if he were to remove the live coals and pour the offering on ashes. 2. But if one offers the Agnihotra sacrifice knowing it thus, his offering is made in all worlds, in all beings, in all selves. 3- So, as a rush-reed laid on a fire would be burned up, even

1 According to the Poona and Madras editions of the Chandogya Upanishad the first part of this paiagraph would read: 'The Udana breath being satisfied, the skin is satisfied. The skin being satisfied, wind is satisfied,' etc. 239

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so are burned up all the evils of him who offers the Agnihotra sacrifice knowing it thus. 4. And therefore, if one who knows this should offer the leavings even to an outcast (candala), it would be offered in his Universal Atman (Soul). As to this there is the follow- ing verse :- As hungry children sit around About their mother here in life, E'en so all beings sit around The Agnihotra sacrifice.'

SIXTH PRAPĀTHAKA

The instruction of Śvetaketu by Uddālaka concerning the key to all knowledge

FIRST KHANDA

The threefold development of the elements and of man from the primary unitary Being I. Om! Now, there was Svetaketu Aruneya. To him his father said: 'Live the life of a student of sacred knowledge. Verily, my dear, from our family there is no one unlearned [in the Vedas] (an-ucya), a Brahman by connection (brahma-bandhu) as it were. 2. He then, having become a pupil at the age of twelve, having studied all the Vedas, returned at the age of twenty-four, conceited, thinking himself learned, proud. 3. Then his father said to him: 'Svetaketu, my dear, since now you are conceited, think yourself learned, and are proud, did you also ask for that teaching whereby what has not been heard of becomes heard of, what has not been thought of becomes thought of, what has not been understood becomes understood?' 4. 'How, pray, Sir, is that teaching?' (4) 'Just as, my dear, by one piece of clay everything made of clay may be known-the modification is merely a verbal distinction, a name; the reality is just " clay"- 5. Just as, my dear, by one copper ornament everything 240

CHĀNDOGYA UPANISHAD [-6.3.I made of copper may be known-the modification is merely a verbal distinction, a name; the reality is just " copper"- 6. Just as, my dear, by one nail-scissors everything made of iron may be known-the modification is merely a verbal distinction, a name; the reality is just "iron"-so, my dear, is that teaching.' 7. 'Verily, those honored men did not know this; for, if they had known it, why would they not have told me? But do you, Sir, tell me it.' ' So be it, my dear,' said he.

SECOND KHANDA I. 'In the beginning, my dear, this world was just Being (sat), one only, without a second. To be sure, some people say 1: " In the beginning this world was just Non-being (a-sat), one only, without a second; from that Non-being Being was produced." 2. But verily, my dear, whence could this be?' said he. 'How from Non-being could Being be produced? On the contrary, my dear, in the beginning this world was just Being, one only, without a second. 3. It bethought itself: "Would that I were many! Let me procreate myself!" It emitted heat. That heat bethought itself: " Would that I were many! Let me procreate myself." It emitted water. Therefore whenever a person grieves or perspires from the heat, then there is produced water [i.e. either tears or perspiration]. 4. That water bethought itself: "Would that I were many ! Let me procreate myself." It emitted food. Therefore whenever it rains, then there is abundant food. So food for eating is produced just from water.

THIRD KHANDA I. Now, of these beings here there are just three origins2: [there are beings] born from an egg, born from a living thing, born from a sprout.

1 As, for example, in 3. 19. I and Tait. 2. 7. 2 Literally 'seeds' (bija). 241 R

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2. That divinity [i e. Being] bethought itself: "Come! Let me enter these three divinities [i.e. heat, water, and food] with this living Soul (atman), and separate out name and form.1 3. Let me make each one of them threefold." That divinity entered into these three divinities with this living Soul, and separated out name and form. 4. It made each of them threefold. Now, verily, my dear, understand from me how each of these three divinities becomes threefold.

FOURTH KHANDA I. Whatever red form fire has, is the form of heat ; what- ever white, the form of water; whatever dark, the form of food. The firehood has gone from fire: the modification is merely a verbal distinction, a name. The reality is just " the three forms." 2. Whatever red form the sun has, is the form of heat; whatever white, the form of water; whatever dark, the form of food. The sunhood has gone from the sun: the modifi- cation is merely a verbal distinction, a name. The reality is just " the three forms." 3. Whatever red form the moon has, is the form of heat, whatever white, the form of water; whatever dark, the form of food. The moonhood has gone from the moon: the modifi- cation is merely a verbal distinction, a name. The reality is just "the three forms." 4. Whatever red form the lightning has, is the form of heat ; whatever white, the form of water; whatever dark, the form of food. The lightninghood has gone from the lightning: the modification is merely a verbal distinction, a name. The reality is just " the three forms." 5. Verily, it was just this that the great householders, greatly learned in sacred lore, knew when they said of old 2: "No one now will bring up to us what has not been heard of, what has not been thought of, what has not been understood." For from these [three forms] they knew [everything]. 6. They knew that whatever appeared red was the form of 1 'Name and form' is the Sanskrit idiom for 'individuality.' 2 Compaie Mund. I. I. 3. 242

CHĀNDOGYA UPANISHAD [-6.6.5 heat. They knew that whatever appeared white was the form of water. They knew that whatever appeared dark was the form of food. 7. They knew that whatever appeared un-understood, is a combination of just these divinities. Verily, my dear, understand from me how each of these three divinities, upon reaching man, becomes threefold.

FIFTH KHANDA I. Food, when eaten, becomes divided into three parts. That which is its coarsest constituent, becomes the feces; that which is medium, the flesh; that which is finest, the mind. 2. Water, when drunk, becomes divided into three parts. That which is its coarsest constituent, becomes the urine: that which is medium, the blood; that which is finest, the breath (prāna). 3. Heat, when eaten, becomes divided into three parts. That which is its coarsest constituent, becomes bone; that which is medium, the marrow; that which is finest, the voice. 4. For. my dear, the mind consists of food; the breath consists of water; the voice consists of heat.' 'Do you, Sir, cause me to understand even more.' 'So be it, my dear,' said he.

SIXTH KHANDA I. 'Of coagulated milk, my dear, when churned, that which is the finest essence all moves upward; it becomes butter. 2. Even so, verily, my dear, of food, when eaten, that which is the finest essence all moves upward; it becomes the mind. 3. Of water, my dear, when drunk, that which is the finest essence all moves upward; it becomes the breath. 4. Of heat, my dear, when eaten, that which is the finest essence all moves upward; it becomes the voice. 5. For, my dear, the mind consists of food; the breath consists of water; the voice consists of heat.' ' Do you, Sir, cause me to understand even more.' 'So be it, my dear,' said he. '243 R 2

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SEVENTH KHANDA I. 'A person, my dear, consists of sixteen parts. For fifteen days do not eat; drink water at will. Breath, which consists of water, will not be cut off from one who drinks water.' 2. Then for fifteen days he did not eat. So then he approached him, saying, 'What shall I say, Sir?' 'The Rig verses, my dear, the Yajus formulas, the Saman chants.' Then he said : 'Verily, they do not come to me, Sir.' 3. To him he then said: 'Just as, my dear, a single coal of the size of a fire-fly may be left over from a great kindled fire, but with it the fire would not thereafter burn much-so, my dear, of your sixteen parts a single sixteenth part may be left over, but with it you do not now apprehend the Vedas. (4) Eat; [4] then you will understand from me.' (4) Then he ate. So then he approached him. Then whatsoever he asked him, he answered everything (5) To him he then said: 5. 'Just as, my dear, one may, by covering it with straw, make a single coal of the size of a fire-fly that has been left over from a great kindled fire blaze up, and with it the fire would thereafter burn much-[6] so, my dear, of your sixteen parts a single sixteenth part has been left over. After having been covered with food, it has blazed up. With it you now apprehend the Vedas; for, my dear, the mind consists of food, the breath consists of water. the voice consists of heat.' Then he understood from him-yea, he understood.

EIGHTH KHANDA Concerning sleep, hunger and thirst, and dying I. Then Uddālaka Āruņi said to Svetaketu, his son: 'Understand from me, my dear, the condition of sleep. When a person here sleeps (svapiti), as it is called, then, my dear, he has reached Being, he has gone to his own (svam apita). Therefore they say of him "he sleeps"; for he has gone to his own. 244

CHANDOGYA UPANISHAD [-6.8.6 2. As a bird fastened with a string, after flying in this direction and in that without finding an abode elsewhere, rests down just upon its fastening-even so, my dear, the mind, after flying in this direction and in that without finding an abode elsewhere, rests down just upon breath; for the mind, my dear, has breath as its fastening. 3. Understand from me, my dear, hunger (asanā) and thirst. When a peison here is hungry (asiśışatı), as it is called, just water is leading off (nayanti) that which has been eaten ( Vas). So, as they speak of " a leader-of-cows" (go-nāya), "a leader-of-horses " (aśva-nāya), "a leader-of-men" (puruşa- naya), so they speak of water as "a leader-of-food" (asa-nāya, hunger). On this point, my dear, understand that this [body] is a sprout which has sprung up. It will not be without a root. 4. What else could its root be than food? Even so, my dear, with food for a sprout, look for water as the root. With water, my dear, as a sprout, look for heat as the root. With heat, my dear, as a sprout, look for Being as the root. All creatures here, my dear, have Being as their root, have Being as their home, have Being as their support. 5. Now, when a person here is thirsty, as it is called, just heat is leading off that which has been drunk. So, as they speak of "a leader-of-cows" (go-nāya), "a leader-of-horses" (aśva-nāya), "a leader-of-men " (puruşa-nāya), so one speaks of heat as "a leader-of-water" (uda-nyā, thirst). On this point, my dear, understand that this [body] is a sprout which has sprung up. It will not be without a root. 6. Where else could its root be than in water? With water, my dear, as a sprout, look for heat as the root. With heat, my dear, as a sprout, look for Being as the root. All creatures here, my dear, have Being as their root, have Being as their abode, have Being as their support. But how, verily, my dear, each of these three divinities, upon reaching man, becomes threefold, has previously1 been said. When a person here is deceasing, my dear, his voice goes into his mind; his mind, into his breath; his breath, into heat; 1 In 6.5. I-4. 245

6 8.6-7 CHANDOGYA UPANISHAD

the heat, into the highest divinity. (7) That which is the finest essence-[;] this whole world has that as its soul. That is Reality (satya). That is Atman (Soul). That art thou, Śvetaketu.' 1 ' Do you, Sir, cause me to understand even more.' ' So be it, my dear,' said he.

NINTH KHANDA

The unitary World-Soul, the immanent reality of all things and of man

I. ' As the bees, my dear, prepare honey by collecting the essences of different trees and ieducing the essence to a unity, [2] as they are not able to discriminate " I am the essence of this tree," " I am the essence of that tree"-even so, indeed, my dear, all creatures here, though they reach Being,2 know not "We have reached Being." 3. Whatever they are in this world, whether tiger, or lion, or wolf, or boar, or worm, or fly, or gnat, or mosquito, that they become. 4. That which is the finest essence-this whole world has that as its soul. That is Reality. That is Atman (Soul). That art thou, Svetaketu.' 'Do you, Sir, cause me to understand even more.' 'So be it, my dear,' said he.

TENTH KHANDA I. 'These rivers, my dear, flow, the eastern toward the east, the western toward the west. They go just from the ocean to the ocean. They become the ocean itself. As there they know not " I am this one," " I am that one"-[2] even so, indeed, my dear, all creatures here, though they have come forth from Being, know not "We have come forth from Being." Whatever they are in this world, whether tiger, or lion, or

I In an article entitled 'Sources of the filosofy of the Upanisads,' }AOS. 36 (1916), pp. 197-204, Edgerton translates as follows (p. 200, n. 5): 'What that subtle essence is, a-state-of-having-that(-anima)-as-its-essence is this universe, that is the Real, that is the Soul, that art thou, Śvetaketu.' $ In deep sleep and in death. 246

CHANDOGYA UPANISHAD [-6.12.I

wolf, or boar, or worm, or fly, or gnat, or mosquito, that they become. 3. That which is the finest essence-this whole world has that as its soul. That is Reality. That is Atman (Soul). That art thou, Śvetaketu.' ' Do you, Sir, cause me to understand even more.' ' So be it, my dear,' said he.

ELEVENTH KHANDA I. 'Of this great tree, my dear, if some one should strike at the root, it would bleed, but still live. If some one should strike at its middle, it would bleed, but still live. If some one should strike at its top, it would bleed, but still live. Being pervaded by Atman (Soul), it continues to stand, eagerly drinking in moisture and rejoicing. 2. If the life leaves one branch of it, then it dries up. It leaves a second, then that dries up. It leaves a third; then that dries up. It leaves the whole; the whole dries up. Even so, indeed, my dear, understand,' said he. 3. 'Verily, indeed, when life has left it, this body dies. The life does not die. That which is the finest essence-this whole world has that as its soul. That is Reality. That is Atman (Soul). That art thou, Śvetaketu.' 'Do you, Sir, cause me to understand even more.' 'So be it, my dear,' said he.

TWELFTH KHANDA I. 'Bring hither a fig from there.' ' Here it is, Sir.' ' Divide it.' ' It is divided, Sir.' ' What do you see there?' 'These rather (iva) fine seeds, Sir.' 'Of these, please (anga), divide one.' 'It is divided, Sir.' 'What do you see there ?' 'Nothing at all, Sir.' 247

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2. Then he said to him: 'Verily, my dear, that finest essence which you do not perceive-verily, my dear, from that finest essence this great Nyagrodha (sacred fig) tree thus 1 arises. 3. Believe me, my dear,' said he, (3) ' that which is the finest essence -- this whole world has that as its soul. That is Reality. That is Atman (Soul). That art thou, Śvetaketu.' ' Do you, Sir, cause me to understand even more.' 'So be it, my dear,' said he.

THIRTEENTH KHANDA I. 'Place this salt in the water. In the morning come unto me.' Then he did so. Then he said to him: 'That salt you placed in the water last evening-please, bring it hither.' Then he grasped for it, but did not find it, as it was com- pletely dissolved. 2. 'Please, take a sip of it from this end,' said he. 'How is it ?' 'Salt.' 'Take a sip from the middle,' said he. 'How is it ?' 'Salt.' 'Take a sip from that end,' said he. 'How is it ?' 'Salt.' ' Set it aside.2 Then come unto me.' He did so, saying, ' It is always the same.' Then he said to him: ' Verily, indeed, my dear, you do not perceive Being here. Verily, indeed, it is here. 3. That which is the finest essence-this whole world has that as its soul. That is Reality. That is Atman (Soul). That art thou, Śvetaketu.' 'Do you, Sir, cause me to understand even more.' 'So be it, my dear,' said he.

1 Deictically. " Instead of abhi-pra-asya Bohtlingk and Roth (BR. I. 543 s.v.) read abhi-pra- asya, 'add more unto it.'

248

CHĀNDOGYA UPANISHAD [-6.15.3

FOURTEENTH KHANDA I. 'Just as, my dear, one might lead away from the Gandharas a person with his eyes bandaged, and then abandon him in an uninhabited place; as there he might be blown forth either to the east, to the north, or to the south, since he had been led off with his eyes bandaged and deserted with his eyes ban- daged ; [2] as, if one released his bandage and told him, "In that direction are the Gandharas; go in that direction!" he would, if he were a sensible man, by asking [his way] from village to village, and being informed, arrive home at the Gandhäras-even so here on earth one who has a teacher knows: " I belong here only so long as I shall not be released [from the body]. Then I shall arrive home." 3. That which is the finest essence-this whole world has that as its soul. That is Reality. That is Atman (Soul). That art thou, Svetaketu.' ' Do you, Sir, cause me to understand even more.' ' So be it, my dear,' said he.

FIFTEENTH KHANDA

I. 'Also, my dear, around a [deathly] sick person his kins- men gather, and ask, "Do you know me?" "Do you know me?" So long as his voice does not go into his mind, his mind into his breath, his breath into heat, the heat into the highest divinity-so long he knows. 2. Then when his voice goes into his mind, his mind into his breath, his breath into heat, the heat into the highest divinity 1 -then he knows not. 3. That which is the finest essence-this whole world has that as its soul. That is Reality. That is Atman (Soul). That art thou, Śvetaketu.' 'Do you, Sir, cause me to understand even more.' 'So be it, my dear,' said he.

1 This same statement of the order of the cessation of functions on the approach of death occurs in 6. 8 6. 249

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SIXTEENTH KHANDA I. 'And also, my dear, they lead up a man seized by the hand, and call : " He has stolen! He has committed a theft ! Heat the ax for him!" If he is the doer of the deed, there- upon he makes himself (atmanam) untrue. Speaking untruth, he covers himself with untruth. He seizes hold of the heated ax, and is burned. Then he is slain. 2. But if he is not the doer of the deed, thereupon he makes himself true. Speaking truth, he covers himself with truth. He seizes hold of the heated ax, and is not burned. Then he is released. 3. As in this case he would not be burned [because of the truth], so this whole world has that [truth] as its soul. That is Reality. That is Atman (Soul). That art thou, Svetaketu.' Then he understood it from him-yea, he understood.

SEVENTH PRAPĀȚHAKA

The instruction of Narada by Sanatkumara

Progressive worship of Brahma up to the Universal Soul

FIRST KHANDA I. Om! 'Teach me, Sir !'1with these words Narada came to Sanatkumāra. To him he then said: 'Come to me with what you know. Then I will tell you still further.' 2. Then he said to him: 'Sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore (itrhasa-purana) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury (daiva), Chronology, Logic, Polity, the Science of the Gods (deva-vidya), the Science of Sacred Know- ledge (brahma-vidya), Demonology (bhūta-vidya), Military Science (ksatra-vidyā), Astrology (naksatra-vidyā), the Science

I This sentence adhihi bhagavo lacks but the word brahma to be the same as the reqnest which Bhrigu Varuni put to his father in a similar progressive definition in Tait. 3. I : adhihi bhagavo brahma, ' Sur, declare Brahma.' 250

CHANDOGYA UPANISHAD [-7.2.I of Snake-charming, and the Fine Arts (sarpa-devajana-vidyā).1 This, Sir, I know. 3. Such a one am I, Sir, knowing the sacred sayings (mantra- and), but not knowing the Soul (Atman). It has been heard by me from those who are like you, Sir, that he who knows the Soul (Atman) crosses over sorrow. Such a sorrowing one am I, Sir. Do you. Sir, cause me, who am such a one, to cross over to the other side of sorrow.' To him he then said: 'Verily, whatever you have here learned, verily, that is mere name (naman). 4. Verily, a Name are the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore (itihasa-purana) as the fifth, the Veda of the Vedas [i.e. Giammar], Rites for the Manes, Mathematics, Augury (darva), Chronology, Logic, Polity, the Science of the Gods (deva-urdya), the Science of Sacred Knowledge (brahma- vidyā), Demonology (bhūta-vidyā), Military Science (kșatra- udyā), Astrology (nakşatra-vidyā), the Science of Snake- charming, and the Fine Arts (sarpa-devajana-vidyā). This is mere Name. Reverence Name. 5. He who reverences Name as Brahma-as far as Name goes, so far he has unlimited freedom, he who reverences Name as Brahma.' 'Is there, Sir, moie than Name?' 'There is, assuredly, more than Name.' 'Do you, Sir, tell me it.'

SECOND KHANDA I. 'Speech (vac), assuredly, is more than Name. Speech, verily, makes known the Rig-Veda, the Yajur-Veda, the Sama- Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore as the fifth, the Veda of the Vedas [i. e. Grammar], Rites for the Manes, Mathematics, Augury, Chronology, Logic, Polity, the Science of the Gods, the Science of Sacred Knowledge, Demonology, Military Science, Astrology, the Science of Snake-charming, and the Fine Arts, as well as heaven and earth, wind and space, water and heat, gods and

1 With this list, which recurs here and in the seventh Khanda, compare the somewhat similar enumerations at Brh. 2. 4. 10; 4. I. 2; 4. 5. II. 25L

7 2.1-] CHANDOGYA UPANISHAD

men, beasts and birds, grass and trees. animals together with worms, flies, and ants, right and wrong, true and false, good and bad, pleasant and unpleasant. Verily, if there were no speech, neither right nor wrong would be known, neither true nor false, neither good nor bad, neither pleasant nor unpleasant. Speech, indeed, makes all this known. Reverence Speech. 2. He who reverences Speech as Brahma-as far as Speech goes, so far he has unlimited freedom, he who reverences Speech as Brahma.' 'Is there, Sir, more than Speech?' 'There is, assuredly, more than Speech.' ' Do you, Sır, tell me it.'

THIRD KHANDA I. 'Mind (manas), assuredly, is more than Speech. Verily, as the closed hand compasses two acorns, or two kola-berries, or twodice-nuts, so Mind compasses both Speech and Name. When through Mind one has in mind " I wish to learn the sacred sayings (mantra)," then he learns them; " I wish to perform sacred works (karma)," then he performs them; "I would desire sons and cattle," then he desires them; "I would desire this world and the yonder," then he desires them. Truly the self (atman) is Mind. Truly, the world (loka) is Mind. Truly, Brahma is Mınd. 2. He who reverences Mind as Brahma-as far as Mind goes, so far he has unlimited freedom, he who reverences Mind as Brahma.' 'Is there, Sir, more than Mind?' 'There is, assuredly, more than Mind.' ' Do you, Sir, tell me it.'

FOURTH KHANDA I. 'Conception (samkalpa), assuredly, is more than Mind. Verily, when one forms a Conception, then he has in Mind, then he utters Speech, and he utters it in Name. The sacred say- ings (mantra) are included in Name; and sacred works in the sacred sayings. 2. Verily, these have Conception as their union-point, have 252

CHANDOGYA UPANISHAD [-7.53 Conception as their soul, are established on Conception. Heaven and earth were formed through Conception. Wind and space were formed through Conception. Water and heat were formed through Conception. Through their having been formed, rain becomes formed. Through rain having been formed, food becomes formed. Through food having been formed, living creatures (prāna) become formed. Through living creatures having been formed, sacred sayings (mantra) become formed. Through sacred sayings having been formed, sacred works (karma) become [per]formed. Through sacred works having been [per]formed, the world becomes formed. Through the world having been formed, everything becomes formed. Such is Conception. Reverence Conception. 3. He who reverences Conception as Brahma-he. verily, attains the Conception-worlds; himself being enduring, the enduring worlds; himself established, the established worlds ; himself unwavering, the unwavering worlds. As far as Concep- tion goes, so far he has unlimited freedom, he who reverences Conception as Brahma.' 'Is there, Sir, more than Conception ?' 'There is, assuredly, more than Conception.' ' Do you, Sir, tell me it.'

FIFTH KHANDA I. 'Thought (citta), assuredly, is more than Conception. Verily, when one thinks, then he forms a conception, then he has in Mind, then he utters Speech, and he utters it in Name. The sacred sayings (mantra) are included in Name; and sacred works in the sacred sayings. 2. Verily, these things have Thought as their union-point, have Thought as their soul, are established on Thought. Therefore, even if one who knows much is without Thought, people say of him: "He is not anybody, whatever he knows! Verily, if he did know, he would not be so without Thought!" On the other hand, if one who knows little possesses Thought, people are desirous of listening to him. Truly, indeed, Thought is the union-point, Thought is the soul (atman), Thought is the support of these things. Reverence Thought. 3. He who reverences Thought as Brahma-he, verily, 253

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attains the Thought-worlds; himself being enduring, the enduring worlds; himself being established, the established worlds; himself being unwavering, the unwavering worlds. As far as Thought goes, so far he has unlimited freedom, he who reverences Thought as Brahma.' . Is there. Sir, more than Thought?' 'There is, assuredly, more than Thought.' 'Do you, Sir, tell me it.'

SIXTH KHANDA I. 'Meditation (dhyana), assuredly, is more than Thought. The earth meditates, as it were (iva). The atmosphere medi- tates, as it were. The heaven meditates,. as it were. Water meditates, as it were. Mountains meditate, as it were. Gods and men meditate, as it were. Therefore whoever among men here attain greatness-they have, as it were, a part of the reward of meditation. Now, those who are small are quarrelers. tale-bearers, slanderers. But those who are superior-they have, as it were, a part of the reward of Meditation. Reverence Meditation. 2. He who reverences Meditation as Brahma-as far as Meditation goes, so far he has unlimited freedom, he who reverences Meditation as Brahma.' 'Is there, Sir, more than Meditation?' 'There is, assuredly, more than Meditation.' 'Do you, Sir, tell me it.'

SEVENTH KHANDA I. 'Understanding (vijnana), assuredly, is more than Meditation. Verily, by Understanding one understands the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore (itihasa-purana) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury (daiva), Chronology, Logic, Polity, the Science of the Gods (deva-vidya), the Science of Sacred Knowledge (brahma-vidya), Demonology (bhūta-vidyā), Military Science (kşatra-vidyā), Astrology (nakșatra-vidyā), the Science of Snake-charming, and the Fine Arts (sarpa-devajana- 254

CHĀNDOGYA UPANISHAD [-7.9.I vidya), as well as heaven and earth, wind and space, water and heat, gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants, right and wrong, true and false, good and bad, pleasant and unpleasant, food and drink, this world and the yonder-all this one understands just with Understanding. Reverence Understanding. 2. He who reverences Understanding as Brahma-he, verily, attains the worlds of Understanding (vijñana) and of Knowledge (jñāna). As far as Understanding goes, so far he has un- limited freedom, he who reverences Understanding as Brahma.' 'Is there, Sir, more than Understanding ?' 'There is, assuredly, more than Understanding.' ' Do you, Sir, tell me it.'

EIGHTH KHANDA I. 'Strength (bala), assuredly, is more than Understanding. Indeed, one man of Strength causes a hundred men of Under- standing to tremble. When one is becoming strong, he becomes a rising man. Rising, he becomes an attendant. Attending, he becomes attached as a pupil. Attached as a pupil, he becomes a seer, he becomes a hearer, he becomes a thinker, he becomes a perceiver, he becomes a doer, he becomes an understander. By Strength, verily, the earth stands; by Strength, the atmosphere; by Strength, the sky; by Strength, the mountains; by Strength, gods and men; by Strength, beasts and birds, grass and trees, animals together with worms, flies, and ants. By Strength the world stands. Reverence Strength. 2. He who reverences Strength as Brahma-as far as Strength goes, so far he has unlimited freedom, he who reverences Strength as Brahma.' 'Is there, Sir, more than Strength ?' 'There is, assuredly, more than Strength.' 'Do you, Sir, tell me it.'

NINTH KHANDA I. 'Food (anna), assuredly, is more than Strength. There- fore, if one should not eat for ten days,1 even though he might '1 Literally 'nights.' 255

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live, yet verily he becomes a non-seer, a non-hearer, a non- thinker. a non-perceiver, a non-doer. a non-understander. But on the entrance of food he becomes a seer, he becomes a hearer, he becomes a thinker, he becomes a perceiver, he becomes a doer, he becomes an undeistander. Reverence Food. 2. He who reverences Food as Brahma-he, verily, attains the worlds of Food and Drink. As far as Food goes, so far he has unlimited freedom. he who reverences Food as Brahma.' ' Is there, Sir, more than Food?' 'There is, assuredly, more than Food.' 'Do you, Sir, tell me it.'

TENTH KHANDA I. 'Water apas), verily, is more than Food. Therefore, when there is not a good rain. living creatures (prāna) sicken with the thought, "Food will become scarce." But when there is a good rain, living creatures become happy with the thought, " Food will become abundant." It is just Water solidified that is this earth, that is the atmosphere, that is the sky, that is gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants; all these are just Water solidified. Reverence Water. 2. He who reverences Water (apas) as Brahma obtains (apnoti) all his desires and becomes satisfied. As far as Water goes, so far he has unlimited freedom, he who reverences Water as Brahma.' ' Is there, Sir, more than Water?' ' There is, assuredly, more than Water.' 'Do you, Sir, tell me it.'

ELEVENTH KHANDA I. 'Heat (tejas), verily, is more than Water. That, verily, seizes hold of the wind, and heats the ether (ākāsa). Then people say: "It is hot! It is burning hot! Surely it will rain!" Heat indeed first indicates this, and then lets out water. So, with lightnings darting up and across the sky, thunders roll. Therefore people say: "It lightens! It 256

CHANDOGYA UPANISHD 1-7.13.2 thunders! Surely it will rain'" Heat indeed first indicates this, and then lets out water. Reverence Heat. 2. He who reverences Heat as Brahma-he, verily, being glowing, attains glowing, shining worlds freed from darkness. As far as Heat goes, so far he has unlimited Freedom, he who reverences Heat as Brahma.' 'Is there, Sir, more than Heat >' 'There is, assuredly, more than Heat.' 'Do you, Sir, tell me it.'

TWELFTH KIANDA I. 'Space (akasa), assuredly, is more than Heat. In Space, verily, are both sun and moon, lightning, stars and fire Through Space one calls out; through Space one hears, through Space one answers. In Space one enjoys himself. in Space one does not enjoy himself. In Space one is born ; unto Space one is born. Reverence Space. 2. He who reverences Space as Brahma-he. verily, attains spacious, gleaming, unconfined, wide-extending worlds. As far as Space goes, so far he has unlimited fiecdom. he who reverences Space as Brahma.' 'Is there, Sir, more than Space >' 'There is, assuredly, more than Space' 'Do you, Sir, tell me it.'

THIRTEENTH KHANDA I. 'Memory (smara), verily. is more than Space There- fore, even if many not possessing Memory should be assembled. indeed they would not hear any one at all. they would not think, they would not understand. But assuredly, if they should remember, then they would hear, then they would think. then they would understand. Through Memory. assuredly. one discerns his children; through Memory, his cattle. Reverence Memory. 2. He who reverences Memory as Brahma-as far as Memory goes, so far he has unlimited freedom, he who reverences Memory as Brahma.' 'Is there, Sir, more than Memory?' 257 S

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'There is, assuredly, more than Memory.' ' Do you, Sir, tell me it.'

FOURTEENTH KHANDA I. 'Hope (asa), assuredly, is more than Memory. When kindled by Hope, verily, Memory learns the sacred sayings vmantra), [kindled by Hope] one performs sacred works (karma), longs for sons and cattle for this world and the yonder. Reverence Hope. 2. He who reverences Hope as Brahma-through Hope all his desires prosper, his wishes are not unavailing. As far as Hope goes, so far he has unlimited freedom, he who reverences Hope as Brahma.' Is there, Sir, more than Hope"' 'There is, assuredly. more than Hope.' · Do you. Sir, tell me it.'

FIFTEENTH KHANDA 1. 'Life (prana, breath), verily, is more than Hope. Just as, verily, the spokes are fastened in the hub, so on this vital breath everything is fastened. Life (prana) goes on with vital breath ( prāna). Vital breath (prāna) gives life (prāna), it gives [life] to a living creature (prana). One's father is vital breath; one's mother, vital breath; one's brother, vital breath; one's sister, vital breath; one's teacher (ācārya), vital breath; a Brahman is vital breath. 2. If one answers harshly, as it were (iva), a father or mother. or brother, or sister, or teacher, or a Brahman, people say to him "Shame on you! Verily. you are a slayer of your father! Verily. you are a slayer of your mother! Verily, you are a slayer of your brother! Verily, you are a slayer of your sister! Verily, you are a slayer of your teacher! Verily, you are a slayer of a Brahman !" 3. But if, when the vital breath has departed from them, one should even shove them with a poker and burn up every bit of them,1 people would not say to him: "You are a slayer of your father," nor " You are a slayer of your mother," 1 In the cremation-pile. 258

CHANDOGYA UPANISHAD [-7.19.I nor 'You are a slayer of youi brother," nor "You are a slayer of your sister," nor "You are a slayer of your teacher," nor " You are a slayer of a Brahman." 4. For indeed, vital breath (prana) is all these things. Verily, he who sees this, thinks this, understands this, becomes a superior speaker. Even if people should say to him " You are a superior speaker," he should say "I am a superior speaker." He should not deny it.

SIXTEENTH KHANDA 1. But he, verily, speaks superiorly who speaks superiorly with Truth (satya).' 'Then I, Sir, would speak superiorly with Truth.' . But one must desire to understand the Truth.' ' Sir, I desire to understand the Truth.'

SEVENTEENTH KHANDA J. 'Verily, when one understands, then he speaks the Truth. One who does not understand, does not speak the Truth. Only he who understands speaks the Truth. But one must desire to understand Understanding (vijñāna).' 'Sir, I desire to understand Understanding.'

EIGHTEENTH KHANDA

I. 'Verily, when one thinks, then he understands. Without thinking one does not understand. Only after having thought does one understand. But one must desire to understand Thought (matr).' 'Sir, I desire to understand Thought.'

NINETEENTH KHANDA

I. 'Verily, when one has Faith, then he thinks. One who has not Faith does not think. Only he who has Faith thinks. But one must desire to understand Faith (śraddhā).' ' Sir, I desire to understand Faith.' 259 S 2

7.20.1-7 CHÄNDOGYA UPANISHAD

TWENTIETH KHAND I. 'Verily, when one grows forth, then he has Faith. One who does not grow forth does not have faith. Only he who grows forth (nih+ stha) has faith. But one must desire to understand the Growing Forth (nil-sthā).' 'Sir, I desire to understand the Growing Forth.'

TWENTY-HRST KHANDA I. 'Verily, when one is active, then he grows forth. Without being active one does not grow forth Only by activity does one grow forth. But one must desire to understand Activity (krti).' 'Sir, I desire to understand Activity.'

TWENTY-SECOND KHANDA I. 'Veiily, when one gets Pleasure for himself, then he is active. Without getting Pleasuie one is not active. Only by getting Pleasure is one active. But one must desire to under- stand Pleasure (sukha).' ' Sir, I desire to understand Pleasure'

TWENTY-THIRD KHANDA I. 'Verily, a Plenum is the same as Pleasure. There is no Pleasure in the small Only a Plenum is Pleasure. But one must desire to understand the Plenum (bhūman).' ' Sir. I desire to understand the Plenum.'

TWLNTY-FOURTH KHANDA I. · Where one sees nothing else, hears nothing else, under- stands nothing else-that is a Plenum. But where one sees something else-that is the small. Verily, the Plenum is the same as the immortal; but the small is the same as the mortal.' ' That Plenum, Sir-on what is it established ?' 'On its own greatness-unless, indeed, not on greatness at all. Here on earth people call cows and horses, elephants and gold, slaves and wives, fields and abodes "greatness." I do 260

CHANDOGYA UPANISHAD [-7.26.1 not speak thus; I do not speak thus,' said he; 'for [in that case] one thing is established upon another.

TWENTY-FIFTH KHANDA I. That [Plenum], indeed, is below. It is above. It is to the west. It is to the east. It is to the south. It is to the north. It, indeed, is this whole world .- Now next the instruction with regard to the Ego (ahamkāra- deśa) .- 'I, indeed, am below. I am above I am to the west. I am to the east. I am to the south. I am to the north. I, indeed, am this whole world.'- 2. Now next the instruction with regaid to the soul (ātmā- deśa) .- 'The Soul (Atman), indeed, is below. The Soul is above The Soul is to the west. The Soul is to the east. The Soul is to the south. The Soul is to the noith. The Soul, indeed, is this whole world. Verily, he who sees this, who thinks this, who understands this, who has pleasure in the Soul, who has delight in the Soul, who has intercourse with the Soul, who has bliss in the Soul- he is autonomous (sva-raj) ; he has unlimited freedom in all worlds. But they who know otherwise than this, are hetero- nomous (anya-rājan); they have perishable worlds; in all worlds they have no freedom.

TWENTY-SIXTH KHANDA 1. Verily, for him who sees this, who thinks this, who understands this, Vital Breath (prana) arises from the Soul (Atman) ; Hope, from the Soul; Memory, from the Soul; Space (akaśa), from the Soul, Heat, from the Soul; Water, from the Soul; appearance and disappearance, from the Soul; Food, from the Soul; Strength, from the Soul; Understanding, from the Soul; Meditation, from the Soul; Thought, from the Soul; Conception, from the Soul; Mind, from the Soul; Speech, from the Soul; Name, from the Soul; sacred sayings (mantra), from the Soul; sacred works (karma), from the Soul ; indeed this whole world, from the Soul.' 261

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2. As to this there is the following verse :-- The seer sees not death, Nor sickness, nor any distress. The seer sees only the All, Obtains the All entirely. That [Soul] is onefold. is threefold, fivefold, sevenfold, and also ninefold; Again, declared elevenfold, And hundred-and-eleven-fold, And also twenty-thousand-fold.1 In pure nourishment (āhāra-uddhı) there is a pure nature (sattva-śuddhi). In a pure nature the traditional doctrines (smrti) become firmly fixed. In acquiring the traditional doctrines there is release from all knots [of the heart]. To such a one2 who has his stains wiped away the blessed Sanat- kumara shows the further shore of darkness. People call him Skanda 3-yea. they call him Skanda.

EIGHTH PRAPĀTHAKA

Concerning the nature of the soul

FIRST KHANDA The universal real Soul, within the heart and in the world I. Om! [The teacher should say :] 'Now, what is here in this city of Brahma,* is an abode, a small lotus-flower.5 Within that is a small space. What is within that, should be searched out; that, assuredly, is what one should desire to understand. 2. If they [i.e. the pupils] should say to him: 'This abode, 1 For this same idea of the indefinite self-individuation of ultimate reality see Maitri 5. 2. 2 As, for example, Narada, the instruction of whom by Sanatkumara forms this entire Seventh Prapathaka up to this point. 3 Meaning, etymologically, 'the Leaper[-over].' Perhaps the idea of this apparently later addition is, that the teacher of this Upanishadic doctrine, which 'overcomes' darkness, is compared to-indeed, is identificd with-Skanda, god of war in later Hinduism, the leader of hosts. * Explained by Sankara as 'the body.' 5 Explained by Sankara as 'the heart.' 262

CHÂNDOGYA UPANISHAD [-8.1.6

the small lotus-flower that is here in this city of Brahma, and the small space within that-what is there there which should be searched out, which assuredly one should desire to under- stand?' [3] he should say: 'As far, verily, as this world-space (ayam ākāśa) extends, so far extends the space within the heart. Within it, indeed, are contained both heaven and earth. both fire and wind, both sun and moon, lightning and the stars, both what one possesses here and what one does not posses; everything herc is contained within it.' 4. If they should say to him: ' If within this city of Brahma is contained everything here, all beings as well as all desires, when old age overtakes it or it perishes, what is left over there- from?' [5] he should say : 'That does not grow old with one's old age; it is not slain with one's murder. That1 is the real city of Brahma. In it desires are contained. That is the Soul (Atman), free from evil, ageless, deathless, sorrowless, hunger- less, thirstless, whose desire is the Real, whose conception is the Real. For, just as here on eaith human beings follow along in subjection to command; of whatever object they are desirous, whether a realm or a part of a field, upon that they live dependent 2 _- 6. As here on eaith the world which is won by work (karma- jita loka) becomes destroyed, even so there the world which is won by merit (punya-jita loka) becomes destroyed. Those who go hence without here having found the Soul (Ātman) and those real desires (satya kāma)-for them in all the worlds there is no freedom. But those who go hence having found here the Soul and those real desires-for them mn all worlds there is freedom.

1 And not the body. 2 The apodosis of this comparison seems to be lacking However, the general idea is doubtless the same as in the following prophecies: 1. e. they who in this life are slaves to the dictates of desire like the slaves of a ruler, will continue unchanged in the hereafter. Whitney, in his review of ' Bohtlingk's Upanishads' in the American Fournal of Philology, vol. II, p 429, interprets the protasis somewhat differently : '" For just as here subjects (of a king who leads them into a new territory) settle down according to order, [and] whatever direction their desires take them to, what region, what piece of ground, that same they severally live upon "-so, we are to understand, is it also in the other world; one's desires determine his condition there.' 263

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SECOND KHANDA I. If he becomes desirous of the world of fathers, merely out of his conception (samkalpa) fathers arise. Possessed of that world of fatheis, he is happy. 2. So, if he becomes desirous of the world of mothers, merely out of his conception mothers arise. Possessed of that world of mothers, he is happy. 3. So, if he becomes desirous of the world of biothers, merely out of his conception brothers arise. Possessed of that world of brothers, he is happy. 4. So, if he becomes desirous of the world of sisters, merely out of his conception sisters arise. Possessed of that world of sistes, he is happy. 5. So, if he becomes desirous of the world of friends, merely out of his conception friends arise. Possessed of that world of friends, he is happy. 6. So, if he becomes desirous of the world of perfume and garlands, merely out of his conception perfume and garlands arise. Possessed of that world of perfume and garlands, he is happy. 7. So, if he becomes desirous of the world of food and drink, merely out of his conception food and drink arise. Possessed of that world of food and drink, he is happy. 8. So, if he becomes desirous of the world of song and music, merely out of his conception song and music arise. Possessed of that world of song and music, he is happy. 9. So, if he becomes desirous of the world of women, merely out of his conception women arise. Possessed of that world of women, he is happy. Io. Of whatever object he becomes desirous, whatever desire he desires, merely out of his conception it arises. Possessed of it, he is happy. THIRD KHANDA I. These same are real desires (satya kāma) with a covering of what is false. Although they are real, there is a covering that is false. For truly, whoever of one's [fellows] departs hence, one does not get him [back] to look at here. 264

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2. But thuse of one's [fellows] who are alive there, and those who have departed, and whatever else one desires but does not get-all this one finds by going in there [i.e. in the Soul]; for there, truly, are those real desires of his which have a cover- ing of what is false. So, just as those who do not know the spot might go over a hid treasuie of gold again and again, but not find it, even so all creatures here go day by day to that Brahma-world (brahma-loka) [in deep sleep], but do not find it ; for truly they are carried astiay by what is false. 3 Verily, this Soul (Atman) is in the heait. The etymolo- gical explanation (nirukta) thereof is this. This one is in the heart (hirdy ayam) ; theiefore it is the heait (hrdayam). Day by day, verily, he who knows this goes to the heavenly world (svarga loka). 4. Now, that serene one 1 who, rising up out of this body, 1eaches the highest light and appears with his own form-he is the Soul (Atman),' said he [i.e. the teacher]. 'That is the immortal, the fearless. That is Brahma.' Verily, the name of that Brahma is the Real (satyam). 5 Verily, these are the three syllables. sat-tr-yam.2 The sat (Being)-that is the immortal. The ti-that is the mortal .? Now the yam-with that one holds the two together. Because with it one holds ( Vyam) the two together, therefore it is yam. Day by day, verily, he who knows this goes to the heavenly world. FOURTH KHANDA I. Now, the Soul (Atman) is the bridge [or, dam], the separation for keeping these worlds apait. Over that bridge [or, dam] there cross neither day, nor night, nor old age, nor death, nor sorrow, nor well-doing, nor evil-doing. 2. All evils turn back therefrom, for that Brahma-world is freed from evil. (2) Therefore, verily, upon crossing that bridge, if one is blind, he becomes no longer blind; if he is sick, he becomes no longer sick. Therefore, verily, upon

1 That is, the soul in deep sleep. 2 Another analytic explanation of the word satyam occurs at Brih. 5. 5. I. 3 Perhaps on the ground that the sound ti is contained in the word martya, meaning 'mortal' 265

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ciossing that bridge, the night appears even as the day, for that Brahma-world is ever illumined. 3. But only they who find that Brahma-world through the chaste life of a student of sacred knowledge (brahmacarya)- only they possess that Brahma-world. In all worlds they possess unlimited freedom.

FIFTH KHANDA

The true way to the Brahma-world, through a life of abstinent religious study 1. Now, what people call . saciifice' (yajña) is really the chaste life of a student of sacred knowledge (brahmacarya), for only through the chaste life of a student of sacred knowledge does he who is a knower (ya jnatr) find that [world]. Now, what people call 'what has been sacrificed' (istam) is really the chaste life of a student of sacred knowledge, for only after having searched (zstva) with the chaste life of a student of sacred knowledge does one find the Soul (Atman). 2. Now, what people call ' the protracted sacrifice' (sattrā- yana) is really the chaste life of a student of sacred knowledge, for only through the chaste life of a student of sacred know- ledge does one find the protection (trana) of the real (sat) Soul (Atman). Now, what people call 'silent asceticism' (mauna) is really the chaste life of a student of sacred knowledge, for only in finding the Soul through the chaste life of a student of sacied knowledge does one [really] think (manute). 3. Now, what people call 'a course of fasting' (an-asakayana1) is really the chaste life of a student of sacred knowledge, for the Soul (Atman) which one finds through the chaste life of a student of sacred knowledge perishes not (na naśyati). Now, what people call 'betaking oneself to hermit life in the forest' (aranyayana) is really the chaste life of a student of sacred knowledge. Verily, the two seas in the Brahma-world, in the third heaven from here, are Ara and Nya. There is the lake Airammadiya ('Affording Refreshment and Ecstasy'); t According to another possible division of the compound word which Śankara seems to have adopted, a-nasaka-ayana, it would mean 'entrance into the unperishing.' 266

CHANDOGYA UPANISHAD 1-8.6.6

there. the fig-tree Somasavana ('the Soma-yielding') ; there, Brahma's citadel, Aparajita ('the Unconquered'), the golden hall of the Lord (prabhu). 4 But only they who find those two seas, Ara and Nya, in the Brahma-world through the chaste life of a student of sacred knowledge-only they possess that Brahma-world. In all the worlds they possess unlimited freedom.

SIXTH KHANDA Passing out from the heart through the sun to immortality 1. Now, as for these arteries of the heart-they arise from the finest essence, which is reddish brown, white. blue, yellow, and red : so it is said. Verily, yonder sun is reddish brown, it is white; it is blue, it is yellow ; it is red. 2. Now, as a great extending highway goes to two villages, this one and the yonder, even so these iays of the sun go to two worlds, this one and the yonder. They extend from yonder sun, and creep into these arteries. They extend from these arteries, and creep into yonder sun. 3. Now, when one is thus sound asleep, composed, serene, he knows no dream, then he has crept into these arteries; so no evil touches him, for then he has reached the Bright Power (tejas). 4 Now, when one thus becomes reduced to weakness, those sitting around say 'Do you know me?' 'Do you know me>' As long as he has not depaited from this body, he knows them. 5. But when he thus departs from this body, then he ascends upward with these very rays of the sun. With the thought of Om, verily, he passes up. As quickly as one could direct his mind to it, he comes to the sun. That, verily, indeed, is the world-door, an entrance for knowers, a stopping for non- knowers. 6. As to this there is the following verse .-- There are a hundred and one arteries of the heait. One of these passes up to the ciown of the head. Going up by it, one goes to immortality. The others are for departing in various directions.1 1 This stanza recurs at Katha 6. 16. 267

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SEVENTH KHANDA

The progressive instruction of Indra by Prajapati concerning the real self I. 'The Self (Atman). which is free from evil, ageless, death- less, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real-He should be searched out, Him one should desire to understand. He obtains all worlds and all desires who has found out and who understands that Self.'-Thus spake Prajāpati. 2. Then both the gods and the devils (deva-asura) heard it. Then they said 'Come' Let us search out that Self, the Self by searching out whom one obtains all worlds and all desires !' Then Indra fiom among the gods went forth unto him, and Virocana from among the devils. Then, without communicating with each other, the two came into the presence of Prajapati, fuel in hand.1 3. Then for thirty-two years the two lived the chaste life of a student of sacred knowledge (brahmacarya) Then Prajapati said to the two: 'Desiring what have you been living?' Then the two said : .' The Self (Atman), which is free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real-He should be searched out, Him one should desire to understand. He obtains all worlds and all desires who has found out and who understands that Self."-Such do people declare to be your words, Sir. We have been living desiring Him.' 4. Then Prajapati said to the two. ' That Person who is seen in the eye-He is the Self (Atman) of whom I spoke.2 That is the immortal, the fearless. That is Brahma.' 'But this one, Sir, who is observed in water and in a mirror- which one is he ?' 'The same one, indeed, is observed in all these,' said he. 1 In token of discipleship. " Or the text might be translated . '" That Peison who is seen in the eye-He is the Self," said he. "That is the immortal, the fearless. That is Brahma."' Such quite certainly is the translation of the very same words which have already occurred in 4 I5 I. 268

CHĀNDOGYA UPANISHAI L 8.85

EIGHTH KIANDA I. 'Look at yourself in a pan of water. Anything that you do not understand of the Self, tell me.' Then the two looked in a pan of water. Then Prajapati said to the two: . What do you sec>' Then the two said. 'We see everything here, Sir, a Self corresponding exactly, even to the hair and finger-nails "' 2. Then Prajapati said to the two . 'Make yourselves well- ornamented. well-dressed, adorned, and look in a pan of water.' Then the two made themselves well-ornamented, well-dressed, adorned, and looked in a pan of water. Then Prajapati said to the two: 'What do you see >' 3. Then the two said . 'Just as we ourselves are here, Sır. well-ornamented, well-dressed, adoined-so there, Sit, well- ornamented, well-dressed. adorned' That is the Self,' said he. 'That is the immortal, the fear- less. That is Brahma.' Then with tranquil heart (santa-hrdaya) the two went forth 4. Then Prajapati glanced after them, and said: 'They go without having comprehended. without having found the Self (Ātman) Whosoever shall have such a mystic doctrine (upanisad), be they gods or be they devils, they shall perish.' Then with tranquil heart Virocana came to the devils. To them he then declared this mystic doctrine (upanzsad) : ' One- self (atman)1 is to be made happy here on earth. Oneself is to be waited upon. He who makes his own self (atman) happy here on earth, who waits upon himself- he obtains both worlds, both this woild and the yonder.' 5. Therefore even now here on earth they say of one who is not a giver, who is not a believer (a-śraddadhana), who is not a sacrificer, 'Oh! devilish (asura)"' for such is the doctrine (upanısad) of the devils. They adorn the body (sarira) of one deceased with what they have begged, with dress. with ornament, as they call it, for they think that thereby they will win yonder world. 1 Besides meaning ' oneselt,' as it evidently does both in this paragraph and in the beginning of the following paragraph, the word atman may also have the connotation ' one's body,' which seems to be the meaning in the latter half of the following paragraph. 269

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NINTH KIIANDA

I. But then Indra, even before reaching the gods, saw this danger. 'Just as, indeed, that one [i.e. the bodily self] is well- ornamented when this body (sarira) is well-ornamented well- dressed when this is well-dressed, adorned when this is adorned. even so that one is blind when this is blind, lame when this is lame, maimed when this is maimed. It perishes immediately upon the perishing of this body. I see nothing enjoyable in this.' 2. Fuel in hand, back again he came Then Prajapati said to him . 'Desiring what. O Maghavan (Munificent One'), have you come back again, since you along with Virocana went forth with tranquil heart?' Then he said: 'Just as, indeed, that one [i.c. the bodily self] is well-ornamented when this body is well-ornamented, well- dressed when this is well-dressed, adorned when this is adorned, even so it is blind when this is blind, lame when this is lame, maimed when this is maimed. It perishes immediately upon the perishing of this body. I see nothing enjoyable in this.' 3. 'He is even so, O Maghavan,' said he. 'However, I will explain this further to you. Live with me thirty-two years more.' Then he lived with him thirty-two years more. To him [i.e. to Indra] he [i.e. Prajāpati] then said ·-

TENTH KHANDA I. 'He who moves about happy in a dream-he is the Self (Atman),' said he. 'That is the immortal, the fearless. That is Brahma.' Then with tranquil heart he [i. e. Indra] went forth. Then, even before reaching the gods, he saw this danger : 'Now, even if this body is blind, that one [i.e. the Self, Ātman] is not blind. If this is lame, he is not lame. Indeed, he does not suffer defect through defect of this. [2] He is not slain with one's murder. He is not lame with one's lameness. Nevertheless, as it were (iva), they kill him; as it were, they 270

CHANDOGYA UPANISHAD [-8.I1.2 unclothe1 him; as it were, he comes to experience what is unpleasant; as it were, he even weeps I see nothing enjoy- able in this.' 3. Fuel in hand, back again he came. Then Prajapati said to him: 'Desiring what, O Maghavan. have you come back again, since you went forth with tranquil heart?' Then he said : 'Now, Sir, even if this body is blind, that one [i.e. the Self] is not blind. If this is lame, he is not lame. Indeed, he does not suffer defect through defect of this. [4] He is not slain with one's murder. He is not lame with onc's lameness. Nevertheless, as it were, they kill him, as it were, they unclothe 1 him; as it were, he comes to experience what is unpleasant; as it were, he even weeps. I see nothing enjoyable in this.' 'He is even so, O Maghavan,' said he. 'However, I will explain this further to you. Live with me thirty-two years more.' Then he lived with him thirty-two years more. To him [i. e. to Indra] he [i. e. Prajāpati] then said ·-

ELEVENTH KHANDA 1. ' Now, when one is sound asleep, composed, serene, and knows no dieam-that is the Self (Atman),' said he. 'That is the immortal, the fearless. That is Brahma' Then with tranquil heart he went forth. Then, even before reaching the gods, he saw this danger : 'Assuredly, indeed, this one does not exactly know himself (atmanam) with the thought " I am he," nor indeed the things here. He becomes one who has gone to destruction. I see nothing enjoyable in this.' 2. Fuel in hand, back again he came. Then Prajāpati said to him: 'Desiring what, O Maghavan, have you come back again, since you went forth with tranquil heart?' Then he [i. e. Indra] said : 'Assuredly, this [self] does not exactly know himself with the thought " I am he," nor indeed

1 Reading vicchadayanti with all the texts, from chad. However, the Com. explains as 'they chase.' The parallel passage in Brih 4 3. 20 has vicchayayatz 'tear to pieces,' from v chã. 27I

8. I1 2-] CHANDOGYA UPANISHAD

the things here. He becomes one who has gone to destruc- tion. I see nothing enjoyable in this.' 3. 'He is even so, O Maghavan,' said he. 'However, I will explain this further to you, and there is nothing else besides this. Live with me five years more.' Then he lived with him five years more .- That makes one hundred and one years. Thus it is that people say, 'Verily. for one hundred and one years Maghavan lived the chaste life of a student of sacred knowledge (brahmacarya) with Pra- japati.'- To him [i e. to Indra] he [i.e. Prajāpati] then said -

TWELHTH KHANDA I. 'O Maghavan, verily. this body (sarira) is mortal. It has been appropriated by Death (Mrityu). [But] it is the standing- ground of that deathless, bodiless Self (Atman). Verily, he who is incorporate has been appropriated by pleasure and pain. Verily, there is no freedom from pleasure and pain for one while he is incorporate. Verily, while one is bodiless, pleasure and pain do not touch him. 2. The wind is bodiless. Clouds, lightning, thunder-these are bodiless. Now as these, when they arise from yonder space and reach the highest light, appear each with its own form, [3] even so that serene one (samprasada), when he rises up from this body (sarira) and reaches the highest light, appears with his own form. Such a one is the supreme person (uttama purusa). There such a one goes around laughing, sporting, having enjoyment with women or chariots or friends, not remembering the appendage of this body. As a draft-animal is yoked in a wagon, even so this spirit (prana) is yoked in this body. 4. Now, when the eye is directed thus toward space, that is the seeing person (cāksușa purușa) ; the eye is [the instrument] for seeing. Now, he who knows " Let me smell this"-that is the Self (Atman); the nose is [the instrument] for smelling. Now. he who knows " Let me utter this"-that is the Self; the voice is [the instrument] for utterance. Now, he who knows ' Let me hear this "-that is the Self; the ear is [the instrument] for hearing. 272

CHANDOGYA UPANISHAD [-8.14.I

5. Now, he who knows "Let me think this"-that is the Self, the mind (manas) is his divine eye (daiva caksu). He, verily, with that divine eye the mind, sees desires here, and experiences enjoyment. 6. Verily, those gods who are in the Brahma-world 1 rever- ence that Self. Therefore all worlds and all desires have been appropriated by them. He obtains all worlds and all desires who has found out and who understands that Self (Atman).' Thus spake Prajāpati-yea, thus spake Prajapati !

THIRTEENTH KIANDA

A paean of the perfected soul I. From the daik I go to the varicolored. From the vari- colored I go to the dark. Shaking off evil, as a horse his hairs; shaking off the body (sarira), as the moon releases itself from the mouth of Rähu2; I, a perfected soul (krtātman). pass into the uncreated Brahma-world-yea, into it I pass'

FOURTEENTH KHANDA

The exultation and prayer of a glorious learner I. Verily, what is called space (akaśa) is the accomplisher of name and form.3 That within which they are, is Brahma. That is the immortal. That is the Self (Atman, Soul). I go to Prajapati's abode and assembly-hall. I am the glory of the Brahmans (brahmana), the glory of the princes (rajan), the glory of the people (viś). I have attained unto glory. May I, who am the glory of the glories, not go to hoary and toothless, yea to toothless and hoary and driveling [old age]! Yea, may I not go to driveling [old age]!

1 Who received this instruction from Prajapati through Indra, the chief of the Vedic gods. 2 Referring to the familiar idea that an eclipse is caused by the dragon Rahu's attempt to swallow the moon. $ ' Name and form' is the Sanskrit expression for the modern term 'indi- viduality.' 273 T

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FIFTEENTH KHANDA

Final words to the departing pupil 1. This did Brahma tell to Prajapati; Prajapati, to Manu, Manu, to human beings (praja). He who according to rule has learned the Veda from the family of a teacher, in time left over from doing work for the teacher; he who, after having come back again, in a home of his own continues Veda-study in a clean place and produces [sons and pupils], he who has concentrated all his senses upon the Soul (Atman) ; he who is harmless (ahimsant) toward all things elsewhere than at holy places (tirtha)1-he, indeed, who lives thus throughout his length of life, reaches the Brahma- world and does not return hither again-yea, he does not return hither again !2 1 That is, at animal sacrifices. 2 That 1s, in reincarnation.

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FIRST VALLI (Śiksha Valli, 'Chapter concerning Instruction') FIRST ANUVĀKA Invocation, adoration, and supplication Om! Propitious unto us, Mitra! Propitious, Varuna! Propitious unto us let Aryaman be! Propitious unto us, Indra! Brihaspati! Propitious unto us, Vishnu, the Wide-strider ! 1 Adoration to Brahma! Adoration to thee, Vayu ! Thou, indeed, art the perceptible Brahma. Of thee, indeed, the perceptible Brahma, will I speak. I will speak of the right (rta). I will speak of the truc. Let that favor me! Let that favor the speaker! Let it favor me! Let it favor the speaker ! Om! Peace! Peace! Peace!

SECOND ANUVĀKA

Lesson on Pronunciation Om! We will expound Pronunciation 2: the sound (varna) ; the accent (svara) ; the quantity (mātrā) ; the force (bala) ; the articulation (sāma) ; the combination (santāna). -Thus has been declared the lesson on Pronunciation.2 1 This stanza =RV. I. 90, 9, a hymn to the All-Gods. 2 In the summary title of the chapter, which includes various instructions, the word fiksa probably has its general meaning of 'Instruction.' But here-as also in Mund. 1. I. 5-it has a specialized, technical meaning, ' the Science of Pronun- ciation.' As the first stage in the 'instruction' concerning the Vedas, this is elaborated as the formal discipline named Siksha, the first of the six Vedangas ('Limbs of the Veda"). 275 T2

1.3 I-] TAITTIRĪYA UPANISHAD

THIRD ANUVĀKA

The mystic significance of combinations I. Glory (yaśas) be with us two 1! Pre-eminence in sacred knowledge (brahma-varcasa) be with us two 1! Now next, we will expound the mystic meaning (upanisad) of combination (samhita) in five heads: with regard to the world; with regard to the luminaries; with regard to knowledge; with regard to progeny ; with regard to oneself. Now, with regard to the world .- The earth is the prior form; the heaven, the latter form. Space is their conjunction; [2] wind, the connection -Thus with regard to the world. Now, with regard to the luminaries .- Fire is the prior form; the sun, the latter form. Water is their conjunction; lightning, the connection .- Thus with regard to the luminaries. Now, with regard to knowledge .- The teacher is the prior form; [3] the pupil, the latter fo1m Knowledge is their conjunction ; instruction, the connection .- Thus with regard to knowledge. Now, with regard to progeny .- The mother is the prior form; the father, the latter form. Progeny is their conjunction ; procreation, the connection .- Thus with regard to progeny. 4. Now, with regard to oneself .- The lower jaw is the prior form; the upper jaw, the latter form. Speech is their conjunction; the tongue, the connec- tion .- Thus with regard to oneself. These are the great combinations. He who knows these combinations thus expounded, becomes conjoined with offspring, with cattle, with pre-eminence in sacred knowledge, with food, with the heavenly world. 1 That is, the teacher and the pupil. 276

TAITTIRĪYA UPAISHAD [-1.4.3

FOURTH ANUVĀKA

A teacher's prayer 1. He who is pre-eminent among the Vedic hymns (chandas), who is the all-formed (viśva-rūpa), Who has sprung into being from immoitality above the Vedic hymns- Let this India save ( vspr) me with intellgence! () God (deva), I would become possessor of immortality' May my body be very vigorous ! May my tongue be exceeding sweet! May I hear abundantly with my ears! Thou art the sheath of Brahma, With itelligence covered o'er 1 Guard for me what I have heard ! [It is Prosperity] who brings, extends, [2] And long 1 makes her own- My garments and cows, And food and drink alway. Therefore bring me prosperity (śrz) In wool, along with cattle ! Hail !

May students of sacred knowledge (brahmacarin) come unto me! Hail ! May students of sacred knowledge come apart unto me! Hail ! May students of sacred knowledge come forth unto me! Hail ! May students of sacred knowledge subdue themselves! Hail ! May students of sacred knowledge tranquillize themselves ! Hail ! 3. May I become glorious among men ! Hail ! May I be better than the very rich! Hail ! Into thee thyself, O Gracious Lord (bhaga), may I enter ! Hail ! Do thou thyself, O Gracious Lord, enter into me! Hail! In such a one, a thousandfold ramified-O Gracious Lord, in thee I am cleansed ! Hail ! 1 If the reading should be 'ciram instead of ciram, then 'shortly.' The two following lines, whose grammatical structure is not evident, seem to interrupt this sentence. 277

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As waters run downward, as months into the year, so, O Establisher (dhatr), may students of sacred knowledge run unto me from all sides ! Hail ! Thou art a refuge! Shine upon me' Come unto me!

FIFTH ANUVĀKA

The fourfold mystic Utterances I. Bhur! Bhuvas! Suvar! Verily, these are the three Utterances (vyāhrti). And beside these, too, Māhācamasya made known a fourth, namely Mahas (Greatness)! That is Brahma. That is the body (atman) ; other divinities are the limbs. Bhur, verily, is this world; Bhuvas, the atmosphere; Suvar, yonder world; [2] Mahas, the sun. Verily, all worlds are made greater (mahīyante) by the sun. Bhur, verily, is Agni (Fire); Bhuvas, Vāyu (Wind); Suvar, Aditya (Sun) ; Mahas, the moon. Verily, all lights are made greater by the moon. Bhur, verily, is the Rig verses ; Bhuvas, the Saman chants; Suvar, the Yajus formulas; [3] Mahas, sacied knowledge (brahma). Verily, all the Vedas are made greater by sacred knowledge. Bhur, verily, is the in-breath (prana); Bhuvas, the out- breath (apana); Suvar, the diffused breath (vyana) ; Mahas, food (anna). Verily, all the vital breaths (prana) are made greater by food. Verily, these four are fourfold. The Utterances are four and four. He who knows these, knows Brahma; to him all the gods bring strength.

SIXTH ANUVĀKA A departing person's attainment with the four Utterances I. This space that is within the heart-therein is the person, consisting of mind (mano-maya), immortal, resplendent. That which hangs down between the palates like a nipple-that is Indra's 1 place of exit.

I A name for the individual soul, as in Ait. I. 3. 12, 14. 278

TAITTIRĪYA UPANISHAD 1-1.8 Piercing the head at the point where is the edge of the hair, with the word Bhur he stands upon Agni (Fire) : with the word Bhuvas, upon Vayu (Wind); [2] with the word Suvar upon Aditya (the Sun), with the word Mahas, upon Brahma. He obtains self-rule (sva-rajya). He obtains the lord of the mind Lord of the voice, lord of the eye, lord of the ear, loid of the understanding-this and more he becomes, even Brahma, whose body is space (ākāśa-śarīra), whose soul is the real (satyātman), whose pleasure-ground is the breathing spirit, whose mind is bliss (mana-ananda), abounding in tranquillity (santi-samrddha), immortal .- Thus, O Pracīnayogya (Man of the Ancient Yoga), worship.1

SEVENTH ANUVĀKA The fivefoldness of the world and of the individual Earth, atmosphere, heaven, quarters intermediate of heaven, quarters ; fire, wind, sun, moon, stars ; water, plants, trees, space, one's body. -Thus with regard to material existence (adhı-bhūta). Now with regard to oneself (adhy-ātma) .- Prāna Vyāna Apāna Udāna Samāna breath, breath, breath, breath, breath sight, hearing, mind, speech, touch; skin, flesh, muscle, bone, marrow. Having analyzed in this manner, a seer has said : Fivefold, verily, is this whole world. With the fivefold, indeed, one wins the fivefold.' 2

EIGHTH ANUVĀKA

Glorification of the sacred word ' Om' Om is brahma.3 Om is this whole world.

1 That 1s, the conditioned (sa-guna) Brahma, who may be worshiped. The absolute, unconditioned Brahma is the object of intellectual appreciation, i.e. of knowledge, not of worship. 2 A similar theory is expressed at Brih. 1. 4. 17 $ Perhaps with a double meaning . both ' sacred word' and the philosophical ' Brahma.' 279

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Om-that is compliance. As also, verily, it is well known- upon the words 'O! Call forth !' 1 they call forth. With ' Om' they sing the Saman chants. With 'Om! Som!' they recite the Invocations of Praise (śāstra). With ' Om' the Adhvaryu priest utters the Response. With ' Om' the Brahman priest (brahma) utters the Intro- ductory Eulogy (pra+ stu). With . Om' one2 assents to the Agni-oblation (agmhotra). 'Om,' says a Brahman (brahmana) about to recite, 'may I get the sacred word (brahma)!' He does get the sacred word.3

NINTH ANUVĀKA

Study of the sacred word the most important of all duties

The right (rta), and also study and teaching.4 The true (satya), and also study and teaching Austerity (tapas), and also study and teaching. Self-control (dama), and also study and teaching. Tranquillity (sama), and also study and teaching. The [sacrificial] fires, and also study and teaching. The Agnihotra sacrifice, and also study and teaching. Guests, and also study and teaching. Humanity (manusa), and also study and teaching. Offspring, and also study and teaching. Begetting, and also study and teaching. Procreation, and also study and teaching. 'The true!'-says Satyavacas (' Truthful') Rathītara. . Austerity !' -says Taponitya ('Devoted-to-austerity') Pauruśishti. 'Just study and teaching!'-says Nāka (' Painless') Maud- galya, ' for that is austerity-for that is austerity.'

1 In the ritnal, the signal from the Adhvaryu priest for a response from the sacrificer. 2 That is, the person instituting the sacrifice. 3 That is, the Veda -Com. 4 That is, of the Veda .- Com.

280

TAITTIRĪYA UPANISHAD [-I.II 2

TENTH ANUVĀKA

The excellence of Veda-knowledge-a meditation I am the mover1 of the tree ! My fame is like a mountain's peak ! Exaltedly pure, like the excellent nectar in the sun,- I am a shining treasure, Wise, immortal, indestructible3 1 This is Trisanku's recitation on Veda-knowledge.+

ELEVENTH ANUVĀKA

Practical precepts to a student

I. Having taught the Veda, a teacher further instructs a pupil :- Speak the truth. Practise virtue (dharma). Neglect not study [of the Vedas]. Having brought an acceptable gift to the teacher, cut not off the line of progeny. One should not be negligent of truth. One should not be negligent of virtue. One should not be negligent of welfare. One should not be negligent of prosperity. One should not be negligent of study and teaching. 2. One should not be negligent of duties to the gods and to the fathers. Be one to whom a mother is as a god. Be one to whom a father is as a god. 1 That is, ' I am the feller of the tree of world-delusion (sanuara)' according to Śankara. He also proposes, as a synonym for 'mover,' antaryamzn, · inner con- troller'-which suggests to Deussen the (less likely) interpretation . I am the moving (or, animating) spirit of the tree of life.' 2 Literally 'courser '; a reference here perhaps to the 'honey in the sun' of Chand. 3. I .- So Sankara divides the words, vanni 'va sv-amrtam But if vannīvasv amrtam, as BR. suggest, then 'the Immortal, possessing [possibly, 'bestowing'-according to BR.] power.' 3 amrto 'ksitah. If amrtoksitah, then 'sprinkled with immortalty (or, with nectar).' * Or, ' Veda-repetition ' (veda-anuvacana). The whole paragraph is an obscure, mystical meditation, either a preparatory invocation for the study of the Vedas, or a summary praise of its exalting and enlightening effect. 28I

I.II.2-] TAITTIRĪYA UPANISHAD

Be one to whom a teacher is as a god. Be one to whom a guest is as a god. Those acts which are irreproachable should be practised, and no others. Those things which among us are good deeds should be revered by you, [3] and no others. Whatever Brahmans (brahmana) are superior to us, for them refreshment should be procured by you with a seat.1 One should give with faith (śraddhā). One should not give without faith. One should give with plenty (śrī).2 One should give with modesty. One should give with fear. One should give with sympathy (sam-vid).3 Now, if you should have doubt concerning an act, or doubt concerning conduct, [4] if there should be there Brahmans competent to judge, apt, devoted, not harsh, lovers of virtue (dharma)-as they may behave themselves in such a case, so should you behave yourself in such a case. Now, with regard to [people] spoken against, if there should be there Brahmans competent to judge, apt, devoted, not harsh, lovers of virtue-as they may behave themselves with re- gard to such, so should you behave yourself with regard to such. This is the teaching. This is the admonition. This is the secret doctrine of the Veda (veda-upanisad). This is the instruction. Thus should one worship. Thus, indeed, should one worship. TWELFTH ANUVĀKA4

Invocation, adoration, and acknowledgment Propitious unto us, Mitra ! Propitious, Varuna ! Propitious unto us let Aryaman be ! Propitious unto us, Indra! Brihaspati ! Propitious unto us, Vishnu the Wide-strider !

1 Or, 'in their presence not a word should be breathed by you.' 3 Or, 'according to one's plenty,' BR. and MW .; hardly ' with grace.' 3 With these exhortations on giving compare the ' Ode on Liberality,' RV. 10. 1I7. 4 Identical with the First Anuvaka, except for certain changes of tense which are appropriate here in the conclusion. 282

TAITTIRĪYA UPANISHAD [-2.1 Adoration to Brahma' Adoration to thee, Vāyu! Thou, indeed, art the perceptible Brahma. Of thee, indeed, the perceptible Brahma, have I spoken I have spoken of the right. I have spoken of the true. That has favored me That has favored the speaker. It has favored me. It has favored the speaker. Om! Peacc! Peace! Peace!

SECOND VALLI

(Brahmananda Valli, 'Bliss-of-Brahma Chapter')

FIRST ANUVĀKA

The all-comprehensive Brahma of the world and of the individual; knowledge thereof the supreme success Om! He who knows Brahma, attains the highest ! As to that this [verse] has been declared :- He who knows Brahma as the real (satya), as knowledge (jñāna), as the infinite (ananta),1 Set down in the seciet place [of the heart], and in the highest heaven (parame vyoman),2 He obtains all desres, Together with the intelligent (vrpascrt) Brahma.

The course of evolution from the primal Atman through the five elements to the human person From this Soul (Atman), verily, space (ākāśa) arose; from space, wind (vayu) ; from wind, fire; from fire, water; from water, the earth; from the earth, herbs; from herbs, food; from food, semen; from semen, the person (purusa).

The person in the sphere of food This, verily, is the person that consists of the essence of food. This, indeed, is his head; this, the right side; this, the left

1 Deussen proposes to emend to ananda, 'bliss,' in order to have the customary threefold definition of Brahma as sat-cit-ananda, 'being, intelligence, and bliss,' and in order to introduce the great, culminating thought of the chapter. 2 A very common Vedic phrase for the abode of the gods. 283

2.1-7 TAITTIRĪYA UPANISHAD

side ; this, the body (atman); this, the lower part, the founda- tion. As to that there is also this verse :-

SECOND ANUVĀKA Food the supporting, yet consuming, substance of all life, a phase of Brahma From food, verily, creatures aie produced, Whatsoever [cieatures] dwell on the eaith. Moreover by food, in truth, they live. Moreover into it also they finally pass1 For truly, food is the chief of beings; Therefore it is called a Panacea.2 Verily, they obtain all food Who worship Brahma as food. For truly, food is the chief of beings; Therefore it is called a Panacea. From food created things are born. By food, when born. do they grow up. It both is eaten and eats things. Because of that it is called food.3

The person in the sphere of breath Verily. othe than and within that one that consists of the essence of food is the self that consists of breath. By that this is filled. This, verily, has the form of a person. According to that one's personal form is this one with the foim of a person. The in-breath (prana) is its head; the diffused breath (vyāna), the right wing; the out-breath (apana), the left wing; space, the body (atman) ; the earth, the lower part, the foundation. As to that there is also this verse .-

THIRD ANUVĀKA Breath, the life of all living beings; a phase of Brahma The gods do breathe along with breath (prāna), As also men and beasts. For truly, breath is the life (ūyus) of beings. Therefore it is called the Life-of-all (sarvāyusa). 1 These first four lines are quoted in Maitri 6. II. 2 sarvausadham, lıterally ' consisting of all sorts of herbs.' 3 The last four lines recur at Maitri 6 12. 284

TAITTIRĪYA UPANISHAD [-2.4

To a full lıfe (sarvam ayus) go they Who worship Brahma as breath. For truly, breath s the life of beings; Therefore it is called the Life-of-all. This, indeed, is its bodily self (sarira-atman), as of the former.

The person in the sphere of formative faculty Verily, other than and within that one that consists of breath is a self that consists of mind (mano-maya). By that this is filled. This, verily, has the form of a person. According to that one's peisonal form is this one with the form of a person. The Yajur-Veda is its head; the Rig-Veda, the right side; the Sama-Veda, the left side; teaching,1 the body (atman), the Hymns of the Atharvans and Angirases. the lower part, the foundation. As to that there is also this verse :-

FOURTH ANUVĀKA

Beyond the formative faculty an inexpressible, fearless bliss Wherefrom words turn back, Together with the mind, not having attained- The bliss of Brahma he who knows, Fears not at any time at all. This, indeed, is its bodily self (sarira-atman), as of the former. The person in the sphere of understanding Verily, other than and within that one that consists of mind is a self that consists of understanding (vijñāna-maya). By that this is filled. This, verily, has the form of a person. According to that one's personal form is this one with the form of a person. Faith (śraddha) is its head; the right (rta), the right side ; the true (satya), the left side ; contemplation (yoga), the body (atman) ; might (mahas), the lower part, the founda- tion. As to that there is also this verse :-

1 Possibly referring to the Brahmanas, which contain ' teaching' concermng the sacrifices. 285

2 5-7 TAITTIRIYA UPANISHAD

FIFTH ANUVĀKA

Understanding, all-directing; a saving and satisfying phase of Brahma

Understanding directs the sacufice; And deeds also it directs. 'Tis understanding that all the gods Do worship as Brahma, as chief If one knows Brahma as understandıng, And if he is not heedless thereto, He leaves his sins (papman) m the body, And attains all desires. This, indeed, is its bodily self, as of the former

The person in the sphere of bliss Verily, other than and within that one that consists of under- standing is a self that consists of bliss (ānanda-maya). By that this is filled. That one, verily, has the form of a person. According to that one's personal form is this one with the form of a person. Pleasure (priya) is its head ; delight (moda), the right side, great delight (pra-moda). the left side; bliss (ananda), the body (atman); Brahma, the lower part, the foundation. As to that there is also this verse :-

SIXTH ANUVĀKA

Assimilation either to the original or to the derivative Brahma which one knows

Non-existent (a-sat) himself does one become, If he knows that Brahma is non-existent. If one knows that Biahma exists, Such a one people thereby know as existent.

This, indeed, is its bodily self, as of the former.

Query : Who reaches the Brahma-world of bliss ? Now next, the appurtenant questions (ann-praśna) :- Does any one who knows not, On deceasing, go to yonder world? Or is it that any one who knows, On deceasing, attains yonder world? 286

TAITTIRIYA UPANISHAD [-2.7

All plurality and antitheses of existence developed from an original and still immanent unity He desired: 'Would that I were many! Let me procreate myself!' He performed austerity. Having performed austerity, he created this whole world, whatever there is here. Having created it, into it, indeed, he entered. Having entered it, he became both the actual (sat) and the yon (tya), both the de- fined (nirukta) and the undefined, both the based and the non- based, both the conscious (vijnana) and the unconscious. both the real (satya) and the false (anrta). As the real, he became whatever there is here. That is what they call the real. As to that there is also this verse :-

SEVENTH ANUVÄKA The original self-developing non-existence, the essence of existence and the sole basis of fearless bliss In the beginning, verily, this [world] was non-existent. Therefrom, verily, Being (saf) was produced.1 That made itself (svayam akuruta) a Soul (Atman). Therefore it is called the well-done (su-krta).2 Verily, what that well-done is-that, verily, is the essence (rasa) [of existence]. For tiuly, on getting the essence one becomes blissful. For who indeed would breathe, who would live, if there were not this bliss in space! For truly, this (essence) causes bliss. For truly, when one finds fearlessness as a foundation in that which is invisible, bodiless (an-ātmya), undefined, non-based, then he has reached fearlessness. When, however, one makes a cavity, an interval therein, then he comes to have fear. But that indeed is the fear of one who thinks of himself as a knower.3 As to that there is also this verse :-

1 This theory is controverted at Chand 6. 2. I-2. 2 Compare the saying ' A person is a thing well done,' Ait. I. 2 3. s But who really is not a knower. If the reading should be 'manvanasya in accordance with Sankara, then ' .. the fear of one who knows, but who is unthinking.'

287

2 8-] TAITTIRĪYA UPANISHAD

EIGHTH ANUVĀKA

All cosmic activity through fear Through fear of Him the Wind (Vayu) doth blow Through fear of Him the Sun (Surya) doth nse. Through fear of Him both Agni (Fire) and Indra And Death (Mrityu) as fifth do speed along.1

The gradation of blisses up to the bliss of Brahma 2 This is a consideration (mīmāmsā) of bliss .- Let there be a youth, a good (sadhu) youth, well read, very quick, very firm. very strong. Let this whole earth be full of wealth for him. That is one human bliss. A hundred human blisses are one bliss of the human Gan- dharvas (genii)-also of a man who is versed in the scriptures (śrotriya) and who is not smitten with desire. A hundred blisses of the human Gandharvas are one bliss of the divine Gandharvas-also of a man who is versed in the scriptures and who is not smitten with desire. A hundred blisses of the divine Gandharvas are one bliss of the fathers in their long-enduring world-also of a man who is versed in the scriptures and who is not smitten with desire A hundred blisses of the fathers in their long-enduring world are one bliss of the gods who are born so by birth (ājāna-ja)- also of a man who is versed in the scriptures and who is not smitten with desire. A hundred blisses of the gods who are born so by birth are one bliss of the gods who are gods by work (karma-deva), who go to the gods by work-also of a man who is versed in the scriptures and who is not smitten with desire. A hundred blisses of the gods who are gods by work are one bliss of the gods-also of a man who is versed in the scriptures and who is not smitten with desire. A hundred blisses of the gods are one bliss of Indra-also of a man who is versed in the scriptures and who is not smitten with desire. I A very sımilar stanza is Fatha 6. 3. 2 Similar hierarchies of bliss leading up to the bliss of Brahma occur at Brih. 4-3 33 K and Sat. Br. 14- 7. I. 31-39 (= Brih. 4- 3- 31-39 M). Other gradations of worlds up to the world of Brahma occur at Brih. 3. 6. I and Kaush I. 3. 288

TAITTIRIYA UPANISHAD [-29

A hundred blisses of Indra are one bliss of Brihaspati- also of a man who is veised in the scriptures and who is not smitten with desire. A hundred blisses of Brihaspati are one bliss of Prajāpati- also of a man who is versed in the scriptures and who is not smitten with desire. A hundred blisses of Prajapati are one bliss of Brahma- also of a man who is veised in the scriptuies and who is not smitten with desire.

The knower of the unty of the human person with the personality in the world reaches the blissful sphere of self-existence Both he who is hcie in a peison and he who is yonder in the sun-he is one. He who knows this, on departing from this world, proceeds on to that self which consists of food, proceeds on to that self which consists of breath, proceeds on to that self which consists of mind, proceeds on to that self which consists of understand- ing, proceeds on to that self which consists of bliss.1 As to that there is also this veise -

NINTH ANUVĀKA

The knower of the bliss of Brahma is saved from all fear and from all moral self-reproach Wherefrom words turn back, Together with the mind, not having attamned- The bliss of Brahma he who knows, Fears not from anything at all.2 Such a one, verily, the thought does not torment: 'Why have I not done the good (sadhu)' Why have I done the evil (papa) ?' He who knows this, saves (sprnute) himself 'atma- nam) from these [thoughts]. For truly, from both of these he saves himself-he who knows this! Such is the mystic doctrine (upanisad)! 1 That is, in the self there are various selves, but the tue knower must advance to the highest self. 2 This stanza has already occurred in 2. 4, with a verbal change in the last line. 8 Or, ' What good have I failed to do! What evil have I done!' 289 U

3.1-] TAITTIRĪYA UPANISHAD

THIRD VALLI

(Bhrigu Valli, 'Chapter concerning Bhrigu')

Bhrigu's progressive learning through austerity of five phases of Brahma

I. Bhrigu Varuni, verily, approached his father Varuna, and said: ' Declare Brahma, Sir!'1 To him he taught that as food, as breath, as sight, as hearing, as mind, as speech. Then he said to him. 'That, verily, whence beings here are born, that by which when born they live, that into which on deceasing they enter-that be desirous of understanding. That is Brahma.' He performed austerity. Having performed austerity, [2] he understood that Brahma is food. For truly, indeed, beings here are born from food, when born they live by food, on deceasing they enter into food. Having understood that, he again approached his father Varuna, and said: 'Declare Brahma, Sii !' Then he said to him: 'Desire to understand Brahma by austerity. Brahma is austerity (tapas).' He performed austerity. Having performed austerity, [3] he understood that Brahma is breath (prana). For truly, indeed, beings here are born from breath, when born they live by breath, on deceasing they enter into breath. Having understood that, he again approached his father Varuna, and said : 'Declare Brahma, Sir !' Then he said to him: 'Desire to understand Brahma by austerity. Brahma is austerity !' He performed austerity. Having performed austerity, [4] he understood that Brahma is mind (manas). For truly, indeed, beings here are born from mind, when born they live by mind, on deceasing they enter into mind. Having understood that, he again approached his father Varuna, and said: 'Declare Brahma, Sir!'

1 Another course of instruction to Bhrigu by his father Varuna occurs at Śat. Br. II. 6. T. I-13. 290

TAITTIRĪYA UPANISHAD [-3.8

Then he said to him: 'Desire to undeistand Brahma by austerity. Brahma is austerity.' He performed austerity. Having performed austerity. [5] he understood that Brahmaisunderstanding (vijñana). For truly, indeed, beings here are born from understanding, when born they live by understanding, on deceasing they enter into understanding. Having understood that, he again approached his father Varuna, and said : 'Declare Brahma, Sir!' Then he said to him: 'Desire to understand Brahma by austerity. Brahma is austerity.' He performed austerity. Having perfoimed austerity, [6] he understood that Brahma is bliss (ananda). For truly, indeed, beings here are born from bliss, when born they live by bliss, on deceasing they enter into bliss. This is the knowledge of Bhrigu Varuni, established in the highest heaven. He who knows this, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred know- ledge, great in fame. 7. One should not blame food. That is the rule.

The reciprocal relations of food, supporting and supported, illustrated; the importance of such knowledge Breath (prana), verily, is food. The body is an eater of food. The body is established on breath; breath is estab- lished on the body. So food is established on food. He who knows that food which is established on food, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame. 8. One should not despise food. That is the rule. Water, verily, is food. Light is an eater of food. Light is established on water; water is established on light. So food is established on food. He who knows that food which is founded on food, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame. 29I U 2

3.9-] TAITTIRĪYA UPANISHAD

9. One should make for himself much food. That is the rule. The earth, verily, is food. Space is an eater of food. Space is established on the earth; the earth is established on space So food is established on food He who knows that food which is established on food, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame.

A giver of food, prospered accordingly 10. (I) One should not refuse any one at one's dwelling. That is the rule. Therefore in any way whatsocver one should obtain much food. Of such a one people say . 'Food has succeeded (arādh) for him!' This food, verily, being prepared (raddha) [for the suppliant] at the beginning, for him 1 food is prepared at the beginning. This food, verily, being prepared in the middle, for him food is prepared in the middle. This food. verily, being prepared at the end, for him food is prepared at the end-(2) for him who knows this. Manifestations of Brahma as food As preservation (ksema) in speech, acquisition and preserva- tion (yoga-ksema) in the in-breath and the off-breath (prāna- apana), work in the hands, motion in the feet, evacuation in the anus : these are the human recognitions [of Brahma as food]. Now the divine : satisfaction in rain, strength in lightning, (3) splendor in cattle, light in the stars, procreation immortality, and bliss in the generative organ, the all in space.

The worshiper thereof appropriates the object of his worship One should worship It as a foundation; one [then] becomes possessed of a foundation. One should worship It as greatness; one becomes great. One should worship It as mind (manas); one becomes possessed of mindfulness. (4) One should worship It as adoration; desires make adoration to one. 1 That is, for the giver. 292

TAITTIRIYA UPANISHAD [-3.10.6 One should worship It as magic formula (brahma); one becomes possessed of magic formula. One should worship It as 'the dying around the magic formula' (brahmanah parimara)1, around one die his hateful rivals, and those who are his unfriendly foes.2

The knower of the unity of the human person with the personality in the world attains unhampered desire Both he who is heie in a person and he who is yonder in the sun-he is one. (5) He who knows this, on departing from this world, pro- ceeding on to that self which consists of food, proceeding on to that self which consists of breath, proceeding on to that self which consists of mind, proceeding on to that self which consists of understanding, proceeding on to that self which consists of bliss, goes up and down these worlds, eating what he desires, assuming what foim he desires. He sits singing this chant (saman) :-

A mystical rapture of the knower of the universal unity Oh, wondeiful! Oh, wonderful' Oh, wonderful' (6) I am food! I am food! I am food! I am a food-eater! I am a food-eater! I am a food-eater ! I am a fame-maker (śloka-krt)! I am a fame-maker! I am a fame-maker! 1 am the first-boin of the woild-order (rta),s Earlier than the gods, in the navel of immortality ! Who gives me away, he indeed has aided me! I, who am food, eat the eater of food! I have overcome the whole world!

He who knows this, has a brilliantly shining light. Such is the mystic doctrine (upanisad)!

1 An incantation described in Ait. Br. S. 28. A philosophical interpretation of 'dying around Brahma' occurs at Kaush 2. 12. 2 The word bhratrvya, 'foes,' is of sociological significance, because etymologi- cally it means ' cousin (father's brother's son).' $ A phrase occurring more than once in both RV. and AV., e.g. RV. I0. 61. 19 and AV. 6 122. I.

293

AITAREYA UPANISHAD

FIRST ADHYĀYA

FIRST KHANDA

The creation of the four worlds, of the cosmic person, and of cosmic powers by the primeval Self I. In the beginning, Atman (Self, Soul), verily, one only, was here1-no other blinking thing whatever. He bethought himself: 'Let me now create worlds.' 2. He created these worlds: water (ambhas), light-rays (marici), death (mara), the waters (ap). Yon is the water, above the heaven; the heaven is its support. The light-rays are the atmosphere; death, the earth; what is underneath, the waters. 3. He bethought himself : ' Here now are worlds. Let me now create world-guardians.' Right (eva) from the waters he drew forth and shaped ( Vmurch) a person. 4. Upon him he brooded (abhz+ Vtap). When he had been brooded upon, his mouth was separated out, egg-like; from the mouth, speech (vac) ; from speech, Agni (Fire). Nostrils were separated out; from the nostrils, breath ( prana); from breath, Vāyu (Wind). Eyes were separated out ; from the eyes, sight (caksus); from sight, Aditya (the Sun). Ears were separated out; from the ears, hearing (śrotra); from hearing, the quarters of heaven. Skin was separated out; from the skin, hairs; from the hairs, plants and trees. A heart was separated out; from the heart, mind (manas) ; from mind, the moon.

1 Instead of meaning 'here' adverbially (as very frequently in the Brahmanas and sometimes in the Upanishads), idam may be the neuter demonstrative with an ellipsis, thus: 'Verily, this [universe] in the beginning was Atman (Soul), one only, .... ' This sentence stands also at the beginning of Brih. I. 4. I. 294

AITAREYA UPANISHAD [-2.5 A navel was separated out; from the navel, the out-breath (apana) ; from the out-breath, death (mrtyu) A virile member was separated out; from the virile member, semen, from the semen, water (ap).

SECOND KHANDA

The ingredience of the cosmic powers in the human person I. These divinities, having been created, fell headlong in this great restless sea.1 He visited it with hunger and thirst. They [i. e. the divinities] said to him: 'Find out for us an abode wherein we may be established and may eat food.' 2. He led up a bull to them. They said: 'Verily, this is not sufficient for us.' He led up a horse to them. They said: 'Verily, this is not sufficient for us.' 3. He led up a person to them. They said: 'Oh! well done!'-Verily, a person is a thing well done .- He said to them : 'Enter into your respective abodes.' 4. Fire became speech, and entered the mouth. Wind became breath, and entered the nostrils. The sun became sight, and entered the eyes. The quarters of heaven became hearing, and entered the ears. Plants and trees became hairs, and entered the skin. The moon became mind, and entered the heart. Death became the out-breath (apana), and entered the navel. Waters became semen, and entered the virile member. 5. Hunger and thirst said to him [i. e. Atman]: 'For ustwo also2 find out [an abode].' Unto the two he said: 'I assign you two a part among these divinities. I make you two partakers among them.' Therefore to whatever divinity an oblation is made, hunger and thirst become partakers in it. 1 Skt. arnava: etymologically 'the moving,' 'the stirring,' 'the agitated'; specifically, simply ' sea,' as in Chand. 8. 5. 3, 4 2 Reading api prajanihi, mnstead of the (otherwise unquotable) compound abhiprajanīhi-according to Bohtlingk's emendation in his translation, p. 166. This change buings the forni of the question into uniformity with the simlar question in § I. 295

3.1-] AITAREYA UPANISHAD

THIRD KHANDA

The creation of food of fleeting material form, and the inability of various personal functions to obtain it I. He bethought himself : 'Here now are worlds and world- guardians. Let me create food for them.' 2. He brooded upon the waters. From them, when they had been brooded upon, a material form (mitrti) was produced. Verily, that material form which was produced-verily, that is food. 3. Having been created, it sought to flee away. He sought to seize it with speech. He was not able to giasp it with speech. If indeed he had grasped it with speech, merely with uttering food one would have been satisfied. 4. He sought to grasp it with breath. He was not able to grasp it with breath. If indeed he had grasped it with breath, merely with breathing toward food one would have been satisfied. 5. He sought to grasp it with sight He was not able to grasp it with sight. If indeed he had grasped it with sight, merely with seeing food one would have been satisfied. 6. He sought to grasp it with hearing. He was not able to grasp it with hearing. If indeed he had grasped it with hearing, merely with hearing food one would have been satis- fied. 7. He sought to grasp it with the skin. He was not able to grasp it with the skin. If indeed he had grasped it with the skin, merely with touching food one would have been satisfied. 8. He sought to grasp it with the mind. He was not able to grasp it with the mind. If indeed he had grasped it with the mind, merely with thinking on food one would have been satisfied. 9. He sought to grasp it with the virile member. He was not able to grasp it with the virile member. If indeed he had grasped it with the virile member, merely with emitting food one would have been satisfied. 10 He sought to grasp it with the out-bieath (apāna-the 296

AITAREYA UPANISHAD [-3.13

digestive bicath). He consumed 1 it. This grasper of food is what wind (vayu) is This one living on food (annayu), verily, is what wind is.

The entrance of the Self into the body II. He [i. e. Atman] bethought himself: 'How now could this thing exist without me?' He bethought himself : 'With which should I enter ?' He bethought himself: 'If with speech theie is uttered, if with breath (präna) there is breathed, if with sight there is scen, if with hearing there is heard, if with the skin theie is touched, if with the mind there is thought, if with the out-breath (apana) therc is breathed out, if with the virile member there is emitted, then who am I?' 12. So, cleaving asunder this very2 hair-part (szman),3 by that door he entered. This is the door named 'the cleft' (udrtr). That is the delighting (nandana). He has thrce dwelling-places, three conditions of sleep. This is a dwelling-placc. This is a dwelling-place. This is a dwelling-place.+

The mystic name of the sole self-existent Self

13. Having been born, he looked around on beings (bhūta), [thinking]: 'Of what here would one desire to speak 5 as

1 avayat, impeifect causative of av, exactly like the annam avayat, 'he con- sumed food' of RV. Io 113 8, and also like AV. 4. 6 3; 5. 19. 2, VS. 21.44; Sat. Bt. 1. 6. 3. 5 , 5. 5. 4 6. Possible, but unparalleled, would be the derivation from a + vr, 'he overtook.' An etymologizing on vūyu 2 Probably accompanied with a deictic gesture s That is, the sagittal suture; or perhaps less specifically ' the crown.' 4 Sankara explains that the right eye is the abode during the waking state, the inner mind (antar-manas) during dreaming sleep, the space of the heart (hrdayakasa) during profound sleep (susuptr) He oflers the alternative that the three abodes ae 'the body of one's father,' ' the womb of one's mother,' and ' one's own body.' Sayana and Anandagirı understand the thiee abodes as ' the right eye," the throat,' ' the heart.' With whatever significance, it would seem that the three demonstra- tives of the text must have been accompanied by explanatory pointings to certamn parts of the body. The thiee conditions of sleep (together with a fourth) are mentioned in the Māndukya Upanishad even as they are explamned by the commentators on this passage. It is in contrast with the desired condition of the metaphysically awakened self that the ordinary condition of waking is regarded as 'sleep.' 5 O1, 'What here would desne to speak of another?' However, for this con- 297

3.13-1 AITAREYA UPANISHAD

anothei >' He saw this very person as veriest (tatama) Brahma. ' I have seen It (idam adarśa), said he (iti). 14. Therefore his name is Idam-dra (' It-seeing '). Idam-dra, verily, is his name. Him who is Idam-dra they call ' Indra' cryptically, for the gods are fond of the cryptic (paroksa-priya), as it were 1-for the gods are fond of the cryptic, as it were.

SECOND ADHYĀYA

FOURTH KHANDA

A self's three successive births I. In a person (purusa), verily, this one2 becomes at first an embryo (garbha). That which is semen (retas), is the vigor (tejas) come together from all the limbs In the self, indeed, one bears a self. When he pours this in a woman, then he begets it. This is one's first birth." 2. It comes into self-becoming (atma-bhūya) with the woman,

struction the neuter subject and the masculme object do not seem quite congruous Or, ' Why (or, how) here would one desire to speak of another ?' Or again, kim may be simply the interrogative particle: 'Would one here desire to speak of another ?' In addition to these uncertainties of syntax, the form of the verb causes difficulty. Vavadisat seems to contain unmistakable elements of the intensive and of the desiderative conjugations of vad, ' speak' ; yet as it stands it is utterly anomalous. The Indian commentators furmsh no help to a solution. BR. (vol. 6, column 650) proposes to emend to vavadisyat, the future of the intensive. Bohtlingk, in his translation, pp. 169, 170, emends to vava diset, ' (to see) whether anything here would point to another [than it].' And in a note there he reports Delbruck's conjecture, vivadzsat, the participle of the desiderative, which would yield the translation . 'What is there here desiring to speak of another ?' Deussen somehow finds a reflexive : 'What wishes to explain itself here as one different [from me]?' In spite of the verbal difficulties, the meaning of the passage is faiily intelligible: it is a pictorial statement of a philosophical idealism (1 e. that there is naught else than spirit) bordering on solipsism (1. e. that there is naught else than the individual self). 1 This phrase oceurs verbatim in Brih. 4. 2. 2 ; Ait. Br. 3- 33 end; 7. 30 end; and almost verbatim in Sat. Br. 6. I I. 2, II. 2 That is, the Atman, the subject of the entire previous part of this Upanishad Or ayam may denote the indefinite 'one,' as probably in the last sentence of this paragraph. 3 The words asya prathamam janma may denote either ' his (1. e. the Self's) first bnth' or 'a self's first birth (as a particular individual).' Either interpretation is possible according to pantherstic theory. 298

AITAREYA UPANISHAD [-4.5

just as a limb of her own. Therefore it injures her not. She nourishes this self of his that has come to her. 3. She, being a nourisher, should be nourished. The woman bears him as an embryo. In the beginning, indeed, he nourishes the child [and] from birth onward. While1 he nourishes the child from birth onward, he thus nourishes his own self, for the continuation of these worlds; for thus are these worlds con- tinued. This is one's second birth. 4. This self of one is put in one's place for pious deeds (punya karman). Then this other self of one, having done his work (krta-krtya), having reached his age, deceases So, deccasing hence indeed, he is born again. This is one's third birth. As to this it has been said by a seer .-

5. Being yet in embryo, I knew well 2 All the buiths of these gods! 1 Or perhaps ' In that (yat) ... ' 2 Quoted from RV. 4 27. I. In the ouginal Rig-Veda passage (as indeed in every other of the three occuirences of the same compound in the Rig-Veda, I. 34. 2b, I. 164. 18b, and 10 17. 5a) the preposition anu seems to have served no more than to strengthen the force of the verb 'know.' As such, it is translated here by 'well' (in accoidance with Giassmann's Worter buch, BR., and MW.) Yet t would be very possible-indeed, probable-that to the author of this Upanishad, who quotes the ancient passage as scriptural coroboration of his theory of various buths, that word anu conveyed a larger significance than it was originally intended to express. In accordance with its general meaning of 'along toward' he might undeistand it to intimate pregnantly that even from the embryonic stage the seer 'fore-knew,' anu-vid, all the births of the gods [of the various gods-be it noted -here applied to the successive births of the individual soul, atman, from father to son]. As to such fine distinctions of meaning to be carefully observed in the prepositional compounds with verbs in the Upanishads, Professor Whitney (in his article on ' The Upanishads and their Latest Translation' in the American fournal of Philology, vol. 7, p. 15) has stated a noteworthy principle : ' It may be laid down as a rule for the piose of the Brahmanas and Upanishads that every prefix to a verb has its own distinctive value as modifying the verbal idea if we cannot feel it, our comprehension of the sense is so far imperfect, if we cannot represent it, our translation is so far defective.' With this consideration concerning the force of anu and with the glaringly wresting interpretation of Syeno in the last line, the present instance as a whole serves well to call attention to the applicability (or non-applicability) of many of the citations in the Upanishads. Frequently passages from the Rig-Veda and from the Atharva-Veda are quoted as containing, in cryptic expiessions of deep signifi- cance, early coroboration of what is really a later and very different idea. This method of the Upamshads with respect to its pnor scnptures is the same method as that employed by the later Hindu commentators on the Upanshads themselves In the course of the developments of thought this method of interpreting earlier ideas from a larger point of view is very serviceable; practically and pedagogically 299

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A hundied non citadels confined me, And yet,1 a hawk (śyena) with swiftness, forth I flew ! In embryo indeed thus lying (ayāna), Vamadeva spoke in this wise. 6. So he, knowing this, having ascended aloft from this separation from the body (sarira-bheda), obtained all desires in the heavenly world (svarga lokx), and became immortal- yea, became [immortal]'

THIRD ADHYĀYA

FIFTH KHANDA

The pantheistic Self

I. [Question.] Who is this one?2 [Answer:] We worship him as the Self (Atman). [Question .] Which one ' is the Self? [Answer:] [He] whereby one sees,+ or whereby one hear>,5 or whereby one smells odors, or whereby one aticulates speech, or whereby one discriminates the sweet and the unsweet, [2] that which is heart (hrdaya) and mind (manas)-that is, consciousness (samnjñana), perception (ājñāna), discrimination (vijñāna), intelligence (prajñāna), wisdom (medhas), insight (drsti), steadfastness (dhrt), thought (matz), thoughtfulness (manīşa), impulse ( juti), memory (smrti), conception (sainkalpa), purpose (kratu), life (asz), desire (kāma), will (vaśa).

it may be almost indispensable to the expounder of a philosophy o to the exhoiter of a religion ; yet by the scholar it is to be carefully disciiminated fiom a historically exact exegesis of the primitive statements. 1 Reading adha, as in the Rig-Veda passage and in a variant of Sankaia But all editions of the text and of the commentators read adhah, . down ' 2 The interpretation of ayam here is doubtless the same as in the opening sentence of the previous Adhyaya. See note 2 on p. 298. All the published texts read 'yam. But Muller and Bohtlingk emend to yam. With this reading and with another grouping of words the entire section might be rendered as forming consecutive queries, thus : '[Question :] Who is he whom we worship as the Self (Atman)? Which one is the Self? [He] whereby one .. . or .. Then the remainder of the Adhyaya would form the answer. . or. . the unsweet ? '

3 That is, which one of the two selves previously mentioned ? the primeval, universal Self? or the individual self? 4 Roer and the Bombay editions have here, in addition, rupam, 'lorm.' 5 Roer and the Bombay editions have here, in addition, sabdam, 'sound.' 300

AITAREYA UPANISHAD [-5.4

All thesc, indeed, are appellations of intelligence (prajñāna). 3. He is Brahma ; he is Indra; he is Prajapati; [he is] all these gods; and these five gross elements (mahā-bhūtānz), namely earth (prthivz), wind (vāju), space (ākāśa), water (apas), light (jyotīinst); these things and those which are mingled of the fine (ksudra), as it were; origins (bija) 1 of one sort and another : those born from an egg (anda-ja), and those born from a womb (jaru-ja), and those born from sweat (sveda-ja),2 and those boin from a sprout (udblij-ja), horses, cows, persons, elephants; whatevei breathing thing there is here-whethei moving or flying, and what is stationary. All this is guided by intelligence, is based on intelligence. The world is guided by intelligence. The basis is intelligence Brahma is intelligencc. 4. So he [1. e. Vamadcva], having ascended aloft from this world with that intelligent Self (Atman), obtained all desires in yon heavenly woild, and became immortal-yea, became [immortal]! Thus (iti) ! Om ! 1 Literally, 'seeds.' 2 This item may be a later addition to the other three, which are already similar ly classified in Chand 6.3 1.

30I

KAUSHĪTAKI UPANISHAD 1

FIRST ADHYĀYA

The course of reincarnation, and its termination through metaphysical knowledge2

Citra and Svetaketu concerning the path to the conelusion of reincarnation I. Citra Gangyāyani,3 verily, being about to sacrifice, chose Aruni.4 He then dispatched his son Svetaketu, saying : 'You perform the sacrifice.' When he had arrived,5 he asked of him: 'Son of Gautama,' is there a conclusion [of transmigra- tion] in the world in which you will put me? Or is there any road? Will you put me in its world ?' Then he said : 'I know not this. However, let me ask the teacher.' Then he went to his father and asked: 'Thus and so has he asked me. How should I answer ?' Then he said: 'I too know not this. Let us pursue Veda- study (svadhyaya) at [his] residence, and get what our betters give. Come! Let us both go.' Then, fuel in hand, he returned to Cıtra Gāngyāyani, and said : 'Let me come to you as a pupil.' To him then he said: 'Worthy of sacred knowledge (brahma) are you, O Gautama, who have gone not unto conceit. Come ! I will cause you to understand.'

1 Throughout the notes to this Upanishad the character A designates the recension published in the Anandasrama Sanskrit Series, and B designates the recension pub- lished in the Bibliotheca Indica Series 2 Other expositions of this subject occur at Chand. 5. 3-10 and Brih. 6. 2. 3 Or Gargyayani, according to another reading. 4 That is, as officiating priest-Com. 5 So B, abhyagatam; but A has, instead, asinam, 'when he was seated.' 6 So A putra'sti; but B has the (less appropriate) reading putro 'sz, ' You are the son of Gautama' Is there ... ' 302

KAUSHITAKI UPANISHAD [-1.2

The testing at the moon; thence either return to earth, or further progress

2. Then he said : ' Those who, verily, depart from this woild- to the moon, in truth, they all go. During the earlier half it thrives on their breathing spirits (prana); with the latter half1 it causes them to be reproduced. This, verily, is the door of the heavenly woild-that is, the moon. Whoever answers it. him it lets go fuither. But whoever answers it not, him, having become rain, it rains down here. Either as a worm, or as a moth, or as a fish, or as a bird, or as a lion, or as a wild boar,2 or as a snake, or as a tiger, or as a person, or as somc other in this or that condition, he is born again here according to his deeds (karman), according to his knowledge. When he comes thither it asks him : 'Who are you?' He should reply :

'From the far-shining,s O ye seasons, has semen been gathered, From the fifteenfold produced,3 fiom the iealm of the fathers.3 As such send ye me in a man as an agent. With the man as an agent in a mothei infuse me.

So am I born, being born forth 4 as the twelfth or thirteenth succeeding month, by means of a twelve- or thirteen-fold father.5 For the knowledge of this was I-for the knowledge of the opposite of this.6 So bring ye my seasons on to

1 Readıng aparapaksena. 2 In A this item is lacking, and the order of the series is different. That is, the moon .- Com. 4 upa-jayamana or perhaps 're-born,' a meaning which is used in the BhG. and MBh. 5 That is, the year .- Com. G ' This' = brahma, according to the Com. The idea is perhaps: 'A person's life is either unto knowledge of the truth, or unto ignorance.' Deussen interprets more specifically, with reference to ' the two paths' which are being expounded in this chapter, that 'this' refeis to the devayana, ' the path to the gods,' and 'the opposite of this' to the pitryan 1, 'the path to the fathers.' Bohtlingk makes an ingenious text-emendation: sam tad vide 'ham, prati tad vide 'ham, mstead of 'sam tadvide 'ham, pratztadvide 'ham But the result, 'I am conscious of this, I recollect this,' does not seem as probable as the traditional reading, although that itself does not seem altogether correct Bohtlingk's article ' Bemerkungen zu einigen Upanishaden' contains on pp. 98-99 a rejoinder to Deussen on this same passage. 303

I.2-] KAUSHĪTAKI UPANISHAD

immoitality. By this truth, by this austerity I am a season, I am connected with the seasons. Who am I? I am you.' It lets him go further.

The course to the Brahma-world 3. Havingentered uponthis Devayana ('Leading-to-the-gods') path, he comes to the world of Agni (Fire), then to the world of Väyu (Wind), then to the world of Varuna,1 then to the world of Indra, then to the world of Prajapati, then to the world of Brahma. This Brahma-world, verily, has the lake Ara the moments Yeshtiha, the river Vijara (' Ageless'), the tree Ilya, the city Salajya, the abode Aparājita (' Unconquered'), the two door-keepers Indra and Prajapati, the hall Vibhu (' Extensive'), the thione Vicakshana ('Far-shining'), the couch Amitaujas (' Of Unmeasured Splendor'), and the beloved Manasī (' Mental'), and her counterpart Cakshushi (' Visual'), both of whom, taking flowers, verily weave the worlds, and the Apsarases (Nymphs), Ambas ('Mothers') and Ambayavīs ( Nurses'), and the rivers Ambaya ('Little Mothers'). To it comes he who knows this. To him Brahma says. 'Run ye to him! With my glory, verily, he has reached the rivei Vijarā (' Ageless'). He, verily, will not grow old.'

The knower's triumphal progress through the Brahma- world 4. Unto him there go forth five hundred Apsarases, one hundred with fruits in their hands, one hundred with ointments in their hands, one hundred with garlands in their hands, one hundred with vestments in their hands, one hundred with powdered aromatics in their hands. They adorn him with the adornment of Brahma. He, having been adorned with the adornment of Brahma, a knower of Brahma, unto Brahma goes on. He comes to the lake Ara. This he crosses with his mind. On coming to it, those who know only the immediate, sink. He comes to the moments Yeshtiha. These run away from him. He comes to the river Vijara (' Ageless'). This he crosses with his mind alone (eva). There he shakes off his

1 Here A adds ' then to the woild of Aditya (the Sun).' 304

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good deeds and his evil dceds. His dear relatives succeed to the good deeds; those not dear, to the evil deeds. Then, just as one driving a chariot looks down upon the two chariot- wheels, thus he looks down upon day and night, thus upon good deeds and evil deeds, and upon all the pairs of opposites. This one, devoid of good deeds, devoid of evil deeds, a knower of Brahma, unto very Brahma goes on.

Approaching unto the very throne of Brahma

5. He comes to the tree Ilya, the fragrance of Brahma enters into him. He comes to the city Salajya, the flavor of Brahma enters into him. He comes to the abode Aparajita (' Unconquered'), the brilliancy of Brahma enters into him. He comes to the two door-keepers, Indra and Prajapati; these two run away from him. He comes to the hall Vibhu (' Extensive'); the glory of Brahma enters into him. He comes to the throne Vicakshana ('Far-shining').1 The Brihad and the Rathantara Samans are its two fore feet; the Syaita and the Naudhasa, the two hind feet ; the Vairupa and the Vairaja, the two lengthwise pieces; the Sakvara and Raivata, the two cross ones. It is Intelligence (prajñā), for by intelligence one discerns. He comes to the couch Amitaujas ('Of Unmeasured Splendor'); this is the breathing spirit (prana). The past and the future are its two fore feet; prosperity and refreshment, the two hind feet ; the Bhadra and Yajñayajñiya [Sāmans], the two head pieces; the Brihad and the Rathantara, the two length- wise pieces; the verses (yc) and the chants (saman), the cords stretched lengthwise; the sacrificial formulas (yajus), the cross ones; the Soma-stems, the spread; the Udgitha, the bolster (upaśrī) ; prosperity, the pillow. Thereon Brahma sits. He who knows this, ascends it with one foot only (eva) at first.

1 The combined descriptions of the throne and of the couch are very similar to the description of Vratya's seat in AV. 15. 3. 3-9, and also of Indra's throne in Ait. Br. 8. 12. 3°5 X

1.5-] KAUSHĪTAKI UPANISHAD

Him Brahma asks, 'Who are you?' To him he should answer :-

Essential identity with the infinite Real 6. 'I am a season. I am connected with the seasons. Fiom space as a womb I am produced as the semen for a wife,1 as the brilliance of the year, as the soul (atman) of every single being. You are the soul of every single being. What you are, this am I.' To him he says: 'Who am I?' He should say: 'The Real.' 'What is that, namely the Real (satyam) ?' 'Whatever is other than the sense-organs (deva) and the vital breaths (prana)-that is the actual (sat). But as for the sense-organs and the vital breaths-that is the yon (tyam). This is expressed by this word " satyam" (' the Real'). It is as extensive as this world-all. You are this world-all.' Thus he speaks to him then. This very thing is declared by a Rig[-Veda] verse :-

Apprehension of It through the Sacred Word and through all the functions of a person; the knower's universal possession 7. Having the Yajus as his belly, having the Saman as his head, Having the Rig as his form, yonder Imperishable 'Is Brahma!' Thus is he to be discerned- The great see, consisting of the Sacred Word (brahma-maya).2 He says to him: 'Wherewith do you acquire (Vap) my masculine names?' ' With the vital breath (prana, masc.),' he should answer. 'Wherewith feminine names ?' 3 'With speech (vāc, fem.).' 'Wherewith neuter ones?'3

1 So B: bharyayar retas. light; thus [I am] the brilliance ... ' A has instead bhaya(s) etad,'. . produced-fiom

2 The passage from the last sentence in the preceding section through this stanza is not found in some manuscripts, is not commented on by Sankarananda, and therefore is very probably an interpolation. 8 Such is the order in A; but in B the items about ' feminine names' and 'neutel names ' are transposed. 306

KAUSHĪTAKI UPANISHAD [-2. I

' With the mind (manas, neut.).' 'Wherewith odors ?' 'With the breath ( prana1).' 'Wherewith forms ?' 'With the eye.' 'Wherewith sounds ?' ' With the ear.' 'Wherewith the flavois of food ?' 'With the tongue.' 'Wherewith actions ?' ' With the two hands.' 'Wherewith pleasuie and pain ?' 'With the body.' 'Wherewith bliss, delight, and procieation "' 'With the generative organ.' ' Wherewith goings ?' ' With the two feet.' 'Wherewith thoughts, what is to be understood, and desires?' 'With intelligence (prajna),' he should say. To him he says: 'The [primeval] waters [and also: Acquisitions],2 verily, indeed, aie my world. It is yours.' Whatever conquest is Brahma's, whatever attainment-that conquest he conquers, that attainment he attains who knows this-yea, who knows this !

SECOND ADHYĀYA

The doctrine of Prana, together with certain ceremonies

Identity with Brahma; its value in service and security to oneself

I. 'The breathing spirit (prana) is Brahma'-thus indeed was Kaushitaki wont to say. 1 A variant in both A and B is ghrāna, ' smell' 2 The Com. explains apas as meaning ' the primary elements.' But the word very probably has a double significance in this connection; beside its evident mean- ing, it refers also (though as an artificial plural of vap) to the preceding questions, ' Wherewith do you acquire (Vap) ... ' The usual Upanishadic conclusion of

'acquisitions.' such a series would very appropriately be formed if the word meant, summarily,

307 X 2

2.1-] KAUSHĪTAKI UPANISHAD

Of this same breathing spirit as Brahma, verily, indeed, the mind (manas) is the messenger, the eye, the watchman; the ear, the announcer; specch, the handmaid.1 He who, verily, indeed, knows the mind as the messenger of this breathing spirit, [i.e ] of Brahma, becomes possessed of a messenger ; he who knows the eye as the watchman, becomes possessed of a watchman; he who knows the ear as the announcer, becomes possessed of an announcer; he who knows speech as the handmaid, becomes possessed of a hand- maid.2 To this same breathing spirit as Brahma, verily, all these divinities without his begging bring offering. Likewise, indeed, to this same breathing spirit all beings without his begging bring offering. Of him who knows this, the secret doctrine (upanisad) is. 'One should not beg.' It is as if, having begged of a village and not having received, one were to sit down,3 saying: 'I would not eat anything given from here!' and then those very ones who formerly refused him invite him, saying : 'Let us give to you!' Such is the virtue (dharma) of the non- beggar.4 Charitable people, however, address him, saying: 'Let us give to you !' 2. ' The breathing spirit ( prana) is Brahma'-thus, indeed, was Paingya wont to say. Of this same bieathing spirit as Brahma, verily, off behind the speech the eye is enclosed; off behind the eye the ear is enclosed; off behind the ear the mind is enclosed; off behind the mind the breathing spirit is enclosed. To this same breathing spirit as Brahma, verily, all these

1 In A this item about ' speech' comes directly after ' mind.' 2 This paragraph is lacking in A. 3 Or, 'fast upon [the village].' For the practice of ' suicide by starvation' see the article by Prof. Hopkins in JAOS. 21. 146-159, especially p. 159, where this very passage is discussed. 4 The idea would seem to be: 'Such (1. e. the same) is true of the non-beggar who knows. Without his begging, however, he too receives.' But, instead of the ayacatas of B, A has yacitas, i. e. ' of the beggar.' Then the idea would seem to be: 'Such (i. e. as has been described) is the virtue of the beggar. He finally receives. He who knows, however-he, too, finally iecerves without begging solely because of his knowing.' With either reading the meaning is not altogether explicit. 308

KAUSHĪTAKI UPANISHAD [-2.3 divinities without his begging bring offering. Likewise indeed, to him all beings without his begging bring offering. Of him who knows this, the secret doctrine (upanisad) is : 'One should not beg.' It is as if, having begged of a village and not having received, one were to sit down, saying. ' I would not eat anything given from here!' and then those very ones who formerly refused him invite him, saying: 'Let us give to you!' Such is the virtue of the non-beggar.1 Charitable people, however, address him, saying : 'Let us give to you!' 3 (2). Now next, the procuring of a special prize .- In case one should covet a special prize-either on the night of a full moon or on the night of a new moon, or during the bright half of the moon under an auspicious constellation-at one of thesc points of time,2 having built up a fire, having swept around, having sprinkled around, having purified,3 having bent the right knee, with a spoon (sruva) or with a wooden bowl (camasa) or with a metal cup (kamsa),4 he offers these oblations of melted butter :- 'The divinity named Speech is a piocurer. May it procure this thing for me from so-and-so! To it, hail (svāhā) ! The divinity named Breath (prana) is a procurer. May it procure this thing for me from so-and-so! To it, hail! The divinity named Eye is a procurer. May it procure this thing for me from so-and-so! To it, hail! The divinity named Ear is a procurer. May it procure this thing for me from so-and-so! To it, hail! The divinity named Mind is a procurer. May it procure this thing for me from so-and-so! To it, hail! The divinity named Intelligence is a procurer. May it procure this thing for me from so-and-so! To it, hail!' Then having sniffed the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go foith 5 and declare his object, or despatch a messenger. He obtains indeed.

1 See note 4 on page 308. 2 This phrase is lacking in A. 3 This word is lacking in B. The two last alternatives are lacking in B. 5 From the place of the oblations to the house of the possessor of the object .- Com. 309

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To win another's affection

4 (3). Now next, longing in connection with the divine powers1 (daiva smara) .- If one should desire to become beloved of a man, or of a woman, or of men, or of women-at one of these same [afore- mentioned] points of time, having built up a fire,2 he in the same manner offers these oblations of melted butter :-- 'Your Speech I sacrifice in me, you so-and-so ! Hail! Your Breath I sacrifice in me, you so-and-so! Hail ! Your Eye I sacrifice in me, you so-and-so ! Hail ! Your Ear I sacrifice in me, you so-and-so! Hail ! Your Mind I sacrifice in me, you so-and-so! Hail ! Your Intelligence I sacrifice in me, you so-and-so! Hail!' Then, having sniffed the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth and desire to approach and touch, or he may simply stand and converse from windward. He becomes beloved indeed. They long for him indeed.

The perpetual sacrifice of self

5 (4). Now next, the matter of self-restraint (sāmyamana) according to Pratardana, or the 'Inner Agnihotra Sacrifice,' as they call it .- As long, verily, as a person is speaking, he is not able to breathe. Then he is sacrificing breath (prana) in speech. As long, verily, as a person is breathing, he is not able to speak. Then he is sacrificing speech (vac) in brcath. These two are unending, immortal oblations, whether waking or sleeping, one is sacrificing continuously, uninterruptedly.3 Now, whatever other oblations there are, they are limited, for they consist of works (karma-maya). Knowing this very thing, verily, indeed, the ancients did not sacrifice the Agnihotra sacrifice.

1 Namely Speech, Breath, Eye, Ear, Mind, and Intelligence-enumerated in the previous section. 2 This phrase is lacking in B. s This word is lacking in B. 310

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Glorification of the Uktha 1

6. ' The Uktha (Recitation) is brahma (sacred word)'-thus indeed was Sushkabringara wont to say. One should ieverence it as the Rig (Hymn of Praise) ; unto such a one indeed all bcings sing praise (rc) for his supremacy. One should reverence it as the Yajus (Sacrificial Formula); unto such a one indecd all beings are united (yujyante) for his supremacy. One should ieverence it as the Saman (Chant); unto such a one indeed all beings bow down (sainamante) for his supremacy. One should reverence it as beauty (śri). One should reverence it as glory (yaśas). One should reverence it as brilliancy (tejas). As this [i.e. the Uktha] is the most beautiful, the most glorious, the most brilliant among the Sastras (Invocations of Praise)-even so is he who knows this, the most beautiful, the most glorious, the most brilliant among all beings. So the Adhvaryu priest prepares (samskaroti) this soul (atman) that is related to the sacrifice,2 that consists of works. On it he weaves what consists of the Yajus. On what consists of the Yajus the Hotri priest weaves what consists of the Rig. On what consists of the Rig the Udgatri priest weaves what consists of the Saman. This is the soul of all the threefold knowledge. And thus he who knows this, becomes the soul of Indra.3

Daily adoration of the sun for the removal of sin

7 (5). Now next are the all-conquering Kaushītaki's three adorations- The all-conquering Kaushītaki indeed was wont to 4 worship the rising sun-having performed the investiture with the sacred

1 Compare the identification of the Uktha with Prāna at Brih. 5. 13. I. 2 So B, aistikam; A has instead, arstakam, ' that is related to the sacrificial brıcks.' 3 So B. Instead of this sentence, A has. 'And this is the soul of a person Thus he becomes a soul who knows this' 4 The preceding woids of this sentence are lacking in A. That has simply 'He would worship .. ' 3II

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thread ( yajnopavitain),1 having sipped 2 water, thrice having sprinkled the water-vessel-saying: 'Thou art a snatcher! Snatch my sin (papman) !' In the same manner [he was wont to worship the sun] when it was in the mid-heaven: 'Thou art a snatcher-up! Snatch up my sin !' In the same manner [he was wont to worship the sun] when it was setting : 'Thou art a snatcher-away! Snatch away my sin!' Whatever evil (papa) he committed by day or night, it snatches away.3 Likewise also he who knows this, worships the sun in the same manner.3 Whatever evil one commits by day or night, it snatches away.

Regular adoration of the new moon for prosperity 8. Now, month by month on the night of the new moon when it comes around 4 one should, in the same manner, worship the moon as it appears in the west; or he casts two blades of green grass 5 toward it, saying :- 'That heart of mine of contour fair (susima) Which in the moon in heaven rests- I ween myself aware of that! May I not weep for children's ill!' 6

' This probably is the earliest reference to the Indian religious custom of investing the twice-born with a sacred thread to be worn over the left shoulder. -Max Muller (SBE. I. 285, note I). 2 Thus A . acamya; B, instead, has aniya, 'having fetched.' 3 The preceding sentence is lacking in A. 4 This word, urttayam, is lacking in A. 5 Instead of this phrase harrta-trne va praty-asyati, A has harıta-trnabhyāri vak praty-asyatr . . , 'with two blades of green grass speech casts toward .. ' 6 So in B; but in A. this stanza reads - 'That heart of thine of contour fair Which rests up in the moon-with that, O queen of immortality, May I not weep for children's ill !' The meaning of ' su-simam' in the first line is uncertain. siman, the base of this compound, is used (according to the references in BR.) to mean either the line of the hair-part or the line of a boundary, 1. e. out-line. In the case-form in which the compound occurs in this passage it must needs, apparently, agree with ' heart'; and its meaning would involve the second-mentioned meaning of the base. Accordingly, in this poetical passage, it is rendered ' of contour fair.' This stanza 3I2

KAUSHĪTAKI UPANISHAD [-2.9

In advance of such a one, indeed, his progeny decease not. -Thus in the case of one to whom a son has been born. Now in the case of one to whom a son has not been born .-

' Be thou swelled forth. Let enter thee '1 ' In thee let juices, powers also gather .. '2 ' The stalk that the Adityas cause to swell forth ... '3

Having muttercd these three sacred verses (rc), he says : ' Cause not thyself to swell forth with our vital breath, piogeny, cattle! He who hates us and him whom we hate-cause thyself to swell forth with his vital breath, progeny, cattle !4 Thereupon I turn myself with Indra's turn5; I turn myself along with the turn of the sun.' Thereupon he turns himself toward the iight arm. 9 (6). Now, on the night of the full moon one should, in the same manner, worship the moon as it appears in the east, saying :- Thou art King Soma Thou art the Far-shining, the Five-mouthed, Prajapati (Lord of Creation). The Brahman (brahmana) is one mouth of thee. With that mouth thou eatest the kings. With that mouth make me an eater of food. The king (rajan) is one mouth of thee. With that mouth

recurs later, though in changed form, at 2. 10-there, as well as here, with variations in A and B. The form in 2. 8 B seems to be quoted (though incom- pletely and with additional lines) at Par. Grihya Sutra I. II. 9; and the form in 2. 10 A, sımilarly, at Asv. Grihya Sutia 1 13. 7. In all those three other instances the person addressed is different, it being there a wife addressed by her husband, while here the moon by a woishiper. And in the adapted form of the stanza as a whole this particular woid also is different : susime, vocative singular feminine. Its meaning there, accordingly, would seem quite evidently to be 'O thou (fem.) with fair-parted han.' Perhaps for the sake of uniformity with these three other occuriences of the same (adapted) stanza, BR. and BWb. propose to emend here likewise to susime; and Deussen is inclined to favor this. It is a plausible, but not a necessary, emendation ; a derivative compound may possess a double mean- ing as well as its base, and may be accordant therewith 1 = RV. I. 91. 16 a and 9. 31 4 a. 2 =RV. 1. 91. 18 a. 3 = AV. 7. 81. 6 a with the exception of adityas for devas; found also in TS 2. 4. 14. I and MS. 4. 9. 27; 4 12. 2. 4 The AV. chapter, a line of which was quoted just above, contains also (7. 81. 5) a petition similar to this one. 5 That 1s, toward the east, which 1s the special region of Indra. A instead has daivim, ' of the gods,' here as well as in the parallel passage later, 2. 9. 313

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thou eatest the people (vis). With that mouth make me an eater of food. The hawk is one mouth of thee. With that mouth thou eatest the birds. With that mouth make me an eater of food. Fire is one mouth of thee. With that mouth thou eatest the world With that mouth make me an eater of food. In thee is a fifth mouth. With that mouth thou eatest all beings. With that mouth make me an eater of food. Waste not thou away with our vital breath, progeny, cattle ! He who hates us and him whom we hate-waste thou away with his vital breath, progeny, cattle ! Thereupon I turn myself with the turn of the gods 1, I tuin myself along with the turn of the sun.' Thereupon he turns himself toward the right arm.

A prayer in connection with wife and children

10. Now, when about to lie down with a wife, one should touch her heart, and say :- That which in thy heart, O [dame] with fan-paited han, Is placed-within Prajāpati 2. Therewith, O Queen of immoitality, May you not come on children's ill!' 3

In advance of such a one indeed her4 children deccase not.

1 Deussen understands this word to refer to Varuna and Indra, regents of the western and the eastern quarters respectively; and therefore supposes that in this ceremony the worshiper makes a complete turn around from east to west to east, as compared with the half turn from west to east in the previous paragraph. But there A has ' of the gods' instead of ' of Indra,' and other specifications the same as here. The necessary data for determining are insufficient; the conjecture may be possible for B, but not for A. 2 This stanza is adapted from 2 8. Between the moon, which was addressed there, and the wife, who is addressed here and who as the bearer of progeny is pantheistically associated with Prajapati, the Lord of Progeny, an intermediate connection is made at 2. 9 through the identification of the moon with Prajapati For vanations in the two forms of the stanza consult page 312, note 6. 3 Instead of these last two verses according to B, A has ' -I ween myself aware of it. May I not weep for childien's ill !' * A has, instead, the masculine form of the pronoun. 314

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A returning father's affectionate greeting to his son 1

II (7). Now, when one has been away, on coming back he should kiss 2 his son's head and say :-- 'Fiom every limb of mine you come! Right fiom my heart you are boin foith! You are myself (atman), indeed, my son 1s So live a hundred autumns long!

So-and-so ! 4'_He takes his name.

'Become a stone ! Become an ax! Become unconquerable gold ! A brilliance (tejas), son, indeed you are 1 5 So live a hundred autumns long !6

So-and-so!7'He takes his name. Then he embraces him,8 saying: 'Wheiewith Prajapati embraced his creatures for their security, therewith I embrace you, So-and-so !'-He takes his name.9 Then he mutters in his right ear :- 'Confer on him,10 O generous one (maghavan), onrushing ... '

and in the left [ear] :- 'O Indra, grant most excellent possessions !' 11

1 These directions are incorporated in the Grihya Sūtras: Aśvalāyana I. 15. 3, 9; Pāraskara I. 16. 18; Khādira 2. 3. 13, Gobhila 2. 8. 21, 22; Apastamba 6. 15. 12. 2 So B, abhr-nghret ; A has, instead, abhz-mrset, 'touch.' On the ' sniff-kiss' see the article by Prof. Hopkins, JAOS. 28. 120-134. 3 So B. putra nama Possibly, however, putranama, if so, then 'You are myself, by name my son !' A has, instead, putra ma vitha: 'You are myself' You've saved me, son !' This conception accords with the later etymology of son as ' savior from hell,' put- tra, Mānava Dharma Sāstra 9. 138. + This word (asau) is lacking in B. 5 Or, 'A Brilliance, son, by name you are !' This stanza, with atma instead of tejas in the third line, occurs in the Madhyamdına recension of Brih. at 6. 4. 26 (=Sat. Br. 14. 9. 4. 26) and in Par. Grhya Sutia I. 16 18; with vedas instead of the tejas, it occurs, along with the two following Rig-Veda quotations, in Asv. Grihya Sutra I. 15. 3. 7 This word (asau) 1s lacking in B. 8 This phiase is lacking in A. 9 This sentence is lacking in B. 10 This line =RV. 3. 36. 1o a with asme, 'us,' adapted to asmai, 'hım.' 11 =RV. 2 21. 6a. 315

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[and says ] 'Be not cut off !1 Be not perturbed.2 Live a hundred autumns of life. Son, I kiss your head with your name, So-and-so!'-Thrice he should kiss his head. 'I make a lowing over you with the lowing of cows.'-Thrice he should make a lowing over his head.

The manifestation of the permanent Brahma in evanescent phenomena (a) Cosmical powers revertible into wind 12 (8). Now next, the dying around of the gods (daiva parimara)."- This Brahma, verily, shines when fire blazes; likewise this dies when it blazes not. Its brilliance (tejas) goes to the sun, its vital breath (prana), into the wind (vāyu). This Brahma, verily, shines when the sun is seen; likewise this dies when it is not seen. Its brilliance goes to the moon ; its vital breath, to the wind. This Brahma, verily, shines when the moon is seen ; likewise this dies when it is not seen. Its biilliance goes to lightning; its vital breath, to the wind. This Brahma, verily, shines when the lightning lightens ; likewise this dies when it lightens not. Its brilliance goes to the wind 4; its vital breath, to the wind. All these divinities, verily, having entered into wind, perish not when they die in the wind; therefrom indeed they come forth again. -Thus with reference to the divinities.

(b) An individual's powers revertible into breath Now with reference to oneself .- 13. This Brahma, verily, shines when one speaks with

1 ma chittha(s) [-A; chettha(s)-B]. Compare, in the prayer 'For some one's continued life' at AV. 8. I. 4, ma chrttha(s) asmal lokād. . . Be not cut off from this world, Fiom the sight of Agni and of the Sun !' 2 ma vyathistha(s). Occurs in BhG. II. 34. $ Compare a somewhat similar passage in Ait. Br. 8. 28 entitled ' The Dying around Brahma,' where also the wind is the ultimate in the iegression of these same five phenomena (though in inverse order). 4 So A. B has the less appropriate diśas, 'regions of heaven.' 316

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speech, likewise this dies when one speaks not. Its brilliance goes to the eye; its vital breath, to the vital breath. This Brahma, verily, shines when one sees with the eye; likewise this dies when one sees not. Its brilliance goes to the ear ; its vital breath, to the vital breath. This Brahma, verily, shines when one hears with the ear; likewise this dies when one hears not. Its brilliance goes to the mind; its vital breath, to the vital breath. This Brahma, verily, shines when one thinks with the mind; likewise this dies when one thinks not. Its brilliance goes to the vital breath; its vital breath, to the vital breath. All these divinities, verily, having entered into the vital breath, perish not when they die in the vital breath ; therefrom indeed they come forth again. So verily, indeed, if upon one who knows this both moun- tains should roll themselves forth-both the southern and the northern1-desiring to lay him low, indeed they would not lay him low. But those who hate him and those whom he himself (svayam) hates-these all die around him.

The contest of the bodily powers for supremacy; the ultimate goal

14 (9). Now next, the assumption of superior excel- lence (nilśreyasādāna).2 -- All these divinitics, verily, indeed, when disputing among themselves in the matter of self-superiority, went forth from this body. It lay, not breathing, dry,3 become like a piece of wood. Then speech entered into it. It just lay, speaking with speech. Then the eye entered into it. It just lay, speaking with speech, seeing with the eye. Then the ear entered into it. It just lay, speaking with speech, seeing with the eye, hearing with the ear. Then the mind entered into it. It just lay, speaking with

1 That is, the Vindhyas and the Himalayas respectively. 2 Other accounts of the same allegory occur in Brih. 6 I. I-14; Chand. 5. I; and Kaush. 3. 3- 3 The words ' not breathing, dry' are lacking in A. 317

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speech, seeing with the eye, hearing with the ear, thinking with the mind. Then the vital breath (prana) entered into it. Thereupon indeed it arose. All those divinities, verily, having recognized the superior excellence in the vital breath, and having passed into the vital breath, even the intelligential self (prajnatman), went forth from this body 1-all these together. They, having entered into the wind,2 having the nature of space (ākāsātman), went to heaven (svar). Likewise also, indeed, he who knows this, having recognized the superior excellence in the vital breath,3 having passed into the vital breath, even the intelligential self, of all beings,4 goes foith from this body along with all these. He, having entered into the wind,2 having the nature of space, goes to heaven He goes to that [place] where these gods are. Having reached that, he becomes immortal as the gods are immoital-he who knows this.3

A dying father's bequest of his various powers to his son 5 15 (10). Now next, the Father-and-son Ceremony, or the Transmission, as they call it .- A father, when about to decease, summons his son. Having strewn the house with new grass, having built up the fire, having set down near it a vessel of water together with a dish, the father, wrapped around with a fresh garment, remains lying.6 The son,7 having come, lies down on top, touching 1 A has, instead, lokād, ' world' 2 So B. vayu-pravista; but A has, instead, vayu-pratistha, ' established on the wind.' 3 The previous phrase is lacking in A. 4 The words ' of all beings' are lacking in B. 5 Another account of a 'father-to-son transmission' is found in Brih. I. 5 17-20. 6 So B: pita sete. But A has, instead, svayam syete. According to this read- ing, what was in the other reading a main verb is lost; and the sentences must be reconstructed : ' A father ... summons his son, having strewn ... , having built ... , having set down ... dish, wrapped ... garment, himself in white The son, . 7 If the elision is of a locative, putre, instead of a nominative, putras, then with- out a grammatical impossibility (though with less probability as being an excep- tional usage) the sentence might mean : 'Upon the son when he comes (or, Upon the son's coming) he lies ... ' 318

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organs with organs. Or he may, even, transmit to him seated face to face.1 Then he delivers over to him [thus] :- Father: 'My speech in you I would place !' Son: 'Your speech in me I take.' Father. 'My breath ( prana2) in you I would place !' Son : 'Your breath in me I take.' Father: 'My eye in you I would place !' Son: 'Your eye in me I take.' Father : 'My ear in you I would place !' Son: 'Your ear in me I take.' Father: 'My tastes in you I would place !' Son. 'Your tastes in me I take.' Father: 'My deeds (karman) in you I would place!' Son: 'Your deeds in me I take' Father: 'My pleasure and pain in you I would place!' Son: 'Your pleasure and pain in me I take.' Father: 'My bliss, delight, and procreation in you I would place !' Son: 'Your bliss, delight, and procreation in me I take.' Father: 'My goings in you I would place !' Son: 'Your goings in me I take.' Father: 'My mind 3 in you I would place!' Son: 'Your mind in me I take.' Father: 'My intelligence ( prajna) 4 in you I would place!' Son: 'Your intelligence 4 in me I take.' If, however, he should be unable to speak much, let the father say summarily: 'My vital breaths (prana) in you I would place !' [and] the son [reply] 'Your vital breaths in me I take.'5 Then, turning to the right, he goes forth toward the east.6 The father calls out after him : 'May gloiy ( yasas), sacred luster (brahma-varcasa),7 and fame delight in you !' 1 So B; but A has, instend, ' ... sit in front of him.' 2 This word here designates ' breath' as ' the function of smell,' rather than as ' the breath of life.' 3 This item of the series is lacking in A; but see next note. * So B; A has, instead, dhıvo vyjñātavyam kaman, 'thoughts, what is to be understood, and desires '-items which occui in a partially similar series in I 7. 5 This whole sentence is lacking in A. e This word, pran, is lacking in B. 7 Heie A has, in addition, 'food to eat.' 319

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Then the other looks over his left shoulder. Having hid [his face] with his hand, or having covered [it] with the edgc of his garment, he says: 'Heavenly (svarga) worlds and desires do you obtain !' If he should become well, the father should dwell under the lordship of his son, or he should wander around as a religious mendicant.1 If, however, he should decease, so let them furnish 2 him as he ought to be furnished-as he ought to be furnished.

THIRD ADHYĀYA

Doctrine of Prana (the Breathing Spirit)

Knowledge of Indra, the greatest possible boon to men I. Pratardana Daivodāsi by fighting and virility arrived at the beloved abode of Indra. To him then Indra said: 'Pratardana, choose a boon (vara) !'3 Then said Pratardana. 'Do you yourself choose for me the one which you deem most beneficent to mankind.' To him then Indra said: 'A superior (vara), verily, chooses not for an inferior (avara). Do you yourself choose.' 'No boon (a-vara), verily, then, is it to me!' said Pratar- dana. But Indra departed not from the truth, for Indra is truth. To him then Indra said: 'Understand me, myself. This indeed I deem most beneficent to man-namely, that one should understand, me. I slew the three-headed son of Tvashtri.4 1 par + Vuraj. 2 That is, with obsequies. Understood thus, the subject of the verb is indefinite ; and the object is ' the deceased father.' Possibly (though less probably, it would seem), 'the pranas of the father' are intended as the subject; and the son is intended as the object-Deussen's interpretation. The reading of A gives yet another meaning 'According as he [i. e. the father] furnishes him [i. e. the son], so ought he to be furnished-so ought he to be furnished.' 3 A has, instead, 'a boon I would give you !' 4 This exploit of Indra's is referred to at RV. 10. 8. 8, 9; 10. 99. 6; Sat. Br. I. 2. 3. 2; 12. 7. I. I. Further accounts of this conflict between Indra and Viśvarupa, as the son of Tvashtri is called, occur at Tait. Samhitā 2. 5 I. I ff. ; Śat. Br. I. 6. 3. I, 2 ; 5. 5. 4. 2, 3; and Kāthaka 12. 10 (cited in Weber's Indische Studien, 3. 464). 320

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I delivercd the Arunmukhas, ascetics, to the wild dogs.1 Transgressing many compacts, I transfixed the pcople of Prahläda 2 in the sky, the Paulomas 3 in the atmosphere, the Kālakāñjas 4 on earth.5 Of me, such a one as I was then (tasya me tatra), not a single hair was injured ! So he who understands me-by no deed whatsoever of his is his world injured, not by stealing, not by killing an cmbryo, not by the murder of his mother, not by the muider of his father; if he has done any 6 evil ( pāpa), the dark color departs not 7 from his face.8'

His identity with life and immortality

2. Then he said: 'I am the breathing spirit (prana), the intelligential self (prajñātinan). As such (tam9), reverence me as life (ayus), as immortality. Life is the breathing spirit. The breathing spirit, verily, is life. The breathing spirit, indeed, is immortality.10 For, as long as the breathing spirit remains in this body, so long is there life. For indeed, with the breathing spirit in this 11 world one obtains immortality, with intelligence, true conception (samkalpa). So he who reverences me as life, as immortality, reaches the full term of life in this world; he obtains immortality. inde- structibility (aksiti) in the heavenly world (svarga-loka).'

1 The foregoing exploits of Indra are mentioned at Ait. Br. 7. 28 2 O1, Prahrada, a chiet of the Asuras. 3 A troop of demons 4 A tribe of Asuras 5 Weber has an extensive discussion concerning the meaning of the foregoing names and the identity of the personages, together with numcrous relevant literary references, in his Indesche Studren, I. 410-418. G This word, cana, is lacking in B. 7 That is, 'he does not become pale.' 8 Professor Deussen's note on this sentence (Sechsig Upanishads, p 44, note 1) is an acute and concise interpretation of the general Upanishadic theory: 'Whoeve has attained the knowledge of the Atman an i his unity with it, and thereby has been delivered from the illusion of individual existence, his good and evil deeds come to nought; they are no longer his deeds, simply because he is no longer an Individual.' 9 So A But B has, instead, prajnatmanam, accordingly the sentences must be reconstructed thus: 'I am the breathing spirt (prana). Reverence me as the intelligential self, as life, . .. ' 10 This sentence is lacking in B. 11 So B ; but A has, instead, ' yonder' 321 Y

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The unity of an individual's functions or special pranas Now on this point some say : 'The vital bieaths (prāna), verily, go into a unity, for'-so they say (rtr)-'[otherwise] no one would be able at once to cause to know a name with speech, a form with the eye, a sound with the ear, a thought with the mind. As a unity, verily, the vital breaths, every single one, cause to know all things here. All the vital breaths speak along with speech when it speaks. All the vital breaths see along with the eye when it sees. All the vital breaths hear along with the eai when it hears. All the vital breaths think along with the mind when it thinks. All the vital breaths breathe along with breath (prana) when it breathes.' 'That is indeed so,' said Indra. 'There is, however,' he con- tinued (iti), 'a superior excellence among the vital breaths

The really vitalizing and unifying ' vital breath,' the breathing spirit or conscious self

3 One lives with speech gone, for we see the dumb, one lives with eye gone, for we see the blind ; one lives with ear gone, for we see the deaf, one lives with mind gone, for we see the childish , one lives with arms cut off, one lives with legs cut off, for thus we see. But now it is the breathing spirit (prana), even the intelli- gential self (prajñatman), that seizes hold of and animates (ut-tha) this body. This, therefore, one should reverence as the Uktha.1 This is the All-obtaining (sarvaptz)2 in the breathing spirit (prāna).3 As for the breathing spirit-verily, that is the intelligential 1 . The Recitation of Praise ' in the ritual. The same identification occurs also at Brih. 5. 13 I. 2 That is, 'it is in (the mndividual) conscious spirit that all facts are obtained.' This compact expression might possibly be understood to summanze the earliel practical teaching that 'in Prana a knower thereof obtains all things'; and also, pregnantly, the teaching (both earlier and later in this Upanishad) that 'mn the conscious Self all things do obtain [both ontologically and ethically-' obtain ' being used in its intransitive meaning].' $ This sentence is lacking in B. 322

KAUSHĪTAKI UPANISHAD [-3.3 self ! As for the intelligential self-verily, that is the breathing spirit For truly, these two dwell in this body; togcther the two depart.' This is the view (drsti) thereof, this the understanding (vyñāna) :- When a person is so asleep that he sees no dream whatever, then he becomes unitary in this breathing spirit. Then spcech together with all names goes to it ; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. When he awakens-as from a blazing fire sparks would disperse in all directions, even so from this self (atman) the vital breaths (prāna) disperse to their respective stations ; from the vital breaths the sense-powers (deva); from the sense-powers, the worlds. This selfsame breathing spirit as the intelligential self seizes hold of and animates (ut-tha) this body. This therefore one should reverence as the Uktha. This is the All-obtaining in the breathing spirit. As for the brcathing spirit-verily, that is the intelligential self As for the intelligential self-verily, that is the breathing spirit.1 This is the proof (siddhi) thereof, this the understanding :- When a sick person about to die comes to such weakness that he comes to a stupor (sammoha), then they say of him : 'His thought (citta) has departed. He hears not. He sees not. He speaks not with speech. He thinks not.' Then he becomes unitary in this breathing spirit (prāna). Then spcech together with all names goes to it ; the eye together with all forms goes to it ; the ear together with all sounds goes to it ; the mind together with all thoughts goes to it.2

' The preceding thiee paragraphs (which have aheady occurred in this section) are lacking in A. " A has here in addition : 'When he awakens-as fiom a blazing fhe sparks wonld disperse in all directions, even so from this self the vital breaths disperse to their respective stations; from the vital breaths, the sense-powers ; from the sense- powers, the worlds.' But in the present context this sentence seems to be an inapt refrain from the previous paragraph. 323 Y 2

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(4) When he departs from this body, he departs together with all these.

The ' All-obtaining' in Prana through the vital breaths 4. Speech pours1 all names in it 2; with speech it obtamns all names. Breath (prana) pours all odors in it; with breath it obtains all odors. The eye pours all forms in it ; with the eye it obtains all forms. The ear pours all sounds in it ; with the ear it obtains all sounds. The mind pours all thoughts in it; with the mind it obtains all thoughts. This is the All-obtaining (sarvapti)" in the breathing spirit. As for the breathing spirit (prana)-vcrily, that is the intelligence (prajna) ; as for the intelligence-verily, that is the breathing spirit,4 for together these two dwell in this body, together the two depart.

The correlation of the individual's functions with the facts of existence Now then, we will explain how all beings (bhuta) become one with this intelligence- 5. Speech is one portion thereof taken out. Name is its externally correlated (parastāt prati-m-hita) existential element (bhūta-mātrā). Breath (prana) is one portion thereof taken out. Odor is its externally correlated existential elemcnt. The eye is one portion thereof taken out. Form (rūpa) is its externally correlated existential element. The ear is one portion thereof taken out. Sound is its externally correlated existential element. The tongue is one portion thereof taken out. Taste is its externally correlated existential element.

1 So A abhivisrjate. 2 So B : asmtin 3 On this word see p. 322, n. 2, above 4 The previous sentence is lacking in B 324

KAUSHĪTAKI UPANISHAD 1-3.6

The two hands are one portion thereof taken out. Work (karman) is their externally correlated existential element. The body is one portion thereof taken out. Pleasure and pain are its externally correlated existential element. The gencrative organ is one poition thereof taken out. Bliss, delight, and procrcation are its externally correlated existential element. The two feet are one portion thereof taken out. Goings are their externally correlated existential element. The mind (manas1) is one portion thereof taken out. Thoughts 2 and desires are its externally correlated existential element.

The supremacy of consciousness in all the functions and facts of existence 6. With intelligence (prajña) having mounted on speech, with speech one obtains all names. With intelligence having mounted on breath (prāna), with breath one obtains all odors. With intelligence having mounted on the eye, with the eye one obtains all forms. With intelligence having mounted on the ear, with the ear one obtains all sounds. With intelligence having mounted on the tongue, with the tongue one obtains all tastes. With intelligence having mounted on the two hands, with the two hands one obtains all works. With intelligence having mounted on the body, with the body one obtains pleasure and pain. With intelligence having mounted on the geneiative organ, with the generative organ one obtains bliss, delight, and procreation. With intelligence having mounted on the two feet, with the two feet one obtains all goings. With intelligence having mounted on the mind (manas),8 with the mind one obtains all thoughts.4 1 A has here, instead, 'Intelligence (prajňa).' 2 A has here, in addition, ' what is to be understood (vijñatavyam).' 3 A has here, instead, dhī, ' thought.' 4 A has here, in addition, ' what is to be understood and desired.' 325

3.7-1 KAUSHĪTAKI UPANISHAD

The indispensableness of consciousness for all facts and experience

7 For truly, apart from intelligence ( prajňā) specch would not make cognizant (pra+ vjña) of any name whatsoever. 'My mind was elsewhere,' cne says, 'I did not cognize that name.' For truly, apart from intelligence breath would not make cognizant of any odor whatsoever. 'My mind was elsewhere,' one says ; 'I did not cognize that odor.' For truly, apart from intelligence the eye would not make cognizant of any form whatsoever. 'My mind was elsewhere,' one says; 'I did not cognize that form.' For truly, apart from intelligence the ear would not make cognizant of any sound whatsoever. 'My mind was elsewhere,' one says ; 'I did not cognize that sound.' For truly, apart from intelligence the tongue would not make cognizant of any taste whatsoevei. 'My mind was else- where,' one says; 'I did not cognize that taste.' For truly, apart from intelligence the two hands would not make cognizant of any action whatsoever. 'My (mc) mind was elsewhere,' one says (āha); 'I (aham) did not cognize (prājñāsz- sam) 1 that action.' For truly, apart from intelligence the body would not make cognizant of any pleasure or pain whatsoever. 'My mind was elsewhere,' one says; 'I did not cognize that pleasuie or pain.' For truly, apart from intelligence the generative organ would not make cognizant of any bliss, delight, and procrcaton what- soever. 'My mind was elsewhere,' one says; ' I did not cog- nize that bliss, delight, and procreation.' For truly, apart from intelligence the two feet would not make cognizant of any going whatsocver. My mind was else- where,' one says; 'I did not cognize that going.' For truly, apart from intelligence no thought (dhi) whatsoever would be effected; nothing cognizable would be cognized.

1 These singular forms of A seem preferable to the dual forms of the readings in B; similarly in the third sentence following, about 'feet.' Accordingly, the speaker in all these direct quotations is to be understood as indefinite rather than as the particular organ mentioned. 326

KAUSHĪTAKI UPANISHAD [-3.8

The subject of all knowledge, the paramount object of knowledge 8. Speech is not what one should desire to understand. One should know the speaker. Smell is not what one should desire to understand. One should know the smeller. Form is not what one should desire to understand. One should know the seer.1 Sound is not what one should desire to understand. One should know the hearer. Taste is not what one should desire to understand. One should know the discerner of taste. The dced is not what one should desire to understand. One should know the doer. Pleasure and pain are not what one should desire to under- stand. One should know the discerner of pleasure and pain. Bliss, delight, and procreation are not what one should desire to understand. One should know the discerner of bliss, delight, and procreation. Going is not what one should desire to understand. One should know the goer. Mind (manas) is not what one should desire to understand. One should know the thinker (mant?).

The absolute correlativity of knowing and being These ten existential elements (bhūta-matra), verily, are with reference to intelligence (adhi-prajña). The ten intelli- gential elements (prajña-matra) are with reference to existence (adhi-bhūta) For truly, if there were no elements of being there would be no elements of intelligence. Verily, if there were no elements of intelligence, there would be no elements of being. For tiuly, from either alone no appearance (rūpa) whatsocver would be effected.

Their unity in the conscious self And this is not a diversity. But as of a chariot the felly is fixed on the spokes and the spokes are fixed on the hub, 1 So B; but A has, instead, 'the knower of form.' 327

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even so these elements of being (bhūta-mātra) are fixed on the elements of intelligence (prajñā-mātrā), and the elements of intelligence are fixed on the breathing spirit (prāna). This same breathing spirit, in truth, is the intelligential self (prajnātman) ; [it is] bliss, ageless, immortal.

A person's ethical irresponsibility, his very self being identical with the world-all He does not become greater (bhuyas) with good action, nor indeed lesser (kanīyas) with bad action. This one, truly, indeed, causes him whom he wishes to lead up from these worlds, to perform good action. This one, also, indeed, causes him whom he wishes to lead downward, to perform bad action. He is the world-protector (loka-pala) He is the world- sovereign (lokādhipatı). He is the lord of all.1 'He is my self (atman)'-this one should know. 'He is my self'-this one should know.

FOURTH ADHYĀYA

A progressive definition of Brahma 2

Balaki's offer of instruction concerning Brahma

I. Now then, verily, there was Gargya Balāki, famed as learned in the scriptures (anūcana). He dwelt among the Usinaras, among the Satvans and the Matsyas,3 among the Kurus and the Pancalas, among the Kasis and the Videhas. He, then, coming to Ajataśatru, [king] of Kāśi,4 said: 'Let me declare Brahma to you.' To him then Ajatasatru said: 'A thousand [cows] we give to you! At such a word as this, verily, indeed, people would run together, crying, "A Janaka ! 5 A Janaka!"'

1 So A : sarvesa; but B has, instead, lokesa, ' world-lord ' 2 Another narration of the same dialogue occurs at Brih. 2 I. 3 Adopting the reading satvan-matsyesu in agreement with BR. sv, Weber (Indische Studien, I. 419), and Deussen, 4 The modern Benares. 5 A king famed for his great knowledge. 328

KAUSHĪTAKI UPANISHAD [-4.4

Clue-words of the subsequent conversation

2.1 In the sun-the Great, in the moon-Food, in lightning-Truth, in thunder-Sound, in wind-Indra Vaikuntha, in space-the Plenum, in fire-the Vanquisher, in water-Brilliance (tejas). -Thus with ieference to the divinities (adhi-daivata). Now with reference to the self (adhy-ātma) .- In the mirror-the Counterpart, in the shadow-the Double, in the echo-Life (asu), in sound-Death, in sleep-Yama [Lord of the dead], in the body-Prajapati [Lord of Creation], in the right eye-Speech, in the left eye-Truth.

Balaki's and Ajatasatru's progressive determination of Brahma (a) In various cosmic phenomena 3. Then said Balaki: ' Him who is this person in the sun- him indeed I reverence.' To him then Ajatasatru said: 'Make me not to converse on him! As the Gieat, the White-robed, the Pre-eminent (atı- stha), the Head of all beings-thus, verily, I reverence him.' He then who reverences him thus, becomes pre-eminent, the head of all beings. 4. Then said Balaki : 'Him who is this person in the moon- him indeed I reverence.' To him then Ajatasatru said: 'Make me not to converse on him! As King Soma,2 as the soul (atman) of Food-thus, verily, I reverence him.' He then who reverences him thus, becomes the soul of food. 1 This entire paiagraph is lacking in some manuscripts. It is merely a list of clue-words summarzing the following conversation 2 This phrase is lacking mn B. 329

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5. Then said Balaki: 'Him who is this person in the light- ning-him indeed I reverence.' To him then Ajataśatru said. 'Make me not to converse on him! As the soul of Truth 1-thus, verily, I reverence him.' He then who reverences him thus, becomes the soul of truth.1 6. Then said Balaki : ' Him who is this person in thunder -- him indeed I reverence.' To him then Ajatasatru said: 'Make me not to converse on him! As the soul of Sound-thus, verily, I reverence him.' He then who reverences him thus, becomes the soul of sound. 7 (8-). Then said Balaki. 'Him who is this person in wind-him indeed I reverence.' To him then Ajātasatru said: 'Make me not to converse on him' As Indra Vaikuntha. the unconquered hero-thus, verily, I reverence him.' He then who reverences him thus, becomes indeed trium- phant, unconquerable, a conqueror of adversaries. 8 (72). Then said Bālaki 'Him who is this person in space-him indeed I reverence.' To him then Ajātaśatru said: 'Make me not to converse on him! As the Plenum (purna), the non-active (a-pravartin) Brahma-thus, verily, I reverence him.' He then who reverences him thus, becomes filled (pūryate) with offspring, cattle,3 splendor (yasas), the luster of sanctity (brahma-varcasa), and the heavenly world (svarga-loka) ; he reaches the full term of life. 9. Then said Balaki : 'Him who is this person in fire-him indeed I reverence.' To him then Ajatasatru said : 'Make me not to converse on him ! As the Vanquisher-thus, verily, I reverence him.' He then who reverences him thus, becomes verily a vanquisher amid others.4

1 A has here, instead, ' of brilliance.' 2 A inverts the order of sections fiom B. 3 Instead of the following portion of this paragiaph, A has 'Neither he nor his offspring moves on (pra-vartate) before the time.' 4 So B: vā anyesu; but A has, instead, evā 'nv esa, ' ... , such a one in consequence becomes a vanquisher indeed.' 330

KAUSHĪTAKI UPANISHAD L-4.13

10 Then said Balaki: Him who is this person in water- him indeed I reverence.' To him then Ajatasatru said: 'Make me not to converse on him! As the soul (atman) of Brilhiance 1-thus, verily, I reverence him.' He then who ieverences him thus, becomes the soul of brilliance.1 -- Thus with reference to the divintties.

(b) In the self

Now with reference to the self .- II. Then said Balaki. Him who is this peison in the mirror-him indeed I reverence.' To him then Ajatasatru said: 'Make me not to converse on him ! As the Counterpart-thus, verily, I reverence him.' He then who reverences him thus -- a very counterpart of him is born in his offspring, not an unlikeness. 12. Then said Balaki: Him who is this person in the shadow2-him indeed I reverence.' To him then Ajātaśatru said. 'Make me not to converse on him! As the inseparable Double-thus, verily, I reverence him.' He then who reverences him thus, obtains from his double3 he becomes possessed of his double.4 13. Then said Balaki: 'Him who is this peison in the echo 5. him indeed I reverence.' To him then Ajatasatru said : 'Make me not to converse on him ! As Life (asu) '-thus, vciily, I reverence him.' He then who reverences him thus,7 passes not into un- consciousness (sammoha) before the time.

So B . tejasas , but A has, instead, 'of name' f name' 2 Instead of this word, A has ' the echo.' 3 That is, his wife. 4 In offspring .- Com. o Instead of this phrase, A has. 'The sound that follows a person-that indeed ... ' 6 Strictly 'the breath of life', but A has, istead, ayu, 'life,' stnctly the duration of lifc.' In either recension the conception of life seems to imply an active response to, and correspondence with, environment. 7 A has here, in addition, 'neither he nor his offspring.' 331

4 14-1 KAUSHĪTAKI UPANISHAD

14. Then said Balaki: . Him who is this person in sound 1-him indeed I reverence' To him then Ajatasatru said: Make me not to converse on him! As Death-thus, verly, I reverence him.' He then who reverences him thus,2 deceases not before the time. 15 (16 '). Then said Balaki. 'The person here who, asleep,+ moves about in dream-him indeed I reverence' To him then Ajatasatru said: 'Make me not to converse on him! As King Yama-thus, venly, I reverence him.' He then who reverences him thus-everything here is subdued ( vyam) to his supremacy 16 (15'). Then said Balaki. 'Him who is this person in the body-him indeed I ieverence.' To him then Ajatasatru said: 'Make me not to converse on him! As Prajapati (Lord of Creation)-thus, verily, I reverence him.' He then who reverences him thus, becomes procreated ( prajayatc) with offspring, cattle,5 splendor, the luster of sanctity, the heavenly world; he reaches the full term of life (āy'2). 17. Then said Balaki: Him who is this person in the right eye-him indeed I reverence.' To him then Ajatasatru said : 'Make me not to converse on him! As the soul (atman) of Speech,G the soul of fire, the soul of light-thus, verily, I reverence him.' He then who ieverences him thus, becomes the soul of all these. 18. Then said Balaki. 'Him who is this person in the left eye-him indeed I reverence.' To him then Ajatasatru said : Make me not to converse on him ! As the soul of Truth, the soul of lightning, the soul of brightness-thus, verily, I reverence him.'

1 Instead of this phrase, A has : 'Him who is this shadow-person-' " A has here, in addition, 'neither he nor his offspring.' A inverts the order from B. + A has heie, instead, 'This intelligent self whereby a peison here, asleep .. ' ' The following part of this sentence is lacking in A. A has here, instead, 'name.' 332

KAUSHĪTAKI UPANISHAD [-4.19

He then who reverences him thus, becomes the soul of all these.

The universal creator in the covert of the heart 19. Thereupon Balaki was silent. To him then Ajātaśatru said : 'So much only, Bālāki ?' ' So much only,' said Bālāki To him then Ajatasatru said: 'In vain, verily, indeed, did you make me to converse, saying, " Let me declaie Biahma to you." He, verily, O Balaki, who is the maker of these persons [whom you have mentioned in succession], of whom, verily, this is the work-he, verily, should be known Thereupon Balaki, fuel in hand,1 approached, saying . ' Receive me as a pupil' To him then Ajatasatru said. This I deem 2 an appeaiancc (rupa) contrary to nature"-that a Kshatriya should receive a Brahman as pupil. But come! I will cause you to under- stand.' Then, taking him by the hand, he went forth The two then came upon a person asleep Him then Ajatasatru addressed : 'O great, white-robed King Soma!' But he just lay silent.4 Thereupon he threw at him with a stick. There- upon he arose. To him then Ajatasatru said Where in this case, O Bālāki, has this person lain ? What has become of him here ? Whence has he returned herc ?' Thereupon Balaki understood not. To him then Ajatasatru said : 'Where in this case, O Bālāki, this person has lain, what has become of him here, whence he has returned here-as I asked (itt) -is, the arteries of a person 5 called hita (the Beneficent'). Fiom the heart they spread forth to the pericardium. Now, they are as minute as a hair subdivided a thousandfold. They consist of a minute essence, reddish-brown, white, black, yellow, and red. In these one remains whilc, aslcep, he secs no dieam whatsoever.

1 The sign of suppliant pupilship 2 So B manye ; but A has, instead, syat, 'would he' 3 prati-loma, literally ' against the han ' 4 This last word is lacking in B. 5 A has, instead, ' of the heart' 333

4.20| KAUSHĪTAKI UPANISHAD

The ultimate unity in the self-creative, pervasive, supreme, universal 20. Then he becomes unitary in this Piana. Then speech together with all names goes to it , the eye together with all forms goes to it ; the ear together with all sounds goes to it , the mind (manas) together with all thoughts goes to it When he awakens-as from a blazing fire sparks would dis- perse in all directions, even so from this self (atman) the vital breaths (prana) disperse to their respective stations ; from the vital breaths, the sense-powers (deva) ; from the sense-powers, the worlds. This selfsame breathing spirit ( prana), even the intelligential self (prajnatman), has entered this bodily self (sarīra atman) up to the hair and finger-nail tips 1 (20) Just as a razor might be hidden in a razor-case, or fire 2 in a fire-receptacle, even thus this intelligential self has entered this bodily self up to the hair and the finger-nail tips. Upon that self these selves depend, as upon a chief his own [men]. Just as a chief enjoys his own [men], or as his own [men] are of service to a chief, even thus this intelligential self enjoys these selves; even thus these selves are of service to that self. Verily, as long as Indra understood not this self, so long the Asuras (demons) overcame him. When he understood, then, striking down and conquering the Asuras, he compassed (pari+ vi) the supremacy (śraisthya), independent sovereignty (svārājya), and overlordship (adhipatya) of all gods and of all beings. Likewise also, he who knows this, striking off all evils (papman), compasses the supremacy, independent sovereignty, and overlordship of all beings-he who knows this, yea, hc who knows this !

1 In A the previous sentence is lacking, and § 20 begins at this pomt. 2 For a discussion of the exact meaning of this phrase consult the foot-note to the parallel passage in Brih. I. 4 7.

334

KENA UPANISHAD 1

(FIRST KHANDA) Query : The real agent in the individual ?

[Question :] I. By whom impelled soars foith the mind projected ? By whom enjoined goes forth the earlest breathing? By whom impelled this speech do people utter? The eye, the ear-what god, pray, them enjometh ?

The all-conditioning, yet inscrutable agent, Brahma [Answer :] 2. That which is the hearing of the ear, the thought of the mind, The voice of speech, as also the breathing of the bieath, And the sight of the eye !2 Past these escaping, the wise, On departing from this woild, become immoital. 3 There the eye goes not; Speech goes not, noi the mind. We know not, we understand not How one would teach It. Other, indeed, is It than the known, And moreover above the unknown. -Thus have we heard of the ancients (pūrva) Who to us have explained It.3 1 This name of the Upanishad is taken from its first word kena, . by whom.' It is also known as the Talavakara, the name of the Brahmana of the Sama-Veda to which the Upanishad in one of its recensions belongs. 2 The first two and a half lines of this second stanza seem to form a direct answer to the query of the first stanza. But their metrical structure is irregular, that would be improved by the omission of sa u, ' as also.' And-more seriously- the grammatical structure of the phrases is apparently impossible; one phrase is certainly in the nominative, one certainly in the accusative, the other three might be constiued as either. Moreover, in each of the five phrases it is the same word that is repeated (as in a similar passage at Brih. 4 4. 18); accoidingly, a strictly literal iendering of them would be, ' the ear of the eal, the mind of the mind, the speech of speech, the breath of breath, the eye of the eye.' However, very frequently in the Upanishads these words for the five 'vital breaths' are used either for the abstract function or for the concrete instrument of the function. Here, more evidently than in many places, the connotation seems to be double. But at Chand. 8. 12. 4 and Ait. 2. 4 the distinction between the function and its sense organ is clearly conceived. 3 3 g and h recur, with slight variation, as Isa 10 c and d, and Isa 13 c and d. 335

4-] KENA UPANISHAD

4. That which is unexpressed with specch (7ac, voice), That with which speech is expressed- That indeed know as Brahma, Not this that people worship as this. 5. That which one thinks not with thought (manas, mind), [or, That which thinks not with a mind,]' That with which they say thought (manas, mind) Is thought- That indeed know as Brahma, Not this that people worship as this. 6. That which one sees not with sight (cak us, eye). [or, That which sees not with an eye,]1 That with which one sees sights (cakvitnizsz) 2. That mdeed know as Brahma, Not this that people worship as this 7. That which one hears not with hearing (śrotra, eai), [or, That which hears not with an ear,] 1 That with which hearing heie is heard- That indeed know as Biahma, Not this that people worship as this. 8. That which one breathes ( pranut) not with breathing (prāņa, breath), [or, That which breathes not with bieath,]1 That with which breathing (prana) is conducted (pranī- yate)- That indeed know as Brahma, Not this that people worship as this.

(SECOND KHAŅDA)

The paradox of Its inscrutability 9 (1). [Teacher.] If you think 'I know well,' only vcry slightly now do you know !- a form of Brahma !- what thereof is yourself, and what thereof is among the gods! So then it is to be pondered upon (mimansyam) indced by you. [Pupil:] I think it is known.' 1 Both renderings of the verse are permissible, and both are in harmony with the theory which is being expounded. 2 Or, 'That with which one sees the eyes' ' What has been translated as two sentences mght also be construed as one sentence, still a part of the teacher's reproof to the undiscerning pupil -' So then I think that what is " known " by you is [still] to be pondered upon indeed.' 336

KENA UPANISHAD [-I5

1O (2). I think not 'I know well'; Yet I know not 'I know not'! He of us who knows It, knows It; Yet he knows not 'I know not.' 11 (3). [Teacher:] It is conceived of by him by whom It is not concerved of. He by whom It is conceived of, knows It not. It is not understood by those who [say they] understand It. It is understood by those who [say they] understand It not.

The value of knowledge of It 12 (4). When known by an awakening, It is conceived of; Truly it is immortality one finds. With the Soul (Atman) one finds power1; With knowledge one finds the immoital. 13 (5). If one have known [It] here, then there is truth. If one have known [It] not here, great is the destruction (vznastı).2 Discerning [It] in every single being, the wise, On departing fiom this world, become immortal.

(THIRD KHANDA)3

Allegory of the Vedic gods' ignorance of Brahma

14 (I). Now, Brahma won a victory for the gods. Now, in the victory of this Brahma the gods were exulting. They bethought themselves: 'Ours indeed is this victory!4 Ours indeed is this greatness !' 15 (2). Now, It understood this of them. It appeared to them. They did not understand It. 'What wonderful being (yaksa) is this ?' they said.

1 Perhaps 'power [to know]; and with the knowledge [thus gained] one finds. 2 With a slight variation this line is found also at Brih. 4. 4. 14 b. 3 The Kena Upanishad consists of two quite distinct parts. The prose portion, §§ 14-34, is evidently the simpler and earlier. The portion §§ I-13 (all in verse, except § 9) contains much more elaborated doctrine and would seem to be later in date of composition. 4 An account of the victory of the gods over the demons (Asuras) occurs at Brih. I. 3. I-7. 337 Z

16-7 KENA UPANISHAD

16 (3). They said to Agni (Fire): ' Jatavedas,1 find out this- what this wonderful being is.' ' So be it.' 17 (4). He ran unto It. Unto him It spoke: 'Who are you ?' 'Verily, I am Agni,' said he. 'Verily, I am Jatavedas.' 1 18 (5). 'In such as you what power is there ?' 'Indeed, I might burn everything here, whatever there is here in the earth !' 19 (6). It put down a straw before him. 'Burn that !' He went forth at it with all speed. He was not able to burn it. Thereupon indeed he returned, saying : 'I have not been able to find out this-what this wonderful being is.' 20 (7) Then they said to Vayu (Wind). 'Vayu, find out this-what this wonderful being is.' 'So be it.' 21 (8). He ran unto It. Unto him It spoke: 'Who are you ?' 'Verily, I am Vayu,' he said. 'Verily, I am Matariśvan.' 22 (9). 'In such as you what power is there?' 'Indeed, I might carry off everything here, whatever there is here in the earth.' 23 (1O). It put down a straw before him. 'Carry that off!' He went at it with all speed. He was not able to carry it off. Thereupon indeed he returned, saying: 'I have not been able to find out this-what this wonderful being is.' 24 (II). Then they said to Indra: 'Maghavan ('Liberal'), find out this-what this wonderful being is.' ' So be it.' He ran unto It. It disappeared from him. 25 (12). In that very space he came upon a woman exceed- ingly beautiful, Uma,2 daughter of the Snowy Mountain (Himavat). To her he said : 'What is this wonderful being?'

1 Meaning either ' All-knower' or ' All-possessor.' º Com. allegorizes her as ' Knowledge,' who dispels Indra's ignorance. In later mythology Uma is an epithet, along with Durga, Kali, and Parvati, for the wife of Siva; and she is represented as living with him in the Hımalayas. Weber, Indische Studien, 2. 186-190, has an extended discussion of the identity of this 338

KENA UPANISHAD [-32

(FOURTH KHANDA)

Knowledge of Brahma, the ground of superiority 26 (I). 'It is Brahma,' she said. 'In that victory of Brahma, verily, exult ye.' Thereupon indeed he knew it was Brahma. 27 (2). Therefore, verily, these gods, namely Agni, Vayu, and Indra, are above the other gods, as it were; for these touched It nearest, for these and [especially] he [i. e. Indra] first knew It was Brahma. 28 (3). Therefore, verily, Indra is above the other gods, as it were; for he touched It nearest, for he first knew It was Brahma.

Brahma in cosmic and in individual phenomena 29 (4). Of It there is this teaching .- That in the lightning which flashes forth, which makes one blink, and say ' Ah !'-that ' Ah!' refers to divinity. 30 (5). Now with regard to oneself - That which comes, as it were, to the mind, by which one repeatedly 1 remembers-that conception (samkalpa) [is It] !

Brahma, the great object of desire 31 (6). It is called Tad-vana (' It-is-the-desire').2 As ' It- is-the-desire' (Tad-vana) It should be worshiped. For him who knows it thus, all beings together yearn.

Concluding practical instruction and benefits 32 (7). ' Sir, tell me the mystic doctrine (upanişad) !! 'The mystic doctrine has been declared to you. Verily, we have told you the mystic doctrine of Brahma (brāhmi upanişad).'

personage and of the divinities in this passage in their significance for later mythological and sectarian developments. 1 Deussen translates the word abhiksnam differently, and consequently interprets this section and the preceding very differently. 2 A mystical designation. Compare a similar compound at Chand. 3. 14. I, taj- ja-lan. 339 Z 2

33- KENA UPANISHAD

33 (8). Austerity (tapas), restraint (dama), and work (karman) are the foundation of it (i. e. the mystic doctrine). The Vedas are all its limbs. Truth is its abode. 34 (9). He, verily, who knows it [i. e. the mystic doctrine] thus, striking off evil (papman), becomes established in the most excellent,1 endless, heavenly world-yea, he becomes established !

1 So the Com. interprets jyeye. Max Muller and Deussen would emend to aryeye, ' unconquerable'

340

KAȚHA UPANISHAD

FIRST VALLI1

Prologue : Naciketas devoted to Death I. Now verily, with zeal did Vajaśravasa give his whole possession [as a religious gift]. He had a son, Naciketas by name. 2. Into him, boy as he was, while the sacrificial gifts were being led up, faith (śraddha) entered. He thought to himself: 3. 'Their water diunk, their grass eaten, Then milk milked, barren !- Joyless (a-nanda) certainly aie those woilds 2 He goes to, who gives such [cows]!' 4. Then he said to his father: 'Papa, to whom will you give me?'3-a second time-a third time. To him then he said: 'To Death I give you !'

Naciketas in the house of Death [Naciketas reflects.] 5 Of many I go as the first. Of many I go as an intermediate. What, pray, has Yama (Death) to be done That he will do with me today?

1 The narrative and dialogue at the opening of this Upanishad seem to be taken -with some varation, but with some identical language-from the earher Taittiriya Biahmana, 3. II 8. 1-6. The old tradition of Naciketas in the realm of Death being in a position to return to eaith with knowledge of the secret of life after death, is here used to furnish a dramatic setting for the exposition which forms the body of the Upanishad. 2 This line is found at Brih. 4. 4. II a K verbatim; with variant in the first word, at Isā 3 a and Brib. 4. 4 1I a M. 3 That is, Naciketas voluntanly offers himself in order to fulfil the vow which his father was paying so grudgingly. Thereupon the father, in anger at the veiled reproof, exclaims : ' Oh ! go to Hades !' 341

I.6-] KATHA UPANISHAD

6. Look forward, how [fared] the foimer ones. Look backward; so [will] the after ones. Like gramn a mortal npens1 Like graın he is born hither (ā-jāyate) agamn!

Warning on the neglect of a Brahman guest [Voice : 1] 7. As fire, enters A Brahman (brāhmana) guest into houses. They make this the quieting thereof2 :- Fetch water, Vaivasvata !3 8. Hope and expectation, intercourse and pleasantness,4 Sacrifices and meritorious deeds,5 sons and cattle, all- This he snatches away fiom the man of little understanding In whose home a Brahman remains without eating.

Three boons offered to Naciketas

[Death (Yama), returning from a three days' absence and finding that Naciketas has not received the hospitality which is due to a Brahman, says:] 9. Since for three nights thou hast abode in my house Without eating, O Brahman (brahman), a guest to be reverenced, Reverence be to thee, O Biahman ! Well-being (svastı) be to me ! Therefore in retuin choose three boons!

Naciketas's first wish: return to an appeased father on earth [Naciketas :] IO. With intent appeased, well-minded, with passion departed, That Gautama toward me may be, O Death; That cheerfully he may greet me, when from thee dismissed- This of the three as boon the first I choose!

1 As in the Taittirīya Brahmana narrative 2 fantim tasya ; both words probably with a double significance, extinguish- ment of fire' and . appeasement of the Brahman' by bringing water. 3 A Vedic epithet of Yama (Death). 4 funrtam, according to a strict etymology, might mean ' good fellowship.' 5 If derived from wzs (instead of from yar ), zstapurte might possibly (thongh less probably) mean ' wishes and fulfilment ' 342

KAȚHA UPANISHAD [-1.16

[Death :] II. Cheerful as formerly will he be- Auddālakı Aruņı, from me dısmissed.1 Happily will he sleep o' nights, with passion departed, When he has seen thee from the mouth of Death released.

Naciketas's second wish : an understanding of the Naciketas sacrificial fire that leads to heaven [Naciketas:] 12. In the heavenly world is no fear whatsoever. Not there art thou. Not fiom old age does one fear. Over both2 having crossed-hunger, and thirst too- Gone beyond sorrow, one rejoices in the heaven-world. 13. Thyself, O Death, understandest the heavenly fire. Declare it to me who have faith (śraddadhāna). Heaven-world people partake of immortality. This I choose with boon the second. [Death :] 14. To thee I do declare, and do thou learn it of me- Understanding about the heavenly fire, O Naciketas ! The attainment of the infinite world, likewise too its establish- ment -- Know thou that as set down in the secret place [of the heart]. [Narrative:] 15. He told him of that fire as the beginning of the world, What bricks, and how many, and how [built]. And he too iepeated that, as it was told. Then, pleased with hım, Death said agamn- 16. Delighting, the great soul (mahatman) said to hım :-

1 As it stands, prasrstah is nominative and must agree with the subject, 'Auddalakı Aruni.' But in such a connection it is hardly applicable; and in the previous stanza it was used with reference to Naciketas. To relieve the difficulty Bohtlingk (in his translation of the Katha, Aitareya, and Praśna Upanishads, Berrchte uber dre Verhandlungen der Koniglch Sachsischen Gesellschaft der Wissenschaften su Lerpzig, philologisch-historische Classe, 1890, pp. 127-197), p. 132, emends to prasrste, 1. e. 'toward one from me dismissed', and Whitney (in his ' Translation of the Katha Upanishad' in the Transactions of the American Phalological Association, 21. 88-112), p. 94, emends to prasrstam, and translates: 'be cheerful [toward thee], sent forth by me.' Sankara solves the difficulty by giving the word a sense, 'authorized,' which is quite different from what it evidently has in the previous stanza. 2 That is, both death and old age. 343

I. 16-7 KATHA UPANISHAD

[Death resumes.] A fuither boon I give thee here today. By thy name indeed shall this fire be [known]. This multifold garland (srnka), too, accept. 17. Having kindled a triple Naciketas-fire, having attained union with the three,1 Performing the triple work,2 one crosses over birth and death. By knowing the knower of what is born from Brahma,8 the god to be praised,4 [And] by revering 5 [him], one goes for ever to this peace (śāntı).6 18. Having kindled a triple Naciketas-fire, having known this triad, He who knowing thus, builds up the Naciketas-fire- He, having cast off in advance the bonds of death, With sorrow overpassed, rejoices in the heaven-world. 19. This, O Naciketas, is thy heavenly fire, Which thou didst choose with the second boon As thine, indeed, will folks proclaim this fire, The third boon, Naciketas, choose !

Naciketas's third wish: knowledge concerning the effect

[Naciketas:] of dying

20. This doubt that there is in regard to a man deceased. 'He exists,' say some; 'He exists not,' say others- This would I know, instructed by thee ! Of the boons this is boon the third. [Death :] 21. Even the gods had doubt as to this of yore! For truly, it is not easly to be understood. Subtile is this matter (dharma). Another boon, O Naciketas, choose ! Press me not! Give up this one for me! 1 Sankara explains these as 'father, mother, and teacher.' 2 Namely, 'sacrifice, study of the scriptures, and alms-giving.' 8 brahma-ja-jna perhaps is a synonym of jata-vedas, ' the All-knower,' a common epithet of Agni (Fire, here specialized as the Naciketas sacrifice-fire). 4 idya, a very common Vedic epithet of Agni (Fire). 5 nicayya may carry a double meaning here, i. e. also 'by building [it, 1. e. the Naciketas-fire].' 6 Half of the third line and the fourth line recur at Svet. 4, II. 7 Stanzas 16-18 are not quite apt here. They may be an irrelevant interpolation -as previous translators have suggested. 344

KATHA UPANISHAD [-I.29

This knowledge preferable to the greatest earthly pleasures [Naciketas :] 22. Even the gods had doubt, indeed, as to this, And thou, O Death, sayest that it is not easily to be understood. And another declaier of it the like of thee is not to be obtained. No other boon the equal of it is there at all. [Death :] 23. Choose centenarian sons and grandsons, Many cattle, elephants, gold, and horses Choose a great abode of earth. And thyself live as many autumns as thou desirest. 24. This, if thou thmnkest an equal boon, Choose -- wealth and long life ! A great one on earth, O Naciketas, be thou. The enjoyer of thy desires I make thee. 25 Whate'er desires aie haid to get in mortal world- For all desires at pleasure make request. These lovely maidens with chariots, with lyres- Such [maidens], indeed, are not obtamable by men- By these, fiom me bestowed, be waited on! O Naciketas, question me not regarding dying (marana)! [Naciketas:] 26. Ephemeral things! That which is a mortal's, O End-maker, Even the vigor (tejas) of all the powers, they wear away. Even a whole life is slight indeed. Thine be the vehicles (vaha)' Thine be the dance and song! 27. Not with wealth is a man to be satisfied. Shall we take wealth, if we have seen thee? Shall we live so long as thou shalt rule? -This, in truth, is the boon to be chosen by me. 28. When one has come into the presence of undecaying immortals, What decaying mortal here below that understands, That meditates upon the pleasures of beauty and delight, Would delight in a life over-long ? 29. This thing whereon they doubt, O Death: What there is in the great passing-on-tell us that! This boon, that has entered into the hidden- No other than that does Naciketas choose. 345

2. I-1 KATHA UPANISHAD

SECOND VALLI

The failure of pleasure and of ignorance; the wisdom of the better knowledge [Death :] I. The better (śreyas) is one thing, and the pleasanter (preyas) quite another. Both these, of different aim, bind a person. Of these two, well is it for him who takes the better; He fails of his aim who chooses the pleasanter. 2. Both the better and the pleasanter come to a man. Going all around the two, the wise man disciiminates. The wise man chooses the better, indeed, rather than the pleasanter. The stupid man, from getting-and-keeping (yoga-ksema), chooses the pleasanter. 3. Thou indeed, upon the pleasant and pleasantly appearing desires Meditating, hast let them go, O Naciketas. Thou art not one who has taken that garland 1 of wealth In which many men sink down. 4. Widely opposite and asunder are these two: Ignorance (avidyā) and what is known as ' knowledge' (vidyā). I think Naciketas desirous of obtainıng knowledge! Many desires rend thee not.2 5. Those abiding in the midst of ignorance, Self-wise, thinking themselves learned, Running hither and thither, go around deluded, Like blind men led by one who is himself blind.3

Heedlessness the cause of rebirth 6. The passing-on * is not clear to him who is childish, Heedless, deluded with the delusion of wealth. Thinking 'This is the world! Theie is no other !'- Again and again he comes under my control. 1 The word srnka occurs nowhere else in the language-so far as has been reported-than in I. 16 and here. Its meaning is obscuie and only conjectural. Śankara glosses it differently in the two places, here as ' way.' 2 This stanza recurs with unimportant variants in Maitri 7. 9. s With a variation, this stanza recurs in Mund. I 2. 8; similarly in Maitri 7. 9. * That is, death, the great transition, mentioned at I 29. 346

KAȚHA UPANISHAD [-2.II

The need for a competent teacher of the soul 7. He who by many is not obtainable even to hear of, He whom many, even when hearing, know not- Wonderful is the declarer, proficient the obtainer of Him! Wonderful the knower, proficiently taught ! 8. Not, when proclaimed by an inferior man, is He1 To be well undeistood, [though] being manifoldly considered.2 Unless declaied by another,3 there is no going thither; For He is inconceivably more subtile than what is of subtile measure. 9. Not by reasoning (tarka) is this thought (mati) to be attained. Proclaimed by another, indeed, it is for easy understanding, dearest friend (prestha)! - This which thou hast attained! Ah, thou ait of true stead- fastness ! May there be for us a questioner (prasta) the like of thee, O Nacıketas !

Steadfast renunciation and self-meditation required

[Naciketas :] IO. I know that what is known as treasure is something inconstant. For truly, that which is steadfast is not obtained by those who are unsteadfast. Therefore the Naciketas-fire has been built up by me, And with means which aie inconstant I have obtained that which is constant. [Death:] II. The obtainment of desire, the foundation of the world (jagat), The endlessness of will,4 the safe shore of fearlessness,

1 With different grouping of words the first two lines may also mean : (1) 'Not by an infeuor man is He, [even] when proclaimed, To be well understood, [though] being often meditated upon.' That is, the Atman is to be obtained only by a superior person, as is stated in Mund. 3 2. 4. Or, (2) 'Not by an inferior man is He proclaimed. [But] He is easily to be understood when repeatedly meditated upon.' 2 Or perhaps,' ... [because] being considered manifoldly,' 1 e. by the inferior man the Atman is falsely ' conceived of as a plurality,' while in reality He 1s absolute unity. 8 Either (1) by another than an inferior man, i. e. by a proficient understander, or (2) by another than oneself, 1. e. by some teacher. 4 Or perhaps ' work.' 347

2.11-7 KATHA UPANISHAD

The greatness of praise, the wide extent, the foundation (having seen 1), Thou, O ) Naciketas, a wise one, hast with steadfastness let [these] go 1 12. Him who is haid to see, entered into the hidden, Set in the secret place [of the heart], dwelling in the depth, primeval- By considering him as God, thiough the Yoga-study of what pertains to self, The wise man leaves joy and soriow behind.

The absolutely unqualified Soul 13. When a mortal has heard this and fully compiehended, Has torn off what is concerned with the nght (dharmya),2 and has taken Him as the subtile, Then he rejoices, for indeed he has obtained what is to be rejoiced in. I regard Naciketas a dwelling open [for Atman 3]. 14. Apart from the right (dharma) and apart from the umiight (a-dharma), Apart from both what has been done and what has not been done here, Apart from what has been and what is to be- What thou seest as that, speak that ! [Naciketas being unable to mention that absolutely unquali- fied object, Death continues to explain :]4

The mystic syllable ' Om ' as an aid 15. The word5 which all the Vedas rehearse, And which all austerities proclaim, 1 The word di stva is superfluous both logically and metrically. 2 Here, in contrast with the latter half of the line, the idea of dharma may be philosophical: 1 e. 'the qualified.' In the next stanza it is certainly ethical. 3 Compare Mund. 3 2 4d: 'Into his Brahma-abode [1. e that of a person qualified to receive Him] this Atman enters' See also Chand. 8. I. I. * Śankara and all translators except Deussen regard the previous section as an utterance by Naciketas. Instead of assigning so pregnant an inquiry to a pupil still being instructed, the present distribution of the parts of this dialogue interprets it (in agreement with Denssen) as continued exposition, rhetorically put in the form of an interrogation by the teacher himself. 5 The word pada here doubtless is pregnant with some other of its meanings (twenty-two in all enumerated by Apte in his Sanskrit-English Dictionary), particularly 'way,' 'place,' 'goal,' or 'abode.' 348

KATHA UPANISHAD [-2.20

Desiiing which men live the life of religious studentship (brahmacarya)- That word to thee I briefly declare.1 That is Om! 16. That syllable,2 tiuly, indeed, is Brahma! 3 That syllable indeed is the supreme ! Knowing that syllable, truly, indeed, Whatever one desires is his 1 4 17. That is the best support. That is the supreme support. Knowing that support, One becomes happy in the Brahma-world.

The eternal indestructible soul 18. The wise one [1. e. the soul, the atman, the self] is not born, nor dies. This one has not come from anywhere, has not become anyone. Unborn, constant, eternal, primeval, this one Is not slain when the body is slain.5 19. If the slayer think to slay, If the slain think himself slain, Both these understand not. This one slays not, nor is slain.6

The Soul revealed to the unstriving elect 20. Moie minute than the minute, greater than the great Is the Soul (Atman) that is set in the heart of a creature here. One who is without the active will (a-kratu) beholds Hım, and becomes freed from sorrow-

1 The ideas and some of the language of this stanza recur in BhG. 8. II. 2 The word aksaram here may also be pregnant with the meaning ' impensh- able' (Apte gives fourteen meanings in all). Thus :- ' That, truly, indeed, is the imperishable Brahma ! That mdeed is the supreme imperishable! Knowing that imperishable, truly, indeed, ... ' s The word brahma(n) here may contain some of its liturgical meaning, 'sacied word,' as well as the philosophical meaning ' Brahma.' Thus .- 'That syllable, truly, indeed, is sacred word !' or 'That, truly, indeed, is imperishable sacred woid !' 4 This stanza recurs with slight verbal varation in Maitr 6. 4. 5 Substantially this stanza is identical with BhG. 2. 20. 6 Substantially this stanza is identical with BhG. 2. 19. 349

2.20-1 KATHA UPANISHAD

When through the giace (prasada) 1 of the Cieator (dhtr) he beholds the greatness of the Soul (Atman).

His opposite characteristics

21. Sitting, he proceeds afar, Lying, he goes everywhere. Who else than I (mad) is able to know The god (deva) who rejoices and rejoices not (madamada)? 22. Him who is the bodiless among bodies, Stable among the unstable, The great, all-pervadıng Soul (Ātman)- On recognizing Him, the wise man sorrows not.

The conditions of knowing Him

23. This Soul (Atman) is not to be obtained by instruction, Nor by intellect, nor by much learnng. He is to be obtained only by the one whom He chooses; To such a one that Soul (Atman) reveals his own peison (tanūm svām).2 24. Not he who has not ceased from bad conduct, Not he who is not tranquil, not he who is not composed, Not he who is not of peaceful mind Can obtain Him by intelligence (prajñā).

1 This is an important passage, as being the first explicit statement of the doctume of Grace (prasada). The idea is found earlier in the celebrated Hymn of the Word (Vac), RV 10. 125. 5 c, d, and again in Mund. 3. 2. 3 c, d. This same stanza occurs with slight verbal variation as Svet 3. 20 and Mahanārayana Upanishad 8. 3 (=Taıttırīya Āraņyaka I0. IO I). Inasmuch as this method of salvation 'through the grace of the Cieator' is directly opposed to the general Upanishadic doctrine of salvation 'through know- ledge,' Sankara interprets dhātuh prasādāt as dhatu-samprasadāt, through the tranquillity of the senses,' according to the practice of the Yoga-method. There is this possibility of different interpretation of the word prasāda; for it occurs unquestionably in the sense of . tranquillity ' at Mait11 6 20 and 6 34; compare also the compounds mnana-prasada, 'the peace of knowledge,' at Mund. 3. I. S, and varna-prasada, 'clearness of complexion,' at Svet. 2 13. In the Bhagavad Gita there is the same double use :- ' peace' or 'tranquillity,' at 2. 64; 2. 65; 18. 37; and 'the grace of Krishna,' at 18. 56; 18. 58; 18. 62; 18. 73; and ' the grace of Vyāsa,' at 18 75. The development of the doctrine of 'salvation by grace' by the Vishnuites proceeds through the Epic, culminating in the sharp controversy against this ' Cat- doctrine ' by the 'Monkey-doctrine' of ' salvation by works.' Compare Hopkins, Religions of Indza, pp. 500, 501 2 This stanza = Mund. 3. 2. 3. 350

KATHA UPANISHAD [-3.5

The all-comprehending incomprehensible

25 He for whom the priesthood (brahman) and the nobility (kşatra) Both are as food, And death is as a sauce- Who really knows where He is?

THIRD VALLI

The universal and the individual soul

I. There are two that drink of iighteousness (rta) in the world of good deeds; Both are enteied into the seciet place [of the heart], and in the highest upper sphere. Brahma-knowers speak of them as 'light' and 'shade,' And so do householders who maintain the five sacrificial fires, and those too who perform the triple Naciketas-fire.

The Naciketas sacrificial fire as an aid

2. This which is the bridge for those who sacrifice, And which is the highest impenshable Biahma Foi those who seek to cross over to the fearless farther shore- The Naciketas-fire may we master!

Parable of the individual soul in a chariot

3. Know thou the soul (atman, self) as riding in a chariot, The body as the chariot. Know thou the intellect (buddhr) as the chariot-driver, And the mind (manas) as the reins. 4. The senses (zndriya), they say, are the horses; The objects of sense, what they range over. The self combined with senses and mind Wise men call 'the enjoyer' (bhoktr). 5. He who has not understanding (a-vjñāna), Whose mind is not constantly held firm- His senses are uncontrolled, Like the vicious horses of a chariot-driver. 35I

3.6-] KATHA UPANISHAD

6. He, however, who has understandıng, Whose mind is constantly held firm- His senses are under control, Like the good horses of a chariot-diiver

Intelligent control of the soul's chariot needed to arrive beyond transmigration 7. He, however, who has not understanding, Who is unmindful and ever impure, Reaches not the goal, But goes on to transmigration (samsāra) 8. He, however, who has understandıng, Who is mindful and ever puie, Reaches the goal From which he is born no more.' 9. He, however, who has the understandng of a chariot-diiver, A man who reins in his mind -- He reaches the end of his journey, That highest place of Vishnu.1

The order of progression to the supreme Person I0. Higher than the senses aie the objects of sense. Higher than the objects of sense is the mind (manas); And higher than the mind is the intellect (buddhi). Higher than the intellect is the Great Self (Atman). II. Higher than the Great is the Unmanifest (avyakta). Higher than the Unmanifest is the Person. Higher than the Person there is nothing at all. That is the goal. That is the highest course.

The subtle perception of the all-pervading Soul 12 Though He is hidden in all things, That Soul (Atman, Self) shines not forth. But he is seen by subtle seers With superior, subtle intellect.

The Yoga method-of suppression 13. An intelligent man should suppiess his speech and his mind. The latter he should suppress in the Understanding-Self (jñāna ātman).

RV. I. 154. 5 d. 1 The last line of this stanza = RV. I. 22. 20 a, and also, with a slight change,

352

KATHA UPANISHAD [-4.2 The understanding he should suppress in the Great Self [= buddh, intellect]. That he should suppress in the Tranquil Self (śānta atman).

Exhortation to the way of liberation from death 14. Arise ye! Awake ye ! Obtain your boons1 and understand them! A sharpened edge of a razor, hard to traverse, A difficult path is this -- poets (kavi) declare ! #5. What is soundless, touchless, formless, imperishable, Likewise tasteless, constant, odorless, Without beginning, without end, higher than the great, stable- By discerning That, one is liberated fiom the mouth of death.

The immortal value of this teaching 16. The Nacıketas tale, Death's immemorial teaching- By declaring and hearing this, a wise man Is magnified in the Brahma-world. 17. If one recites this supreme secret In an assembly of Biahmans, Or at a time of the ceremony for the dead, devoutly- That makes for immortality ! -That makes for immortality!

FOURTH VALLI

The immortal Soul not to be sought through outward senses I. The Self-existent (svayambhu) pierced the openings [of the senses] outward; Therefore one looks outward, not within himself (antarālman). A certain wise man, while seeking immortality, Introspectively beheld the Soul (Atman) face to face. 2. The childish go after outward pleasures; They walk into the net of widespread death. But the wise, knowing immortality, Seek not the stable among things which are unstable here.

1 The commentators interpret 'boons' as referring to 'teachers.' But the word may imply 'answers to your questions.' 353 A a

4.3-] KATHA UPANISHAD

Yet the agent in all the senses, in sleeping and in waking 3. That by which [one discerns] form, taste, smell, Sound, and mutual touches- It is with That indeed that one discerns. What is there left over here! This, verily, is That ! 4. By recognizing as the great pervading Soul (Ātman) That whereby one perceives both The sleeping state and the waking state, The wise man sorrows not.

The universal Soul (Atman), identical with the individual and with all creation 5. He who knows this experiencer1 As the living Soul (Atman) near at hand, Lord of what has been and of what is to be- He does not shrink away from Hım. This, verily, is That ! 6. He who was born of old from austerity (tapas), Was born of old from the waters, Who stands entered into the secret place [of the heart], Who looked forth through beings -- 2 This, verily, is That ! 7. She$ who arises with life (prāna), Aditi (Infinity), maker of divinity, Who stands entered into the secret place [of the heart], Who was born forth through beings- This, verily, is That ! 8. Fire (Agni), the all-knower (jatavedas), hidden away in the two fire-sticks Like the embryo well borne by pregnant women, Worthy to be worshiped day by day By watchful men with oblations-4 This, verily, is That ! 1 madhv-ad, literally ' honey-eater,' i. e. the empirical self. 2 This stanza contains an ungrammatical form and impossible constructions. The text here, as also in § 7, is probably corrupt. The reference here is probably to the Sankhyan Purusha, Person. $ Traditionally interpreted as Prakrıti, Nature. 4 This stanza=SV. I. 2. 3. 7, and also, with slight variation, RV. 3. 29. 2. 354

KAȚHA UPANISHAD [-4.15

9. Whence the sun rises, And where it goes to rest -- On Him all the gods are founded; And no one ever goes beyond it.1 This, verily, is That !

Failure to comprehend the essential unity of being regarded as the cause of reincarnation IO. Whatever is here, that is there. What is there, that again is here. He obtains death after death Who seems to see a difference here.2 II. By the mind, indeed, is this [realization] to be attamed :- There is no difference here at all!3 He goes from death to death Who seems to see a difference here.

The eternal Lord abiding in one's self 12. A Person of the measure of a thumb Stands in the midst of one's self (atman), Lord of what has been and of what is to be. One does not shrink away from Hım. This, verily, is That ! 13. A Person of the measure of a thumb, Like a lıght without smoke, Lord of what has been and what is to be. He alone is today, and tomorrow too.

The result of seeing multiplicity or else pure unity 14. As water rained upon rough ground Runs to waste among the hills, So he who sees qualities (dharma) separately, Runs to waste after them. 15. As pure water poured forth into pure Becomes the very same, So becomes the soul (atman), O Gautama, Of the seer (munt) who has understanding. 1 With slight vanation in line c this stanza = Brih, I. 5. 23. Lines a and b also = AV. 10. 18. 16a, b. 2 Lines c and d = Brih. 4. 4. 19c, d. Lines a and b = Brih. 4. 4. 19a, b with a verbal variation. 355 A a 2

5.1-] KATHA UPANISHAD

FIFTH VALLI

The real Soul of the individual and of the world I. By ruling over the eleven-gated citadel1 Of the Unborn, the Un-crooked-minded one, One sorrows not. But when liberated [from the body], he is liberated indeed. This, verily, is That! 2. The swan [i. e. sun] in the clear, the Vasu mn the atmosphere, The priest by the altar, the guest in the house, In man, in broad space, in the right (rta), in the sky, Born in water, born in cattle, born in the right, born mn rock, is the Right, the Gieat ! 2 3. Upwards the out-breath (prana) he leadeth. The in-breath (apana) inwards he casts. The dwarf who is seated in the middle 3 All the gods (deva) reverence ! 4. When this incorporate one that stands in the body Is dıssolved, And is released from the body, What is there left over here?4 This, verily, is That ! 5. Not by the out-breath (prana) and the in-breath (apāna)5 Doth any mortal whatsoever live. But by another do men live- Even That whereon both these depend.

The appropriate embodiment of the transmigrating soul 6. Come! I will declare this to you : The hidden, eternal Brahma; And how, after it reaches death, The soul (atman) fares, O Gautama! 1 That is, the body, with its eleven orifices two eyes, two ears, two nostnls, mouth, the two lower orfices, the navel, and the sagittal suture (uidrti-Ait. 3 12). By the omission of the last two, the body is conceived of as a nine-gated city at Śvet. 3. 18 and BhG. 5. 13. 2 With the omission of the last word this stanza = RV. 4. 40. 5; exactly as here it = VS. I0. 24; 12. 14; TS. 3. 2. I0. I; Śat. Br. 6. 7 3. II. 8 That is, in the middle of the body, and the devas are the bodily powers (or 'senses,' as not infrequently), according to Sankara's mnterpretation. * Line d = 4. 3 d. 5 As in 5. 3 a, b. 356

KATHA UPANISHAD [-5.I3

7. Some go into a womb For the embodiment of a corporeal bemng. Others go into a stationary thing According to their deeds (karman), accoiding to their knowledge.

One's real person, the same as the world-ground 8. He who is awake in those that sleep, The Person who fashions desne after desire- That indeed is the Pure. That is Brahma. That indeed is called the Immortal. On it all the worlds do rest; And no one soever goes beyond it.1 This, verily, is That!

The unitary world-soul, immanent yet transcendent 9. As the one fiie has entered the world And becomes coriesponding in form to every form, So the one Inner Soul (Atman) of all things Is corresponding in form to every form, and yet is outside. Io. As the one wind has entered the world And becomes corresponding in form to every form, So the one Inner Soul of all things Is corresponding in form to every form, and yet is outside. II. As the sun, the eye of the whole woild, Is not sullied by the external faults of the eyes, So the one Inner Soul of all things Is not sullied by the evil in the woild, being external to it.

The indescribable bliss of recognizing the world-soul in one's own soul

12. The Inner Soul (antaratman) of all things, the One Controller. Who makes his one form manifold- The wise who perceive Him as standing in oneself, They, and no others, have eternal happiness ! 13. Him who is the constant among the inconstant, the intelligent among intelligences, The One among many, who giants desires-

1 The last four lines recur again as 6 I c-f. 357

5.13-1 KATHA UPANISHAD

The wise who perceive Him as standing in oneself, They, and no others, have eternal peace ! 14. 'This is it !'-thus they recognize The highest, indescribable happiness. How, now, shall I understand ' this'? Does it shine [of itself] or does it shine in reflection?

The self-luminous light of the world

15. The sun shines not there, nor the moon and stars, These lightnings shine not, much less this (earthly) fire! After Him, as He shines, doth everything shine, This whole world is illumined with His light.1

SIXTH VALLI

The world-tree rooted in Brahma

I. Its root is above, its branches below- This eternal fig-tree!2 That (root) indeed is the Pure. That is Brahma. That indeed is called the Immortal. On it all the woilds do rest, And no one soever goes beyond it.3 This, verily, is That!

The great fear

2 This whole world, whatever theie is, Was created from and moves in Life (prāna). The great fear, the upraised thunderbolt- They who know That, become immortal. 3. From fear of Him fire (Agni) doth burn. From fear the sun (Surya) gives forth heat. From fear both Indra and Wınd (Vayu), And Death (Mrtyu) as fifth, do speed along 4

1 This stanza = Mund 2. 2. 10 and Svet. 6. 14. 2 This same simile of the world as an eternal fig-tree growing out of Brahma is further elaborated in BhG. 15. 1-3- $ These last fonr lines = 5. 8 c-f. 4 A very sımılar stanza is in Tait. 2. 8. 358

KATHA UPANISHAD [-6.10

Degrees of perception of the Soul (Atman). 4. If one has been able to perceive [Him] here on earth Before the dissolution of the body, According to that [knowledge] he becomes fitted For embodiment in the world-creations.1 5. As in a mirror, so is it seen in the body (atman); As in a dream, so in the world of the fathers; As if in water, so in the world of the Gandharvas (genii); As if in light and shade, so in the world of Brahma.

The gradation up to the supersensible Person 6. The separate nature of the senses, And that their arising and setting Is of things that come into being apart [from himself], The wise man recognizes, and sorrows not. 7. Higher than the senses (andriya) is the mind (manas); Above the mind is the true bemg (sattva). Over the true being is the Great Self [1. e. buddhz, intellect]; Above the Great is the Unmanifest (avyakta). 8. Higher than the Unmanifest, however, is the Person (Purusha), All-pervading and without any mark (a-linga) whatever. Knowing which, a man is liberated And goes to immortalıty. 9. His form is not to be beheld. No one soever sees Him with the eye.2 He is framed by the heart, by the thought, by the mind. They who know That become immortal."

The method of Yoga, suppressive of the lower activity IO. When cease the five [Sense-]knowledges, together with the mind (manas),

1 The reading svargesu instead of sargesu would yield the more suitable meaning 'in the heavenly worlds.' At best, the stanza contradicts the general theory that per ception of the Atman produces release from reincarnation immediately after death. Consequently Sankara supplies an ellipsis which changes the meaning entirely, and Max Muller hesitatingly inserts a ' not' in the first line. The present translation interprets the meaning that the degree of perception of the Atman in the present world determines one's reincarnate status. 2 These two lines recur at Svet. 4. 20 a, b. 8 These two lines recur at Śvet. 3. 13 c, d and 4. 17 c, d. 359

6.10~7 KATHA UPANISHAD

And the intellect (buddhr) stirs not- That, they say, is the highest course.1 II. This they consider as Yoga 2- The fiim holding back of the senses. Then one becomes undistracted.º Yoga, truly, is the origin and the end.4

The Soul incomprehensible except as existent

12. Not by speech, not by mind, Not by sight can He be apprehended. How can He be comprehended Otherwise than by one's saying 'He is'? 5 13. He can indeed be comprehended by the thought 'He is' (astr) And by [admitting] the ieal nature of both [his compre- hensibility and his incomprehensibility].6 When he has been comprehended by the thought 'He is' His real nature manifests itself.

A renunciation of all desires and attachments the condition of immortality 14. When are liberated all The desires that lodge in one's heart, Then a mortal becomes immortal! Therein he reaches Brahma !7 15. When are cut all The knots of the heart here on earth, 1 Quoted in Maitri 6. 30. 2 Literally 'yoking'; both a 'yoking,' i e. subduing, of the senses; and also a 'yoking,' 1. e. a 'joining' or ' union,' with the Supieme Spirt. 8 apramatta, a technıcal Yoga term. 4 Perhaps, of ' the world' f beings and experiences-here too, as in Mand. 6, where the phrase occurs. That 1s 'the world' becomes created for the person when he emerges from the Yoga state, and passes away when he enters mnto it. Or perhaps the translation should be 'an arising and a passing away': 1. e. 1s transitory-according to Sankara. 5 The same thought of the incomprehensibilty of the ultimate occuis at Kena 3 a, b, and Mund. 3. I. 8 a, b. 6 That is, both the affirmable, 'He is' and the absolutely non-affiimable 'No ! No!' neti, neti of Brih. 2. 3. 6; both 'being' (sad) and 'non-being' (asad) of Mund, 2. 2. I d and Praśna 2. 5 d. Sankara interprets 'both' as referring to the ' conditioned' and the 'unconditioned' Brahma. 7 This stanza is found also at Brih. 4. 4 7 a. 360

KATHA UPANISHAD [-6.18

Then a mortal becomes immortal! -Thus far is the instruction.

The passage of the soul from the body to immortality- or elsewhere

16. There are a hundred and one arteries of the heart. One of these passes up to the crown of the head. Going up by it, one goes to immortality. The others are for departing in various directions.1 17. A Person of the measure of a thumb is the inner soul (antarātman), Ever seated in the heart of creatures. Him one should draw out from one's own body Like an arrow-shaft out fiom a reed, with firmness. Him one should know as the Pure, the Immoital- Yea, Him one should know as the Pure, the Immortal.

This teaching, the means of attaining Brahma and immortality

18. Then Naciketas, having received this knowledge Declared by Death, and the entire rule of Yoga, Attained Brahma and became free fiom passion, free from death ; And so may any other who knows this in regard to the Soul (Ātman).

1 This stanza is found also at Chand. S. 6. 6. Cf. also Kaush. 4. 19 and Brih. 4. 2. 3.

36I

ĪŚĀ UPANISHAD1

Recognition of the unity underlying the diversity of the world

I. By the Lord (iśa) enveloped must this all be- Whatever moving thing there is in the moving world. With this renounced, thou mayest enjoy. Covet not the wealth of any one at all.

Non-attachment of deeds on the person of a renouncer

2. Even while doing deeds here, One may desne to live a hundred years. Thus on thee-not otherwise than this is it- The deed (karman) adheres not on the man.

The forbidding future for slayers of the Self

3. Devilish (asurya2) are those worlds called,3 With blind darkness (tamas) covered o'er! Unto them, on deceasing, go Whatever folk are slayers+ of the Self.5

The all-surpassing, paradoxical world-being

4. Unmoving, the One (ekam) is swifter than the mind. The sense-powers (deva) reached not It, speeding on before. Past others running, This goes standing. In It Mātariśvan places action.6 1 So called from its first word; or sometimes ' Isavasyam' from its first two words, or sometimes the 'Vajasaneyi-Samhita Upanishad' from the name of the ecension of the White Yajur-Veda of which this Upanishad forms the final, the ortieth, chapter. 2 Compare the persons called ' devilish,' asura, at Chänd. 8. 8. 5. A variant eading here (accordant with a literalism interpieted in the following line) 1s I-surya, 'sunless.' 3 The word nama here might mean ' certainly ' instead of ' called ' * This idea is in sharp contrast with the doctrine of Katha 2. 19 d (and BhG. . 19), where it is stated that ' he [1.e the Self] slays not, is not slain.' The word tma-han here, of course, is metaphorical, like 'smother,' ' stifle,' 'completely uppress.' 5 The whole stanza is a variation of Brih. 4. 4. II. 6 So Com. But apas may refer, cosmogonically, to 'the [primeval] waters.' 362

ISĀ UPANISHAD T-I0

5. It moves. It moves not. It is far, and It is near. It is within all this, And It is outside of all this.1 6. Now, he who on all beings Looks as just (eva) in the Self (Atman), And on the Self as in all beings-2 He does not shrink away from Hım.3 7. In whom all beings Have become just (eva) the Self of the discerner- Then what delusion (moha), what sorrow (soka) is there, Of him who perceives the unity !

Characteristics of the world-ruler

8. He has environed. The bright, the bodiless, the scatheless, The sinewless, the pure (śuddha), unpierced by evil (a-pāpa- uzddha) ! Wıse (kavz), ıntellıgent (manīszn), encompassing (parıbhū), self- existent (svayambhū), Appiopriately he distributed objects (artha) through the eternal years.

Transcending, while involving, the antithesis of knowing

9. Into blind daikness enter they That worship ignorance, Into darkness greater than that, as it were, they That delight in knowledge.4 I0. Other, indeed, they say, than knowledge ! Other, they say, than non-knowledge 15 -Thus we have heard fiom the wise (dhira) Who to us have explained It.6

1 The very same ideas as in this stanza, though not all the same words, recur at BhG. 13. 15 a, b, d 2 This universal presence is claimed by Kuishna for himself at BhG. 6. 30 a, b. 3 The indefinite word tatas may mean ' fiom these beings,' or 'from this Self,' or 'from this time on,' or pregnantly all these .- The whole line recurs at Brh 4. 4. 15 d, Katha 4. 5 d, 4 12 d. 4 This stanza is identical with Brih. 4. 4. I0 5 The point here made is that both knowledge and lack of knowledge are inadequate for apprehending the Ultimate. 3 A somewhat more concrete, and peihaps earlier, form of this stanza occurs as Kena 3 e-h. 363

II-7 IŚĀ UPANISHAD

II. Knowledge and non-knowledge- He who this pair conjointly (saha) knows, With non-knowledge passing over death, With knowledge wins the immoital.1

The inadequacy of any antithesis of being 12. Into blind darkness enter they Who worship non-becoming (a-sambhūtt) , Into darkness greater than that, as it were, they Who delight in becoming (sambhūti) 13. Other, indeed-they say-than origin (sambhava)! Other-they say -- than non-origin (a-sambhava) ! -Thus have we heard from the wise Who to us have explained It.

Becoming and destruction a fundamental duality 14. Becoming (sambhuti) and destruction (vrnaśu)- He who this pan conjointly (saha) knows, With destruction passing over death, With becoming wins the immortal.

A dying person's prayer 15. With a golden vessel2 The Real's face is covered o'er. That do thou, O Pushan, uncover For one whose law is the Real8 to see.4 16. O Nourisher (pūşan), the sole Seer (ekarsi), O Con- troller (yama), O Sun (surya), offsping of Prajapati, spread forth thy rays! Gather thy brilliance (tejas) 15 What is thy 1 This stanza occurs again in Maitri 7 9. 2 The sun. s For the petitioner (who calls himself ' satya-dharma') to see through; or 'For Him whose law is Trnth (or, true) to be seen,' [as, e. g., for Savitri in RV. 10. 34 S; 10. 139. 3; or the Unknown Creator, RV. IO. 121. 9, VS. 10. 103; or Agni, RV. I 12. 7]; or, 'For that [neuter] which has the Real as its nature [or, essence; or, law] to be seen.' 4 These lines occur with slight variations at Maitri 6 35 and Brih. 5. 15. I. 5 According to this translation the idea is entuely honorific of the effulgence of the sun. Or, with a different grouping of words, the meaning might possibly be the petition. 'Spread apart thy rays [that I may enter through the sun (as well as see throngh-according to the previous petition) into the Real; then] gather [thy rays together again, as normal]. The builliance which is thy fairest foim, ... ' At best the passage is of obscure mystical significance. 364

ĪŚĀ UPANISHAD J-18

fairest form-that of thee I see. He who is yonder, yonder Person (purusa)-I myself am he ! 17. [My] breath (vayu) to the immortal wind (anila) !1 This body then ends in ashes! Om! O Purpose (kratu2), remember' The deed (krta) remember! O Purpose, remember' The deed remember !

General prayer of petition and adoration 18. O Agni, by a goodly path to prosperity (rar) lead us, Thou god who knowest all the ways! Keep far from us crooked-going sin (enas) ! 3 Most ample expression of adoration to thee would we render!4

1 This formula recuis at Buh 5. 15. The idea that at death the several parts of microcosmic man revert to the coiresponding elements of the macrocosm is expressed several times in Sanskrit liteiature With the specific mention here, compare 'his spirit (atman) to the wind (vuta)' mn the Cremation Hymn, RV. 10. 16. 3a; 'with his breath (prana) to wind (vayu),' Sat. Br. IO. 3. 3. 8, 'his breath (prana) to wind (vata),' Brih. 3. 2 13; and even of the sacrificial animal, 'its breath (prana) to wind (vata),' Ait. Br. 2. 6. 2 Compare the statement in Chand. 3. 14. I, Now, verily, a person consists of purpose (kratu-maya).' $ Other prayers for freedom from sin (enas, compare also agas) are at RV. I. 24. 9d, 3 7. Iod, 7. 86. 3a, 4d; 7 88. 6c, 7. 89 5c, d, 7. 93. 7c, d; 8 67(56). 17; 10. 35. 3 a, c, IO 37. 12, AV. 6.97 2d, 6. 115 I, 2, 3; 6. 116. 2, 3 ; 6. 117; 6. II8; 6. 119, 6. I20. 4 This stanza is identical with RV. I. 189. I and the second lme also with AV. 4. 39. 10 b.

365

MUŅDAKA UPANISHAD

FIRST MUŅDAKA

Preparation for the knowledge of Brahma

FIRST KHAŅDA

The line of tradition of this knowledge from Brahma himself

I Brahma arose as the first of the gods- The maker of all, the protector of the world. He told the knowledge of Brahma (brahma-vidyā), the founda- tion of all knowledge, To Atharva[n], his eldest son. 2. What Brahma taught to Atharvan, Even that knowledge of Brahma, Atharvan told in ancient time to Angir. He told it to Bhāradvāja Satyavāha; Bharadvaja, to Angiras-both the highei and the lower [know- ledge].

Saunaka's quest for the clue to an understanding of the world 3. Saunaka, verily, indeed, a great householder, approached Angiras according to rule, and asked : 'Through understand- ing of what, pray, does all this world become understood, Sir?'1

Two kinds of knowledge: the traditions of religion, and the knowledge of the eternal 4. To him then he said : 'There are two knowledges to be known-as indeed the knowers of Brahma are wont to say2: a higher (para) and also a lower (apara). 1 The very same knowledge which Yajñavalkya declared to Maitreyī, Brih. 2.4. 5 (end). 2 Cf. Maitri 6. 22. 366

MUNDAKA UPANISHAD [-I.2.I

5. Of these, the lower is the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda, Pronunciation (siksa), Ritual (kalpa), Grammar (vyākarana), Definition (mrukta), Metrics (chandas), and Astrology (jyotişa).1 Now, the higher is that whereby that Imperishable (aksara) is apprehended.

The imperishable source of all things 6. That which is invisible, ungraspable, without family, without caste (a-varna)- Without sight or hearing is It, without hand or foot. Eternal, all-pervading, omnipresent, exceedingly subtile; That is the Imperishable, which the wise perceive as the source of beings. 7. As a spider emits and draws in [its thread], As heibs arise on the earth, As the hairs of the head and body from a living person, So from the Imperishable arises everything here. 8. By austerity (tapas) Brahma becomes built up. From that, food is produced; ' From food-life-breath, mind, truth, The worlds, immortality too in works. 9. He who is all-knowing, all-wise, Whose austerity consists of knowledge- From Him are produced the Brahma here, [Namely] name and form,2 and food.

SECOND KHANDA All the ceremonies of religion scrupulously to be practised I. This is the truth :- The works which the sages (kavi) saw in the sacred sayings (mantra, 1.e. Vedic hymns) Are manifoldly spread forth in the triad [of the Vedas]. Follow them (acaratha) constantly, ye lovers of truth (satya- kāma) ! This is your path to the world of good deeds. 1 The six subsidiary Vedangas, 'Limbs-of-the-Vedas,' later elaborated as explanatory of the Vedas. 2 A Sanskrit idiom for the modern term ' individuality.' 367

I. 2.2-7 MUŅDAKA UPANISHAD

2. When the flame flıckers, After the oblation fire has been kindled, Then, between the two portions of melted butter, his oblations One should throw-an offering made with faith (śraddhā). 3. If one's Agnihotra sacrifice is not followed by the sacri- fice of the new moon and of the full moon, by the four-months sacrifice, by the harvest sacrifice, if it is unattended by guests, or not offered at all, or without the ceremony to all the gods, or not according to rule, it destroys his seven worlds 4. The Black (kali), and the Teible, and the Swift-as-Thought, The Very-red, and the Very-smoky-colored, The Scmtillating, and the All-formed,1 divine one, Are the seven so-called flickering tongues [of flame].2

Rewards of ceremonial observances 5. If one performs sacrifices when these are shining, Offering the oblations at the proper time, too, These (flames) as rays of the sun lead him To where is resident the one lord (pat) of the gods. 6. Sayıng to hım "Come! Come!" the splendid offerings Carry the sacrificer with the rays of the sun, Addressing pleasant speech, praising, and saying : " This is your mentorious (punya) Biahma-world, gamned by good works "

Sacrificial forms ineffective against rebirth 7. Unsafe boats, however, are these sacrificial forms, The eighteen,3 in which is expressed the lower work. The fools who approve that as the better, Go agamn to old age and death.'

The consequences of ignorance 8. Those abiding in the midst of ignorance, Self-wise, thinking themselves learned, Hard smitten, go around deluded, Like blınd men led by one who is himself blind.4 1 A variant reading is vrsva-ruci, ' All-gleaming.' 2 Cf. 'the seven-rayed Fire' in RV. I. 146. I. Seven was an early sacrosanct number. $ That is, the four Vedas, each including Samhita, Brahmana, and Sutra, and in addition the six Vedangas which are enumerated at Mund. I. I. 5. * With shght variation = Katha 2. 5. and Maitri 7. 9. 368

MUŅDAKA UPANISHAD [-I.2.13

9. Manifoldly living in ignorance, They think to themselves, childishly: "We have accomplished our aim !" Since doers of deeds (karmin) do not understand, because of passion (rāga), Therefore, when their worlds are exhausted, they sink down wretched. 10. Thinking sacrifice and merit is the chiefest thing, Naught better do they know-deluded ! Having had enjoyment on the top of the heaven won by good works, They re-enter this world, or a lower.

But unstriving, retiring knowers, without sacrifice, reach the eternal Person

II. They who practise austerity (tapas) and faith (śraddha) in the forest, The peaceful (santa) knowers who live on alms, Depart passionless (vr-raga) through the door of the sun, To where is that immortal Person (Purusha), e'en the im- perishable Spirit (Atman).

This knowledge of Brahma to be sought properly from a qualified teacher

12. Having sciutinized the woilds that are built up by work, a Brahman Should arrive at indifference. The [world] that was not made1 is not [won] by what is done. For the sake of this knowledge let him go, fuel in hand,2 To a spiritual teacher (guru) who is learned in the scriptures and established on Brahma. 13. Such a knowing [teacher], unto one who has approached

Whose thought is tranquilized, who has reached peace, properly,

Teaches in its very truth that knowledge of Biahma Whereby one knows the Imperishable, the Person, the True.

1 Cf. 'the uncreated Brahma-world,' Chand. 8. 13. 2 The token of pupilship. 369 B b

2.1.1-] MUNDAKA UPANISHAD

SECOND MUŅDAKA

The Doctrine of Brahma-Atman

FIRST KHANDA The Imperishable, the source and the goal of all beings I. This is the truth :- As, from a well-blazing fire, sparks By the thousand issue forth of like form, So from the Imperishable, my friend, beings manifold Are produced, and thither also go.

The supreme Person 2. Heavenly (divya), formless (a-mūrtta) is the Person (Purusha). He is without and within, unborn, Bieathless (a-prāna), mindless (a-manas), pure (śubhra), Higher than the high Imperishable.

The source of the human person and of the cosmic elements 3. From Him is produced breath ( prāna), Mind (manas), and all the senses (indrya), Space (kha), wind, light, water, And earth, the supporter of all.

The macrocosmic Person 4. Fire is His head; His eyes, the moon and sun; The regions of space, His ears; His voice, the revealed Vedas; Wind, His breath (prana); His heart, the whole world. Out of His feet, The earth. Truly, He is the Inner Soul (Atman) of all.

The source of the world and of the individual 5. From Him [proceeds] fire, whose fuel is the sun; From the moon (Soma), rain ; herbs, on the earth. The male pours seed in the female. Many creatures are produced from the Person (Purusha).

The source of all religious rites 6. From Him the Rig Verses, the Saman Chant, the sacrificial formulas (yajus), the initiation rite (dīksā). 370

MUŅDAKA UPANISHAD [-2.I. IO

And all the sacrifices, ceremonies, and sacrificial gifts (dakszna), The year too, and the sacrificer, the worlds Where the moon (Soma) shines brightly, and where the sun.1

The source of all forms of existence

7. From Him, too, gods are manifoldly produced, The celestials (Sadhyas), men, cattle, birds, The in-breath and the out-breath (pranapanau), rice and barley, austerity (tapas), Faith (śraddha), truth, chastity, and the law (vrdhz).

The source of the activity of the senses

8. From Him come forth the seven life-breaths (prāna),2 The seven flames, their fuel, the seven oblations, These seven worlds, wherein do move The life-breaths that dwell in the secret place [of the heart], placed seven and seven.

The source of the world-the Inner Soul of things

9. Fiom Him, the seas and the mountains all. Fiom Him roll rivers of every kind. And from Him all herbs, the essence, too, Whereby that Inner Soul (antaralman) dwells in beings.

The pantheistic Person found in the heart

IO. The Person (Purusha) himself is everything here: Work (karman) and austerity (tapas) and Brahma, beyond death. He who knows That, set in the secret place [of the heart]- He here on earth, my friend, rends asunder the knot of ignorance.

1 That is, the world of the fathers, and the world of the gods, respectively; described in Chand 5. I0. 2 Sankara explains these seven prana as the seven organs of sense in the head (1 e. two eyes, two ears, two nostrils, and the mouth). They are compared to seven different sacrificial oblations. The enlightenments produced by their activity are the flames of the sacrifice; the objects which supply their action, the fuel. Each sense moves in an appropriate world of its own; but they are all co-ordinated by the mind (manas), which is located in the heart. These same seven flames are probably referred to in Praśna 3. 5, end. Compare the seven flames of the regular sacrifices named at Mund. I. 2. 4. 37I B b 2

2.2. I-7 MUNDAKA UPANISHAD

SECOND KHANDA

The pantheistic Brahma

I Manifest, [yet] hidden; called 'Moving-in-secret'; The great abode! Therein is placed that Which moves and breathes and winks. What that Is, know as Being (sad) and Non-being (a-sad), As the object of desire, higher than understanding, As what is the best of creatures!

2. That which is flaming, which is subtler than the subtle, On which the worlds aie set, and their inhabitants- That is the imperishable Biahma. It is life (prana), and It is speech and mind. That is the real. It is immortal. It is [a mark] to be penetrated. Penetrate It, my friend!

A target to be penetrated by meditation on 'Om'

3. Taking as a bow the great weapon of the Upanishad, One should put upon it an arrow sharpened by meditation. Stretching it with a thought directed to the essence of That, Penetrate 1 that Imperishable as the mark, my friend. 4. The mystic syllable Om (pranava) 1s the bow. The arrow ıs the soul (ālman). Brahma is said to be the maik (laksya). By the undistracted man is It to be penetrated. One should come to be in It, as the ariow [in the mark].

The immortal Soul, the one warp of the world and of the individual

5. He on whom the sky, the earth, and the atmosphere Are woven, and the mind, together with all the life-breaths (prāņa), Him alone know as the one Soul (Atman). Other Words dismiss. He is the bridge to immortalty.

1 With a double meaning, doubtless, in accordance with the great thought of metaphysical knowledge which is here being expounded. Besides being derivable from uyadh, 'to penetrate,' viddhi means also ' know.' 372

MUŅDAKA UPANISHAD [-2.2. II

The great Soul to be found in the heart 6. Where the aiteries are brought together Like the spokes in the hub of a wheel- Therein he moves about, Becoming manıfold. Om !- Thus meditate upon the Soul (Ātman). Success to you in crossing to the farther shore beyond darkness!

7. He who is all-knowing, all-wise, Whose is this greatness on the earth- He is in the divine Brahma city 1 And in the heaven established! The Soul (Atman)! Consisting of mind, leader of the life-breaths and of the body, He is established on food, controlling 2 the heart. By this knowledge the wise perceive The blissful Immortal that gleams forth.

Deliverance gained through vision of Him 8. The knot of the heart is loosened, All doubts are cut off, And one's deeds (karman) cease When He is seen-both the higher and the lower.

The self-luminous light of the world 9. In the highest golden sheath Is Brahma, without stain, without parts. Brilliant is It, the light of lights- That which knowers of the Soul (Atman) do know! IO. The sun shines not there, nor the moon and stars; These lightnings shine not, much less this [earthly] fire! After Him, as He shines, doth everything shine. This whole world is illumined with His light.8

The omnipresent Brahma II. Brahma, indeed, is this immortal. Brahma before, Brahma behind, to right and to left. Stretched forth below and above, Brahma, mndeed, is this whole world, this widest extent. 1 That is, 'in the body,' as in Chand. 8. I. I. 2 From sam-ni-dha, with the same meaning as in Praśna 3. 4. 8 This stanza = Katha 5. 15 and Śvet. 6. 14. 373

3.I.I-7 MUŅDAKA UPANISHAD

THIRD MUNDAKA

The Way to Brahma

FIRST KHANDA

Recognition of the Great Companion, the supreme salvation

I. Two birds, fast bound companions, Clasp close the self-same tree. Of these two, the one eats sweet fiuit; The other looks on without eating.1 2. On the self-same tree a person, sunken, Grieves for his impotence, deluded; When he sees the other, the Lord (iś), contented, And his greatness, he becomes freed from soriow.2 3. When a seer sees the brilliant Maker, Lord, Person, the Brahma-source, Then, being a knower, shaking off good and evil,3 Stainless, he attams supreme identity (sāmya) [with Hım].

Delight in the Soul, the life of all things

4. Truly, it is Life (Prana) that shines forth in all things! Understanding this, one becomes a knower. There is no superior speaker. Having delight in the Soul (Atman), having pleasure in the Soul,4 doing the rites, Such a one is the best of Brahma-knowers.

The pure Soul obtainable by true methods

5. This Soul (Atman) is obtainable by truth, by austerity (tapas), By proper knowledge (jñana), by the student's life of chastity (brahmacarya) constantly [practised]. Within the body, consisting of light, puie is He Whom the ascetics (yatr), with imperfections done away, behold.

1 This stanza is quoted from RV. I. 164. 20; repeated at Svet. 4.6. Compare also Katha 3. I. 2 Repeated at Svet. 4. 7. 3 The first three lines of this stanza are quoted at Maitri 6. 18. 4 As in Chand. 7. 25. 2. 374

MUŅDAKA UPANISHAD [-3.2.2

6. Truth alone conquers, not falsehood. By truth is laid out the path leading to the gods (devayāna) By which the sages whose desire is satisfied ascend To where is the highest repository of truth. The universal inner Soul 7. Vast, heavenly, of unthinkable form, And more minute than the minute, It shines forth. It is farther than the far, yet here near at hand, Set down in the secret place [of the heart], even here among those who behold [It]. Obtainable by contemplation, purified from sense 8. Not by sight is It grasped, not even by speech, Not by any other sense-organs (deva), austerity, or work. By the peace of knowledge (jñāna-prasāda), one's nature purified- In that way, however, by meditating, one does behold Hım who is without parts. 9. That subtile Soul (Atman) is to be known by thought (cetas) Wherein the senses (prana) fivefoldly have entered. The whole of men's thinking is interwoven with the senses. When that is purified, the Soul (Atman) shines forth.

The acquiring power of thought IO. Whatever world a man of purified nature makes clear in mind, And whatever desires he desires for himself- That world he wins, those desires too. Therefore he who is desirous of welfare should praise the knower of the Soul (Atman).

SECOND KHANDA Desires as the cause of rebirth I. He knows that Supreme Brahma-abode, Founded on which the whole world shines radiantly. They who, being without desire, worship the Person (Purusha) And are wise, pass beyond the seed (sukra) [of rebirth] here. 2. He who in fancy forms desires, Because of his desnes is boin [again] here and there. But of him whose desire is satisfied, who is a perfected soul (kṛtātman), All desires even here on earth vanish away. 375

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The Soul (Atman) known only by revelation to His own elect 3. This Soul (Atman) is not to be obtained by instruction, Nor by intellect, nor by much learning. He is to be obtained only by the one whom He chooses; To such a one that Soul (Atman) reveals His own person (tanūm svām).1

Certain indispensable conditions, pre-eminently knowledge 4. This Soul (Atman) is not to be obtained by one destitute of fortitude, Nor through heedlessness, nor through a false notion of austerity (tapas). But he who strives by these means, provided he knows- Into his Brahma-abode this Soul (Atman) enters.

In tranquil union with the Soul of all is liberation from death and from all distinctions of individuality 5. Attaining Him, the seers (rsz) who are satisfied with knowledge, Who are perfected souls (krtatman), fiom passion free (vita- rāga), tranquil- Attaining Him who is the universally omnipresent, those wise, Devout souls (yuktatman) into the All itself do enter. 6. They who have ascertained the meaning of the Vedanta- knowledge, Ascetics (yat) with natures purified through the application of renunciation (samnyāsa-yoga)- They in the Brahma-worlds at the end of time Are all liberated beyond death. 7. Gone are the fifteen parts2 according to their station, Even all the sense-organs (deva) in their corresponding divinities ! One's deeds (karman) and the self that consists of understand- ing (vijňāna-maya ātman)- All become unified in the supreme Imperishable. 8. As the flowing rivers in the ocean Disappear, quitting name and form,3 So the knower, being liberated from name and form, Goes unto the heavenly Person, higher than the high. 1 This stanza recurs at Katha 2. 23. 2 That is, of the microcosm back into the macrocosm. Cf. Praśna 6. 5. ' The Sanskrit idiom for ' individuality.' 376

MUNŅAKA UPANISHAD [-3.2.II

The rewards and the requisite conditions of this knowledge of Brahma

9. He, verily, who knows that supreme Brahma, becomes very Brahma.1 In his family no one ignorant of Brahma arises. He crosses over sorrow. He crosses over sin (pāpman). Liberated from the knots of the heart, he becomes immortal. I0. This very [doctrine] has been declared in the verse :- They who do the rites, who are learned in the Vedas, who are intent on Brahma, They who, possessing faith (śraddhayan), make oblation of themselves, even of the one seer2. To them indeed one may declare this knowledge of Brahma, When, however, the Mundaka-vow 3 has been performed by them according to rule.' II. This is the truth. The seer (rsi) Angiras declared it in ancient time. One who has not performed the vow does not read this. Adoration to the highest seers ! Adoration to the highest seers !

1 In the title to his Latin translation, 'Oupnekhat,' Anquetil Duperron set this sentence evidently as the summary of the contents of the Upanishads. 'Quisquis Deum intelligit, Deus fit,' ' whoever knows God, becomes God.' 2 Identified with Prana, 'Life,' in Praśna 2. II. The reference, then, is probably to the mystical Pranagnhotra sacrifice, in which ' breath' is symbolically sacrificed for an Agnihotra ceremony. s Sankara explams this as 'carrying fire on the head-a well-known. Vedic vow among followers of the Atharva-Veda.' But it is more likely to be 'shaving the head,' as Buddhist monks did later. This preliminary requisite to the study of the Upanishad doubtless gave it the title ' The Shaveling Upanishad,' or 'The Upanishad of the Tonsured.'

377

PRAŚNA UPANISHAD1

FIRST PRAŚNA

Six questioners seek the highest Brahma from a teacher I. Sukeśan Bhāradvāja, and Saıbya Satyakāma, and Sauryāyaņin Gārgya. and Kausalya Āśvalāyana, and Bhārgava Vaidarbhi, and Kabandhin Kātyayana-these, indeed, were devoted to Brahma, intent upon Brahma, in search of the highest Brahma. Thinking ' He, verily, will tell it all,' with fuel in hand2 they approached the honorable Pippalada. 2. To them then that seer (rsr) said: 'Dwell with me (samvatsyatha) a year (samvatsara) more, with austerity (tapas), chastity (brahmacarya), and faith (śraddha). Then ask what questions you will. If we know, we will tell you all.'

Question: Concerning the source of creatures on earth 3. Then Kabandhin Katyayana came up and asked: ' Sir, whence, verily, are creatures here born?'

The Lord of Creation created matter and life for dual parentage of creatures 4. To him then he said: 'The Lord of Creation (Prajāpati), verily, was desirous of creatures (offspring, praja). He performed austerity. Having performed austerity, he produces a pair, matter (rayr, fem.) and life (prana, masc.), thinking "These two will make creatures for me in manifold ways" The sun and moon, such a pair 5. The sun, verily, is life; matter, indeed, is the moon.

Matter identified with every form of existence Matter, verily, is everything here, both what is formed and what is formless. Therefore material form (mūrti) indeed is matter. 1 That is, Question Upanishad. 2 The ancient token with which a person presented himself as a pupil unto a teacher whose instruction he desired. 378

PRAŚNA UPANISHAD [-1.10

The sun, identified with the life of creatures

6. Now the sun, when it rises, enters the eastern quarter. Thereby it collects the living beings (prana) of the east in its rays. When it illumines the southern, the western, the northern, the lower, the upper, the intervening quarters, when it illumines everything-thereby it collects all living beings in its rays. 7. That fire rises as the universal, all-formed life. This very [doctrine] has been declared in the verse :- 8. [ ... Him] who has all foims, the golden one, all-knowing,1 The final goal, the only light, heat-giving. The thousand-rayed, the hundredfold revolving, Yon sun arises as the life of creatures.2

The year identified with the Lord of Creation; the two paths: of reincarnation and of non-reincarnation

9 The year, verily, is Lord of Creation (Prajāpati). This has two paths, the Southern and the Northern.3 Now, those, verily, indeed, who worship, thinking " Sacrifice and merit are our work (krta)!"-they win only the lunar world. They, indeed, return hither again.+ Therefore those seers (rsi) who are desirous of offspring go the Southern course. This matter (rayi) verily it is, that leads to the fathers (pitryāna). IO. But they who seek the Soul (Atman) by austerity, chastity, faith, and knowledge-they by the Northern course win the sun. That, verily, is the support of life-breaths. That is the immortal, the fearless. That is the final goal. From that they do not return-as they say (itt). That is the stopping [of rebirth]. As to that there is this verse (śloka) :-

1 Or, according to a different exegesis, the word jātavedasam may mean 'all- finding' 2 This stanza occurs again in Maitri 6. 8, as the conclusion of a section which expounds the unity of Prana (life) and Aditya (the sun). $ Elaborated mn Brh. 6. 2. 15-16; Chand. 4. 15. 5; Chand. 5. 10; and BhG. 8. 24-26 as the half-year of the sun's southward couise and as the half-year of the sun's northward course, respectively. 4 This belief in rebirth occurs aleady in AV. 12. 2. 52 b. 379

I.II-1 PRAŚNA UPANISHAD

Two old Vedic interpretations of the year II. They speak of a father, five-footed, twelve-formed,1 Rich in moisture, as in the higher half of heaven. But others here speak of a sage2 in the lower half, Set in a seven-wheeled, six-spoked3 [chariot].4

The twofold month, identified with the Lord of Creation; to be properly observed in sacrifice 12. The month, verily, is the Lord of Creation (Prajapati), Its dark half, indeed, is matter; its bright half, life. Therefore these seers (rsi) perform sacrifice in the bright half; other people, in the other half.

Day and night, identified with the Lord of Creation; to be properly observed in procreation 13. Day and night, verily, aie the Lord of Creation (Praja- pati). Of this, day indeed is life; the night. matter. Verily, they waste their life who join in sexual enjoyment by day; it is chastity that they join in sexual enjoyment by night.

Food, the direct source of creatures

14. Food, verily, is Lord of Creation (Prajapati). From this, verily, is semen. From this creatures here are born.

Concluding assurance 15. Now, they who practise this rule of Prajapati 5 produce a pair.6 They indeed possess that Brahma-world, Who possess austerity (tapas) and chastity (brahmacarya), In whom the truth is established. 16. To them belongs yon stainless Biahma-world, In whom there is no crookedness and falsehood, nor trickery (māyā).' - Both Sankara here and Sayana on the Rig-Veda passage explain this as 'the year,' 'with five seasons,' and 'with twelve months' 2 Or 'one far-shining,' vicaksana. 3 ' With seven steeds, and six seasons.'-Com. 4 This stanza=RV. I 164. 12. 5 As stated above in § 13. 6 That is, offspring, like Prajapati himself according to § 4. 380

PRASNA UPANISHAD [-2.6

SECOND PRAŚNA

Concerning the several personal powers and their chiefest [. Then Bhaigava Vaidarbhi asked him [i. e. Pippalāda]: [a] 'Sir, how many powers (deva) support a creature? [b] How many illumine this [body]? [c] Which one again is the chiefest of them ?'

[a] and [b] The supporting and illumining powers 2. To him then he said: 'Space (ākāśa), verily, is such a power (deva)-wind, fire, water, earth, speech, mind, sight, and hearing, too.1 These, having illumined it, declare : "We uphold and support this trunk (bāna) !".

[c] Life, the essential and chiefest 3. To them Life (prana, the life-breath), the chiefest, said : "Fall not into delusion! I indeed, dividing myself (ātmānam) fivefold, support and sustain this body!" 4. They were incredulous. He, from pride, as it were, rises up aloft. Now when he rises up, then all the others also rise up ; and when he settles down, they all settle down with him. Now, as all the bees rise up after the king bee when he rises up, and all settle down when he settles down, even so speech, mind, sight, and hearing. They, being satisfied, praise Life (prāna, the life-breath).

The universal Life 5. As fire (Agni), he warms. He is the sun (Sūrya). He is the bountiful2 rain (Parjanya). He is the wind (Vayu). He is the earth, matter (rayr), God (deva), Being (sat) and Non-being (asat), and what is immortal. 6. Like the spokes on the hub of a wheel, Everything is establıshed on Life (prāna) .- The Rig verses, the Yajus formulas, the Saman chants, The sacrifice, the nobility (ksatra) and the priesthood (brahman)! 1 That is, the five cosmic elements, and with prana (life-breath) the five personal functions. 2 The reference may be to 'Indra,' for whom maghavan is a very common Vedic epithet. 38I

2 7-] PRAŚNA UPANISHAD

7. As the Lord of Creation (Prajapati), thou movest in the womb. 'Tis thou thyself that art born again To thee, O Life, creatures heie bring tubute-1 Thou, who dwellest with living beings!

8. Thou art the chief bearer [of oblations] to the gods! Thou art the first offering to the fathers ! Thou art the true practice of the seers, Descendants of Atharvan and Angiras !

9. Indra art thou, O Life, with thy brilliance ! Rudra art thou as a protector ! Thou movest in the atmosphere As the sun (Surya), thou Loid of lights !

10. When thou rainest upon them, Then these creatures of thine, O Life, Are blissful, thinking : "There will be food for all desire!"

II. A Vratya 2 art thou, O Life, the only seer, An eater, the real lord of all ! We are the givers of thy food! Thou art the father of the wind (Matarisvan).

12. That form of thine which abides in speech, Which abides in hearing, which abides in sight, And which is extended in the mind, Make propitious| Go not away !

13. This whole world is in the contiol of Life- E'en what is established in the third heaven! As a mother her son, do thou protect [us]' Grant to us prosperity (śri) and wisdon (prajñā)!'

1 This line is a reminiscence of AV. II. 4. 19 a, b, a hymn to Prana, of which there are other reminiscences in this Praśna Upanishad 2 Sankara explains this word as meaning 'uninitiated ' because of his being the first born, and there being no one else to initiate him , therefore 'pure by nature.' This is a noteworthy characterization; for, later a Vratya is either a despised, non- Brahmanical low-caste man, or else a man who has lost caste through the non- observance of proper ceremonies! Yet compare the glorification of the Viatya in AV. J5.

382

PRAŚNA UPANISHAD [-3.5

THIRD PRAŚNA

Six questions concerning a person's life I Then Kausalya Aśvalāyana asked him [i.e. Pippalāda]: [a] 'Whence, Sir, is this life (prana) born? [b] How does it come into this body? [c] And how does it distribute itself (atmanam), and establish itself ? [d] Through what does it depart ? [e] How does it relate itself to the external? f] How with reference to the self?' 2. To him then he said: 'You are asking questions excessively. But you are pre-eminently a Brahman 1-methinks (iti). Therefore I tell you.

[a] The source of a person's life 3. This life (prana) is born from the Spirit (Atman, Self).

[b] Its embodiment As in the case of a peison there is this shadow extended, so it is in this case. By the action of the mind [in one's previous existence 2] it comes into this body.

[c] Its establishment and distribution in the body 4. As an overloid commands his overseers, saying : "Super- intend such and such villages," even so this life (prāna) controls the other life-breaths one by one. 5. The out-breath (apana) is in the organs of excretion and generation. The life-breath ( prana) as such (svayam) estab- lishes itself in the eye and ear, together with the mouth and nose. While in the middle is the equalizing breath (samana), 1 Or, ' most devoted to Brahma,' brahmistha. 2 Such seems to be the implication of the important preceding word manokrtena, in accordance with the theory of rebirth which is assumed later in this same Upanishad. That is . a person's life in this body is the sure and appropriate result of his thoughts in a pievious existence, even as a shadow is the similitude unavoidably cast from a person's body. A different, but not contradictory, inter- pretation is possible from the reading mano'krtena, 'without action of the mind" (which Deussen proposes) . 1. e. that a person's life in this body is an involuntary shadow cast from the great Self. 383

3.5-] PRASNA UPANISHAD

for it is this [breath] that equalizes [in distribution] whatever has been offered as food 1 From this arise the seven flames.2 6. In the heart, truly, is the self (atman). Here there are those hundred and one arteries.3 To each one of these belong a hundred smaller arteries. To each of these belong seventy- two thousand + branching arteries (Iuta). Within them moves the diffused breath (vyāna).

d] Its departure 7. Now, rising upward through one of these [arteries],5 the up-breath (udana) leads in consequence of good [work] (punya) to the good world; in consequence of evil (pāpa), to the evil world, in consequence of both, to the world of men.

[e and f] Its cosmic and personal relations 6 8. The sun, verily, 1ises externally as life7; for it is that which helps the life-breath in the eye. The divinity which is in the earth supports a person's out-breath (apāna). What is between [the sun and the eaith], namely space (ākāśa), is the equalizing breath (samāna). The wind (Vayu) is the diffused breath (vyāna). 9. Heat (tejas), verily, is the up-breath (udāna). Therefore one whose heat has ceased goes to rebirth, with his senses (indriya) sunk in mind (mnanas).

One's thinking determines life and destiny I0. Whatever is one's thinking (citta), therewith he enters into life (prana). His life joined with his heat, together with the self (atman), leads to whatever world has been fashioned [in thought].8

1 Or possibly, as rendered by Deussen, ' ... it is this [breath] that brings to Sameness [1. e. assimilates, digests] this offered food.' But cf. Prasna 4. 4. 2 Compare Mund. 2. I. 8. 3 Mentioned in Chand. 8. 6. 6. 4 Mentioned in Brh. 2. I. 19. 5 Called the susumna. Cf. Maitri 6. 21. 6 The idea exponnded is that the five bodily life functions are correlated with five cosmic powers. 7 As already identified in I. 5. 8 The destiny-making power of thought, especially as instanced in a person's last thoughts, is similarly expressed in BhG. 8. 6. 384

PRAŚNA UPANISHAD [-4.3

Recapitulation II. The knower who knows life (prana) thus-his offspring truly is not lost; he becomes immortal. As to this there is this verse (śloka) :- 12. The source, the entrance, the location, The fivefold extension, And the relation to self (adhyātma) of the life (prāna)- By knowing these one obtains immortality ! By knowing these one obtains immortality !

FOURTH PRAŚNA

Concerning sleep and the ultimate basis of things I. Then Sauryayanin Gargya asked him [i.e. Pippalāda] :- [a] 'Sir, what are they that sleep in a person here ? [b] What are they that remain awake in him? [c] Which is the god (deva) that sees the dreams? [d] Whose is the happiness? [e] In whom, pray, are all things established ?'

[a] All sense-functions unified in the mind during sleep 2. To him then he said: 'O Gargya, as the rays of the setting sun all become one in that orb of brilliance and go forth again and again when it rises, even so, verily, everything here becomes one in mind (manas), the highest god. Therefore in that condition (tarhi) the person hears not, sees not, smells not, tastes not, touches not, speaks not, takes not, enjoys not, emits not, moves not about. "He sleeps !" they say. [b] The five life-functions, like sacrificial fires, slumber not 3. Life's fires, in truth, remain awake in this city. The out-breath (apana) is the Garhapatya (Householder's) fire. The diffused breath (vyāna) is the Anvāhāryapacana (Southern Sacrificial) fire. The in-breath (prāna) is the Ahavanīya (Oblation) fire, from "being taken" (pranayana), since it is taken (pranīyate) from the Garhapatya fire.1 1 Life itself heing conceived of as a sacrifice, these three life-breaths are symbolically identified with the three fires which are used in the Vedic sacrificial rites. Compare the identification of the sacuificer's priest, wife, and son with these same three altar fires at Ait. Br. 8. 24. 385 Cc

4.4-] PRAŚNA UPANISHAD

4. The equalizing breath (samāna) is so called because it "equalizes " (samamn nayati) the two oblations: the in-breath- ing and the out-breathing (ucchvāsa-nihśvāsa). The mind, verily, indeed, is the sacrificer. The fruit of the sacrifice is the up-breath (udana). It leads the sacrificer to Brahma day by day. [c] The universal mind, the beholder of dreams 5. There, in sleep, that god experiences greatness. What- ever object has been seen, he sees again; whatever has been heard, he hears again. That which has been severally experi- enced in different places and regions, he severally experiences again and again. Both what has been seen and what has not been seen, both what has been heard and what has not been heard, both what has been experienced and what has not been experienced, both the real (sat) and the unieal (a-sat)-he secs all. He sees it, himself being all.

[d] The brilliant happiness of dreamless sleep, in the mind's non-action 6. When he is overcome with brilliance (tejas), then that god sees no dreams; then here in this body arises this happiness (sukha).

[e] The Supreme Soul the ultimate basis of the manifold world and of the individual

7. As birds resort to a tree for a resting-place, even so, O friend, it is to the supreme Soul (Atman) that everything here resorts 1 :- 8. Earth and the elements (matra) of earth, water and the elements of water, heat (tejas) and the elements of heat, wind and the elements of wind, space and the elements of space, sight and what can be seen, hearing and what can be heard, smell and what can be smelled, taste and what can be tasted, the skin and what can be touched, speech and what can be spoken, the hands and what can be taken, the organ of genera- 1 The following is a noteworthy Sankhya enumeration, including the five cosmic elements, the ten organs (andrıya), and manas, buddhz, ahamkāra, citta, together with light and life. Cf. p. 391, note 4. 386

PRAŚNA UPANISHAD [-5.2 tion and what can be enjoyed, the anus and what can be excreted, the feet and what can be walked, mind (manas) and what can be perceived, intellect (buddhi) and what can be con- ceived, egoism (ahainkara) and what can be connected with "me," thought (citta) and what can be thought, brilliance (tejas) and what can be illumined, life-breath (prana) and what can be supported. 9. Truly, this seer, toucher, hearer, smeller, taster, thinker (mantr), conceiver (boddhr), doer, the conscious self (vjñān- atman), the person-his resort is in the supreme imperishable Soul (Atman, Self).

Knowing, and reaching, the world-ground 10. Verily, O friend ! he who recognizes that shadowless, bodiless, bloodless, pure Imperishable, arrives at the Imperish- able itself. He, knowing all, becomes the All. On this there is the verse (śloka) :-

II. O friend ! he who recognizes as the Impenshable That whereon the conscious self, with all its powers (deva), And the hfe-breaths (prana) and the elements (bhūta) do rest- He, knowing all, into the All has entered.'

FIFTH PRAŚNA

Concerning the value of meditation on 'Om' I. Then Saibya Satyakama asked him [i. e. Pippalāda]: 'Verily, Sir, if some one among men here should meditate on the syllable Om until the end of his life, which world, verily, does he win thereby?'

Partial or complete comprehension of ' Om ' and of Brahma affords temporary or final cessation of rebirth 2. To him then he said: 'Verily, O Satyakama, that which is the syllable Om is both the higher and the lower Brahma 1 1 Compare Mund. I. 1. 4 for the two kinds of sacred knowledge. So here probably brahma may be used in the sense of ' sacred knowledge' as well as in a strictly metaphysical sense referring to the nir-guna, 'un-qualified,' and the sa- guna, ' qualified,' Brahma respectively. 387 C c 2

5.2-7 PRAŚNA UPANISHAD

Therefore with this support, in truth, a knower reaches one or the other. 3. If he meditates on one element [namely a], having been instructed by that alone he quickly comes into the earth [after death]. The Rig verses lead him to the world of men. There, united with austerity, chastity, and faith, he experiences greatness. 4. Now, if he is united in mind with two elements [namely a+ 2], he is led by the Yajus formulas to the intermediate space, to the world of the moon. Having experienced greatness in the world of the moon, he returns hither again. 5. Again, he who meditates on the highest Person (Purusha) with the three elements of the syllable Om [namely a +u+m], is united with brilliance (tejas) in the sun. As a snake is freed from its skin, even so, verily, is he freed from sin (pāpman). He is led by the Saman chants to the world of Brahma. He beholds the Person that dwells in the body and that is higher than the highest living complex. As to this there are these two verses (śloka) :- 6. The three elements are deadly when employed One after the other, separately. In actions external, internal, or intermediate When they are properly employed, the knower tiembles not. 7. With the Rig verses, to this world ; with the Saman chants, to the intermediate space; With the Yajus formulas, to that which sages (kavi) recognize; With the syllable Om in truth as a support, the knower reaches That Which is peaceful, unaging, immortal, fearless, and supreme l'

SIXTH PRAŚNA

Concerning the Person with sixteen parts 1

I. Then Sukeśan Bhāradvāja asked him [i.e. Pippalāda]: 'Sir, Hiranyanābha, a prince of the Kośalas, came to me and

1 In VS. 8. 36 Prajapati, 'Lord of Creation,' is addressed as sodasin, ' with six- teen parts.' In Brih. I. 5. 14 the year is identified with Prajapati and explained 388

PRAŚNA UPANISHAD [-6.5

asked this question : " Bharadvaja, do you know the Person with the sixteen parts?" I said to the youth : " I know him not. If I had known him, would I not have told you? Verily, he dries up even to the roots, who speaks untruth. Therefore it is not proper that I should speak untruth." In silence he mounted his chariot and departed. I ask it of you: "Where is that Person?"' 2. To him he then said: 'Even here within the body, O friend, is that Person in whom they say the sixteen parts arise. 3. He [ie. the Person] thought to himself: "In whose departure shall I be departing? In whose resting firm, verily, shall I be resting firm ?" 4. He created life (prana) ; from life, faith (śraddha), space (kha), wind, light, water, earth, sense-faculty (indrrya), mind, food; from food, virility, austerity, sacred sayings (mantra), sacrifice, the worlds; and in the worlds, name [i. e. the individual]. 5. As these flowing rivers that tend toward the ocean, on reaching the ocean, disappear, their name and form (nāma-rūpa) are destroyed, and it is called simply " the ocean"-even so of this spectator these sixteen parts that tend toward the Person, on reaching the Person, disappear, their name and form are destroyed, and it is called simply "the Person." That one continues without parts, immortal! As to that there is this verse :-

as having sixteen parts hecause its component half-months each consist of fifteen days and a turning-point. According to Brih. 1. 5. 15 the human person who understands this fact becomes similarly characterized. A practical proof of a person's sixteenfoldness is addnced at Chand. 6. 7, and an etymological proof at Sat. Br 10. 4. I 17. These old conceptions, namely that the ' Lord of Creation' is sixteenfold and that a human person also is sixteenfold, are here philosophically interpreted in accor- dance with the general panthesm of the Upanishads. Analysis: §§ 2, 3, the cosmic Person is immanent in the human person, which 1s His most distinctive manifestation; § 4, the human person is the culmination and recapitulation of the sixteenfold evolntion of the thought of the creative Person ; $ 5, the sixteenfold human person tends to return to, and merge into, the immortal Person, and therein to lose his finite individuality ; § 6, an appreciation of the unitary basis of the manifold world as being a knowable Person, removes the fear of death. 389

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6. Whereon the parts rest firm Like the spokes on the hub of a wheel- Him I know as the Peison to be known! So let death disturb you not!'

Conclusion of the instruction ". To them then he [i.e. Pippalāda] said: 'Thus far, in truth, I know that supreme Brahma. There is naught higher than It.' 8. They praised him and said : 'You truly are our father- you who lead us across to the shore beyond ignorance.' Adoration to the supreme seers ! Adoration to the supreme seers !

390

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The mystic symbolism of the word 'Om': (a) identified with the fourfold, pantheistic time-Brahma I. Om !- This syllable 1 is this whole world. Its further explanation is ·- The past, the present, the future-everything is just the word Om. And whatever else that transcends threefold time 2-that, too, is just the word Om. 2. For truly, everything here is Brahma; this self (atman) is Brahma. This same self has four fourths.

(b) representing in its phonetic elements the four states of the Self 3. The waking state (jagarita-sthana), outwardly cognitive, having seven limbs,3 having nineteen mouths,4 enjoying the gross (sthula-bhuj), the Common-to-all-men (vaiśvānara), is the first fourth. 4. The dreaming state (svapna-sthana), inwardly cognitive, having seven limbs, having nineteen mouths, enjoying the exquisite (pravivikta-bhuj), the Brilliant (taijasa), is the second fourth.

1 Inasmuch as aksaran means also 'imperishable,' the word may in this con- nection be used with a double significance, namely, 'This imperishable syllable ... ' 2 A similar phrase occurs at Svet. 6. 5 b. 3 Sankara refers to the enumeration of the several parts of the universal (varsvanara) Self at Chand. 5. 18. 2; there, however, the list is longer than seven. The exact significance of the number here is uncertain. 4 Sankara explains this to mean: the five organs of sense (buddhindriya), namely those ot hearing, touch, sight, taste, and smell, the five organs of action (karmen- driya), namely those of speech, handling, locomotion, generation, and excretion, the five vital breaths (prana), the sensorium (manas), the intellect (buddhi), egoism (ahamkara), and thinking (citta). 391

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5. If one asleep desires no desire whatsoever, sees no dream whatsoever 1 that is deep sleep (susupta). The deep-sleep state (suşupta-sthāna), unified (ekī-bhūta),2 just (eva) a cognition-mass (prajñāna-ghana),3 consisting of bliss (ananda-maya),4 enjoying bliss (ananda-bhuj), whose mouth is thought (cetas-), the Cognitional (prajña), is the thiid fourth. 6. This is the lord of all (sarveśvara).5 This is the all- knowing (sarva-mna).6 This is the inner controller (antar- yamin).7 This is the source (yont) 8 of all, for this is the origin and the end (prabhavāpyayau)9 of beings. 7. Not inwardly cognitive (antah-prajña), not outwardly cognitive (bahih-prajña), not both-wise cognitive (ubhayatah- prajna), not a cognition-mass (prajñana-ghana), not cognitive (prajña), not non-cognitive (a-prajña), unseen (a-drsta), with which there can be no dealing (a-vyavahārya), ungraspable (a- grähya), having no distinctive mark (a-laksana), non-thinkable (a-cintya), that cannot be designated (a-vyapadcśya), the essence of the assurance of which is the state of being one with the Self10 (ekatmya-pratyaya-sara), the cessation of development (prapañcopasama), tranquil (śānta), benign (śzva), without a second (a-dvaita)-[such] they think is the fourth.11 He is the Self (Atman). He should be discerned. 8. This is the Self with regard to the word Om, with regard to its elements. The elements (mätra) are the fourths;

1 The part of the sentence up to this point has occurred already in Brih. 4. 3. 19. 2 A detailed description of the condition of being 'unified ' occurs at Brih. 4 4. 2. $ This compound has already occured in Brih. 4. 5. 13. 4 A description of the self 'consisting of bliss' occurs in Tait. 2. 5. It 1s declared to be the acme of attamnment over every other form of self at Tait. 2. 8. I and 3. 10. 5. 5 A phrase in Brh. 4 4. 22. 6 A phrase in Mund. I. I. 9 ; 2. 2. 7. 7 The subject of discourse in Brh. 3. 7. 9 A phrase in Katha 6. II. 8 Literally, ' womb.'

10 Or, according to the reading ekatma-, 'the oneness of the Self' or ' one's own self.' 11 The designation here used for the 'fourth,' or super-conscious, state 1s caturtha, the usual and regular form of the ordinal numeral adjective. In Brih. (at 5. 14. 3, 4, 6, 7) it is named turīya, and in Maitri (at 6. 19; 7. 11. 7) turya -- variant forms of the same ordinal. All later philosophical treatises have the form tnrīya, which came to be the accepted technical term. 392

MĀŅDŪKYA UPANISHAD [-12

the fourths, the elements: the letter a, the letter u, the letter m.1 9. The waking state, the Common-to-all-men, is the letter a, the first element, from aptr ('obtaining') or from ādımatvā ('being first'). He obtains, verily, indeed, all desires, he becomes first-he who knows this. IO. The sleeping state, the Brilliant, is the letter u, the second element, from utkarsa ('exaltation') or from ubhayatva ('intermediateness'). He exalts, verily, indeed, the continuity of knowledge; and he becomes equal2 (samana); no one ignorant of Brahma is born in the family of him who knows this. II. The deep-sleep state, the Cognitional, is the letter m, the third element, from mite ('erecting') or from apīti3 (· immerging '). He, verily, indeed, erects (minotz) this whole world,4 and he becomes its immerging-he who knows this. 12. The fourth is without an element, with which there can be no dealing, the cessation of development, benign, without a second. Thus Om is the Self (Atman) indeed. He who knows this, with his self enters the Self 5-yea, he who knows this!

1 In Sanskrit the vowel o is constitutionally a diphthong, contracted from a + u. Om therefore may be analyzed into the elements a + 2 + m2. 2 kither (1) in the sense of ' equable,' 1. e unaffected in the midst of the pans of opposites (dvandva) ; or (2) in the sense of 'equitable,' 1. e. impartial, alıke, indifferent to both friend and foe, or (3) in the sense of 'equalized,' 1 e. with the universe, which a knower understands exists only as his Self's consciousness; or even (4) in the very common sense of ' same,' 1. e. the same as that which he knows. All these four (and more) are possible interpietations. They evidence how vague (or, how piegnant-it is urged) are some of the statements in the Upanishads, and how capable therefore of various interpretations. Of each of sections 8-10 there are, similarly, several interpretations. 3 Possibly as a synonym for another meaning of mulz (derived from vmi, minatz), ' destroying' or . perishing.' 4 That is, out of his own consciousness-according to the philosophic theory of subjective idealism expounded in the Upanishads. 5 This is a phrase which has previously occurred at VS. 32. II.

393

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FIRST ADHYĀYA

Conjectures concerning the First Cause I. Discoursers on Brahma (brahma-vādın) say :- What is the cause? Brahma> 1 Whence are we born? Whereby do we live? And on what are we established? Overruled by whom, in pains and pleasures, Do we live our various conditions, O ye theologians (brahma- vzd)> 2. Time (kāla), or inheient nature (sva-bhāva), or necessity (nıyat), or chance (yadrccha), Or the elements (bhuta), or a [female] womb ('0722), O1 a [male] person (purusa) are to be considered [as the cause]; Not a combinauion of these, because of the existence of the soul (alman). The soul certainly is impotent over the cause of pleasure and paın. 3. Those who have followed after meditation (dhyana) and abstiac- tion (yoga) Saw the sell-power (atma-sakti) of God (deva) hidden in his own qualities (guna). He is the One who rules over all these causes, Fiom 'time' to 'the soul.'

The individual soul in manifold distress 4 We understand him [as a wheel] with one felly, with a tuple2 tire, With sixteen end-parts, fifty spokes,4 twenty counter-spokes,5 1 The words kim karanam brahma might mean also 'What is the cause ? Is it Biahma ?' or ' What is the cause ? What is Brahma ?' or 'Is the cause Brahma ?' or 'Is Brahma the cause ?' or even ' What sort of a cause is Brahma ? ' 2 That 1s, consisting of the Three Qualities according to the Sankhya philosophy (see Introduction, p. 8) sattvan, rajas, and tamas-pureness, passion, and darkness. 3 That is, the five elements (bhuta), the five organs of perception (buddhīndriya) the five organs of action (kar mendriya), and the mind (manas).

Kārikā 46). 4 The fifty conditions (bhava) of the Sankhya philosophy (cf. Sankhya

5 The ten senses (indriya) and their ten corresponding objects. 394

ŚVETĀŚVATARA UPANISHAD [-I.9 With six sets of eights,1 whose one rope2 is manifold, Which has three different paths,s whose one illusion (moha) + has two conditioning causes.5 5 We understand him as a river of five streams 6 from five sources." impetuous and crooked, Whose waves are the five vital breaths, whose original source is fivefold perception (buddhz), With five whulpools,8 an impetuous flood of fivefold misery, Divided into five distresses,9 with five branches. 6. In this which vitalizes all things, which appears in all things, the Great -- In this Biahma-wheel the soul (hamnsa) flutters about, Thinking that itself (atmanam) and the Actuator are different. When favored by Him, it attains immortality.

The saving knowledge of the one inclusive Brahma 7. This has been sung as the supreme Brahma. In it theie is a triad.10 It is the firm support, the Imperishable. By knowing what is therein, Brahma-knowers Become merged in Brahma, intent thereon, liberated from the womb [1.e. fiom rebiith]. 8. That which is joined together as perishable and imperishable, As manifest and unmanifest-the Lord (ia, Potentate) supports it all. Now, without the Lord the soul (atman) is bound, because of being an enjoyer; By knowing God (deva) one is released from all fetters. 9. There are two unborn ones: the knowing [Lord] and the unknowing [individual soul], the Omnipotent and the impotent. 1 That is, (1) eight producing canses of Prakriti, namely the five elements, mind (manas), intellect (buddhz), and self-consciousness (ahamkara) ; (2) eight consti- tuents of the body (dhain); (3) eight forms of superhuman power; (4) eight conditions (bhava) ; (5) eight gods; (6) eight virtues 2 That is, desire. 3 Namely religiousness (dharma), irreligiousness (a-dharma), and knowledge (jñana). + That is, the illusion of self-consciousness. 5 Namely the consequences of good and of evil deeds. 6 The five senses. 7 The five elements. 8 The five objects of sense. According to Sankara's reading. The traditional text has ' divided fiftyfold. 10 The world, the individnal soul, and the cosmic Soul. 395

I.9-1 ŚVETĀŚVATARA UPANISHAD

She [1. e. Nature, Prakriti], too, is unborn, who is connected with the enjoyer and objects of enjoyment. Now, the soul (atman) is infinite, universal, mnactive. When one finds out this triad, that is Brahma. I0. What is perishable, is Primary Matter (pradhana). What is immortal and imperishable, is Hara (the 'Bearer,' the soul). Over both the perishable and the soul the One God (deva) rules. By meditation upon Him, by umion with Him, and by entering into His being More and more, there is finally cessation fiom every illusion (māyā-nıvritı). II. By knowing God (deva) there is a falling off of all fetters; With distresses destroyed, there is cessation of birth and death. By meditating upon Him there is a third stage at the dissolution of the body, Even universal lordship; being absolute (kevala), his desire is satisfied. 12. That Eternal should be known as present in the self (atmasamstha). Tiuly there is nothing higher than that to be known. When one iecognizes the enjoyer, the object of enjoyment, and the universal Actuator, All has been said. This is the threefold Biahma.

Made manifest like latent fire, by the exercise of meditation 13. As the material form (murti) of fire when latent in its source [1.e. the fire-wood] Is not perceived-and yet there is no evanishment of its subtile form (lınga)- But may be caught again by means of the drill in its source, So, verily, both [the universal and the individual Brahma] ale [to be found] in the body by the use of Om .. 14. By making one's own body the lower friction-stick And the syllable Om the upper friction-stick, By practising the friction of meditation (dhyāna), One may see the God (deva) who is hidden, as it were.

The all-pervading Soul 15. As oil in sesame seeds, as butter in cream, As water in river-beds, and as fire in the friction-sticks, So is the Soul (Atman) apprehended in one's own soul, If one looks for Him with true austerity (tapas). 396

SVETÁŚVATARA UPANISHAD [-2.5 16. The Soul (Atman), which pervades all things As butter is contained in cream, Which is rooted in self-knowledge and austerity- This is Brahma, the highest mystic teaching (upanisad) 1' This is Brahma, the highest mystic teaching !

SECOND ADHYĀYA

Invocation to the god of inspiration for inspiration and self-control 2

I. Savitri (the Inspirer), first controlling mind And thought for truth, Discerned the light of Agni (Fire) And biought it out of the earth.3

2. With mind controlled, we are In the inspiration of the god Savitri, For heaven and strength.

3. With mind having controlled the powers That unto bright heaven through thought do go, May Savitri inspire them, That they may make a mighty light!

4. The sages of the great wise sage Control their mind, and control their thoughts. The One who knows the rules has airanged the priestly functions. Mighty is the chorus-praise of the god Savitri.4 5. I join your ancient prayer (brahma purvyam) with adorations! My verses go forth like suns upon their course. All the sons of the immortal listen, Even those who ascended to heavenly stations !5

1 Or 'This is the highest mystic teaching concerning Brahma (brahmopanisad) !' These five stanzas = TS. 4 I. I. I-5 and with variation also= VS. 11. I-5, from which agam they are cited and applied liturgically at Sat. Br. 6. 3. 1, 12-17. 3 Or possibly dative, ' to the earth.' 4 In addition to the references cited in note 2, above, this stanza also=RV. 5. 81. 1; VS. 5. 14 and II 4. It is quoted in Sat. Br. 3. 5. 3 II, I2. 5 This stanza also=RV. 10. 13. I; VS. II. 5. Lines a, b, c with slight variants = AV. 18. 3. 39 b, c, d. 397

2.6-7 ŚVETĀŚVATARA UPANISHAD

Spiritual significance of the sacrificial worship 6. Where the fire is being kindled, Where the wind is applied thereto, Where the Soma overflows, There is inspiration (manas) born. 7. With Savitri as the inspirer One should delight in the ancient prayer (brahma purvyam). If there thou make thy source, The former [work] besmeais thee not.1

Rules and results of Yoga 8. Holding his body steady with the three [upper parts2] erect, And causing the senses with the mind to enter into the heart, A wise man with the Brahma-boat should cross over All the fear-bringing streams. 9. Having repressed his breathings here in the body, and having his movements checked, One should breathe thiough his nostuls with diminished breath. Like that chariot yoked with vicious horses,3 His mind the wise man should restramn undistractedly. IO. In a clean level spot, free from pebbles, fire, and gravel, By the sound of water and other propinquities Favorable to thought, not offensive to the eye, In a hidden retreat protected from the wind, one should piac- tise Yoga. II. Fog, smoke, sun, fire, wind, Fire-flies, lightning, a crystal, a moon- These are the preliminary appearances, Which produce the manifestation of Brahma in Yoga. 12. When the fivefold quality of Yoga has been produced, Arising from earth, water, fire, air, and space,4 No sickness, no old age, no death has he Who has obtained a body made out of the fire of Yoga. 13. Lightness, healthiness, steadiness,5 .Clearness of countenance and pleasantness of voice, Sweetness of odor, and scanty excietions- These, they say, are the first stage in the progress of Yoga. 1 Such is the traditional interpretation of a line which, even in its original source (RV. 6. 16. 18a with a very slight alteration), is of doubtful meaning. 2 Head, chest, and neck-so prescribed at BhG. 6. 13. 3 Described at Katha 3. 4. 4 That is, the five cosmic elements. 5 Or, with another reading, alolubhatvam, ' freedom from desires.' 398

ŚVETAŚVATARA UPANISHAD [-3.2

The vision of God

14. Even as a mirror stained by dust Shines brilliantly when it has been cleansed, So the embodied one, on seeing the nature of the Soul (Ātman), Becomes unitary, his end attained, from sorrow freed. 15. When with the nature of the self, as with a lamp, A practiser of Yoga beholds here the nature of Brahma, Unborn, steadfast, from every nature free -- By knowing God (deva) one is released from all fetters!

The pantheistic God 16. That God faces all the quarters of heaven. Aforetime was he born, and he it is within the womb. He has been born foith. He will be boin. He stands opposite creatures, having his face in all directions.1 17. The God who is in fire, who is in water, who has entered into the whole world, who is in plants, who is in trees-to that God be adoration !- yea, be adoration !

THIRD ADHYAYA

The One God identified with Rudra

I. The One spreader of the net, who rules with his ruling powers, Who rules all the worlds with his ruling powers, The one who alone stands in their arising and in their con- tinued existence- They who know That, become immortal. 2. For truly, Rudra (the Teriible) is the One-they stand not for a second- Who rules all the worlds with his ruling powers. He stands opposite creatures. He, the Protector, After creating all beings, merges them together at the end of tıme.

1 This stanza = VS 32. 4. 399

3.3-1 ŚVETĀŚVATARA UPANISHAD

3. Having an eye on every side and a face on every side, Having an arm on every side and a foot on every side, The One God forges 1 together with hands, wth wings, Creating the heaven and the earth 2 4. He who is the source and origin of the gods, The ruler of all, Rudra, the great seer, Who of old created the Golden Germ (Hiranyagarbha)- May He endow us with clear intellect 1 3

Prayers from the Scriptures unto Rudra for favor + 5. The form of thine, O Rudra, which is kindly (śzza), Unterrifying, revealing no evil- With that most benign form to us Appear, O dweller among the mountains ! 6. O dweller among the mountains, the arrow Which thou holdest in thy hand to throw Make kindly (śzva), O mountain-protector! Injure not man or beast !

Knowing the One Supreme Person overcomes death 7. Higher than this 5 is Brahma. The Supreme, the Great, Hidden in all things, body by body, The One embracer of the universe- By knowing Him as Lord (is) men become immortal. 8. I know this mighty Person (Purusha) Of the color of the sun, beyond darkness. Only by knowing Hm does one pass ovel death. There is no other path for going there 6 9. Than whom there is naught else higher, Than whom there is naught smaller, naught greater, The One stands like a tree established in heaven.7 By Him, the Person, this whole woild is filled.8

1 Compare RV. I0. 72. 2, where Brahmanaspati ' forged together' (sam-adhamat) all things here. 2 With variants this stanza=RV. I0 81. 3; VS: 17. 19; AV. 13. 2. 26; TS. 4. 6. 2. 4; TA. 10. 1. 3; MS. 2. IO. 2 $ With variants this stanza =4. 12 and Mahanar. IC. 19. 4 These two stanzas= VS. 16 2-3. 5 Either ' higher than this [Terrible, Vedic god Rudra],' or ' higher than this [world].' 6 This stanza = VS. 31. I8. 7 Compare ' the eternal fig-tree rooted in heaven,' described at Katha 6. I. 8 This stanza= Mahānār. IO. 20, 400

ŚVETĀŚVATARA UPANISHAD [-3.16

IO That which is beyond this world Is without form and without ill. They who know That, become immortal; But others go only to sorrow.1

The cosmic Person with human and superhuman powers

II. Who is the face, the head, the neck of all, Who dwells in the heart of all things, All-pervading is He, and bountiful (maghavan);2 Therefore omnipresent, and kindly (śrva). I2. A mighty lord (prabhu) is the Person, The instigator of the highest being (sattva)8 Unto the purest attainment, The ruler, a light imperishable ! 13 A Person of the measure of a thumb is the inner soul (antar- ātman). Ever seated in the heart of creatuies. He is framed by the heart, by the thought, by the mind. They who know That, become immortal.4 14. The Person has a thousand heads, A thousand eyes, a thousand feet, He surrounds the earth on all sides, And stands ten fingers' breadth beyond.5 15. The Person, in truth, this whole world is, Whate'er has been and whate'er will be; Also ruler of immortalıty, [And] whatever grows up by food.6 16. It has a hand and foot on every side, On every side an eye and head and face, It has an ear everywhere in the world. It stands encompassing all.7

1 The last two lines = Brih. 4. 4. 14 c, d. 2 The first three lines are reminiscent of RV. 10. 81 3 and 10. 90. I. Cf. also 3. 3 above s Cf. Katha 6. 7 4 Line a = Katha 6. 17 a. The first part of it also = Katha 4. 12 a ; 4. 13 a. Lines c and d = Katha 6 9 c, d. Lines b, c, d, recur as Svet. 4. 17 b, c, d. 5 This stanza = RV. I0. 90. I; VS. 3I. I; SV. I. 618; TA. 3. 12. I, AV. 19. 6. I. 6 This stanza = RV. I0. 90. 2; VS. 3I. 2; SV. I. 620; AV. 19. 6. 4; TA. 3. 12. I, with varlants. 7 This stanza = BhG. 13. 13. 401 D d

3 17-7 ŚVETĀŚVATARA UPANISHAD

17. Seeming to possess the quality (guna) of all the senses, It is devoid of all the senses!1 The lord (prabhu), the ruler of all, The great shelter of all-

18. Though in the nine-gated city2 embodied, Back and forth to the external hovers the soul (harsa), The Controller of the whole world, Both the stationary and the moving. 19. Without foot or hand, he is swift and a seizer ! He sees without eye; he hears without ear! He knows whate'er is to be known; him there is none who knows! Men call him the Great Primeval Person.

19. More minute than the minute, greater than the great, Is the Soul (Atman) that is set in the heart of a creature here. One beholds Him as being without the active will, and becomes freed from sorrow -- When thiough the grace (prasada) of the Creator he sees the Lord (is) and his greatness.3 21. I know this undecaying, primeval Soul of all, present in everything through immanence, Of whose exemption from birth they speak- For the expounders of Brahma (brahma-vadin) speak of Him as eternal.

FOURTH ADHYĀYA

The One God of the manifold world

I The One who, himself without color, by the manifold appli- cation of his power (śakti-yoga) Distributes many colors in his hidden purpose, And into whom, its end and its beginning, the whole world dissolves-He is God (deva) ! May He endow us with clear intellect !

1 The first two lines occur as BhG. 13. 14 a, b. 2 That is, mn the body, cf. Katha 5. I and BhG. 5. 13. 3 This stanza = TA. I0. 10. I (=Mahanar. IO. I, or in the Atharva Recension 8. 3), and also, with slight variation, Katha 2. 20. 402

SVETASVATARA UPANISHAD [-4.8

The One God pantheistically identified 2. That surely is Agni (fire). That is Āditya (the sun). That is Vayu (the wind), and That is the moon. That surely is the pure. That is Brahma. That is the waters. That is Prajapati (Lord of Creation). 3. Thou art woman. Thou art man. Thou art the youth and the maiden too. Thou as an old man totterest with a staff. Being born, thou becomest facing in every direction.2 4. Thou art the dark-blue bird and the green [parrot] with red eyes. Thou hast the lightning as thy child. Thou art the seasons and the seas. Having no beginning, thou dost abide with immanence, Wherefrom all beings are born.

The universal and the individual soul 5 With the one unborn female, red, white, and black,' Who produces many creatures like herself, There lies the one unboin male4 taking his delight. Another unborn male 5 leaves her with whom he has had his delight. 6. Two birds, fast bound companions, Clasp close the self-same tree. Of these two, the one6 eats sweet fruit; The other 7 looks on without eating.8 7. On the self-same tree a person, sunken, Grieves for his impotence, deluded; When he sees the other, the Lord (zs), contented, And his greatness, he becomes freed from sorrow.9

The ignorant soul in the illusion of a manifold universe 8. That syllable of the sacred hymn (rc, Rig-Veda) whereon, in highest heaven, All the gods are seated -- 1 This stanza = VS. 32. I. 2 This stanza = AV. 10. 8. 27. 3 That is, Nature, Prakrit, with three constituent Qualities (guna), namely Pureness (sattva), Passion (rajas), and Darkness (tamas). * The cosmic Person, father of all being. 5 The individual soul, or experiencer. 6 That is, the individual person. 7 That is, the universal Brahma. 8 This stanza = RV. I. 164. 20 and Mund. 3. I. I. 9 This stanza= Mund. 3. I. 2. 403 D d 2

4.8-7 ŚVETĀŚVATARA UPANISHAD

Of what avail is the sacred hymn (rc, Rig-Veda) to him who knows not That? They, indeed, who know That, are here assembled.1 9. Sacred poetry (chandas), the sacrifices, the ceremonies, the ordinances, The past, the future, and what the Vedas declare- This whole world the illusion-maker (māyin) projects out of this [Brahma]. And in it by illusion (maya) the other 2 is confined. IO. Now, one should know that Nature (Prakriti) is illusion

And that the Mighty Lord (maheśvara) is the illusion- (māyā),

maker (māyin). This whole world is pervaded With beings that are parts of Hım

The saving knowledge of the one, kindly, immanent supreme God of the universe

II. The One who rules over every single souice, In whom this whole world comes together and dissolves, The Lord (isana), the blessing-giver, God (deva) adorable- By revering Him one goes for ever to this peace (śānt). 12. He who is the source and origin of the gods, The ruler of all, Rudra (the Teirible), the gieat seer, Who beheld the Golden Germ (Hiranyagarbha) when he was born- May He endow us with clear intellect! 3 13. Who is the oveilord of the gods, On whom the worlds do rest, Who is lord of biped and quadruped here- To what god will we give reverence with oblations ? 4 14. More minute than the minute, in the midst of confusion The Creator of all, of manifold forms, The One embracer of the universe-5 By knowing Him as kindly (śzva) one attains peace forever.

1 This stanza= RV. I. 164. 39. 2 That is, the individual soul. 3 This stanza = 3. 4 and Mahanar. I0. 19 with vanlants. * The last two lines= RV. IO. 121. 3 c, d. 5 The third line=3. 7 c and 4, 16 c. The whole stanza recurs, with modifica- tions, as 5. I3. 404

ŚVETĀŚVATARA UPANISHAD [-4.21

15. He indeed is the protector of the world in time, The overlord of all, hidden in all things, With whom the seers of Brahma and the divinities are jomed in union. By knowing Him thus, one cuts the cords of death. 16. By knowing as kindly (szva) Him who is hidden in all things, Exceedingly fine, like the cream that is finer than butter, The One embracer of the universe- By knowing God (deva) one is released from all fetters. 17. That God, the All-woiker, the Great Soul (mahatman), Ever seated in the heart of creatures, Is framed by the heart, by the thought, by the mind- They who know That, become immortal.1 18. When there is no daikness,2 then there is no day or night, Nor being, nor non-being, only the Kindly One (śzva) alone. That 1s the Imperishable. 'That [is the] desirable [splendor] of Savitri (the Sun).'8 And from that was primeval Intelligence (prajña) created. 19. Not above, not across, Nor in the middle has one grasped Him. There is no likeness of Hım Whose name is Great Glory (mahad yaśas).4

16. His form is not to be beheld. No one soever sees Him with the eye. They who thus know Him with heart and mind As abiding in the heart, become immortal.5

Supplications to Rudra for favor

21. With the thought 'He is eternal!' A certain one in fear approaches. O Rudra, that face of thine which is propitious- With that do thou protect me ever!

1 Lines b, c. d=3. 13 b, c, d. Lines c and d also =Katha 6. 9 c, d. 2 tamas, perhaps metaphorically as well as literally. That is. when the dark- ness of ignorance and illusion has been removed, then all fluctuations and dis- tinctions aie also overpassed. Undifferenced bliss only remains. Compare the similar descriptions at Chand. 3 II. 3 and 8. 4 I-2. 3 The first phrase of the famous Gayatrī Prayer, RV. 3. 62. 10. This stanza= VS. 32. 2 c, d+32. 3 a, b; TA. Io. I. 2, Mahanār. I. IO. 5 This stanza = Katha 6. 9 and Mahanar. I II with slight variation. 405

4.22-] ŚVETĀŚVATARA UPANISHAD

22 Injure us not in child or grandchild, noi in life! Injure us not in cattle! Injure us not in horses! Slay not our strong men in anger, O Rudra! With oblations ever we call upon thee.1

FIFTH ADHYĀYA

Brahma, the One God of the manifold world

I. In the imperishable, infinite, supreme Brahma are two things; For therein are knowledge and ignorance placed hidden. Now, ignorance is a thing perishable, but knowledge is a thing immortal. And He who rules the ignorance and the knowledge is another, 2. [Even] the One who rules over every single source, All forms and all sources; Who bears in his thoughts, and beholds when born, That red (kapıla2) seer who was engendered in the beginning. 3. That God spreads out each single net [of illusion] manifoldly, And draws it together here in the world.3 Thus agam, having created his Yatis,+ the Lord (iśa), The Great Soul (mahaiman), exercises universal overlordship. 4 As the illumining sun shines upon All regions, above, below, and acioss, So that One God, glorious, adorable, Rules over whatever creatures are born from a womb. 5. The source of all, who develops his own nature, Who brings to maturity whatever can be ripened, And who distributes all qualities (guna)- Over this whole world rules the One. 6. That which is hidden in the secret of the Vedas, even the Upanishads- Brahma knows That as the souice of the sacred word (brahman). The gods and seers of old who knew That, They, [coming to be] of Its nature, verily, have become immortal. 1 This stanza= RV. I. 114. 8; TS. 4. 5 10. 3; and VS. 16. 16 with variations. 2 The reference may be to 'the sage Kapila,' the founder of the Sänkhya philosophy. But in the similar stanza 4. 12 (compare also 3. 4) the reference is clearly to the Demiurge Hiranyagarbha, 'The Golden Germ.' 8 Literally, ' in this field.' 4 'Marshals'; literally, 'Exercisers' According to RV. 10. 72. 7 they were Demiurges who assisted in the creation of the world. 406

ŚVETĀŚVATARA UPANISHAD [-5 13

The reincarnating individual soul 7. Whoever has qualities (guna, distinctions) is the doer of deeds that bring recompense; And of such action surely he experiences the consequence. Undergoing all forms, characterized by the three Qualities,1 treading the three paths,2 The individual self $ roams about 4 according to its deeds (karman). 8 He is of the measure of a thumb, of sun-like appearance, When coupled with conception (samkalpa) and egoism (ahamkara). But with only the qualities of intellect and of self, The lower [self] appeais of the size of the point of an awl 9. This living [self] is to be known as a part Of the hundiedth part of the point of a hair Subdivided a hundredfold ; And yet it partakes of infinity. I0. Not female, nor yet male is it; Nor yet is this neuter. Whatever body he takes to himself, With that he becomes connected. II. By the delusions (moha) of imagination, touch, and sight, And by eating, drinking, and impregnation there is a birth and development of the self (ātman). According unto his deeds (karman) the embodied one successively Assumes forms in various conditions. 12 Coarse and fine, many in number, The embodied one chooses forms according to his own qualities. [Each] subsequent cause of his union with them is seen to be Because of the quality of his acts and of himself.

Liberation through knowledge of the One God 13. Him who is without beginning and without end, in the midst of confusion, The Creator of all, of manifold form, The One embracer of the universe 5 By knowing God (deva) one is released from all fetters.6 1 Namely, pureness (sattva), passion (rajas), and darkness (tamas) 2 Namely, religiousness (dhar ma), irreligiousness (adharma), and knowledge (jñana) Cf. Śvet. I. 4 d. 3 Literally 'ruler of the vital breaths ' (prānadhipa) 4 In transmigration. E This third line =3. 7 c; 4. 14 C, 4. 16 c. The fourth line of this stanza = I. 8d; 2 15 d, 4. 16 d; 6 13 d. 407

5. 14-] ŚVETĀŚVATARA UPANISHAD

6. Him who is to be apprehended in existence, who is called 'incoiporeal,' The maker of existence (bhava) and non-existence, the kındly one (śzva), God (deva), the maker of the creation and its parts- They who know Him, have left the body behind.

SIXTH ADHYĀYA

The One God, Creator and Lord, in and over the world

I. Some sages discourse of inherent natuie (sva-bhāva) ; Others likewise, of time.1 Deluded men! It is the greatness of God in the world By which this Brahma-wheel is caused to ievolve. 2 He by whom this whole world is constantly enveloped Is intelligent, the author of time, possessor of qualities (gunin), omniscient. Ruled o'er by Him, [his] work (karman)2 ievolves- This which is regarded as eaith, watel, fire, air, and space ! 8 5. He creates this woik, and rests again. Having entered into union (yoga) with principle (tattva) after principle, With one, with two, with three, or with eight,4 With time, too, and the subtile qualities of a self- 4. He begins with works which are connected with qualities (guna), And distributes all existences (bhāva).5 In the absence of these (qualities) there is a disappearance of the work that has been done. [Yet] in the destruction of the work he continues essentially other [than it].

As the First Cause-as in I. 2. See Introduction, p. 8. 2 That is, the woild. $ The same list of five cosmic elements as in 2. 12 b. 4 That is, the principles as arranged in groups by systematızed Sankhya philosophy : the sole principle-the Person (Purusha), dual principles-the Unmanifest (avyakta) and the Manifest (vyakta); tuple principles-the three Qualities (guna), i. e. Pureness (sattva), Passion (rajas), and Darkness (tamas); eight prmciples-the five cosmic elements together with mind, intellect, and self-consciousness (so ennmerated, e. g, at BhG 7. 4.) 5 Compare the similar line 5. 5 c. 408

ŚVETĀŚVATARA UPANISHAD [-6.12

5. The beginning, the efficient cause of combinations, He is to be seen as beyond the three times (kāla),1 without parts (a-kala) too ! Worship Him as the manifold, the origin of all being, The adorable God who abides in one's own thoughts, the primeval. 6. Higher and other than the woild-tree,2 time, and forms Is He from whom this expanse proceeds. The bringer of right (dharma), the remover of evil (papa), the lord of piosperity -- Know Him as in one's own self (atma-stha), as the immortal abode of all. 7. Him who is the supreme Mighty Loid (mahesvara) of lords, The supreme Divinity of divinities, The supreme Ruler of rulers, paramount, Him let us know as the adorable God, the Lord (i) of the world. 8. No action or organ of his is found; Theie is not seen his equal, nor a superior. His high power (śakti) is revealed to be various indeed; And innate is the working of his intelligence and strength. 9. Of Him there is no ruler in the world, Nor loid; nor is there any mark (linga) of Hım. He is the Cause (karana), loid of the lords of sense-organs. Of Him there is no progenitor, nor loid. IO. The one God who covers himself, Like a spider, with threads Produced from Primary Matter (pradhana), according to his own nature (svabhāvatas)- May He grant us entiance into Brahma ! II. The one God, hidden in all things, All-pervading, the Inner Soul of all things, The overseer of deeds (karman), in all things abiding, The witness, the sole thinker,8 devoid of qualities (nır-guna), 12. The one controller of the inactive many, Who makes the one seed manifold- The wise who perceive Him as standing in one's self- They, and no others, have eternal happiness.4

1 That is, without past, present, or future-as in Mānd. I. 2 Which is described in Katha 6 I. 3 Reading cetta instead of the tautologous ceta, ' observer.' 4 This stanza = Katha 5. 12 with slight variation in a and b. 409

6.13-] SVETĀŚVATARA UPANISHAD

13. Him who is the constant among the inconstant, the ntelligent among intelligences, The One among many, who grants desires,1 That Cause, attamnable by disciimination and abstraction (sānkhya-yoga)- By knowing God, one is released fiom all fetters ! 2 14. The sun shines not there, nor the moon and stars; These lightnings shine not, much less this [earthly] fire! After Him, as He shines, doth everything shine. This whole world is illumined with his light.$ 15. The one soul (hamsa) in the midst of this wold- This mdeed is the fire which has entered into the ocean. Only by knowing Him does one pass over death. There is no other path for going there.4 16. He who is the maker of all, the all-knower, self-sourced, Intelligent, the author of time, possessor of qualities, omniscient,5 Is the ruler of Primary Matter (pradhana) and of the spirit (ksetra-jña), the lord of qualities (guna), The cause of transmigration (samsara) and of liberation (moksa), of continuance and of bondage. 17. Consisting of That, immortal, existing as the Lord, Intelligent, ommipresent, the guardian of this world, Is He who constantly rules this world. There is no other cause found for the ruling. 18 To Him who of old creates Brahma, And who, verily, deliveis to him the Vedas- To that God, who is lighted by his own intellect,6 Do I, being desirous of liberation, resort as a shelter- 19. To Him who is without parts, without activity, tranquil (śānta), Irreproachable, spotless, The highest bridge of immortality, Like a fire with fuel burned.7

1 These first two lines = Katha 5. 13 a and b. 2 The last line of the stanza is repeated at 5 13 d, etc. $ This stanza =Katha 5. 15 and Mund. 2. 2. IO. 4 The last two lines=3. 8. c, d and VS. 31. 18 c, d. 5 This line =6. 2 b. 6 Or, ' who is the light of self-knowledge'; or, according to the variant reading atma-buddhi-prasadam, ' who through his own grace lets himself be known.' 7 Cf. Katha 4. 13 b, ' Like a light without smoke.' 410

ŚVETĀŚVATARA UPANISHAD [-6.23

20. When men shall roll up space As it were a piece of leather,1 Then will theie be an end of evil Apart from knowing God!

Epilogue I. By the efficacy of his austerity and by the giace of God (deva-

The wise Svetaśvatara in proper manner declared Brahma prasāda)

Unto the ascetics of the most advanced stage as the supreme means of puiification- This which is well pleasing to the company of seers.

The conditions for receiving this knowledge 22. The supreme mystery in the Veda's End (Vedānta), Which has been declared in former time, Should not be given to one not tranquil, Nor again to one who is not a son or a pupil.2 23. To him who has the highest devotion (bhaktz) for God, And for his spiritual teacher (guru) even as for God, To him these matters which have been declared Become manfest [If he be] a gieat soul (mahātman)- Yea, become manifest [if he be] a great soul !

1 That 1s, when the impossble becomes possible. 2 Sımilar restrictions are imposed at Brih. 6. 3. 12 and Maitri 6. 29.

4II

MAITRI UPANISHAD

FIRST PRAPĀTHAKA

Meditation upon the Soul (Atman), the essence and the true completion of religious sacrifice

I. That which for the ancients was [merely] a building up [of sacrificial fires] was, verily, a sacrifice to Brahma.1 There- fore with the building of these sacrificial fires the sacrificer should meditate upon the Soul (Atman). So, verily, indeed, does the sacrifice become really complete and indeficient. Who is he that is to be meditated upon? He who is called Life ( prāna) ! A tale thereof :-

The ascetic king Brihadratha, being offered a boon, chooses knowledge of the Soul (Atman) 2. Verily. a king, Brihadratha by name, after having estab- lished his son in the kingdom, reflecting that this body is non- eternal, reached the state of indifference towards the world (varagya), and went forth into the forest. There he stood, performing extreme austerity, keeping his arms erect, looking up at the sun. At the end of a thousand [days]2 there came into the presence of the ascetic, the honorable knower of the Soul (Ātman), Šākāyanya, like a smokeless fire, burning as it were with glow. 'Arise! Arise! Choose a boon!' said he to the king. He did obeisance to him and said: 'Sir, I am no knower of the Soul (Atman). You are one who knows its true nature, we have heard. So, do you tell us.' 'Such things used to occur! Very difficult [to answer] is

1 Or the meaning may be: 'The building up of the previous [sacrificial fires, described in the antecedent Maitrayani Samhita,] was verily a sacrifice to Brahma.' 2 The commentator Ramatīrtha supples ' years.' 412

MAITRI UPANISHAD [-1.4 this question ! Aikshvaka, choose other desires !' said Sāka- yanya. With his head touching that one's feet, the king uttered this speech :-

Pessimistically he rejects evanescent earthly desires, and craves only liberation from reincarnate existence 3. 'Sir, in this ill-smelling, unsubstantial body, which is a conglomerate of bone, skin, muscle, marrow, flesh, semen, blood, mucus, tears, rheum, feces, urine, wind, bile, and phlegm, what is the good of enjoyment of desires? In this body, which is afflicted with desire, anger, covetousness, delusion, fear, despondency, envy, separation from the desirable, union with the undesirable, hunger, thirst, senility, death, disease, sorrow, and the like, what is the good of enjoy- ment of desires? 4. And we see that this whole world is decaying, as these gnats, mosquitoes, and the like, the grass, and the trees that arise and perish. But, indeed, what of these? There are others superior, great warriors, some world-rulers, Sudyumna, Bhūridyumna, Indradyumna, Kuvalayāśva, Yauvanāśva, Vadhryaśva, Aśvapati, Śaśabindu, Hariścandra, Ambarīsha, Nahusha, Šaryāti, Yayāti, Anaranya, Ukshasena, and the rest; kings, too, such as Marutta, Bharata, and others. With a crowd of relatives looking on, they renounced great wealth and went forth from this world into that. But, indeed, what of these? There are others superior. We see the destruction of Gandharvas (demigods), Asuras (demons), Yakshas (sprites), Rākshasas (ogres), Bhūtas (ghosts), spirit-bands, goblins, serpents, vampires, and the like. But, indeed, what of these? Among other things, there is the drying up of great oceans, the falling away of mountain peaks, the deviation of the fixed pole-star, the cutting of the wind-cords [of the stars], the submergence of the earth, the retreat of the celestials from their station. In this sort of cycle of existence (samsra) what is the good of enjoyment of desires, when after a man has fed on them there is seen repeatedly his return here to earth ? 413

I. 4-] MAITRI UPANISHAD

Be pleased to deliver me. In this cycle of existence I am like a frog in a waterless well. Sir, you are our way of escape-yea, you are our way of escape !'

SECOND PRAPĀȚHAKA Śakayanya's instruction concerning the Soul (Ātman) 1 I. Then the honorable Sākāyanya, well pleased, said to the king. 'Great king Brihadratha, banner of the family of Ikshvaku, speedily will you who are renowned as " Swift Wind " (Marut) attain your purpose and become a knowei of the Soul (Ātman) ! This one, assuredly, indeed, is your own self (ātman).' 'Which one is it, Sir?' Then he said to him :--

The Soul-a self-luminous, soaring being, separable from the body, identical with Brahma 2. 'Now, he who, without stopping the respiration, goes aloft and who, moving about, yet unmoving, dispels dark- ness-he is the Soul (Atman). Thus said the honorable Maitri. For thus has it been said 2: " Now, that serene one who, rising up out of this body, reaches the highest light and appears with his own form-he is the Soul (Atman)," said he. "That is the immortal, the fearless. That is Brahma."

The unqualified Soul, the driver of the unintelligent bodily vehicle 3. Now, indeed, O king, this is the Brahma-knowledge, even the knowledge contained in all the Upanishads, as declared to us by the honorable Maitri. I will narrate it to you. Now, the Valakhilyas are reputed as free from evil, of re- splendent glory, living in chastity. Now, they said to Kratu Prajāpati 3: "Sir, this body is like a cart without intelligence (a-cetana). To what supersensuous being, forsooth, belongs such power whereby this sort of thing is set up in the 1 The particular course of instruction here begun continues through 6. 28. 2 Chand. 8. 3. 4. 3 Sakayanya's report of this conversation between the Valakhilyas and Prajapati continues to the end of 4. 6. 414

MAITRI UPANISHAD [-2.6

possession of this sort of intelligence? Or, in other words, who is its driver? Sir, tell us what you know!" Then he said to them :- 4. " He, assuredly, indeed, who is reputed as standing aloof, like those who, among qualities, abstain from intercourse with them-He, verily, is pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, independ- ent. He abides in his own greatness. By him this body is set up in possession of intelligence ; or, in other words, this very one, verily, is its driver." Then they said: "Sir, how by this kind of indifferent being is this sort of thing set up in possession of intelligence ? Or, in other words, how is this one its driver?" Then he said to them :-

Every intelligent person a partial individuation of the supersensuous, self-limiting Person 5. "Verily, that subtile, ungraspable, invisible one, called the Person, turns in here [in the body] with a part [of himself] without there being any previous awareness, even as the awakening of a sleeper takes place without there being any previous awareness. Now, assuredly, indeed, that part of Him is what the intelligence-mass here in every person 'is-the spirit (ksetra- jña, 'knower-of-the-body') which has the marks of concep- tion, determination, and self-conceit (abimāna), Prajāpati (Lord of Creation) under the name of individuality.1 By Him, as intelligence, this body is set up in possession of intelligence; or, in other words, this very one is its driver." Then they said : "Sir, if by this kind of indifferent being this kind of body is set up in possession of intelligence, still how, in other words, is this one its driver ?" Then he said to them :-

The primeval Person progressively differentiated him- self into [a] inanimate beings, [b] the five physiological functions, [c] the human person, [d] a person's functions 6. "Verily, in the beginning Prajapati stood alone. He had 1 The Sanskrit word visva, the ordinary word for ' everyone,' is doubtless used here in its individual, as well as in its collective, reference. 415

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no enjoyment, being alone. He then, by meditating upon himself (atmanam), created numerous offspring. [a] He saw them inanimate and lifeless, like a stone, stand- ing like a post. He had no enjoyment. He then thought to himself. 'Let me enter within, in order to animate them.' [b] He made himself like wind and sought to enter within. As one, he was unable. So he divided himself fivefold-he who is spoken of as the Prana breath, the Apana breath, the Samana breath, the Udana breath, the Vyana breath. Now, that breath which passes up-that, assuredly, is the Prana breath. Now, that which passes down-that, assuredly, is the Apana breath. Now, that. verily, by which these two are supported-that, assuredly, is the Vyana breath. Now, that which conducts into the Apana breath [what is] the coarsest element of food and distributes (sam-a-nayatı) in each limb [what is] the most subtile-that, assuredly, is named the Samana breath. It is a higher form of the Vyana breath, and between them is the production of the Udana breath. Now, that which ' belches forth and swallows down what has been drunk and eaten'-that, assuredly, is the Udana breath. [c] Now, the Upamsu vessel is over against the Antaryāma vessel, and the Antaryama vessel over against the Upāmśu vessel. Between these two, God (deva) generated heat. The heat is a person,1 and a person is the universal fire (Agni Vaisvanara) It has elsewhere2 been said: 'This is the universal fire, namely that which is here within a person, by means of which the food that is eaten is cooked. It is the noise thereof that one hears on covering the ears thus.3 When he [i. e. a person] is about to depart, one hears not this sound.' 'He, verily, having divided himself fivefold, is hidden away in secret-He who consists of mind, whose body is life ( prāna), whose form is light, whose conception is truth, whose soul is space.' 4

1 According to the commentator, the Prana and Apana breaths are hee com- pared to the two vessels, Upamsu and Antaryama, which stand on either side of the central altar at the Soma sacrifice, and a person is compared to the heat produced between the two. 2 Buh 5. 9. A similar idea is found in Chand. 3. 13. 8. 3 Deictically. 4 Repeated from Chand. 3. 14 2. 416

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[d] Verily, not having attained his purpose, He thought to himself from within the heart here: 'Let me enjoy objects.' Thence, having pierced these openings, He goes forth and ' enjoys objects with five reins.' These reins of his are the organs of perception. His steeds are the organs of action. The body is the chariot. The charioteer is the mind. The whip is made of one's character (prakrtr-maya). By Him forsooth driven, this body goes around and around, like the wheel [driven] by the potter So, this body is set up in possession of consciousness; or, in other words, this very one is its driver.

But the Soul itself is non-active, unqualified, abiding 7. Verily, this Soul (Atman)-poets declare-wanders here on earth from body to body, unovercome, as it seems, by the bright or the dark fruits of action. He who on account of his unmanifestness, subtilty. imperceptibility, incomprehensibility, and selflessness is [apparently] unabiding and a doer in the unreal-he, truly, is not a doer, and he is abiding. Verily, he is pure, steadfast and unswerving, stainless, unagitated, desire- less, fixed like a spectator, and self-abiding. As an enjoyer of righteousness, he covers himself (ātmānam) with a veil made of qualities; [but] he remains fixed-yea, he remains fixed!"

THIRD PRAPĀTHAKA

The great Soul, and the individual, suffering, transmigrating soul I. Then they said: "Sir, if thus you describe the greatness of this Soul (Atman), theie is still another, different one. Who is he, called soul (ätman), who, being overcome by the bright or the dark fruits of action (karman), enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites (dvan- dva) ?" The soul that is subject to elements and qualities, confused and self-conceited, suffers and transmigrates 2. [Then he said:] " There is indeed another, different soul, called ' the elemental soul' (bhūtatman)-he who, being over- 417 E e

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come by the bright or the dark fruits of action, enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites. The further explanation of this is ·- The five subtile substances (tan-matra) 1 are spoken of by the word ' element' (bhuta). Likewise, the five gross elements (maha-bhuta) are spoken of by the word 'element.' Now, the combination of these is said to be ' the body' (sarira) Now, he, assuredly, indeed, who is said to be in 'the body' is said to be 'the elemental soul.' Now, its immortal soul (ātman) is like ' the drop of water on the lotus leaf.' 2 This [elemental soul], verily, is overcome by Nature's (pra- krti) qualıties (guna). Now, because of being overcome, he goes on to confusedness; because of confusedness, he sees not the blessed Lord ( prabhu), the causer of action, who stands within oneself (atma-stha). Borne along and defiled by the stream of Qualities (guna), unsteady, wavering, bewildered, full of desire, distracted, this one goes on to the state of self-conceit (abhimānatva). In thinking 'This is I' and 'That is mine,' he binds himself with his self, as does a bird with a snare. Consequently (anu) 'being overcome by the fruits of his action, he enteis a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites.'" " Which one is this?" Then he said to them :-

The inner Person remains unaffected in the elemental soul's transformations 3. " Now, it has elsewhere been said3 : 'Verily, he who is the doer is the elemental soul. The causer of action through the organs is the inner Person. Now, verily, as a lump of iron, overcome by fire and beaten by workmen, passes over into a different form-so, assuredly, indeed, the elemental soul, 1 This is probably the earliest occurrence of the word in Sanskrit literature. For an exposition of the doctrine, consult Garbe's Die Samkhya-Philosophre, pp. 236-239. 2 That is, it is unaffected ; for the simile see Chand. 4. 14. 3. 3 So again in Mänava Dharma Sāstra 12. 12. 418

MAITRI UPANISHAD E-3.5 overcome by the inner Person and beaten by Qualities, passes over into a different form. The mode of that different form, verily, has a fourfold covering,1 is fourteenfold,2 is transformed in eighty-four3 different ways, is a host of beings. These varieties, verily, are driven by the Person, like "the wheel by the potter." Now, as, when a lump of iron is being hammered, the fire [in it] is not overcome, so that Person is not overcome. This elemental soul (bhūtātman) is overcome (abhibhūta) because of its attachment [to Qualities].'

The body a loathsome conglomerate 4. Now, it has elsewhere been said : 'This body arises from sexual intercourse. It passes to development in hell[-darkness] (niraya).4 Then it comes forth through the urinary opening. It is built up with bones ; smeared over with flesh ; covered with skin; filled full with feces, urine, bile, phlegm, marrow, fat, grease, and also with many diseases, like a treasure-house with wealth.'

The overcoming and transforming effects of the dark and of the passionate qualities 5. Now, it has elsewhere been said : The characteristics of the Dark Quality (tamas) are delusion, fear, despondency, sleepiness, weariness, heedlessness, old age, sorrow, hunger, thirst, wretchedness, anger, atheism (nastikya), ignorance, jealousy, cruelty, stupidity, shamelessness, religious neglect, pride, unequableness. The characteristics of the Passionate Quality (rajas), on the other hand, are inner thirst, affection, emotion, covetousness, maliciousness, lust, hatred, secretiveness, envy, insatiability, unsteadfastness, fickleness, distractedness, ambitiousness, acquisitiveness, favoritism towards friends, dependence upon 1 Referring either, as in 6. 28 and again in 6. 38, to the doctnne of the four sheaths (kosa), namely food, breath, mind, and knowledge (the same characteristics of frur different selves are mentioned in Tait. 2. I-4), or, according to the Scholiast, to the four forms of animal life, characterized as born alive, born from an egg, born from moisture, born from a germ (Ait. 5. 3). 2 Referring to the fourteen classes of beings, Sankhya-Kārıkā 53, or to the four- teen worlds of the Vedāntasāra 129-so Deussen interpiets. 3 Meaning probably merely 'very many.' $ That is, in the womb. 419 E e 2

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surroundings, hatred in regard to unpleasant objects of sense, overfondness in regard to pleasant objects, souiness of utterance, gluttonousness. With these this elemental soul (bhūtātman) is filled full ; with these it is " overcome" (abhbhūta). Therefore it undergoes different forms-yea, it undergoes different forms!'"

FOURTH PRAPĀȚHAKA

The rule for the elemental soul's complete union with the Soul at death I. Then, indeed, assuredly, those chaste [Vālakhilyas], exceedingly amazed, united and said : " Sir, adoration be to you! Instruct us further. You are our way [of escape]. There is no other. What is the rule (vidhi) for this elemental soul, whereby, on quitting this body, it may come to complete union (sāyujya) with the Soul (Atman) ?" Then he said to them :-

The miserable condition of the individual Soul

2. "Now, it has elsewhere been said: 'Like the waves in great rivers, there is no turning back of that which has pre- 'viously been done. Like the ocean tide, hard to keep back is the approach of one's death. Like a lame man-bound with the fetters made of the fruit of good and evil (sad-asad); like the condition of one in prison-lacking independence; like the condition of one in the realm of death-in a condition of great fear; like one intoxicated with liquor-intoxicated with delusion (moha) ; like one seized by an evil being-rushing hither and thither ; like one bitten by a great snake-bitten by objects of sense; like gross darkness-the darkness of passion; like jugglery (indrajāla)-consisting of illusion (māyā-maya); like a dream-falsely apparent; like the pith of a banana- tree-unsubstantial; like an actor-in temporary dress ; like a painted scene-falsely delighting the mind.' Moreover it has been said :- 420

MAITRI UPANISHAD [-44 Objects of sound and touch and sense Are worthless objects in a man. Y'et the elemental soul through attachment to them Remembers not the highest place.

The antidote : study of the Veda, performance of one's own duty, and austerity 3. The antidote, assuredly, indeed, for this elemental soul (bhutatman) is this: study of the knowledge of the Veda, and pursuit of one's regular duty. Pursuit of one's regular duty, in one's own stage of the religious life-that. verily, is the iule! Other rules are like a bunch of grass. With this, one tends upwards; otherwise, downwards. That is one's regular duty, which is set forth in the Vedas. Not by transgressing one's regular duty does one come into a stage of the religious life. Some one says: 'He is not in any of the stages of the religious life! Verily, he s one who practises austerity !' That is not proper. [However], if one does not practise austerity, there is no success in the knowledge of the Soul (Atman), nor perfection of works. For thus has it been said :- 'Tis goodness (sattra) fiom austenty (tapas), And mind from goodness, that is won; And from the mind the Soul is won; On winning whom, no one ieturns.

Knowledge of Brahma, austerity, and meditation: the means of union with the Soul 4. 'Brahma is!' says he who knows the Brahma-knowledge. ' This is the door to Brahma!' says he who becomes free of evil by austerity. ' Om is the greatness of Brahma!' says he who, completely absorbed, meditates continually. Therefore, by knowledge (vidyā), by austerity (tapas), and by meditation (cinta) Brahma is apprehended. He becomes one who goes beyond [the lower] Brahma, even to the state of supreme divinity above the gods; he obtains a happiness undecaying, unmeasured, free from sickness- he who, knowing this, reverences Brahma with this triad [i.e. knowledge, austerity, and meditation]. 42I

4.4-1 MAITRI UPANISHAD

So when this chariot-rider1 is liberated from those things wherewith he was filled full and overcome, then he attains complete union (sayujya) with the Atman (Soul)."

Worship of the various popular gods is permissible and rewarding, but temporary and inferior 5. Then they said : "Sir, you are the explainer! You are the explainer!2 What has been said has been duly fixed in mind by us .- Now, answer a further question. Agni (Fire), Vayu (Wind), and Āditya (Sun) ; time-what- ever it is-, breath, and food; Brahmā, Rudra, and Vishnu 3_ some meditate upon one, some upon another. Tell us which one is the best ?" Then he said to them :- 6. " These are, assuredly, the foremost forms of the supreme, the immoital, the bodiless Brahma. To whichever one each man is attached here, in its world he rejoices indeed. For thus has it been said4: 'Verily, this whole world is Brahma.' Verily, these, which are its foremost forms, one should medi- tate upon, and praise, but then deny. For with these one moves higher and higher in the worlds. But in the universal dissolution he attains the unity of the Person-yea, of the Person !"' 5

FIFTH PRAPĀȚHAKA

Hymn to the pantheistic Soul I. Now, then, this is Kutsayana's Hymn of Praise .- 1 For the same metaphor of the individual soul riding in the body as in a vehicle see above, 2. 3. and 2. 6; also Katha 3. 3 2 If instead of abhrvadi the reading should be ativadi, as in Chand. 7. 15. 4 and Mund. 3. I. 4, then the translation would be: 'You are a superior speaker! You are a superior speaker !' 3 Note the three tnads : an old Vedic trinity, three principles speculated about as philosophic canses, and the famous Brahmanic trinity. 4 Chand. 3. 14. I. 5 This evidently is the end of the conversation, begun in 2. 3, between the Valakhilyas and Prajapati, as derived by tradition from Maitri and narrated by Sākayanya to King Brihadratha. The remainder of the Upanishad up to 6. 29 1S supposedly a continuation of Sakayanya's long discourse; but without a doubt it consists of several supplements, as even the commentator explains with regard to the Sixth and Seventh Prapāthakas. 422

MAITRI UPANISHAD [-5.2

Thou art Brahma, and verily thou art Vishnu. Thou art Rudia. Thou art Prajapati. Thou art Agnı, Varuna, and Vayu. Thou art Indra. Thou art the Moon. Thou art food. Thou art Yama. Thou art the Earth. Thou art All. Yea, thou art the unshaken one! For Nature's sake and for its own Is existence manifold in thee. O Lord of all, hail unto thee! The Soul of all, causing all acts, Enjoying all, all life art thou! Lord (prabhu) of all pleasure and delight! Hail unto thee, O Tranquil Soul (śaniatman)! Yea, hail to thee, most hidden one, Unthınkable, unlımited, Beginningless and endless, too !

The progressive differentiation of the Supreme Soul

2. Verily, in the beginning this world was Darkness (tamas) alone. That, of course, would be in the Supreme. When impelled by the Supreme, that goes on to differentiation. That form, verily, is Passion (rajas). That Passion, in turn, when impelled, goes on to differentiation. That, verily, is the form of Purity (sattva). That Purity, when impelled, flowed forth as Essence (rasa). That part is what the intelligence-mass here in every person is -- the spirit which has the marks of conception, determination, and self-conceit, Prajapati (Lord of Creation) under the name individuality.1 These forms of Him have previously been mentioned.2 Now then, assuredly, indeed, the part of Him which is characterized by Darkness (tamas)-that, O ye students of sacred knowledge, is this Rudra. Now then, assuredly, indeed, the part of Him which is characterized by Passion (rajas)- that, O ye students of sacred knowledge, is this Brahmā. Now then, assuredly, indeed, the part of Him which is 1 ' Individuality' is the precise modern technical philosophical term for the indefinite word uzva, which means simply ' everyone.' 2 In 2. 5. 423

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characterized by Purity (sattva)-that, O ye students of sacred knowledge, is this Vishnu. Verily, that One became threefold. He developed forth cightfold, elevenfold, twelvefold, into an infinite number of parts. Because of having developed forth, He is a created being (bhuta) ; has entered into and moves among created beings; He became the overlord of created beings. That is the Soul (Atman) within and without-yea, within and without !

SIXTH PRAPĀTHAKA

Two correlated manifestations of the Soul : inwardly the breathing spirit, and outwardly the sun I. He [i. e. the Soul, Ātman] bears himself (ātmānam) two- fold: as the breathing spirit (prana) here, and as yon sun (āditya). Lrkewise, two in number, verily, are these his paths: an inner and an outer. Both these return upon themselves with a day and a night. Yon sun, verily, is the outer Soul (Atman). The inner Soul (Atman) is the breathing spirit. Hence the course of the inner Soul (Atman) is measured by the course of the outer Soul (Atman).1 For thus has it been said: 'Now, whoever is a knower, freed from evil, an overseer of his senses, pure-minded, established on That, introspective, is even He [i.e. the Soul, the Ātman].' And the course of the outer Soul (bahir-atman) is measurcd by the course of the inner Soul (antar-atman). For thus has it been said : 'Now, that golden Person who is within the sun,2 who looks down upon this earth from his golden place, is even He who dwells within the lotus of the heart and eats food.'

The inner Soul identified with the Soul in space, which is localized in the sun 2. Now, He who dwells within the lotus of the heart and eats food, is the same as that solar fire which dwells in the sky, called Time, the invisible, which eats all things as his food. 1 That is to say, waking and sleeping are correlated with day and nıght. 2 Thus far the quotation may be found in Chand. I. 6. 6. 424

MAITRI UPANISHAD [-6.4

What is the lotus, and of what does it consist? This lotus, assuredly, is the same as space. These four quarters of heaven and the four intermediate quarters are the form of its leaves. These two, the breathing spirit and the sun, go forth toward cach other. One should reverence them with the syllable Om [$ 3-5]. with the Mystic Utterances (vyahrti)1 [§ 6], and with the Sāvitrī Prayer [§ 7].

The light of the sun, as a form of Brahma, represented by the mystic syllable ' Om' 3. There are, assuredly, two forms of Brahma: the formed and the formless.2 Now, that which is the foimed is unreal; that which is the formless is real, is Biahma, is light. That light is the same as the sun. Verily, that came to have Om as its soul (atman). He divided himself (atmanam) threefold3 Om is three prosodial units (a+2+m). By means of these 'the whole world is woven, warp and woof, across Him.' 4 For thus has it been said: 'One should absorb himself, meditating that the sun is Om.' 4. Now it has elsewhere5 been said: 'Now, then, the Udgītha is Om; Om is the Udgitha. And so, verily, the Udgītha is yonder sun, and it is Om.' For thus has it been said : ' ... the Udgitha, which is called Om, a leader, brilliant, sleepless, ageless, deathless, three-footed,6 three-syllabled,7 also to be known as fivefold,8 hidden in the secret place [of the heart].' For thus has it been said9: 'The three-quartered Brahma

1 Namely, bhur, bhuvas, and svar. 2 A repeated phrase, Bnh. 2. 3. I. 3 A statement regarding primeval being occuriing in Brih. I. 2. 3. 4 ' Across Him,' 1 e. reading asminn itr instead of asmiti. The main statement is a stereotyped formula, used repeatedly in Brih. 3. 6. 5 Quoted from Chand I. 5. I. 6 According to the commentator, referring to the three conditions of waking, dreaming, and piofound slumber. 7 That is, a + u + m. 8 Embracing the five breaths, Prana, Apana, Vyāna, Samāna, Udāna. 9 RV. 10. 90. 3-4. 425

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has its root above.1 Its branches are space, wind, fire, water, earth, and the like. This Brahma has the name of ' the Lone Fig-tree.' Belonging to It is the splendor which is yon sun, and the splendor too of the syllable Om. Therefore one should worship it with Om continually. He is the only enlightener of a man.' For thus has it been said :- That syllable, indeed, is holy (punya). That syllable indeed is supreme. By knowing that syllable, indeed, Whatever one desires, is his ! 2

Various triads of the forms of the Soul, worshiped by the use of the threefold 'Om' 5. Now, it has elsewhere been said: 'This, namely a, u, and m [=Om], is the sound-form of this [Atman, Soul].' Feminine, masculine, and neuter : this is the sex-form. Fire, wind, and sun : this is the light-form. Brahma, Rudra, and Vishnu : this is the lordship-form. The Garhapatya sacrificial fire, the Dakshinagni sacrificial fire, and the Ahavaniya sacrificial fire : this is the mouth-form. The Rig-Veda, the Yajur-Veda, and the Sama-Veda: this is the understanding-form. Earth (bhur), atmosphere (bhuvas), and sky (svar) : this is the world-form. Past, present, and future: this is the time-form. Breath, fire, and sun : this is the heat-form. Food, water, and moon : this is the swelling-form. Intellect (buddhi), mind (manas), and egoism (ahamkāra): this is the intelligence-form. The Prana breath, the Apana breath, and the Vyana breath : this is the breath-form. Hence these are praised, honored, and included by saying Om. For thus has it been said3: 'This syllable Om, verily, O Satyakama, is both the higher and the lower Brahma.' 1 Cf. Katha 6. I for the eternal fig-tree with its root above and its branches below. 2 This stanza is quoted from Katha 2. 16 with certain verbal changes. 3 In Praśna 5. 2. 426

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Worship of the world and the Soul by the use of the original three world-creating Utterances 6. Now [in the beginning], verily, this world was unuttered. When he [the Soul, Atman], who is the Real (satya), who is Prajāpati (Lord of Creation), had performed austerity, he uttered bhur (earth), bhuvas (atmosphere), and svar (sky). This, indeed, is Prajapati's coarsest form, this 'world-form.' Its head is the sky (svar). The atmosphere (bhuvas) is the navel. The feet are the earth (bhūr). The eye is the sun (āditya), for a person's great material world (mātrā) depends upon the eye, for with the eye he surveys material things. Verily, the eye is the Real; for stationed in the eye a person moves about among all objects. Therefore one should reverence bhūr (earth), bhuvas (atmo- sphere), and svar (sky) ; for thereby Prajapati, the Soul of all, the eye of all, becomes reverenced, as it were. For thus has it been said: 'Verily, this is the all-supporting form of Prajäpati. This whole world is hidden in it, and it is hidden in this whole world. Therefore this [is what] one should worship.'

Worship of the Soul (Atman) in the form of the sun by the use of the Savitri Prayer 1

7. tat savitur varenyam That desirable [splendor] of Savitri- Yonder sun, verily, is Savitri. He, verily, is to be sought thus by one desirous of the Soul (Atman)- say the expounders of Brahma (brahma-vādin). bhargo devasya dhīmahi2 May we meditate upon [that] splendor of the god! Savitri, verily, is God. Hence upon that which is called his splendor do I meditate-say the expounders of Brahma.

1 RV. 3. 62. 10. 2 The original meaning of dhimahi is more likely to have been 'obtain,' from dha, although it is possible to derive the form from vdhi, ' to meditate upon,' as here interpreted. 427

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dluyo yo nah pracodayāt And may he inspire our thoughts! Thoughts, verily, are meditations. And may he inspire these for us-say the expounders of Brahma.

Etymological significance of the names of the cosmic manifestations of the Soul Now, 'splendor' (bharga) .- Verily, he who is hidden in yonder sun is called 'splendor,' and the pupil in the eye, too! He is called ' bhar-ga' because with the light-rays (bha) is his course (gati). Or, Rudra (the Terrible) is called 'bharga' because he causes to dry up (bharjayatr)-say the expounders of Brahma. Now bha means that he illumines (bhasayat) these worlds. ra means that he gladdens (rañjayati) beings here. ga means that creatures here go (gacchantt) into him and come out of him. Theiefore, because of being bha-ra-ga, he is ' bharga.' Surya (the sun) is [so named] because of the continual pressing out (sūyamāna).1 Savitri (the sun) is [so named] because of its stimulating (savana). Aditya (the sun) Is [so named] because of its taking up unto itself (adāna). Pāvana (fire) is [so named] because of its purifying (pavana). More- over, Apas (water) is [so named] because of its causing to swell (āpyāyana).

The Soul (Atman) the agent in a person's various functions For thus has it been said2: ' Assuredly, the Soul (Atman) of one's soul is called the Immoital Leader. As perceiver, thinker, goer, evacuator, begetter, doer, speaker, taster, smeller, seei, hearer-and he touches-the All-pervader [i.e. the Soul, the Ātman] has entered the body.'

The Soul (Atman), the subject in all objective knowledge; but itself, as unitary, never an object of knowledge For thus has it been said 3: 'Now, where knowledge is of a dual nature,4 there, indeed, one hears, sees, smells, tastes, and 1 Of the Soma juice in the sacrifices to the sun. 2 Cf. Praśna 4- 9 for a sımlar lıst. 3 Cf Brih. 2. 4. 14 for this same theory of knowledge. 4 That 1s, implying both a subject which knows and an object which is known. 428

MAITRI UPANISHAD [-6 9 also touches; the soul knows everything. Where knowledge is not of a dual nature, being devoid of action, cause, or effect, unspeakable, incomparable, indescribable-what is that? It is impossible to say !'

The Soul (Atman) identical with various gods and powers 8. This Soul (Atman), assuredly, indeed, is Isana (Lord), Sambhu (the Beneficent), Bhava (the Existent), Rudra (the Terrible), Prajāpati (Lord of Creation), Viśvasrij (Creator of All), Hiranyagarbha (Golden Germ), Truth (satya), Life (prāna), Spirit (hamsa), Sāstri (Punisher, or Commander, or Teacher), Vishnu (Pervader), Narayana (Son of Man),1 Aika (the Shining), Savitri (Vivifier, the sun), Dhātri (Creator), Vidhātri (Ordainer), Samraj (Sovereign), Indra, Indu (the moon). He it is who gives forth heat, who is covered with a thousand-eyed, golden ball, like a fire [covered] with a fire. Him, assuredly, one should desire to know. He should be searched for.

To be perceived by the meditative hermit Having bidden peace to all creatures, and having gone to the forest, then having put aside objects of sense, from out of one's own body one should perceive Him, Who has all forms, the golden one, all-knowing, The final goal, the only light, heat-giving. The thousand-rayed, the hundredfold revolving, Yon sun arses as the life of creatures.8

The liturgy for making the eating of food an oblation unto the Soul in one's own breath 9. Therefore, verily, he who knows this has both these [i.e. breath and the sun] as his soul (atman, self); he (Ātman), meditates only in himself, he sacrifices only in himself. Such meditation and a mind devoted to such practise-that is a thing praised by the wise. One should purify the impurity of his mind with [the 1 The paragraph up to this point recurs later in 7. 7. 2 Or, according to a different exegesis, jatavedasam may mean 'all-finding.' 3 This stanza = Praśna I. 8. 429

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formula] 'What has been touched by leavings.' He repeats the formula (mantra) :- 'Leavings and what has been touched by leavings, And what has been given by a bad man, or [what is impure] because of a still-birth- Let the cleansing power of Vasu, Agni, and the rays of Savitri Purify my food and any other thing that may be evil!'

First [i. e. before eating] he swathes [his breath] with water.1 'Hail to the Prana breath ! Hail to the Apana breath ! Hail to the Vyana breath ! Hail to the Samana breath! Hail to the Udana breath !'-with these five Hails he offers the oblation. Then, with voice restrained, he eats the remainder. Then, afterwards, he again swathes with water. So, having sipped, having made the sacrifice to the Soul, he should meditate upon the Soul with the two [formulas]' As breath and fire' and ' Thou'rt all' :- 'As breath and fire, the highest Soul (Atman) Has entered in with the five winds. May He, when pleased himself, please all- The all-enjoyer !' 'Thou'rt all, the Universal art! By thee is everything that's born supported; And into thee let all oblations enter! There creatures live, where thou art, All-immortal !' So he who eats by this rule, indeed, comes not again into the condition of food.2

Applications of the principle of food (according to the Sankhya doctrine) IO. Now, there is something else to be known. There is a higher development of this Atman-sacrifice, namely as con- ceins food and the eater. The further explanation of this [is as follows]. The conscious person stands in the midst of Matter (pra- dhana). He is an enjoyer, for he enjoys the food of Nature (prakrti). Even this elemental soul (bhūtatman) is food for 1 By taking a sip into the mouth. On the whole procedure of this ritual cf. Chand. 5. 2. 2-5 and 5. 19-24. 2 That is, is not reborn, and is not eaten again by others. 430

MAITRI UPANISHAD [-6.10 him; its maker is Matter. Therefore that which is to be enjoyed consists of the three Qualities (guna), and the enjoyer is the person who stands in the midst. Here observation is clearly proof. Since animals spring from a source, therefore what is to be enjoyed is the source. Thereby is explained the fact that Matter is what is to be enjoyed. Therefore the person is an enjoyer, and Nature is what is to be enjoyed. Being therein, he enjoys. The food derived from Nature through the transformation in the partition of the three Qualities becomes the subtile body (linga), which includes from intellect up to the separate elements (visesa). Thereby an explanation is made of the fourteenfold course.1 Called pleasure, pain, and delusion (moha), Truly, this whole world exists as food ! There is no apprehension of the sweetness of the source, so long as there has been no production. It [i.e. Nature] also comes to have the condition of food in these three conditions. childhood, youth, and old age. The condition of food is because of the transformation. Thus, as Matter passes on to the state of being manifest, there arises the perception of it. And therein, [namely] in [the tasting of] sweetness, there arise intellect and the like, even determination, conception, and self-conceit. So, in respect to objects of sense, the five [organs of sense] arise in [the tasting of] sweetness. Thus arise all actions of organs and actions of senses.2 Thus the Manifest is food, and the Unmanifest is food. The enjoyer thereof is without qualities. [But] from the fact of his enjoying it is evident that he possesses consciousness (caitanya). As Agni (Fire), verily, is the eater of food among the gods and Soma is the food,3 so he who knows this eats food with Fire.4 1 Of nature through intellect, mind, thought, self-consciousness, the five organs of sense-perception, and the five organs of action. 2 That is, in interaction with the correlated objects in Nature. $ So intimated in Brh. r. 4. 6. 4 By knowing this fact about fire he becomes identified with fire and so, like fire, is not defiled by the impurities of the food eaten. 43I

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The elemental soul (bhutatman) is called Soma. He who has the Unmanifest as his mouth is called Agni (Fire), because of the saying: 'The person, truly, with the Unmanifest as his mouth, enjoys the three Qualities.'

The renouncer of objects of sense the true ascetic

He indeed who knows this is an ascetic (samnyāsin) and a devotee (yogin) and a 'performer of the sacrifice to the Soul (Atman).' Now, as there is no one to touch harlots who have entered into a vacant house, so he who does not touch objects of sense that enter into him is an ascetic and a devotee and a 'performer of the sacrifice to the Soul (Ātman).'

Food, as the life, source, goal, and desire of all, to be reverenced as the highest form of the Soul (Atman)

II. This, verily, is the highest form of the Soul (Atman), namely food; for truly, this life ( prana, breath) consists of food. For thus has it been said 1: 'If one does not eat, he becomes a non-thinker, a non-hearer, a non-toucher, a non-seer, a non- speaker, a non-smeller, a non-taster, and he lets go his vital breaths.' [And furthermore:] 'If, indeed, one eats, he becomes well supplied with life; he becomes a thinker; he becomes a hearer; he becomes a toucher; he becomes a speaker; he becomes a taster; he becomes a smeller; he becomes a seer.' For thus has it been said 2 :- From food, verily, creatures are produced, Whatsoever [creatures] dwell on the earth. Moreover by food, in truth, they live. Moreover into it also they finally pass.

12. Now, it has elsewhere been said: 'Verily, all things here fly forth, day by day, desiring to get food. The sun takes food to himself by his rays. Thereby he gives forth heat. When supplied with food, living beings here digest.3 Fiie, verily, blazes up with food.' This world was fashioned by

1 The quotation is made loosely from Chand. 7. 9. I. 2 In Tait. 2. 2. 8 Literally: ' When sprinkled with food, living beings here cook [it].' 432

MAITRI UPANISHAD [-6.14 Brahma with a desire for food. Hence, one should reverence food as the Soul (Atman). For thus has it been said 1 :- From food created things are born. By food, when born, do they grow up. It both is eaten and eats things. Because of that it is called food.

The theory of food 13. Now, it has elsewhere been said: 'That form of the blessed Vishnu which is called the All-supporting-that, verily, is the same as food. Verily, life (prana) is the essence of food; mind, of life; understanding (vijñāna), of mind; bliss, of understanding.' He becomes possessed of food, life, mind, understanding, and bliss who knows this. Verily, in as many things here on earth as do eat food does he eat food who knows this. Food does, indeed, prevent decay, Food is allaying, 'tis declared. Food is the life of anımals, Is foremost, healing, 'tis declared.

The theory of time 14. Now, it has elsewhere been said: 'Food, verily, is the source of this whole world; and time, of food. The sun is the source of time.' The form thereof is the year, which is composed of the moments and other durations of time, and which consists of twelve [months]. Half of it is sacred to Agni: half, to Varuna. From the asterism Magha (the Sickle) to half of Sravishtha (the Drum)2 in the [sun's southward] course is sacred to Agni. In its northward course, from Sarpa (the Serpent) to half of Sravishtha is sacred to Soma. Among these [asterisms] each month of Atman [viewed as the year] includes nine quarters 8 according to the corresponding course [of the sun through the asterisms]. On account of the subtilty [of time] this [course of

1 In Tait. 2. 2. 2 That 1s, from June up to December. 3 A twelfth part of the twenty-seven asterisms through which the sun moves in the course of the year is two and a quarter, or nine quarters. 433 F f

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the sun] is the proof, for only in this way is time proved. Apart from proof there is no ascertaining of the thing to be proved. However, the thing to be proved [e.g. time] may come to be proved from the fact of its containing parts [e.g. moments, etc ], to the cognizance of the thing itself. For thus has it been said :- However many paits of time- Through all of them runs yonder [sun]! Whoever reverences Time as Brahma, from him time with- draws afar. For thus has it been said :- From Time flow forth created things. From Time, too, they advance to growth. In Time, too, they do disappear. Time is a form and formless too. 15. There are, assuredly, two forms of Brahma: Time and the Timeless. That which is prior to the sun is the Timeless (a-kāla), without parts (a-kala). But that which begins with the sun is Time, which has parts. Verily, the form of that which has parts is the year. From the year, in truth, are these creatures produced. Through the year, verily, after having been produced, do they grow. In the year they dis- appear. Therefore, the year, verily, is Prajapati, is Time, is food, is the Brahma-abode, and is Atman. For thus has it been said :- 'Tis Time that cooks created things, All things, indeed, in the Great Soul (mahātman). In what, however, Time is cooked- Who knows that, he the Veda knows! 16. This embodied Time is the great ocean of creatures. In it abides he who is called Savitri,1 from whom, indeed, are be- gotten moon, stars, planets, the year, and these other things. And from them comes this whole world here, and whatever thing, good or evil, may be seen in the world. Therefore Brahma is the soul (atman) of the sun. So, one should reverence the sun as a name of Time. Some say 2: 'Brahma is the sun.' Moreover it has been said :-

1 The sun: etymologically, the Begetter. ª Quoted from Chänd 3. 19. I. 434

MAITRI UPANISHAD [-6.18 The offeier, the enjoyer, the oblation, the sacrificial formula (mantra), The sacrifice, Vıshnu, Prajapati- Every one whatsoever is the Lord (prabhu), the Witness, Who shines in yonder orb.

The infinite Brahma-the eternal, unitary Soul (Atman) of the world and of the individual 17. Verily, in the beginning this world was Brahma, the limitless One-limitless to the east, limitless to the south, limitless to the west, limitless to the north, and above and below, limitless in every direction. Truly, for him east and the other directions exist not, nor across, nor below, nor above. Incomprehensible is that supreme Soul (Atman), unlimited, unborn, not to be reasoned about, unthinkable-He whose soul is space (akasatman) 1! In the dissolution of the world He alone remains awake. From that space He, assuredly, awakes this world, which is a mass of thought. It is thought by Him, and in Him it disappears His is that shining form which gives heat in yonder sun and which is the brilliant light in a smokeless fire, as also the fire in the stomach which cooks food. For thus has it been said : 'He who is in the fire, and he who is here in the heart, and he who is yonder in the sun-he is one.' To the unity of the One goes he who knows this.

The Yoga method for attaining this pure unity 18. The precept for effecting this [unity] is this: restraint of the breath (prānāyāma), withdrawal of the senses (pratyā- hāra), meditation (dhyana), concentration (dhāraņā), contem- plation (tarka), absorption (samadhi). Such is said to be the sixfold Yoga. By this means When a seer sees the brilliant Maker, Lord, Person, the Brahma-source, Then, being a knower, shaking off good and evil, 2 He reduces everything to unity in the supreme Imperishable.

1 A phrase from Chand. 3. 14. 2 and Kaush. 2. 14. 2 The first thiee lines of this stanza= Mund. 3. 1. 3 a, b, c. 435 F f 2

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For thus has it been said :- As to a mountain that's enflamed Deer and birds do not iesort- Sc, with the Brahma-knowers, faults Do never any shelter find.

Withdrawal from sense-objects into absence of all thought

19. Now, it has elsewhere been said: 'Verily, when a knower has restrained his mind from the external, and the breathing spirit (prana) has put to rest objects of sense, there- upon let him continue void of conceptions. Since the living individual (jiva) who is named " breathing spirit " has arisen here from what is not breathing spirit, therefore, verily, let the breathing spirit restrain his breathing spirit in what is called the fourth condition (turya).'1 For thus has it been said :-

That which is non-thought, [yet] which stands in the midst of thought, The unthinkable, supreme mystery !- Thereon let one concentrate his thought And the subtile body (linga), too, without support.

The selfless, liberated, joyous vision of the Self (Atman)

20. Now, it has elsewhere been said: 'One may have a higher concentration than this. By pressing the tip of his tongue against the palate, by restraining voice, mind, and breath, one sees Brahma through contemplation.' When through self, by the suppressing of the mind, one sees the brilliant Self which is more subtile than the subtile, then having seen the Self through one's self, one becomes self-less (nir-ātman). Because of being selfless, he is to be regarded as incalculable (a-sankhya), without origin-the mark of liberation (moksa). This is the supreme secret doctrine (rahasya). For thus has it been said :-

For by tranquillity (prasada) of thought Deeds (karman), good and evil, one destroys ! With soul (atman) serene, stayed on the Soul (Atman), Delight eternal one enjoys !

1 Described in Mand. 7. On the term tur ya see p. 392, note II. 436

MAITRI UPANISHAD [-6.22

The Yoga method of attaining to non-experiencing selflessness and to ultimate unity 2I. Now, it has elsewhere been said: 'There is an artery,1 called the Sushumna, leading upwards, conveying the breath, piercing through the palate. Through it, by joming (Vyuj) the breath, the syllable Om, and the mind, one may go aloft. By causing the tip of the tongue to turn back against the palate and by binding together (sam-yojya) the senses, one may, as greatness, perceive greatness.' Thence he goes to selflessness. Because of selflessness, one becomes a non- experiencer of pleasure and pain; he obtains the absolute unity (kevalatva). For thus has it been said :- After having first caused to stand still The bieath that has been restrained, then, Having ciossed beyond the limited, with the unlimited One may at last have union in the head.

Reaching the higher, non-sound Brahma by meditation on the sound 'Om' 22. Now, it has elsewhere been said: 'Verily, there are two Brahmas to be meditated upon : sound and non-sound. Now, non-sound is revealed only by sound.' Now, in this case the sound-Brahma is Om. Ascending by it, one comes to an end in the non-sound. So one says: 'This, indeed, is the way. This is immortality. This is complete union (sāyujyatva) and also peacefulness (mrvytatva).' Now, as a spider mounting up by means of his thread (tantu) obtains free space, thus, assuredly, indeed, does that meditator, mounting up by means of Om, obtain independence (svā- tantrya). Others expound the sound[-Brahma] in a different way. By closing the ears with the thumbs they hear the sound of the space within the heart. Of it there is this sevenfold comparison : like rivers, a bell, a brazen vessel, a wheel, the croaking of frogs, rain, as when one speaks in a sheltered place. Passing beyond this variously characterized [sound-Brahma], I So described, but not so designated, in Chand. 8. 6. 6 and Katha 6. 16. Hinted at also in Tait. 1. 6 and Praśna 3. 7. 437

6.22-] MAITRI UPANISHAD

men disappear in the supreme, the non-sound, the unmanifest Brahma. There they are unqualified, indistinguishable, lıke the various juices which have reached the condition of honey.1 For thus has it been said :- There are two Brahmas to be known: Sound-Brahma, and what higher 1s. Those people who sound-Biahma know, Unto the higher Brahma go.

23. Now, it has elsewhere been said: 'The sound-Brahma is the syllable Om. That which is its acme is tranquil, sound- less, fearless, sorrowless, blissful, satisfied, steadfast, immovable, immortal, unshaken, enduring, named Vishnu (the Pervader). So for paramountcy one should reverence both these. For thus has it been said :- Who is both higher and lower, That god, known by the name of Om, Soundless and void of being, too- Thereon concentrate in the head!

Piercing, in abstract meditation, through darkness to the shining, immortal, Brahma

24. Now, it has elsewhere been said : 'The body is a bow.2 The arrow is Om. The mind is its point. Darkness is the mark. Having pierced through the darkness, one goes to what is not enveloped in darkness. Then, having pierced through what is thus enveloped, one sees Him who sparkles like a wheel of fire, of the color of the sun, mightful, the Brahma that is beyond darkness, that shines in yonder sun, also in the moon, in fire, in lightning. Now, assuredly, when one has seen Him, one goes to immortality.' For thus has it been said :- The meditation that is on the highest principle within Is also directed upon outer objects. Hence the unqualified understandıng Comes into qualifiedness.

1 Cf. Chand. 6. 9. I-2. 2 For another parable of a bow and arrow in mystical meditation see Mund. 2. 2. 3-4 438

MAITRI UPANISHAD [-6.26

But when the mind has been dissolved, And there is the joy whose only witness is the self- That is Brahma, the immortal, the pure! That is the way! That indeed is the world!

The vision of the brilliant Soul in the perfect unity of Yoga

25. Now, it has elsewhere been said: 'He who, with senses indrawn as in sleep, with thoughts perfectly pure as in slumber, being in the pit of senses yet not under their control, perceives Him who is called Om, a leader, brilliant, sleepless, ageless, deathless,1 sorrowless-he himself becomes called Om, a leader, brilliant, sleepless, ageless, deathless, sorrowless.' For thus has it been said :- Whereas one thus joins breath and the syllable Om And all the manifold world- Or perhaps they are joined !- Therefore it has been declared (smrta) to be Yoga ('Joining'). The oneness of the breath and mind, And likewise of the senses, And the relinquishment of all conditions of existence- This is designated as Yoga.

In the sacrifice of suppressed breath in Yoga the light of the world-source becomes visible

26. Now, it has elsewhere been said: 'Verily, as the hunts- man draws in fish with his net and sacrifices them in the fie of his stomach, thus, assuredly, indeed, does one draw in these breaths with Om and sacrifice them in the fire that is free from ill.2 Furthermore, it is like a heated caldron. I Now, as ghee in a heated caldron lights up by contact with [lighted] grass or wood, thus, assuredly, indeed, does he who is called non-breath light up by contact with the breaths. Now, that which lights up is a form of Brahma, and that is the highest place of Vishnu, and that is the Rudra-hood of

1 'Called Om ... deathless' is a stereotyped expression from 6. 4. 2 That is, Brahma-Atman, which is designated by this same epithet at Śvet. 3. I0. 439

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Rudra. That, having divided itself (ātmānam) thus unmeasured times, fills these worlds. For thus has it been said :- And as, indeed, from fire the sparks do issue, And likewise, too, from out the sun its light-rays, From It repeatedly all breathing creatures Come forth into this woild, each in its order.

The light of the Brahma hidden in the body, made fully manifest and entered into in Yoga

27. Now, it has elsewhere been said : ' Assuredly, this is the heat of Brahma, the supreme, the immortal, the bodiless-even the warmth of the body.' For that [heat] this [body] is the melted butter (ghee).1 Now, although it [i.e. the heat] is manifest, verily it is hidden 2 in the ether (nabhas) [of the heart]. Therefore by intense concentration they so disperse the space in the heart that the light, as it were, of that [heat] appears. Thereupon one passes speedily into the same condition [of light], as a lump of iron that is hidden in the earth passes speedily into the condition of earthiness. As fire, iron- workers, and the like do not overcome a lump of iron that is in the condition of clay, so [in Yoga] thought together with its support vanishes away.3 For thus has it been said :- The ether-storehouse of the heart Is bliss, is the supreme abode! This is ourself, our Yoga too; And this, the heat of fire and sun.

Entrance into the hall of Brahma after slaying the door-keeper, self-consciousness 28. Now, it has elsewhere been said: 'Having passed beyond the elements (bhuta), the senses, and objects of sense ; thereupon having seized the bow whose string is the life of a religious mendicant (pravrajya) and whose stick is steadfast- ness; and with the arrow which consists of freedom from self- conceit (an-abhimana) having struck down the first warder of 1 That is, because it manifests the presence of heat. 2 As in Mund 2. 2. Ia: 'manifest, [yet] hidden.' s -and is not overcome. 440

MAITRI UPANISHAD [-6.29 the door to Brahma [i. e. egoism, ahamkara]-he who has confusion (sammoha) as his crown, covetousness and envy as his ear-rings, lassitude, drunkenness, and impurity (agha) as his staff, lord of self-conceit, who seizes the bow whose string is anger and whose stick is lust, and who slays beings here with the arrow of desire-having slain him, having crossed over with the raft of the syllable Om to the other side of the space in the heart, in the inner space which gradually becomes manifest one should enter the hall of Brahma, as the miner seeking minerals enters into the mine. Then let him disperse the fourfold 1 sheath of Brahma by the instruction of a spiritual teacher (guru).

The unhampered soul-the perfect Yogi Henceforth being pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, inde- pendent, he abides in his own greatness.2 Henceforth, having seen [the soul] which abides in his own greatness, he looks down upon the wheel of transmigrating existence (samsara) as upon a rolling chariot-wheel.' For thus has it been said :- If a man practises Yoga for six months, And is constantly freed [from the senses], The infinite, supreme, mysterious Yoga is perfectly produced. But if a man is afflicted with Passion (rajas) and Dark- ness (tamas), Enlightened as he may be- If to son and wife and family He is attached-for such a one, no, never at all!

Conclusion of the instruction on Brahma-knowledge and on Yoga 29. Having spoken thus, absorbed in thought, Sākāyanya did obeisance to him3 and said: ' By this Brahma-knowledge, 1 Consisting, accoiding to the commentator, of food, breath, mind, and under- standing, as in Tait. 2. 1-4. The same exhortation recurs below in 6. 38. 2 The words 'pure, clean . .. greatness' are repeated from 2. 4. $ That is, to Brihadratha, concluding the conversation begun at I. 2 and the course of instruction begun at 2. I. 44I

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O king, did the sons of Prajäpati1 ascend the path of Brahma. By the practise of Yoga one gains contentment, endur- ance of the pairs of opposites (dvandva), and tranquillity (śāntatva). This profoundest mystery one should not mention2 to any one who is not a son, or who is not a pupil, or who is not tranquil. However, to one who is devoted to none other [than to his teacher] or to one who is supplied with all the qualifications (guna), one may give it.

Liberation into the real Brahma by relinquishment of all desires, mental activity, and self-consciousness 30. Om! One should be in a pure place, himself puie (sucr), abiding in pureness (sattva), studying the Real (sat), speaking of the Real, meditating upon the Real, sacrificing to the Real.3 Henceforth, in the real Brahma which longs for the Real, he becomes completely other. So he has the reward (phala) of having his fetters cut; becomes void of expectation, freed from fear in regard to others [as fully] as in regard to himself, void of desire. He attains to imperishable, immeasur- able happiness, and continues [therein]. Verily, freedom from desire (mışkāmatva) is like the choicest extract from the choicest treasure. For, a person who is made up of all desires, who has the marks of determination, conception, and self-conceit, is bound. Hence, in being the opposite of that, he is liberated. On this point some say : "It is a quality (guna) which by force of the developing differentiation of Nature (prakrti) comes to bind the self with determination [and the like], and that liberation results from the destruction of the fault of determination [and the like]." [But] it is with the mind, truly, that one sees. It is with the mind that one hears. Desire, conception, doubt, faith, lack of

1 The Valakhilyas (according to the commentator Ramatirtha), who at 2. 3 are described as having come to Prajapati for this knowledge. 2 This same prohibition is imposed near the end of two previous Upanishads, namely at Brih. 6. 3. 12 and at Svet. 6. 22. 3 As directed at 6. 9. 442

MAITRI UPANISHAD [-6.30

faith, steadfastness, lack of steadfastness, shame, meditation, fear-all this is truly mind.1 Borne along and defiled by the stream of Qualities, unsteady, wavering, bewildered, full of desire, distracted, one goes on into the state of self-conceit. In thinking "This is I" and " That is mine" one binds himself with himself, as does a bird with a snare !2 Hence a person who has the marks of determina- tion, conception, and self-conceit is bound. Hence, in being the opposite of that, he is liberated.3 Therefore one should stand free from determination, free from conception, fiee from self-conceit. This is the mark of liberation (moksa). This is the pathway to Brahma here in this woild. This is the open- ing of the door here in this world. By it one will go to the farther shore of this darkness, for therein all desires are con- tained.4 On this point they quote 5 :- When cease the five [Sense-]knowledges, together with the mind, And the intellect stirs not- That, they say, is the highest course.' 6

Sakayanya's final course upward through the sun to Brahma Having spoken thus, Sākāyanya became absorbed in thought. Marut, having done obeisance and shown proper honor to him, having attained his end, departed by the northern course of the sun, for there is no approach by a side-path here in the world. This is the path to Brahma here in the world. Piercing through the door of the sun, he departed aloft. On this point they quote 7 :- Unending are the rays of him Who like a lamp dwells in the heart. They're white and black and brown and blue; They're tawny and of pale red hue.

1 This paragraph has already occurred in Biih. I. 5. 3. 2 The paragraph up to this point has already occurred above at 3. 2. 3 These two sentences have already occurred in this same section. 4 The last clause of this sentence has already occurred in Chand. 8. I. 5. 5 Katha 6. 10. 6 The last line of this stanza recurs at BhG. 8. 21 b. 7 Compare Chänd. 8. 6. 6. 443

6.30-1 MAITRI UPANISHAD

Aloft arises one of these, Which, piercing through the sun's round disk, On to the Brahma-world extends. Thereby men go the highest course.

What are its other hundied rays, Are similarly upwards ranged; Thereby unto the various gods' Abiding-places one arrives. But by its feebly shining rays Which manifoldly downward lead One 1oams about here helplessly For the consuming of his deeds.

Therefore yonder blessed sun is the cause of creation (sarga), of heaven (svarga), and of final emancipation (apavarga).1

The evidences of the Soul in the senses and in the mind

31. Of what nature, verily, are these senses that range forth ? And who is the one here who goes forth and restrains them ?- Thus has it been said. The answer is : 'They are of the nature of soul (atmaka), for the soul is he who goes forth and restrains them. There are enticing objects of sense (apsaras), and there are so-called luminous rays. With his five rays he feeds upon objects (vzşaya).' ' Which soul?' 'He who has been described 2 as " pure, clean, void, tranquil, and of other marks." He is to be apprehended by his own peculiar marks. Some say3 that the maik of Him who is without any mark is what heat and [anything] pervaded by it is to fire, and what a most agreeable taste is to water. Now others say 4 it is speech, hearing, sight, mind, breath ; now others5 that it is intellect, steadfastness, memory,

1 Ramatīrtha, the commentator, explains this as .- of re-creation for the man who does not worship the sun ; of heaven [with temporary enjoyment] for the man who worships the sun as a divinity; of final cessation of rebirth for the man who w oiships the sun as Brahma-Atman. 2 As in 2. 4 and in 6. 28 4 As in Brh. 4. 4. 18 and Kena 2. $ As in 6. 27. 5 As in Ait. 5. 2. 444

MAITRI UPANISHAD [-6.33 intelligence. Now, verily, these are the marks of Him, even as sprouts here are the mark of a sced, as smoke, light, and sparks are the marks of a fire. On this point they quote 1 :-

The Soul, the source of all And as, indeed, fiom fire the 'sparks do issue, And likewise, too, from ort the sun its light-rays, From It repeatedly all breathing creatures Come forth into this world, each in its order. 32. From Him, indeed, [who is] in the soul (atman) come forth all breathing creatures, all worlds, all the Vedas, all gods, all beings. The mystic meaning (upanisad) thereof is : The Real of the real.2 Now, as from a fire, laid with damp fuel, clouds of smoke separately issue forth; so, lo verily, from this great Being (bhuta) has been breathed forth that which is Rig-Veda, Yajur- Veda, Sama-Veda, [Hymns of] the Atharvans and Angirases, Legend (itihasa), Ancient Lore (purana), Sciences (vidyā), Mystic Doctrines (upanişad), Verses (śloka), Aphorisms (sūtra), Explanations (anuvyākhyāna), and Commentaries (vyāklyāna). From It, indeed, all beings here [were breathed forth].'

The mystical significance of the three fires in the religious sacrifice 4 33. Verily, this [Garhapatya] sacrificial fire with its five bricks is the year. For that [fire] the bricks are these : spring, summer, the rains. autumn, winter. So it has a head, two wings, a back, and a tail. In the case of one who knows the Person this sacrificial fire is the earth, Prajapati's first sacrificial pile. With its hands it raises the sacrificer up to the atmosphere, and offers him to Vayu (the Wind). Verily, the wind is breath. Verily, breath (prana) is a sacrificial fire [i.e. the second, the 1 Already quoted in 6. 26. 2 Most of this paragraph is repeated from Brih. 2. I. 20 with the addition of the words 'all the Vedas.' 3 This paragraph is repeated from Brih. 2. 4. 10 with shght variation. * The three fires which are used in the religious sacrifice are interpreted to represent the three successive sacrificial piles which were erected by the Lord of Creation in the cosmos, namely the earth, the atmosphere, and the sky. The power which rules in each of these world-regions, namely the year, the wind, and the sun, successively elevates the sacuificer to the next superior, finally to the supreme Brahma. 445

6.33-1 MAITRI UPANISHAD

Dakshina fire]. For that the bricks are these: the Prana breath, the Vyana breath, the Apana breath, the Samana breath, the Udana breath. So it has a head, two wings, a back, and a tail. In the case of one who knows the Person this sacrificial fire is the atmosphere, Prajapati's second sacrificial pile. With its hands it raises the sacrificer up to the sky, and offers him to Indra. Verily, Indra is yonder sun. He [Indra] is this [third, the Ahavaniya] fire. For that the bricks are these: the Rig-Veda, the Yajur-Veda, the Sama-Veda, [the Hymns of] the Atharvans and Angirases [i. e. the Atharva-Veda], Legend (itihasa), and Ancient Lore (purāna). So it has a head, two wings, a back, and a tail. In the case of one who knows the Person this saciificial fire is that sky, Prajapati's third sacrificial pile. With its hands it makes a present of the sacrificer to the Knower of Atman (the Soul).1 Then the Knower of Atman raises him up and offers him to Brahma. There he becomes blissful, joyful.

One's own digestion to be attended to, as a compend of cosmic sacrificial fires 34. The Garhapatya fire is the earth. The Dakshina fire is the atmosphere. The Ahavaniya fire is the sky. Hence they are [called] 'Purifying' ( pavamana), ' Purifier' (pāvaka), and 'Pure' (śuci).2 Thereby one's sacrifice is made manifest. Since the digestive fire also is a combination of 'Purifying, 'Purifier,' and ' Pure,' therefore this fire should be worshipec with oblations, should be built up, should be praised, should be meditated upon.

The Self intended in religious sacrifices and verses The sacrificer, when he takes the sacrificial butter, seeks meditation upon divinity thus :- 'Who is the bird of golden hue, Who dwells in both the heart and sun, Swan, diver-bird, surpassing bright -- Him let us worship in this fire!' 1 That is, to Prajäpati. 2 Epithets of three oblations offered in the fire at a sacrifice; so, by transference, applied, as epithets, to the fire itself. 446

MAITRI UPANISHAD [-6.34

And thus too one discerns the meaning of the sacred verse (mantra).1 'That desirable splendor of Savitri' should be meditated upon as [the desirable splendor] of Him who is the meditator abiding in the intellect. Here in the world one reaches the place of tranquillity for the mind; he places it in the Self (Atman) indeed.

Liberation in the control of one's thoughts On this point there are these verses :- As fire, of fuel destitute, Becomes extinct in its own source, So thought by loss of activeness Becomes extinct in its own source. Becomes extinct in its own source, Because the mind the Real seeks! For one confused by things of sense, There follow action's false controls. Samsāra is just one's own thought; With effort he should cleanse it then. What is one's thought, that he becomes; This is the eternal mystery .? For by tranquilhty (prasada) of thought, Deeds (karman), good and evil, one destroys. With soul serene, stayed on the Soul, Delight eternal one enjoys !3 As firmly as the thought of man Is fixed within the realm of sense- If thus on Brahma it were fixed, Who would not be ieleased from bond? The mind is said to be twofold: The pure and also the impure; Impure-by union with desire; Pure-from desire completely free! By making mind all motionless, From sloth and from distraction freed, When unto mindlessness one comes, Then that is the supreme estate ! 1 In RV. 3. 62. 10, 2 This same great truth, of the character-making power of thought, is expressed also in the Buddhist scripture, Dhammapāda I. I, 2. $ This quatrain has already occurred in 6. 20. 447

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So long the mind should be confined, Till in the heait it meets its end. That is both knowledge and release ! All else is but a string of words!1 With mind's stains washed away by concentration, What may his joy be who has entered Atman- Impossible to picture then in language! Oneself must grasp it with the mnner organ. In water, water; fire in fire; In air, air one could not discern. So he whose mind has entered in- Released is he from everything ! The mind, in truth, is for mankınd The means of bondage and release : For bondage, if to objects bound; From objects free-that's called release!

Both sacrifice and meditative knowledge needed Hence, for those who do not perform the Agnihotra sacrifice, who do not build up the fire, who do not know, who do not meditate, the recollection of the heavenly abode of Brahma is obstructed. Therefore, the fire should be worshiped with oblations, should be built up, should be praised, should be meditated upon.

Brahma, transcending all fragmentary manifestations, the supreme object of worship 35. Adoration to Agni (Fire), who dwells in the earth, who remembers the world!2 Bestow the world upon this wor- shiper ! Adoration to Väyu (Wind), who dwells in the atmosphere, who remembers the world! Bestow the world upon this worshiper ! Adoration to Aditya (Sun), who dwells in heaven, who re- members the world! Bestow the world upon this worshiper !?

1 Or perhaps 'an extension of the knots [that bind the soul].' 2 According to the reading of the text, lokasmrte. lokasprte of TS 7. 5. 24- I, ' who protects the world.' Or, with the reading

$ These same three invocations occur, with the variation 'who protects the world,' in TS. 7. 5. 24. I. 448

MAITRI UPANISHAD [-6.35

Adoration to Brahma, who dwells in all, who remembers all ! Bestow all upon this worshiper ! With a golden vessel The Real's face is covered o'er. That do thou, O Pushan, uncover Unto the Eternal Real (satya-dharma), the Pervader (Vishņu).1 He who is yonder, yonder Person in the sun-I myself am he. Verily, that which is the sunhood of the sun is the Eternal Real. That is the pure, the personal, the sexless (a-linga). Of the bright power that pervades the sky (nabhas) it is only a portion which is, as it were, in the midst of the sun, in the eye, and in fire. That is Brahma. That is the Immortal. That is Splendor. That is the Eternal Real. Of the bright power that pervades the sky it is only a portion which is the nectar in the midst of the sun, of which, too, the moon (Soma) and breathing spirits (prāna) are only sprouts. That is Brahma. That is the Immortal. That is Splendor. That is the Eternal Real. Of the bright power that pervades the sky it is only a portion which shines as the Yajur-Veda 2 in the midst of the sun. That is Om, water, light, essence-the immortal Brahma! Bhūr! Bhuvas! Svar! Om! Eight-footed, undefiled, a swan, Three-stringed, minute, immutable, To good, bad blinded, lustrous bright- On seeing Him, one sees the all. Of the bright power that pervades the sky it is only a por- tion which, rising in the midst of the sun, becomes the two light-rays. That is the knower of unity, the Eternal Real. That is the Yajur-Veda. That is heat. That is fire. That is wind. That is breath. That is water. That is the moon. That is the bright. That is the immortal. That is the realm of Brahma. That is the ocean of light. In It, indeed,

1 These lines and the following phrase occur with slight variations in Isa 15, 16 and Brih. 5 15. I. 2 Regarded as the highest of the Vedas, for it is the one to which this Maitri Upanishad is attached. 449 G g

6.35-1 MAITRI UPANISHAD

worshipers become dissolved like the lump of salt.1 That, verily, is the Brahma-unity, for therein all desires aie contained.2 On this point they quote :-

Transitory worshipers of the gods, and terminating knowers of real unity

E'en as a lamp stiired by a gentle zephyr, So flares up he who moves among the celestial gods. But he who knows this-he is a knower of unity, he is a knower of duality ! He will go to the Sole Abode and become partaker of its nature ! They who r.se forth perpetually like the spiay-drops, Like the lightning that is hid in the highest heaven- They, verily, by force of their source of glorious light Correspond unto the fire [only] like its twisting flames.

Sacrifice to the two forms of Brahma, in space and in one's own self 36. Assuredly, indeed, of the light-Brahma there are these two forms: one the Tranquil (santa) ; and the other, the Abounding. Now, of that which is the Tranquil, space (kha) is the support. And of that which is the Abounding, food here is the support. Therefore one should offer sacrifice in the sacrificial space (redi) with sacred verses (mantra), herbs, ghee, flesh, sacrificial cakes, boiled rice, and the like, and also-regarding the mouth as the Ahavaniya fire-with food and drink cast (avasrsta) in the mouth, for the sake of an abundance of vigor, for the winning of the holy (punya) world, and for immortality. On this point they quote : ' One who is desirous of heaven (svarga) should offer the Agnihotra sacrifice. One wins the realm of Yama with the Agnishtoma sacrifice, the realm of the moon (Soma) with the Uktha, the realm of the sun (sūrya) with the Shodasin (the sixteen-day sacrifice), an independent realm 1 For the simile see Brih. 2. 4. 12. 2 The last clause has already occurred in Chand. 8. I. 5 and Maitri 6. 30, and recurs again in 6. 38. 450

MAITRI UPANISHAD [-6.38 with the Atiratra sacrifice, that of the Lord of Creation (Praja- pati) with the sacrifice which continues to the end of a thou- sand years.'

The Inner Soul in the material world furnishes the individual's and the sun's existence As the existence of a lamp Is because of combination of wick, support, and oil, So these two, the self and the bright (sun), Exist because of the combination of the Inner One and the world-egg.

The offering of food passes through fire to the sun and back into life 37. Therefore, one should reveience with Om that unlimited bright power. This has been manifested in threefold wise: in fire, in the sun, and in the breath of life. Now, the channel [which is between them] causes the abund- ance of food that has been offered in this fire to go unto the sun. The moisture which flows therefrom rains down like a chant (Udgitha). Thereby living creatures here exist. Fiom living creatures come offspring. On this point they quote: 'The oblation which has been offered in the fire it causes to go unto the sun. The sun rains that down with its rays. Thereby arises food ; from food, the production of beings.' For thus has it been said :- The offering fitly cast in fire Arses up unto the sun. From out the sun, rain is produced; From rain, food; living creatures thence.1

The course to the ultimate Brahma even here in the body 38. He who performs the Agnihotia sacrifice rends the net of eager desire (lobha). Thence, having cut off confusion (sammoha), he no longer approves of anger.

1 This same stanza occurs also in Manava Dharma Sastia 3 76. 45I G g 2

6.38-1 MAITRI UPANISHAD

Meditating upon desire, he then cuts through the fourfold sheath 1 of Brahma. Thence he goes to the highest ether. There, truly, having cut through the spheres of the sun, of the moon, of fire, and of Pure Being, himself being purified (śuddha), he sees the Intelligence (caitanya) which abides within Pure Being (sattva), immovable, immortal, unshaken, enduring, named Vishnu,2 the ultimate abode, endowed with true desires and with omniscience, independent, which stands in its own greatness. On this point they quote :- In the midst of the sun stands the moon (Soma); In the midst of the moon, fire. In the midst of fire stands Pure Being (sativa). In the midst of Pure Being stands the Unshaken One. Having meditated upon him who is of the measure of d thumb or of a span within the body, more subtile than the subtile, then one goes to the supreme condition ; for therein all desires are contained.3 On this point they quote :- Of size of thumb or span within the body, A light of twofold or of threefold brightness, This Brahma who is being praised, The great god-He has entered in all beings! Om! Adoration to Brahma! yea, adoration!

SEVENTH PRAPĀTHAKA

The Soul (Atman) as the world-sun, and its rays 4 I. Agni, the Gayatrī meter, the Trivrit hymn, the Rathan- tara chant, the spring season, the Prana breath, the stars, the Vasu gods, issue forth to the east; they shine, they rain, they praise, they enter again within and peer through an opening. 1 Composed of food, breath, mind, and understanding-according to Tait. 2 1 4. This same exhortation has occurred in 6. 28. 2 The words 'immovable ... Vishnu' are repeated from 6. 23. 3 The last clause is repeated from 6. 30 and 6. 35. + An analytic and philosophic statement of the contents of this section, 1-6, would be .- The various divinities, meters, hymns, chants, seasons, breaths, heavenly bodies, celestial gods, and earthly beings are transient emanations in the six different directions, returning again into the one unlimited Soul (Atman) of the whole world. 452

MAITRI UPANISHAD [-7.5

He is unthinkable, formless, unfathomable, concealed, unim- peachable, compact, inpenetrable, devoid of Qualities, pure, brilliant, enjoying Qualities (guna), fearful, unproduced, a master Yogi, omniscient, munificent, immeasurable, without beginning or end, illustrious, unborn, intelligent, indescribable, the creator of all, the soul (atman) of all, the enjoyer of all, the lord of all, the inmost being of everything. 2. Indra, the Trishtubh meter, the Pañcadaśa hymn, the Brihad chant, the summer season, the Vyana breath, the moon, the Rudia gods, issue forth to the south. They shine, they rain, they praise, they enter again within and peer through an opening. He is without beginning or end, unmeasured, unlimited, not to be moved by another, independent, devoid of marks, formless, of endless power, the creator, the enlightener. 3. The Maiuts, the Jagati meter, the Saptadasa hymn, the Vairupa chant, the rainy season, the Apäna bieath, the planet Venus, the Aditya gods, issue forth to the west. They shine, they rain, they praise, they enter again within and peer through an opening. That is tranquil, soundless, fearless, sorrowless, blissful, satisfied, steadfast, immovable, immortal, enduring, named Vishnu (the Pervadei),1 the ultimate abode. 4. The Visvadevas, the Anushtubh meter, the Ekavimśa hymn, the Vairaja chant, the autumn season, the Samāna bieath, Varuna, the Sadhya gods, issue forth to the north. They shine, they rain, they praise, they enter again within and peer through an opening. He is pure within, clean, void, tranquil, breathless, selfless, endless. 5. Mitra and Vaiuna, the Pankti meter, the Trinava and Trayastrimśa hymns, the Sakvara and Raivata chants, the winter and the dewy seasons,2 the Udana breath, the Angirases, the moon, issue forth above. They shine, they rain, they praise, they enter again within and peer through an opening.

1 The sentence np to this pomt is repeated from 6 23. 2 The wirter season (hemanta) in India is reckoned to last about two months, from the middle of November to the middle of January; the dewy season (śzśzra) about two months, from the middle of January to the middle of March. 453

7.5-] MAITRI UPANISHAD

. . Him who is called Om, a leader, brilliant, sleepless, ageless, deathless, sorrowless.1 6. Sani (Saturn), Rahu (the Dragon's Head), Ketu (the Dragon's Tail), serpents, the Rakshasas (ogres), the Yakshas (sprites), men, birds, deer, elephants, and the like issue forth below. They shine, they rain, they praise, they enter again within and peer through an opening. . He who is intelligent, the avenger, within all, im- perishable, pure, clean, shining, patient, tranquil.

The one unlimited Soul (Atman) of the whole world 7. He, truly, indeed, is the Self (Atman) within the heart, very subtile, kindled like fire, assuming all forms. This whole world.is his food. On Him creatures here are woven.2 He is the Self which is free from evil, ageless, deathless, sorrowless, free from uncertainty, free from fetters,3 whose con- ception is the Real, whose desire is the Real. He is the supreme Lord. He is the ruler of beings. He is the protector of beings. He is the separating bridge [or dam, setr] 4 This Soul (Atman), assuredly, indeed, is Iśāna (Lord), Sambhu (the Beneficent), Bhava (the Existent), Rudra (the Terrible), Prajāpati (Lord of Creation), Viśvasrij (Creator of All). Hiranyagarbha (Golden Germ), Truth (satya), Life (prāna), Spirit (hamnsa), Sāstri (Punisher, or Commander, or Teacher), the Unshaken, Vislnu (Pervader), Nārāyana (Son of Man).5 He who is in the fire, and he who is here in the heart, and he who is yonder in the sun-he is one.6 To Thee who art this, the all-formed, hidden in the real ether, be adoration !

1 A description repeated from 6. 4 and, also 6. 25. 2 For the same metaphor of warp and woof see Brih 3. 6 and 3. 8. 3 Readıng vipāśah. + This same metaphor occurs at Bnh 4 4. 22 and Chand. 8. 4. 1.

'the Unshaken.' 5 This entire paragraph is repeated from 6. 8 with the addition of the epithet 6 The sentence is repeated from 6. 17.

454

MAITRI UPANISHAD [-7.9

Warnings against the disorderly and against false teachers 8. Now then, the hindrances to knowledge, O king. Verily, the source of the net of delusion (moha) is the fact of the association of one who is worthy of heaven with those who are not worthy of heaven. That is it. Although a grove is said to be before them, they cling to a low shrub. Now, there are some who are continually hilarious, con- tinually abroad, continually begging, continually living upon handicraft. And moreover, there are others who are town-beggars, who perform the sacrifice for the unworthy, who are disciples of Śūdias, and who, though Sūdras, know the Scriptures (śāstra). And moreover, there are others, who aie rogues, who wear their hair in a twisted knot, who are dancers, mercenaries, religious mendicants, actors, renegades in the ioyal service, and the lıke. And moreover, there are others who say ' For a price we allay [the evil influences] of Yakshas (sprites), Rākshasas (ogres), Bhūtas (ghosts), spirit-bands, goblins, serpents, vam- pires, and the like.' And moreover, there are others who falsely wear the red robe, ear-rings, and skulls. And moreover, there are others who love to be a stumbling- block among believers in the Vedas by the stratagem of deceptive arguments in a circle, and false and illogical examples. With these one should not associate. Verily, these creatures are evidently robbers, unfit for heaven. For thus has it been said :- ' By the jugglery of a doctrine that denies the Soul, By false comparisons and proofs Disturbed, the world does not discern What is the difference between knowledge and ignorance.1

Warning against ignorance and perverted doctrine 9. Verily, Brihaspati [the teacher of the gods] became Sukra [the teacher of the Asuras], and for the security of

1 Reading vedāvidyāntar am. 455

MAITRI UPANISHAD

Indra created this ignorance (avidya) for the destruction of the Asuras (devils).1 By this [ignorance] men declare that the inauspicious is auspicious, and that the auspicious is inauspicious. They say that there should be attention to law (dharma) which is de- structive of the Veda and of other Sciiptures (sastra). Hence, one should not attend to this [teaching]. It is false. It is like a barren woman. Mere pleasure is the fruit thereof, as also of one who deviates from the proper course. It should not be entered upon. For thus has it been said 2 :- Widely opposite and asunder are these two: Ignorance (avıdyā), and what is known as 'knowledge.' I think Naciketas desuous of obtaining knowledge ! Many desires rend thee not. Knowledge and non-knowledge- He who this pair conjointly (saha) knows, With non-knowledge passing over death, With knowledge wins the immortal.3 Those abiding in the midst of ignorance, Self-wise, thinking themselves learned, Hard smitten, go around deluded, Like blind men led by one who is himself blind.4

Warning against devilish, false, non-Vedic doctrine I0. Verily, the gods and the devils (Asuras), being desirous of the Self (Atman), came into the presence of Brahma. They did obeisance to him and said: 'Sir, we are desirous of the Self (Ātman). So, do you tell us.' Then, meditating long, he thought to himself : ' Verily, these devils are desirous of a Self (Atman) different [from the true one].' Therefore a very different doctrine was told to them. Upon that fools here live their life with intense attachment, destroying the saving raft and praising what is false. They see the false as if it were true, as in jugglery. Hence, what is set forth in the Vedas-that is true! Upon what is told in the Vedas-upon that wise men live their life. 1 Compare the instruction of Indra, the representative of the gods, and Virocana, the representative of the devils, by Piajapati in Chand. 8. 7. ff. 2 In Katha 2.4. $ This quatrain = Iśā II. + This stanza is repeated from Katha 2. 5 and Mund. I. 2. 8 with slight variation. 456

MAITRI UPANISHAD [-7.II

Therefore a Brahman (brahmana) should not study what is non-Vedic. This should be the purpose.

The bright Brahma in the heart, stirred into all-pervading manifestation by meditation on 'Om' II. Assuredly, the nature of the ether within the space [of the heart] is the same as the supreme bright power. This has been manifested in threefold wise : in fire, in the sun, and in the breath of life.1 Verily, the nature of the ether within the space [of the heart] i, the same as the syllable Om. With this [syllable], indeed, that [bright power] is raised up from the depths, goes upwards, and is breathed forth. Verily, therein is a perpetual support for meditation upon Brahma. In the stirring up, that [bright power] has its place in the heat that casts forth light. In the stirring up, that is like [the action] of smoke, it rises up into a gieat tree in the sky, issuing forth into one branch after another. That is like the casting forth of salt into water, like the heat in melted butter, like the range [of the thought] of a meditator [i. e. all-pervadıng]. On this point they quote : 'Now, wherefore is it said to be like lightning? Because in the very moment of going forth it lights up the whole body.' Therefore, one should reverence with Om that unlimited bright power.2

The persons in the eyes, and their abode in the heart (1) This Person who is in the eye, Who has his place in the right eye- This one is Indra; this, his wife, Who has her place in the left eye.

(2) The meeting-place of these two is Within the hollow of the heart. The lump of blood which is therein Is the life-vigor of these two.3

1 The words ' bright power ... breath of life' are repeated from 6. 37. 2 This sentence is repeated from 6. 37. $ For this same thought see Brih. 4. 2. 3. 457

7. 11-] MAITRI UPANISHAD

(3) Extended from the heart up to The eye and firmly fastened there, That artery serves both of them By being double, though but one.

The utterance of the various sounds of the alphabet, produced by breath started from the mind (4) The mind stirs up the body's fire.1 The fire then sets in motion wind; The wind then, moving through the chest, Produces pleasurable sound. (5) As stiried in heart by means of fire of friction, Less is it than the least; in throat, is doubled; And know that on the tongue-tip it is trebled ; Come forth, it is the alphabet 1-They say thus.

The true seer of the All beyond all evil (6) The seer sees not death, Nor sickness, nor any distress. The seer sees only the All, Obtains the All entrely.2

The larger self found in the superconscious; but a purposeful duality in the Self

(7) He who sees with the eye, and he who moves in dreams, He who is deep asleep, and he who is beyond the deep sleeper- These are a person's four distinct conditions. Of these the fourth (turya) is greater [than the iest]. (8) In the three a quarter Brahma moves; A three-quarter, in the last.3 For the sake of experiencing the true and the false, The Great Atman (Soul, Self) has a dual nature! -Yea, the Great Atman has a dual nature !

1 The well-known usman. 2 This stanza is repeated with slight verbal variation from Chand. 7. 26. 2. 3 A re-assertion in somewhat different form of the thought of RV. 10. 90. 3, 4 namely, that one quarter of Brahma exists in the actual and that three quarters constitute the eteinal part of existence. The four conditions have already been enumerated ın the Māndukya Upanishad.

458

A BIBLIOGRAPHY

OF THE UPANISHADS

SELECTED, CLASSIFIED, AND ANNOTATED

NATURE AND SCOPE OF THE BIBLIOGRAPHY

SPECIAL attention is called to the three words in which the nature and scope of this bibhography are indicated It is a selected bibliography. Those titles only have been included which are likely to prove in some way useful, or which have a special interest, historic or other. A majority of the works listed have been consulted in the preparation of the translation presented in this volume. It is a classified biblography. The titles have been grouped in nine divisions, as indicated on the following page, in order to secure a more helpful collocation than would be afforded by one continuous alphabetic or chronological sequence. It is an annotated bibliography. The titles have been supplemented, in most cases, by descriptions, estimates, and quotations, with a view to indicating more precisely the nature and value of the publications recorded. Quotations have also been included to show the estimate in which the Upamshads have been held by numerous editors, translators, and expositors. In the compilation of this list of titles purely bibliographical con- siderations have everywhere been subordinated to those of practical usefulness. It seemed better to devote the available space to excerpts and annotations than to unimportant titles and a barren record of editions and reprints. Certain general works in division 9 are thus cited only in their English translations. Titles in Sanskrit and in Indian vernaculars are given in con- densed English paraphrase, rather than in a transliteration of their native wording, so that the contents of the publications may be readıly discernible,

459

BIBLIOGRAPHY

ARRANGEMENT OF THE BIBLIOGRAPHY

The titles here brought together are grouped in nine divisions as follows -

I. TRANSLATIONS OF COLLECTED UPANISHADS. 2. TRANSLATIONS OF SINGLE UPANISHADS. 3. TRANSLATIONS OF SELECTIONS FROM THE UPANISHADS, 4. TRANSLATIONS, WITH TEXT, OF COLLECTED UPANISHADS. 5. TRANSLATIONS, WITH TEXT, OF SINGLE UPANISHADS 6. TEXT-EDITIONS OF COLLECTED UPANISHADS. 7. TEXT-EDITIONS OF SINGLE UPANISHADS. S. TREATISES, CHIEFLY LINGUISTIC. 9. TREATISES, CHIEFLY EXPOSITORY.

Within each of these nine main divisions the entries are arranged in chronological sequence, except in the case of reprints or translations of works listed, which immediately follow the man entry. The order of the individual Upanishads (in divisions 2, 5, and 7) is the same as that followed in the Translation, namely Brihad- Āranyaka, Chandogya, Taittirīya, Aıtareya, Kaushītakı, Kena, Katha, Īšā, Muņdaka, Praśna, Māņdūkya, Śvetāśvatara, Maitri.

460

BIBLIOGRAPHY

1. TRANSLATIONS OF COLLECTED UPANISHADS

DUPERRON, ANQUETIL. Oupnek'hat[i.e Upanishad]. Strassburg, Levrault, 2 vols, 1801-1802. 735 and 916 pp. A translation mto Latin of a translation into Persian of the original Sanskrit of fifty of the Upanishads. The primary tianslation was made at Delhi 1656-1657 by pandits who had been brought from Benares for this purpose by the Muhammadan Prince Dara Shukoh, son of the Moghul Emperor Shah Jahan. This secondary translation was made by the very first European who went to India for the purpose of studying oriental religions. At second remove from the original Sanskrit text, this translation is, nevertheless, of prime historical importance, because it was the first book which brought a knowledge of the Upanishads to the West. It was with reference to this indirect Latin translation of the Upanishads through a medieval Persian translation, that the pessimistic German philosopher Schopenhauer expressed an appreciation which has been oft quoted in India: 'It has been the most rewarding and the most elevating reading which (with the exception of the orginal text) there can possbly be in the world. It has been the solace of my life, and will be of my death.' See Parerga, 2, § 185 (Werke, 6. 427). The foregomg translated mto German : Das Oupnek'hat. In das Deutsche ubertragen von Franz Mischel. Dresden, Heinrich, 1882. 618 pp. This work exhibits m a unique degree the contmued fascmation and the far-distant influence which the Upanishads have exercised. Perhaps never before, or since, has the linguistic work of tianslating an important religious document been carried so far as to the third remove from the original language, as has been done in this particular case of translating the Upanishads, namely from the Sanskrit into Persian, thence into Latin, and thence into German. ROY, RAMMOHUN. Collected Woiks. London, Parbury Allen. 2 vols., 1832. Volume 2, entitled ' Translation of Several Principal Books, Passages and Texts of the Veds and of Some Controversial Works in Brahmunical Theology' (282 pp ), contains (at pp. 23-105) translations of Mund., Kena, Katha, and Iśa, which had previously appeared separately. The very first translation of collected Upanishads to be published in England. The translator, with a high but not unqualified estimate of the value of the Upanishads, had been the leader of that remarkable reform movement in India at the beginning of the nineteenth century, the Brāhma Samāj. 46r

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Indeed, he had gained his success as a theistic reformer partly by appealing to, and actually disseminating, the ancient sacred Upanishads, But these translations were executed as a pait of the great reformer's religious studies and propaganda, not with a distinctively scholarly purpose nor with scientific method ; the result is manifestly lacking in philological accuracy. --- The foregoing reprinted : The English Woiks of Raja Rammohun Roy, edited by Jogendra Chunder Ghose. Calcutta, Bhowanipore Oriental Press, 2 vols, 1885-1887. Translations of Mund., Kena, Katha, and Isa are contained in vol. I, at pp. 21-92. - The same repiinted : Calcutta, Society for the Resuscitation of Indian Literature, 1903. ROER, E. Nine Upanishads, [viz. Tait., Ait., Śvet., Kena, Iśā, Katha, Prasna, Mund., and Mand.] translated. Calcutta, 1853. 17o pp. (Bibliotheca Indica.) MULLER, F. MAX. The Upanishads. Oxford, Clarendon Press, 2 vols., 1879, 18S4. (Sacred Books of the East, vols. I and 15.) At the time of its publication this was the best and most extensive translation into English. But it is padded with considerable extraneous matter, which was added by the translator for the sake of greater intelligibility, yet which in violation of modern rules of scholaily procedure is left undifferentiated from the actual text. In this very woik the translator has declared the mherent difficulties of translating the Upanishads, e. g. 'These it is impossible to render in any translation; nay, they hardly deserve to be translated' (vol. I, p. 132). This translation by Max Muller has been severely cuticized by other scholars, e. g. by W. D. Whitney in his extensive and searching review of the work in the American Journal of Pluilology, 1886, pp I-26, especially on pp 4, 6, 7, 9, 25, 26; by C. R. Lanman in his Beginnings of Hindu Pantheism, p. 12, footnote, and by H. C. Tolman in his Art of Trans- lating, p. 37. - The foregoing reprinted : New York, Christian Literature Society [= Scribners], 2 vols. bound in one, 1897. The Twelve Principal Upanishads: An English Translation, with Notes from the Commentaries of Sankaráchárya and the Gloss of Anandagiri. Bombay, Tookaram Tatya, 'for the Bombay Theoso- phical Publication Fund,' 1891. 710 pp. Merely a combined reprint of the translations of the Upanishads which 462

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had appeared in the Bibliotheca Indica, viz. of Chandogya by Mitra, of Kaushitakı by Cowell, and of the following ten by Roer: Aıt., Brih., Śvet , Katha, Tait, Iśā, Mund, Kena. Praśna, and Māņd. This list is the same as is contained in Max Muller's Translation, except that this collection omits Maitri and adds Māndūkya. 'The Upanishads, at least the ten principal ones, are in no way posterior to the Vedas' (pp 1-ii, Preface by M[anilal] N. D[vivedi]). The foregoing reprinted : Bombay, Rajaram Tukaram Press, 1907. 719 pp. JOHNSTON, CHARLES. From the Upanishads. Dublin, Whaley, 1896. 55 pp. Contains excellent translations of Katha, of Prasna, and of Chand. 6, by a retned member of the Bengal Civil Service. 'I have found them wise, beyond all others; and, beyond all others, filled with that very light which makes all things new ... That glowing heart within us, we are beginning to guess, is the heart of all things, the everlasting foundation of the woild ... That teaching of oneness, of our hearts and the heart eternal as eternally one ... You will find in these passages from the book of Wisdom, besides high intuition, a quaint and delightful flavour, a charm of childlike simphcity; yet of a child who is older than all age, a child of the eternal and the infinite, whose simplicity is better than the wisdom of the wise' (p. x, Dedicatory Preface). - The foregoing reprinted : Portland, Maine, Thomas B. Mosher, 1897. 60 pp. MEAD, G. R S, and JAGADISHA CHANDRA CHATTOPADHYAYA (Roy Choudhun). The Upanishads. London, Theosophical Publishing Society, 2 vols, 1896. Vol. I contams Iśā, Kena, Katha, Praśna, Mund., and Mānd. Vol. 2 contains Tait., Ait, and Svet. ' The present translation is an attempt to place the sublime teachings of the Upanishads withmn the reach of every man and woman who can read the English tongue. Its price is purely nominal. The Upanishads, we believe, should be allowed to speak for themselves, and not left to the mercy of artificial commentaries. They are grand outpourings of religious enthusiasm, raising the mind out of the chaos of ceremony and the metaphysical and philological word-spinning of the schools ... the Upanishads as a world-scripture, that is to say, a scripture appealing to the lovers of religion and truth in all races and at all times, without distınction ' (Preamble, vol. I, pp. 4-5.). - The foregoing translated into French : Neuf Upanishads, tr. E. Marcault. Paris, Libr. de l'Art Indépen- dant, 1905. 192 pp. 463

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The same translated into Dutch: Tr. Clara Streubel. Amsterdam, Theosophical Society, 2 vols. J908. DEUSSEN, PAUL. Sechzig Upanishad's des Veda. Leipag, Brockhaus, 1897. 946 pp. Contains the classical Upanishads, all of the fifty included in Duperron's Oupnek'hat, together with the more impoitant of the later Atharvan Upanıshads. The most scholarly translation of the Upanishads which has hitherto been made. By the late Professor of Philosophy at the University of Kiel. Brings to bear an extensive, intimate, and appreciative knowledge of European, as well as of Indian, philosophy. Contains informing and interpietative introductions to each separate section of each Upanishad, as well as to each Upanishad as a whole, also cioss-references and explanatory notes This translation is virtually indispensable to any thoroughly scholarly attempt to translate the Upanshads into any othei language.

, TRANSLATIONS OF SINGLE UPANISHADS Brihad-Āranyaka Upanishad POLEY, L. H. Th. Colebrooke's Abhandlung uber die heilgen Schriften der Indier, aus dem Englischen ubersetzt, nebst Fragmenten der altesten ieligiosen Dichtungen der Indier. Leipzig, Teubner, 1847. 182 pp. In his German translation of Colebrooke's 'Essay' Poley has added at pp. 130-176, among other translations fiom the Upanishads, this origmal German translation of Brih. I. I - 3. 2. ROER, E. Brihad Aranyaka Upanishad. Calcutta, 1856. 276 pp. (Bibliotheca Indica.) An English translation of the text and of paits of the Commentary of Śankara Āchārya. The foregoing reprinted : Calcutta, Society for the Resuscitation of Indian Literature, 19c8. 295 pp. HEROLD, A .- F. L'Upanishad du Grand Aranyaka, Brıhadaranya- kopanishad. Paris, Saint-Amand, 1894. 159 pp. According to the Madhyamdna recension. JOHNSTON, CHARLES. The Song of Life. Flushing, New York, published by the author, 1901. 69 pp. A rather free rendering of Brh. 4. 3-4. 464

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'The Gospels are the perfect flower of Palestine. The Upanishads are the chiefest treasure of most ancient India The heart of the Galilean message is hidden in the Paiables of the Kingdom. The decpest seciet of Mother India is embodied mn these dramatic fiagments-and still perfect dramas- which aie the strongest paits of the Upanishads. Of these Mystery plays there are many ; and, greatest of all, the Dialogue of Janaka and the Sage, tianslated herc.' (Fiom the Foreword.) - The foregoing translated into German: Das Lied des Lebens. Berlin, P. Raatz, no date. 66 pp.

Chandogya Upanishad MIRA, RATENDRALALA. Chandogya Upanishad of the Sama Veda, with Extracts fiom the Commentary of Sankaia Acharya, translated. Calcutta, 1862. 144 pp. (Bibhotheca Indica.)

Aitareya Upanishad

COLEBROOKE, HENRY THOMAS. A translation of the Aitareya Upanishad is contamed in the essay ' On the Vedas or the Sacred Writigs of the Hmdus,' published and repumnted as follows : Asiatu Researches, vol. 8, Calcutta, 1805, pp. 408-414; Miseellaneous Essays, vol. I, London, Wilhams & Noigate, 1837 (new (dition, 1858), pp. 47 53: L.ife and Essays, vol. 2, London, Trubner, 1873, pp. 42-47. ECKSTLN, BARON D'. Analyse du quatrième chapitre de l'Aitareya Upanishad, extiant du Rig-Veda. In Journal Asiatique, series 2, vol. I1, pp. 193-221, 289 317, 414-446 ; vol. 12, pp. 53-78; Paris, Imprimerie Royale, 1833. Contams a Fiench translation and discussion of the fourth chapter of the Aitareya Upanishad, based on Duperron's Latin tianslation in his Oupnel'hat, vol. 2, pp. 57 63, and on Colebrooke's Enghsh translation in Aviativ Researches, vol. 8, pp. 421-425.

Kaushītaki Upanishad HARLEZ, C. DE. Kaushitaki-Upanishad, avec le Commentaire de Çankarânanda et Sarvopanishadarthânubhutiprakâças, chapıtre viii. Louvain, Lefever, 1887. 46 pp. The rendering in some places should more properly be designated a paraphrase than a translation. And in some places, by reason of tollowing the native commentator so closely (as did Cowell and Muller before him), this author quite misses the inherent sense. There occurs undesignated extraneous matter in the midst of the text, somewhat as in Müller's translation, though not to the same extent. 465 Il h

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'We have followed generally the text of the Dipaka; and for the translation, the commentary of Cankarananda has been used with profit.' (Preamble, p. 2.) Kena Upanishad ROY, RAMMOHUN. Translation of the Cena Upanishad, one of the Chapters of the Sama Veda, according to the gloss of the celebrated Shankarácháryu, establishing the unity and the sole omnipotence of the Supreme Being, and that He alone is the object of woiship. Calcutta, Philip Pereira, Hindoostanee Press, 1816. 12 pp.

Katha Upanishad ROY, RAMMOHUN. Translation of the Kut'h-Oopanishud of the Ujoor-Ved, according to the gloss of the celebrated Sunkuracharyu. Calcutta, 1819. 'This work not only treats polytheism with contempt and disdain, but inculcates invariably the unity of God as the intellectual principle, the sole origin of the individual intellect, entnely distinct from matter and its affections ; and teaches also the mode of directing the mind thereto.' (Preface.) POLEY, L. Kathaka-Oupanichat ; extrait du Yadjour-Véda, traduit du Sanskrit en Français. Paris, Dondey-Dupré, 1835. 22 pp. ECKSTEIN, BARON D'. Analyse du Kâthaka-Oupanischat, extrait du Yadschour-Veda. In Journal de l'Institut Historique, Paris, 1835, pp. 97-117. Contains short extracts of the text in Roman transliteration, together with translations of short extracts from other Sanskuit books. POLEY, L Kâthaka-Oupanichat, extrait du Yadjour-Véda, et Moundaka-Oupanichat, extrait de l'Atharva-Véda : traduit du Sans- krıt en Français. Paris, Dondey-Dupré, 1837. 39 pp. This is a revised edition, and in combined form, of the same author' previous separate French Translations of the Katha Upanishad in 1835 and of the Mundaka Upanishad in 1836. POLEY, L. H. Th. Colebrooke's Abhandlung uber die heiligen Schriften der Indier, aus dem Englischen ubersetzt, nebst Fragmenten der altesten religiosen Dichtungen der Indier. Leipzig, Teubnei, 1847. 182 pp. In his German translation of Colebrooke's famous ' Essay on the Sacred Scriptures of the Hindus,' Poley added, at pp. 113-128, among other translations, this original German tianslation from the Sanskrit of the Katha Upanishad. 466

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ARNOLD, EDWIN. The Secret of Death, with some Collected Poems. London, Trubner, 1885, repiinted 1899. Contains (at pp 14-45 of 1885 ed., pp. 7-40 of 1899 ed.) a free metri- cal version of the first three Vallis (or 'Lotus-stems') of the Katha Upanishad. ' The subtle thought, the far-off faith, The deathless spirit mocking Death, The close-packed sense, hard to unlock As diamonds from the mother-rock, The solemn, bnef simplcity, The msight, fancy, mystery Of Hindoo scriptures-all are had In this divine Upanishad.' (Introduction, p. 2.)

WHIITNEY, W. D. Translation ofthe Katha-Upanishad. In Trans- actions of the American Philological zIssociation, vol. 21, pp. 88-112, Boston, 1890. By the late Professor of Sanskrit at Yale University, one of the most emment of Amencan philologists and Sanskritists, a conservat:ve text- editor and scrupulously exact translator. This is the first English translation of an Upanishad in which the verse-portions were indicated as different from the piose-portions. A very careful translation, with an Introduction, valuable exegetical and linguistic Notes, and a number of pioposed textual emendations. 'The crowning weakness of the whole treatise [i. e. of the Katha Upanishad] is that, after all, it reaches no defimte result; the revelation of Death amounts to nothing at all, so far as concerns the main subject as to which knowledge is sought. The revelator manages to waste a chapter in commendations of his young friend for preferring spiritual knowledge to carthly blessings; and then he maundeis on from topic to topic, dropping now and then an allusion to matters of eschatology, but entering into no exposition, advancing no argument, making no definite statement; thereis neither beginning, middle, nor end in what he says.' (Introduction, pp. 91-92.) BUTENSCHON, A. Kâthaka-upanishad, ofversatt fr. Sanskrit. Stockholm, Norstedt, 1902. 62 pp. A translation into Swedish. BELLONI-FILIPPI, FERDINANDO. Kathaka-Upanisad, tradotta in italiano e preceduta da una notizia sul panteismo indiano. Pisa, Orsolini-Prosperi, 1905. 158 pp. A translation into Italian.

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Īśā Upanshad JONES, SIR WILLIAM. Ísávásyam; or, An Upanishad fiom the Yajur Veda. In his Works, vol. 6, pp. 423-425, London, Robinson, I799. A translation by no means literal, but noteworthy as having been the very first translation of any of the Upanishads into English By the pioneer British Onentalist. Reprinted in his Works, London, Stockdale, 1807, vol. 13, pp. 374-377. ROY, RAMMOHUN. The Ishopanishad, one of the chapters of the Yajur Véda, according to the commentary of the celebrated Shankara- Achárya, establishingthe Unity and incomprehensibilty of the Supreme Being, and that His worship alone can lead to eternal beatitude. Calcutta, Philip Pereira, Hindoostanee Press, 1816. 36 pp. RAMASWAMIER, S. The Vaja-saneya-samhitopanishad with the Bhashya of Srimat Sankaracharya. Madras, National Press, 1884. 19 pp. A translation of the 18 stanzas of this Upanishad and also of the Commentary of the chief Indian Commentator on all the classical Upanishads. 'This translation was originally made for the benefit of the Madura Branch, Theosophical Society. It is now published that it may be of some use to otheis who are not conversant with Sanskrit, but who are interested in the sublime philosophy ot the Upanishads as expounded by the holy Sage Sumat Sankaracharya.' (Preliminary explanatory statement.) VASU, SRISA CHANDRA. The Îsâvâsyopanishad, with the Com- mentaries of Srı Sankaracharya and Sri Anantacharya, and Notes from the Tikas of Anandagıri, Uvatacharya, Sankarananda, Ramchandia, Pandit and Anandabhatta. Bombay, Tatva-Vivechaka Press, Punted for the Bombay Theosophical Publication Fund, 1896. 74 pp. GRIFFITH, R. T. H. The Texts of the White Yajurveda, with a Popular Commentary. Benares, Lazarus, 1898. 364 pp. The Isa Upanishad, being originally the fortieth chapter of the Vājasaneyi Samhitā, is here translated at pp. 304-308. By the translatol of the Rig-Veda, of the Atharva-Veda, and of the Sama-Veda; formerly a Professor at the Benares College, and later Director of Public Instruction in the Northwest Provinces and Oudh.

Muņdaka Upanishad ROv, RAM MOHUN. Translation of the Moonduk-Opunishud of the Uthurvu-Ved according to the gloss of the celebrated Shunkura- Charyu. Calcutta, D. Lankpeet, Times Press, 1819. 17 pp. 468

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'An attentive perusal of this, as well as of the iemaining books of the Vedantu, will, I trust, convince every unprejudiced mind that they, with great consistency, inculcate the unity of God, mstructing men at the same time in the puie mode of adoring him in spirit. It will also appeal evident, although they tolerate idolatry as the last provision for those who are totally incapable of iaising their minds to the contemplation of the mvisible God of nature, yet iepeatedly urge the relinquishment of the ntes of idol-worship and the adoption of a purei system of iehgion on the express grounds that the obserance of idolatious rites can never be productive of eteinal beatitude.' (Introduction ) POLEY, L. Moundaka-Oupanichat , extrait de l'Atharva-Veda, traduit du Sanskut en Fiançais. Pans, Bertiand, 1836. 15 pp. -- The foregoing repunted : Kâtha-Oupamchat, extrait du Yadjour-Véda, et Moundaka-Oupa- nichat, extrait de l'Atharva-Veda, tiaduit du Sanskrit en Françars Paris, Dondey-Dupie, 1837. 39 pp.

POLEY, L. H Th. Colebrooke's Abhandlung uber die heilgen Schuften der Indier, aus dem Englischen ubersetzt, nebst Frag menten der altesten iehgiosen Dichtungen der Indier. Leipeig, Teubner, 1847. 182 pp In his German tianslation of Colebrooke's famous 'Essay on the Sacred Seuptures of the Hindus' Poley added, among other translations, this original German translation from the Sansknt of the Mundaka Upanishad. Śvotāśvatara Upanishad NALLASWAMI PILLAI, J. M. The Swetaswatara Upamshad, trans- lated and expounded. In Madras Review, vol. 6 (1900), pp. 369- 376 ; vol. 7 (1901), pp. 267-279. 'The Swetaswatara Upanishad is a genuine Upanishad of the Black Yagur Veda, and is one of the oldest of its kind. It is not a Sectarian Upanishad. It expounds both a theoretic philosophy and a practical religion, all-comprehensive and all-embracing, a system which was at once Samkhya and Yoga, dualstic and monistic, and appealing to all classes of society' (vol. 7, p. 267).

Māndukya Upanishad IVIVEDI, MANILAL N. Mandukyopanishad with Gaudapada's Karika and the Bhashya of Sankara. Bombay, Tattva-Vivechaka Press, 1894. 137 PP. - The foregoing repunted: Bombay, Rajaram Tukaram, 1909. 469

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3. TRANSLATIONS OF SELECTIONS FROM THE UPANISHADS

POLEY, L. H. Th. Colebrooke's Abhandlung uber dic heiligen Schriften der Indier, aus dem Englischen ubersetzt, nebst Fragmenten der altesten religiosen Dichtungen der Indier. Leipzig, Teubner, 1847. 182 pp. The German translator added at pp. 110-176 original translations from the Sanskrit of Katha, Isa, and Brih. I. I- 3. 2. The text-basis used tor these translations was the text published by Poley himself in 1844. WEBER, ALBRECHT. Indische Studien. Berlin, Dummler. Vol I, 1849-1850 ; vol. 2, 1853. By the first Professor of Sanskrıt at Berlin University. A series of articles entitled ' Analyse der in Anquetil du Peron's Ueber- setzung enthaltenen Upanishad,' contains tianslations of important parts, together with summaries of intervening parts and also valuable elaborate discussion of Chand, Maitri, Mund., and Isa in vol. I, pp. 254-301; of Kaush., Svet., and Piaśna in vol. I, pp. 392-456; of Mand. in vol. 2, pp. 100-III ; and of Kena, Katha, and Tait. 2-3 in vol. 2, pp. 181-236. MUIR, JOHN. Original Sanskrit Texts on the Ougin and History of the People of India, their Religion and Institutions. London, 1858-1870. Vols. I-3, Williams & Noigate; vols. 4-5, Trubner. Second edition, 1868-1872. By one of the most scholarly of British administiators in India, who served as Principal of Victoria College, Benares, and who founded the Professorship of Sanskrit at Edinburgh University. The most comprehensive treasury of excerpts, in transliteiation and translation, from a wide range of Sanskrit literature. The numerous, mnostly brief, translations from the Upanishads are gathered under a variety of topics, but are available from the indices. MONIER-WILLIAMS, SIR MONIER. Indian Wisdom; or Examples of the Religious, Philosophical, and Ethical Doctiines of the Hindus. London, Luzac, 1875 ; 4th ed., 1893. 575 pp. By the eminent former Boden Professor of Sanskrit at Oxford Univer- sity, founder of the Indian Institute at Oxford. Chap. 2 on 'The Brahmanas and Upanishads' contains original translations of representative selections from the Isa, Katha, Svet., and Maitri, together with briefer extracts from Brih., Chand., and Mun I. These Upanishads are practically the only Veda of all thoughtful Hindus in the present day' (p. 33). REGNAUD, PAUL. Matériaux pour servir à l'histoire de la philo- sophie de l'Inde. Paris, Vieweg, 2 vols., 1876, 1878. 470

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This was the standard work in French on the subject until the appearance in 1907 of Oltramare's I'Histone. Contains numcious extracts from the Upanishads, assembled under vanous topics. This author's estimate of the philosophic and religious value of the Upanishads is expressed in the two final sentences of the work, which are (ited on p. 4 of the present Translation. MUIR, JOUIN. Metucal Tianslations from Sanskrit Wnteis, with an Intioduction, Many Prose Versions, and Parallel Passages fiom Classical Authors. London, Trubner, 1879. 376 pp. Contams translations from the Brih, Katha, and Śvet. SCHERMAN, LUCIAN. Philosophische Hymnen aus der Rig- und Atharva-Veda-Samhita verglchen mit den P'hilosophemen der alteren Upanishad's. Stiassburg and London, Trubner, 1887. 96 pp. Contains a number of extracts from the Upanishads with footnotes collectig comparative translations of the same. The 'Indes der Upani- shad-Citate' renders all this matenal easily accessible. MULLER, F. MAX. Three Lectures on the Vedanta Philosophy. London, Longmans Geen, 1894. 173 pp. These iather general, unsystematic lectures on 'The Ougin of the Vedanta Philosophy,' 'The Soul and God, and 'Similanties and Diffeiences between Indian and European Philosophy' contam, beside numerous remaiks on the Upamshads, a running summary and estracts of the Katha at pp. 47-53 and a buiei sketch of the Maitr at pp. 55-61. DUTT, ROMESH CHANDRA. Lays of Ancient India: Selections from Indian Poetry rendered into English Verse. London, Trubner, 1894. 221 pp. Along with selections from Vedic and Buddlust books, there are English versified translations of eight episodes from the Upanishads, viz. Chand. 3. 14; 4. 4; Brih. 3. 1-8; 4. 5; Kena 3-5; Katha I; Isa; and Kaush. 4. 'The essence of the Hindu religion and of Hindu thought we find in its purest form in the Upanishads.' (Preface, p. ix.) IVIVEDI, MANILAL N. The Imitation of Sankara, being a Collec. tion of Several Texts bearing on the Advaita. Bombay, Tattva- Vivechaka Press, 1895. 255 pp. Contains selections, assembled under cighteen topics, from all of the thirteen Upanishads included in the present translation, except the Maitri. 'The Philosophy of the Upanishads scarcely needs recommendation. Philosophers from Plato to Schopenhauer are unanimous in their testimony to the elevating, alleviating influence of the Vedanta ... The deservedly popular book of Thomas a Kempis, 'The Imitation of Christ,' fascinated 471

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my attention, and Bowdon's 'Imitation of Buddha' suggested the plan of the work ... I have tried ... stringing the pieces together in a kind of fictitious context from end to end. Many of the passages could have been given in much better language, for several of them have been translated before by abler hands, but I have my reasons for attempting fresh translation ... giving a free rendering of every text ... Texts from the Upanishads and other works are often referred to in Vedanta wutings.' (Introduction, pp. vn-vm ) 'This philosophy and the manner in which Sankara applicd it to the situation of his time has been the true saviour of India. It is destined to be the saviour of the woild ... I have every conhidence that he [1.e the reader] will never part from this collection; he will certamly set apart a quiet morning or evening hour to its grave contemplation every day. It has been so with me, and the immense benefit this ieading has done me is my only excuse in thus earnestly inviting my fellow-men to this elevating study' (pp. xxv-xxvi). DUTT, ROMESH CHANDRA. The Epics and Lays of Ancient India, condensed into English Verse. Calcutta, R. P. Mitra, 1903. 510 pp. This is an abridged combined Indian reprint of three earlier publications of the same author which had appearcd in England, viz. versified ienderings of portions of the Mahabharata, of the Ramayana, and of certain Indian scriptures. In the third section there is a collection of six passages from the Upanishads (pp. 55-82), namely, Chand. 3. 14; 4. 4; Brh. 3. 1. 8; 4. 5; Kaush. 4; Kațha I. Selections from the Upanishads. Madras, Christian Literature Society, 1895. 106 pp. (Repunted 1904, 109 pp.) Contains complete translations of the Katha, ISa, and Svet. by Roer, part of Roer's Brih. and part of Mitra's Chand., together with a very disparaging ' Examination of the Upanishads' by an anonymous compiler. JOHNSTON, CHARLES. The Kingdom of Heaven, and the Upani- shads. In Open Court, vol. 19, pp. 705-716, Chicago, 1905. Gives original translations of eleven quotations from the Upanishads as parallels to passages from the New Testament. BARNETT, LIONEL D. Some Sayings from the Upanishads, done into English with Notes. London, Luzac, 1905. 59 PP. Contains translations of Chand. 6. 3. 14, Brih. 4. 3-5, and Katha I, 2, 5, and 6. A work of scholarly and literary merit. DEUSSEN, PAUL. Die Geheimlehre des Veda : Ausgewählte Texte der Upanishad's, aus dem Sanskrit ubersetzt. Leipzig, Brockhaus, 1907. 221 pp. 472

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Consists almost entirely of German tianslations of selected passages fiom fourteen Upanishads exactly as rendered in the same author's Sechsrg Upanishad's des Veda. Heie the extracts are arranged topically under each Upanishad. The ISa is presented complete. The Spirt of the Upanishads ; or, The Aphorisms of the Wise. A Collection of Texts, Sayings, Pioverbs, &e, hiom the Upanishads or Sacied Wntings of India, compiled and adapted from over fifty Authouties, expressing the Cream of the Hindu Philosophical Thought. Chicago, Yogi Publshing Society, 1907. 85 pp. JOIINSTON, CHARLFS. The Diamatic Element in the Upanishads In Monist, vol. 20, pp. 185-216, Chicago, 1910. Contams onginal tianslations of several passages, mostly dialogues, in the Buh., Chand., Katha, Prasna, and Mand. Upanishads. BARNETT, LIONEL I). Brahma-Knowledge: An Outhne of the Philosophy of the Vedanta as set forth by the Upanishads and by Sankara. New York, Dutton, 1911. 113 pp. By the Professor of Sanskrit at Umversity College, London. Pait I (55 pp.) consists of an evposition, 'An .Account of the Vedanta' Part 2 (46 pp.) contams translations of filteen important episodes from the Upanshads. A translation of high hterary merit. But unfortunately there 14 no Index or Table of Citations to make the matenal readily available trom the sources. EBERHARDT, P'AUL. Der Weisheit letzter Schluss . Die Relgion der Upanishads im Sinne gefasst. Jena, Diedenchs, 1912. 126 pp. A German translation of thirty-seven passages fiom the Upanishads, topically ananged.

4. TRANSLATIONS, WITH TEXT, OF COLLECTEI UPANISIIADS

PAUTHIER, GUILLAUME. Memone sur l'origine et la propagation de la doctrine du Tao, fondée par Lao-tseu ; traduit du chinois, et accompagné d'un commentaire tiré des livres sanskrits et du Tao-te king de Lao-tseu; etablissant la conformité de ceitames opinions philosophiques de la Chine et de l'Inde; orné d'un dessein chinois ; suivi de deux Oupanichads des Védas, avec le texte sanskrit et persan. Paris, 1831. Contams a French translation of the Kena and Isa Upanishads, together with the Sansknt and Persian texts of the same. No copy of this work is in the British Museum. The foregoing 473

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particulars are taken from a notice of the book in the Nouveau Journal Asatique, vol. 7 (1831), p. 465. POLEY, L. Collection des Oupanichats, extraits des Védas, traduits du Sanskrit en Francais. Paris, six instalments, 1835-1837; the first four published by Dondey-Dupre; the last two, by Bertrand. The first part, with 39 consecutively numbered pages, is occupied with a French translation of the Katha and Mundaka Upanishads, both of which had appeared separately. The second part, with 199 consecutively numbered pages, is occupied with the text of the preceding two Upanishads and of the Kena, iollowed by Sankara's commentaues on these three, followed by the text of the Iśā. This would seem to be the fiist published edition of collected Upanishads in the Devanagari character. BOHTLINGK, OTTO. Drei kritisch gesichtete und ubersetzte Upanı- shad mit erklarenden Anmerkungen. In Berichte uber die Verhand- lungen der Koniglich Sachsischen Gesellschaften zu Leipsig, philologisch- historische Classe, vol. 24, pp. 127-197, Leipzig, 1891. Contains the Devanagari text of the Katha, Aitareya, and Praśna Upanishads, together with German translation and cuitical notes. The translator was one of the most eiudite of Western Sanskrit scholars, the editor of several Sanskrit texts, and jomnt author of Bohtlingk and Roth's monumental 7-volume Sanskrit-German Dictionary. The position of such an authority is extremely weighty in itself, and too is quite typical of Western scholars on the subject of the woith of Sankara's Commentaries. 'In the mamn I have paid very little attention to Çamkara's Commen- tary, smnce the man knows the older language very imperfectly, has no presentiment of philological criticism, and explains the text from his own philosophical standpomt. If any one wishes to place a decper meaning in the often obscure expressions, let him do so at his own nsk without any prepossession. I have iefrained from any soit of interpretation, and have striven only to give a philologically justifiable translation.' (Trans- lated from the preliminary explanations on p. 128.) SASTRI, S. SITARAMA, and GANGANATH JHA. The Upanishads and Sri Sankara's Commentary. Published by V. C. Sesachari at the Press of Natesan, Madras, 5 vols., 1898-1901. 'Dedicated by kind permission to Mrs. Annie Besant.' The contents and authorship are as follows : Vol. I, Iśā, Kena, and Muņdaka, Sastrı, 1898. 174 pp. Vol. 2, Katha and Praśna, Sastii, 1898. 193 pp. Vol. 3, Chandogya 1-4, Jha, 1899. 3II pp. Vol. 4, Chāndogya 5-8, Jha, 1899. 374 pp. 474

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Vol. 5, Aitareya and Taittirīya, Sastıı, 1901. 230 pp. 'The mcreasing interest evinced by the thinking woild in the Philosophy and Relgion of the Hindus has led me to undertake the publication of the translation of the principal Upamishads ... The work has been undertaken chiefly with a view to bring withmn easy reach of the Enghsh-icading public the puceless teachings of the Upanishads in the light of the mterpietation of Sri Sankaracharya.' (Pictace, vol. I.) TATTVABHUSHANA, SITANATHA. The Upanishads, edited with Annotations and English Tianslation. Calcutta, Som Brothers, 3 vols, 1900-1904. The contents .ue as follows . Vol. I, Isa, Kena, Katha, Piaśna, Mund, and Mand .; 1900. 163 pp. Vol. 2, Svet., Ait., Tait., and Kaush ; 1904. 225 pp. Vol. 3, Chand. and Brih. The Kaushitaki Upanishad in vol. 2 is presented in the same recension as in the Anandasrama edition of that Upanishad, which is designated as A m the footnotes of the present Translation, in distinction fiom the recen- sion presented in the Bibhiotheca Indica edition, which is designated as B. VASU, SRISA CHANDRA. Isa, Kena, Katha, Praśna, Muņdaka, and Mânduka. Allahabad, Panini Offce, 1911. 321 pp. (The Sacied Books of the Hindus, vol. I.) Text, translation, notes, and extiacts fiom Madhava's Commentary.

5. TRANSLATIONS, WITH TEXT, OF SINGLE UPANISIIADS Brihad-Āranyaka Upanishad BURNOUF, EUGFNE. Commentane sur le Yaçna. Paris, 1833. At pp. clxx-clxxiii theie are extracts from the Brih. in Devanagar characters, together with Fiench or Latin nanslations. BOHTLINGK, OTTO. Bihadaranjakopanishad in der Madhjamdma- Recension, herausgegeben und übersetzt. St. Petersburg, Kaiser liche Akademie der Wissenschaften, 1889. 172 pp. VASU, SRIS CHANDRA. Brihadaranyaka-Upanişad: Text and English Translation, together with translations of parts of Madhava's Commentary. Allahabad, P'anini Office, 1913 -. (The Sacred Books of the Hindus, vol. 14.)

Chandogya Upanishad BOHTLINGK, OTTO. Khandogjopamshad, kritisch herausgegeben und ubersetzt. Leipzig, Haessel, 1889. 201 pp. Along with the same author's edition of the Brih., which appeared in 475.

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the same year, this edition of the Chandogya is the first text-edition of any Upanishad in which the attempt has been made to differentiate the verse-portions from the prose-portions, namely by giving to the verse a wider margin in the text than to the prose, and by using, in the metrical part of the text, the modern method of arranging the verses in their metrical form. The text is in notably distinct Devanagarī characters. In contrast with the customary method of puinting Sanskrit prose texts without a single punctuation mark, this edition indicates clausc-divisions and sentence-divisions by a simple upright bar-a method which ienders the sense inuch moie easily intelligible to a reader who is accustomed to helpful modern punctuation. In spite of certain criticisms which may be dnected against this work of thirty years ago, the total estimate of Bohtlingk's editions both of the Brih. and of the Chand. must be very high. Thus did Whitney in a detailed review of these two works of Bohtlingk justly observe (AJP, vol. II, pp. 407-408): 'Within the past year the two longest of the ancient or genume Hindu Upanishads, the Chandogya and the Brhad- Äranyaka ... have been edited and translated by the veteran sc holar Bohtlngk, as a new example of his unwearied, many-sided and most fruitful activity. No so permanently valuable addition to our knowledge of this class of works has been made hitherto. The texts themselves are carefully revised and (especially that of the Chandogya, which is more faulty than the other) in a host of places emended. No such version has been even attempted before, and the next one pieceding this in time (that contained in vols. i and xv of the Sacred Books of the East) is, unfortunately, also made in so slovenly a manner as to be practically worthless , it is a pity that it will find, especially among men of Enghsh speech, vastly more numerous ieaders than the piesent version.' The character of Bohtlingk's translation is explicitly defined by the translator himself in his Vorwort (p. 1x) : 'It is a puiely philological work, in which no ieference has been made -- nor need be made-to the Vedantic mterpretation of Çamkarâkârja, since that impiesses upon the Upanishad an entirely false stamp.' Bohtlngk's estimate of Sankara is stated as follows: 'I do not demur to regard this famous Vedântist as a great scholar in his department; but I unhesitatingly deny that he had a thorough knowledge of the old language, and I characterize a multitude of his explanations as absolutely absuid' (p.v). Bohtlngk's estimate of the Chandogya Upanishad itself is thus stated in the closing sentence of his Vorwort (p. x): 'A great thought runs through the whole work, but by what strange, indeed absurd, fancies so often marred !' VASU, ŚRIŚA CHANDRA. Chhandogya Upanisad, with [extraci: from] the Commentary of Srî Mâdhvâchârya called also Ananda- tirtha, translated. Allahabad, Panini Office, 1909-1910 (reprinted 1917). 623 pp. (The Sacred Books of the Hindus, vol. 3.) 476

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Taittirīya Upanishad SASTRI, A. MAHADEVA. The Taittinya Upanishad, with the Commentanes of Sankaracharya, Suresvacharya, and Sayana (Vidy- aranya), translated into English. Mysore, G. T. . Printing Works, 1903. 791 pp. With its analytical headings for chapters and sections, and with the different fonts of type used to distinguish the matenal of the Upamshad itself and that of each of the Commentaries, this Translation has the best elaborated form of all that have appeared in India. And the rendering of the Sanskrit ongmal is unusually close.

Aitareya Upanishad BHAGAVATA, RAJARAM RAMKRISINA. The Aitareya Upanshad : An Attempt to Interpiet in Marathi the Eleven Upanishads, with P'reface, Tianslation, and Notes in English ; rst of the Senes. Bom bay, Tukarama Javaji, Nnnaya-sagar Piess, 1898. 40 pp. By the Professor of Sanskiit at St. Xavier's College, Bombay. 'This 1s an attempt to tianslate mto Marathi and Enghsh those Upanishads, only eleven in number, which have had the good fortune ot beig commented upon by Shankaracharya ... Ilis system is suie to last "as long as the Moon and Sun endure."' (Preface, p. 5.)

Kaushītaki Upanishad COWELL, E. B. Kaushitakı-Biahmana-Upanishad, with the Com- mentary of Sankarananda, edited with an Enghsh Translation. Calcutta, Bibhotheca Indica, 1861. 191 pp. The recension which is printed in this edition of Kaushitaki is designated as B m the footnotes of the present Translation, thus bemg distinguished from the recension printed m the Anandasrama edition of the Kaushitaki, which is designated as A.

Kena Upanishad OERTEL, HANNS. The Jaiminiya, or Talavakara-Upanişad-Brah- mana. In Journal of the American Oriental Society, vol. 16, pp. 79- 260, New Haven, 1894. By the former Professor of Linguistics and Comparative Phuilology in Yale University. In the Brahmana which is here piesented with tiansliterated text, translation, and notes, the Kena Upanishad is imbedded at pp. 215-219. PRASAD, DURGA. An English Translation of the Kena Upanishat, with Exposition. Lahore, Virajanand Press, 1898. 34 pp. 'The perusal of these Upanishads makes one ieligious. Nowhere 477

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God is so truly described as in those wonderful metaphysical books of India.' (Exposition, p. 7.) VASU, SRIS CHANDRA, and A. C. THIRLWALL. Kenopanishad with the Sanskrit text, anvaya, vritti, word-meaning, translation, notes, and index. Allahabad, Indian Press, 1902. 105 pp. SINGH, CHHAJJU. Kainopanishat, translated into English, after Consulting every Gloss available. Lahore, Anglo-Sanskrit Press, I89I. 44 pp. An elementary 'word-and-word tianslation,' intended apparently as a reading-text for beginners in the Sanskiit language and also as a religious tract. Katha Upanishad POLEY, L. Kathaka-Oupanichat, extrait du Vadjour-Véda, traduit du Sanskrit en Français. Paris, Dondey-Dupré, 1835. 22 pp. Text and Fiench translation. REGNAUD, PAUL. Etudes Vediques et Post-Vediques. Paris, Leroux, 1898. 217 pp. By the Professor of Sanskiit and Comparative Grammar at the University of Lyons. The text of the Katha Upanishad mn Roman transliteration, stanza by stanza, with translation and commentary, occupies pp. 57-167. The verse-portions of the original are lined in quatrain metrical form. A thorough, scholarly piece of work. VASU, SRIS CHANDRA. Kathopanishad, with the Sanskrit text, anvaya, vritti, word-meaning, translation, notes, and index. Allaha bad, Panini Office, 1905. 230 pp.

Īśā Upanishad DATTA, GURU. Ishnopanishad, with Sanskrit Text and English Translation, to which an Exposition is appended. Lahore, Vna- janand Press, 1888. 34 PP. The Exposition is a passionate appeal for a pure religion based upon the teachings of this Upanishad. The translating is quite free-a typical instance of the way in whc h a number of enthusiastic, but uncritical, translations have, unwittingly, injected modern ideas into the transmitted utterances of the ancient Upanishads. For example :- Guru Datta's translation The present translation 2. Aspire, then, O man, to live Even while doing deeds here, by virtuous deeds for a hundred One may desire to live a hundred years in peace with thy neighbours. years. 478

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Guru Datta's translation The present translation 12. Miserable are they who Into blind darkness enter they woiship atoms as the efficient Who worship non-becoming. cause of the world. But far more Into darkness greater than that, miserable are they who worship as it were, they the visible things born of atoms. Who delight in becoming. 15. O Thou who givest suste- With a golden vessel nance to the would, unveil that face The Real's face is covered o'er. of the true sun which is now hidden That do thou, O Püshan, uncover by a veil of golden light; so that For one whose law is the Real we may see the truth and know our to see. whole duty. -The foregoing reprinted in : Works of the late Guru Datta, Vidyarthi, M.A. Lahore, Aryan Piinting & G. Trading Co., 2d edition, 1902, at pp. 107-124. MOZOOMIAR, YADUNATHA. Isa Upanishad, or the last chapter of the Sukla Yajur Veda, with text, easy Sanskrit notes, English and Bengali translations. Jessore, Subhakari Press, 1893. 18 pp. GOSVAMI, SRI SYAMALALA. Isa Upanishad, with the Bhashyas of Baladeva, Vidyabhushana, Sri Sankaracharyya, and the Tika of Anandagiri, etc., with Bengali translation and commentary, and with an English translation and commentary. Calcutta, Aghornath Datta, People's Press, 1895. 70 pp. 'This short Upamshad ... appears to be composed for the purpose of evalting the realization of the Supreme Spirt over every other object. It embodies the sum total of human wisdom.' (Introduction.) PRASAD, DURGA. The Third Vedic Reader, in the Dayanand High School Series. Lahore, Virajanand Press. 2d ed., 1896. 34 pp. Contains at pp. 8-3T the Isa Upanishad (as the Fortieth Chapter of the Yajur-Veda) both in Devanagan and in Roman characters, with a ' word- and-word ' Enghsh-Sanskrit translation. SINGH, CHHAJJU. Ishopanishat, translated into English, to which is appended The Vedic Truth Vindicated. Lahore, Anglo-Sanskrit Press, 1891. 40 pp. An elementary 'word-and-word' Sanskrit-English translation. The 'Vedic Truth' is 'vindicated' against the charge of 'a very revolting moral teaching' in Yajur-Veda 23. 18-31 by presenting 'a correct translation' of that passage. VASU, SRIS CHANDRA, and A. C. THIRLWAI.Y .. Isavasya Upanishad, with the Sanskrit text, anvaya, vritti, word-meaning, translation, notes, and index. Allahabad, Indian Press, 1902. 62 pp. 'This Upanishad has been the subject of several commentaries. We 479

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give the interpretation according to the three well-known schools,- Advaita (Sankara), Visista Advaita (Ramanuja), and Dvaita (Madhava).' (Introduction, p. 11.) Mundaka Upanishad PRASAD, DURGA, corrected by Pandit GURU DATTA, Vidyarthi. The Mundakopanishat with Enghsh Translation. Lahore, Vnajanand Piess, 2d ed., 1893. 13 PP On the reverse of the title-page is quoted the following from May Muller: 'Whatever other scholars may think of the difficulty ot translating the Upanishats, I can only repeat what I have said before, that I know few Sanskrit texts piesenting moie formidable problems to the translator than these philosophical treatises. I have agam and agam had to translate certain passages tentatively only, or following the commentators, though conscious all the time that the meaning which they extiact from the text cannot be the right one.' The foregoing repunted in . The works of the late Guru Datta, Vidyathi, M.A. Lahore, Aryan Puinting Co, 2d edition, 1902, at pp. 151-167.

Praśna Upanishad PRASAD, DURGA. An English Translation of the Piashnopanishat, containing Six Questions of Life and Death, with Sanskut Text. Lahore, Virajanand Piess, 1899. 35 pp. 'It has six questions of vital impoitance to all human beings. As arranged in this spiutual treatise, they form a systematic and srientific search after God.' (Introduction to the Prashnopanishat, or Catechism of Spiritual Knowledge, p. I )

Māņdūkya Upanishad

DATTA, GURU. The Mandukyopanishat, being the Exposition of OM, the Great Sacred Name of the Supieme Being in the Vedas, translated and expounded. Chicago edition, printed and published under the auspices of the Arya Pratmidhi Sabha, Punjab. Lahore, Virajanand Press, 1893. 34 pp. By the late Professor of Science, Government College, Lahore. 'Worship is the first act of pure religion ... A tiue mode of worship is the subject of the Mandukyopanishat. It enjoins the woiship of the Supreme Deity alone, the Eternal Omnipresent Being, the Supreme Soul of Nature. For, what but a true conception, knowledge and realization of this Universal Spirit can be consistent with that overflowing, exultant, blissful attitude of the mind, otherwise designated as worship! The woiship of the Eternal Being is the only worship that is inculcated in the 480

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Upanishats; and this Eternal Being is everywhere named Omkara.' ('Exposition,' pp. 8-9.) The foregoing reprinted in : Works of the late Guru Datta, Vidyarthi, M.A. Lahore, Aryan Punting Co, 2d edition, 1902, at pp. 125-149. NARAYANA, HAR. Vedic Philosophy; or, An Exposition of the Sacred and Mysterious Monosyllable AUM; The Mandukya Upanı- shad . Text, with an English Tianslation and Commentary and an Introduction. Bombay, Tatva-Vivechaka Press, 1895. 171 pp. 'I venture to advise my readers to try to fit themselves for the study of Brahma-Vidya. I trustfully venture to say that they will thus finally attain hiberation from reincarnation by the realzation of Self, which is the only reality, the substratum of all appearances. I ventuie to express the hope that the reader will earnestly take the subject to heart, and studiously examine it for himself; and not lose the oppoitunity afforded him of removing the ignorance of Self, under which his soul is labouring' (Conclusion of the Introduction, pp. xlu-xlni.)

Śvetaśvatara Upanishad

BIIAGAVATA, RAJARAMA RAMKRISIINA. An Attempt to Interpret in Marathi the Eleven Upanishads, with Preface, Translation and Notes in Englsh : The Shvetashvatara Upanishad, 2d of the Series. Bombay, Nnnaya-sagaia P'iess, 1900. 119 pp. A companion volume to the author's translation of the Aitareya Upanishad. The ' creed of the Upanishad' is formulated in the Preface as follows: 'The unity of God pervades thiough the whole of the Upanishad. "God is one; he is without a second, without an equal "-is the burden of almost all the verses. This all-pervading God has been pleased to place his image into the heart of every human being to guide him, is another point ... Independently of its monotheistic doctune, the one special feature which will strike the student as charactenstic of this Upanishad is that it inspires a sense of dependence and of piayerfulness. The general tone of the Upanishads is either contemplative or discursive to a fault; but in this Upanishad even the additions made to it are for the most part in keeping with this prayetful tone of the original. This con- stitutes the human interest which will always secure to this Upanishad a high place in our affections.' (Preface, p. 5.) A detailed examination of the sectanan statements in the Upanishad is presented to the reader in support of the theory that 'the original and sweet Upanishad was enciusted with layers successively added by the Rudra-worshippers, the Kapilas, the Yogins and the followers of some of the schools now completely forgotten.' This explanation will 'prepare 48I Ii

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him for its unconnected and at times contradictory, though varied and therefore interesting, contents.' (Preface, p. 8.) In the Preface the author also contends that the Shankaracharya to whom the received commentary on the Upanishad is ordinarily ascribed is not the same as the great Commentator of that name. This same theory, by the way, had been previously urged by Regnaud in 1876 in his Matériaux, vol. I, p. 28, and also by Col. G. A. Jacob in his article on the Nuisniha- tapani Upanishad in the Indian Antiquary for March 1886.

Maitri Upanishad COWELL, E. B. The Maitri or Maitrayaniya Upanishad, with the Commentary of Ramatīrtha, edited with an English Translation. London, Watts, 1870. 291 pp. (Bibliotheca Indica.) By the late Professor of Sanskrit at Cambudge University.

6. TEXT-EDITIONS OF COLLECTED UPANISHADS

ROY, RAMMOHUN. Four Upanishads in the Bengali character, viz. Katha, Īśā, Kena, and Muņd. Calcutta, 1818. 191 pP. By the pioneer Hindu reformer of the nineteenth century The very first puinted appearance of any collected text of the Upanishads. POLEY, L. Four Upanishads, viz. Katha, Mund, Kena, and Isa, with the Commentary of Sankara on the first thiee. Paris, Dondey- Dupré, 1835. 200 pp. POLEY, L. Vrıhadáranyakam, Káthakam, Iça, Kena, Mundakam ; oder funf Upanishads aus dem Yagur-, Sama- und Atharva-Veda, nach den Handschriften der Bibliothek der Ost-Indischen Compagnie zu London. Bonn, Marcus, 1844. 124 pp. Noteworthy as containing the first printed appearance of the Brihad- Aranyaka Upanishad. The text of the other four in this collection had already appeared, together with a French translation by the same author, in 1835. Seven Upanishads in the Bengali character, viz. Katha, Vājasaneya- samhıtā, Talavakāra, Mund., Mānd., Praśna, and Ait., with a verbal commentary for instruction in Brahmist schools. Calcutta, 1845. I27 pp. ROER, E. Three Upanishads, viz. the Taittariya and the Aittareya Upanishads, edited with the Commentary of Sankara Acharya and the Gloss of Ananda Gin; and the Swetaśwatara Upanishad, edited with the Commentary of Sankara Acharya. 378 pp. (Bibliotheca Indica.) Calcutta, 1850.

482

BIBLIOGRAPHY

ROER, E. Six Upanıshads, viz. Isa, Kena, Kaļha, Praśna, Muņd, and Mand, edited with the Commentary of Sankara Acharya and the Gloss of Ananda Giii. Calcutta, 1850. 598 pp. (Bibhotheca Indica.) VIDYASAGARA, JIBANANDA. Siv Upanishads, viz. Isa, Kena, Katha, Praśna, Mund, and Mand., with the Commentary of Sankaracharya and the Gloss of Ananda Gii. Calcutta, 1873. 598 pp. VIDYASAGARA, JIBANANDA. Three Upanishads, viz. Tait and Ait, with the Commentary of Sankara Acharya and the Gloss of Ananda Giri; and Svet. with the Commentary of Sankara Acharya. Calcutta, 1874. 361 pp. Ten Upanishads in the Telugu chaacter, vi. Isa, Kena, Katha, Prasna, Mund., Mand, Tait., Brih., Chand., and Ait., with a verbal ('ommentary by Ramanujacharya. Madias, Viveka Kalanidhi Press, 1875. 540 pp. -- The foregoing ieprinted, 1876. 298 pp. PALA, MAHESACHANDRA. Nine Upanishads in the Bengali charac- ter, viz. Ait., Isa, Kena, Śvet,, Katha, Tait., Mand., Mund., and Praśna, with Sankara Acharya's Commentaries, and Bengali Trans- lations. Calcutta, 1881-1889. SASTRI, SUBRAHMANYA. Hundiedand Eight Upanishads. Madias, 1883. 1029 pp. Ten Upanishads. Bombay Venkatesvara Press, 1885. 357 Pp. RAMACHANDRA, VENKATARAU. Upanishatsangraha : A Collection of Upanishads, edited with Sanskrit Glosses and Marathi Paraphrases, Notes, and Introductions Poona 1885. Eleven Upanishads, viz. Isa, Kena, Katha, Praśna, Mund., Mānd., Tait., Ait., Chand., Brih., and Svet., edited by Kesavāla Hariratmaja. Bombay, Nirnaya-sagara Press, 1886. 242 pp. This is perhaps the most convement and iehable text-edition of the cleven Upanishads therem contained. PITAMBARA, SRI. Eight Upanishads, viz. ISa, Kena, Katha, Tait., Ait., Mund., Prasna, and Mand., with a Commentary in Sanskrit. Bombay, 1890. 800 pp. Twelve Upanishads, viz. Isa, Kena, Katha, Praśna, Mund., Mand., Tait., Ait., Chand, Buh., Svet., and Nrisimhatapaniya. Bombay, Venkatesvara Piess, 1890. 372 pp. Hundred and Eight Upanishads. Bombay, Tatva-vivechaka Press, 1895. 868 pp. 483 Ii 2

BIBLIOGRAPHY

Thirty-two Upanishads, with the Dipika of Narayana Sankarananda. Poona, Anandasiama Press, 1895. Of the thirteen Upanishads contained in the present English Translation this edition contains the text of only two, viz. Kaush. at pp. 113-144, and Maitri at pp. 345-476. SASTRI, K. VENKATAKRISHNA, and MUNJURPATIU RAMACHANDRA SASTRI. Hundred and Eight Upanishads in Grantha character. Madras, Star of India Press, 1896. 893 pp. UDDHAVAJI, RANACHHODAJI. Four Upanıshads, viz. Īsā, Kena, Mund, and Ait., with Gujarati translations and commentaries. Bombay, Sarasvati Printing Press, 1896. 103 pp. TATACHARYA, A SRINIVASA. Ten Upanishads in Grantha and Telugu characters, viz. Isā, Kena, Katha, Praśna, Mund., Mānd., Ait., Brh, Chand., and Tait., with a Tamil commentary compusing word- for-word interpretations of the text, and translations of the Commen- taries of Sankara and Ramanuja, together with the Karikas of Gaudapada in Sanskrit and Sankara's Commentary in Tamil. Madias, 1897-1898. PHANSIKAR, VASUDEV LAXMAN SHASTRI. Twenty-eight Upani- shads, Isā, etc. Bombay, Nırnaya-sagara Press, 1904, 334 pp. ; 1906 edition, 372 pp. Contains all of the Upanishads which are contained in the present Tianslation, cxcept Maitri. Ten Upanishads. Benares, Tara Printing Works, 1906. BHAGAWAN, SWAMI ACHINTYA. Eleven Upanishads. Bombay, Nırnaya-sagara Press, 1910. 732 pp.

7. TEXT-EDITIONS OF SINGLE UPANISHADS

Brihad-Āranyaka Upanishad

ROER, E Brihad Aranyaka Upanıshad, edited with the Com- mentary of Sankara Acharya and the Gloss of Ananda Giri. Calcutta, 2 vols., 1849. (Bibliotheca Indica.) WEBER, ALBRECHT. The Çatapatha Brahmana. Berlin, 1855. Contains in the Madhyamdina recension as 10 6. 4. 5 and 14. 4-9 what in the Kānva recension is the separate Brıhad-Āranyaka Upanishad. VIDYASAGARA, JIBANANDA. Brihad-Aranyaka Upanishad, with the Commentary of Sankaracharya and the Gloss of Anandagiri. Calcutta, 1875. 1094 pp. 484

BIBLIOGRAPHY

Brihad-Aranyaka Upanishad, with the Commentary of Sankara- charya and the Super-commentary of Anandagin. Benares, 1885 328 pp. AGASE, KASHINATHA SHASTRI. Brihad-Aranyaka Upanıshad, edited with the Commentary of Sankara and the Tika of Anandagiri. Poona, Anandasrama Press, 1891. 835 pp. PITAMBARA, SARMA. Brihad-Aranyaka Upanishad, with a Hindi Translation, a Hindı Commentary founded on the works of Sankara and Anandagiri, and Notes. Bombay, Nirnaya-sagara Press, 2 vols., 1892. AGASE, KASHINATIIA BALA SHASTRI. Brihad-Aranyaka Upanishad, edited with the Commentary entitled Mitakshara of Nityananda. Poona, Anandasrama Press, 1895. 271 pp.

Chandogya Upanishad

ROER, E. Chhandogya Upanishad, edited with the Commentary of Sankara Acharya and the Gloss of Ananda Gin. Calcutta, 1850. 628 pp. (Bibhotheca Indica.) VIDYASAGARA, JIBANANDA. Chandogya Upanishad, with the Commentary of Sankara Acharya and the Gloss of Anandagiri. Calcutta, 1873. 634 pp. Chandogya Upanishad, with the Commentary of Sankara Acharya and the Gloss of Anandagiri. Benares, 1884. PALA, MAHESACHANDRA. Chandogya Upanishad, with the Com- mentary of Sankara Acharya and a Bengal Tianslation. Calcutta, 1885-1887. 674 pp. AGASE, KASHINATHA SASTRI. Chandogya Upanishad, with the Commentary of Sankaia Acharya and the Gloss of Anandagiri. Poona, Anandasrama Press, 1890. 482 pp. PANTULU, M. B. Chandogya Upanishad, with a Telugu Trans- lation and Commentary. Madras, Siee Rajah Ram Mohan Roy Press, 1899. 674 pp. Chandogya Upanishad, with the Commentary of Madhavacharya and the Gloss of Vedesha Tirtha. Kumbakonam, 1904. 524 pp. SARMA, SIVASANKARA. Chandogya Upamshad, with Hindi Trans- lation and Commentary, also a Sanskrit Commentary setting forth the doctrines of the Arya Samaj. Ajmere, 1905. 1003 pp. 485

BIBLIOGRAPHY

Taittirīya Upanishad Taittiriya Upanishad, with the Commentary of Sankaia Acharya and a Supercommentary corresponding in its test to that of Ananda- girı, but here attributed to Jnanamrita Yatı. Benares, 1884. 42 pp. Taittiiya Upanıshad, with the Commentary of Suresvacharya and the Supercommentary of Anandagiri. Poona, Anandasiama Press, 1889. 213 pp. PANTULU, M. B. Taittiriya Upanishad, with Telugu translation and Commentary. Madras, Sree Rajah Ram Mohan Roy Press, 1889. 150 pp. ISLAMAPURKARA, VAMANASHASTRI. Taittiriya Upanishad with the Commentary of Sankara and the Supercommentary of Sankara- nanda and Vidyaranya. Poona, Anandasrama Press, 1889. 330 pp. SARMA, BHIMASENA. Taittiriya Upanishad, with a Hindi and a Sanskrit Commentary. Allahabad, Sarasvati Piess, 1895. 180 pp. SANDRANANDA ACHARYA. Taittirīya Upanishad, with Bengali Translation and Notes. Calcutta, Sandrananda Piess, 1896. 66 pp. ISALAMAPURAKARA, VAMANASHASTRI. Taittiniya Upanishad, with the Commentary of Sankara Acharya and the Supercommentary of Anandagiri, also with the Dıpıkas of Sankarananda and of Vidyaranya. Poona, Anandasrama Press, 1897: 163 pp. RAMAKRISHNA SASTRI. Taittiriya Upanishad, in the Grantha character, together with selections from the Taittriya-Brahmana and the Taıttirīya-Aranyaka. Palghat, 1900. 78 pp. SINGH, ZALIM. Taittiriya Upanishad, with Hindi glossaries. Lucknow, 1900. 127. pp. VENKATAKRISHNAIYA, R. S. Taittıriya Upanishad, in the Kannada character, with Kannada Translation and Notes. Bangalore, r9o1. 82 pp. VAIDYANATHA, MULLANGUDI. Taittiriya Upanishad, in the Grantha character and in the Diavidian recension. Kumbakonam, 1903. 44 pp. SUTAIYA, GORTI. Taittiriya Upanishad, in the Telugu character, with the Commentary of Sayana. Madras, 1904. 319 pp.

Aitareya Upanishad The longer recension of the text, known as the Mahaitareya, or Bahuvricha, Upanishad, i. e. Aıtareya Aranyaka 2 and 3, with the Commentary of Sankara Acharya. Benares, 1884. 70 pp. 486

BIBLIOGRAPHY

The shorter recension of the text, i. e. Atareya Aranyaka 2. 4-7, with the Commentary of Sankara Acharya, the Supercommentary of Anandagıri, and a Dıpıka of Vıdyaranya. Poona, Anandasrama Press, 1889. 120 pp. SARMA, BHIMASENA. Aitareya Upanishad, with Commentaries in Sansknt and Hindi. Etawah, Saiaswati Piess, 1900. 104 pp. SINGH, ZALIM. Aitareya Upanishad, with Hindi glossaries. Lucknow, 1900. 50 pp.

Kena Upanıshad ROI, RAMMOHUN. Talavakāia, 1 e. Kena Upanishad, with a short Commentary in Bengal. Calcutta, 1816. 17 pp. AGASE, BALA SASTRI. Kena Upanishad, with the Commentary of Sankara and the Supercommentary of Anandagui, together with the Dipikas of Sankarananda and Narayana. Poona, Anandasrama Press, 1888. 89 pp. SARMA, BHIMASENA. Kena Upanishad, with Commentaries in Sanskrit and Hindi. Allahabad, Sarasvati Press, 1893. 56 pp. AGASE, KASIINATHA BALA SASTRI. Kena Upanishad, with the Commentary of Sankara and the Dipikas of Sankarananda and Narayana. Poona, Anandasiama Piess, 1896. 79 pp. Kena Upanishad, in the Telugu character, with the Commentary of Balasubrahmanya Brahmasvami ın Telugu. Madras, Kalaratnakara Press, 1900. 126 pp. Kena Upanishad, in the Grantha and also in the Tamil characters, with the Commentary of Balasubrahmanya Brahmasvami in Tamil. Madras, Kalaratnakara Press, 1900. 207 pp. SARMA, BADARIDATTA. Kena or Talavakara Upanishad, with a Hlindi translation and exposition. Meerut, 1901. 32 pp.

Katha Upanishad SARMA, BHIMASENA. Katha Upanishad, with Sanskrit and Hindi Commentaries. Allahabad, Sarasvati Press, 1893. 220 pp. RAJVADE, VAIJANATH KASHINATH. Katha Upanishad, with the Commentary of Sankara Acharya and two Supercommentaries by Anandagiri and Gopalayatindra. l'oona, Anandasrama Piess, 1897. 127 pp. (Reprinted 1906, 132 pp.) SARMA, BADARIDATTA. Katha Upanishad, with Iindi translation and exposition. Meerut, 1903. 96 pp. 487

BIBLIOGRAPHY

Īśā Upanishad Rov, RAMMOHUN. Isa Upanishad, with a Commentary in Bengali. Calcutta, 1816. 37 PP. TARKARATNA, TARACHARANA. Īśā Upanishad, with a Commen- tary called Vimala. Benares, 1880. 30 pp. Isa Upanishad, with a Sanskrit Commentary. Punganur, 1887. 8 pp. Isa Upanishad, with the Commentary of Sankara Acharya and seven other Commentaries. Poona, Anandasrama Press, 1888. 87 pp. MUHAMMAD, SATYANANDA. Isa Upanishad, with a Hindi Tians- lation in verse. Lucknow, 1890. 12 pp. SARMA, BHIMASENA. Isa Upanishad, with Sanskrit and Hindi Commentaries. Allahabad, Sarasvatı Press, 1892. 42 pp. BRAHMASWAMY, BALA SUBRAMANIA. Isa Upanishad in Telugu and Tamil characters, with Tamil Commentaries. Macias, 1899. 107 pp. KRIPARAMA. Isa Upanishad, with an Urdu Translation and Commentary based on the teachings of the Arya Samaj. Moadabad, 1899. 32 pp. SARMA, BADARIDATTA. Isa Upanishad, with Hindi Translation and Exposition. Meerut, 1901. 18 pp. GANDA, BRAHMANISHTA. Isā Upanishad, with the Commentary of Sankara Acharya and Gujaratı Explanations. Broach, 1906. 82 pp. Muņdaka Upanishad YAMUNA SANKARA. Mundaka Upanishad, with a Commentary mn Hindi founded on the Commentaries of Sankara and Anandagirı. Lucknow, 1884. 138 pp. SARMA, BHIMASENA. Mundaka Upanishad, with Commentaries in Sanskrit and Hindi. Allahabad, Sarasvati I'ress, 1894. 1544 pP. Mundaka Upanıshad, with the Commentary of Sankara Acharya and the Supercommentary of Anandagir and also a Dipika by Narayana. Poona, Anandasrama Press, 1896. 6r pp. SINGH, ZALIM. Mundaka Upanishad, with Hindi Glossaries. Lucknow, 1900. 84 pp. Praśna Upanishad YAMUNA SANKARA. Praśna Upanishad, with a Commentary in Hindi founded on the Commentaries of Sankara and Anandagiri. Lucknow, 1884. 177 pp. 488

BIBLIOGRAPHY

Praśna Upanishad, with the Commentary of Sankara Acharya and the Supercommentary of Narayanendra Sarasvati. Benares, 1885. 40 pp. SARMA, BHIMASENA. Praśna Upanishad, with Commentaries in Sanskrit and Hind1. Allahabad, Sarasvati Press, 1894. 148 pp. Praśna Upanishad, with the Commentary of Sankara Acharya, the Supercommentary of Anandagiri, and also a Dipika of Sankarananda. Poona, Anandasrama Press, 1896. 90 pp. SINGH, ZALIM. Pasna Upanishad, with Hindi Glossaries. Lucknow, 1900. 90 pp. Māņdūkya Upanishad

SARMA, BHIMASENA. Mandūkya Upanishad, with Sanskrit and Hindi Commentaries. Allahabad, Sarasvati Piess, 1894. 62 pp. KATHAVATE, ABAJI VISHNU'S-SON. Māndūkya Upanishad, with the Karika of Gaudapada, the Commentary of Sankara Acharya, the Supercommentary of Anandagir, and a Dipika of Sankarananda. Poona, Anandasrama Press, 1900. 233 pp.

Śvetāśvatara Upanishad Svetasvatara Upanishad, with the Commentary of Sankara Acharya, a Dıpika of Sankarananda, a Dipika of Narayana, and a Vivarana of Vijnana Bhagavat. Poona, Anandasrama Press, 1890. 210 pp. (Repinted 1905, 225 pp.) SARMA, BHIMASEN 1. Svetasvatara Upanishad, with Sanskrit and Hindı Commentaries. Etawah, Sarasvati Press, 1897. 211 pp. TULSIRAMA, SWAMI. Śvetāśvatara Upanishad, with Sanskrit and Hindi Commentaries. Meerut, 1897. 112 pp.

8. TREATISES, CIIIEFLY LINGUISTIC

WHITNEY, W. D. The Upanishads and their Latest Tianslation. In American Journal of Plulology, vol. 7 (1886), pp. 1-26. Chiefly a detailed review of Max Muller's translation. 'If the non- Sanskrit-reading public is to have these obscure treatises placed in its hands at all for study, it ought first of all to know just what they say and what they do not say. Thus far it has had no means of doing this; no simple philological translation, none that was not filled in and tinged throughout with the later Hindu comment, has been given to the world' (p. 4). 489

BIBLIOGRAPHY

WHITNEY, W. D. Bohtlingk's Upanishads. In American Journal of Philology, vol. 1I (1890), pp. 407-439. A detailed review of Bohtlingk's editions of the text and translation of the Chandogya and the Brihad-Aranyaka Upanishads. 'In all iespects so good as to tempt to a detailed examination, in order to the conection of occasional oversights and the suggestion of differences of view which mnay perhaps be found worthy of notice in case of a ievisal of the woiks' (pp. 407-408). Then the reviewer proceeds to point out 518 such instances. BOHTLINGK, OTTO. A series of articles in the Berichte uber die Verhandlungen der Konglich Sachsischen Gesellschaften su Leipzig, philologisch-historische Classe, Leipzig, Hirzel, 1890-1897 :- (1) Uber eine bisher arg mıssverstandene Stelle in der Kaushītakı- Brāhmana-Upanishad. Vol. 42 (1891), pp. 198-204. An elaborate discussion of the variant readings and translations of Kaush. I. 2, together with a reconstructed text and accordant translation. Moie leained and ingenious than necessary or convincing. (2) Zu den von mir bearbeiteten Upanıshaden. Vol. 43 (1891), pp. 70-90. A reply to Whitney's reviews of Bohtlingk's editions of Chand., Brih, Ait., Praśna, and Katha. (3) Uber die Verwechselung von pra-stha und prati-stha in den Upanishaden. Vol 43 (1891), pp 91-95- Proposes text-emendation and new interpietation of Svet. I. 1- 3. (4) Versuch Kaushītaki-Brāhmana-Upanıshad 1. I. zu deuten. Vol. 47 (1895), pp. 347-349. Proposes the omission of the second dhasyasi. This change doubtless leaves the passage easier. But, inasmuch as the recerved text is perfectly intelligble, the proposed change is not necessary, except in the interest of a degree of literary perfection which perhaps was not the standard of the original author. (5) Bemerkungen zu einigen Upanishaden. Vol. 49 (1897), pp. 78-100. A review of Deussen's Translation, Sechsig Upanishad's. Contains numerous criticisms and dissenting opinions, e.g. on 96 passages in the Chandogya alone. (6) Kritische Beitrage. Vol. 49 (1897), pp. 127-138. Critical notes on several important Sanskrit works, but chiefly on the translation of passages in the Upanishads. (7) Kritische Beiträge. Vol. 50 (1898), pp. 76-86. A continuation of the preceding series of critical notes. 490

BIBLIOGRAPHY

JACOB, GEORGE A. A Concordance to the [56] Principal Upani- shads and Bhagavad Gita. Bombay, Government Central Book Depot, 1891. 1083 pp. A great and painstaking labor. An exceedingly useful implement for detailed and exhaustive study of the texts of these Upanishads and also of the BhG. LITTLE, CHARLES EDGAR. A Grammatical Index to the Chan- dogya-Upanıshad. New Yoik, American Book Co., 1900. 193 pp. (Vanderbilt Onental Series.) Both a dictionary and a concordance. Every occurrence of every word is recoided, and the grammatical form in which every inflected word occurs is explicitly stated. 'Its aim is to classify the linguistic matenal of this Upamishad. Its second aim is to furnish sufficient grammatical and lexical data to serve as a special dictionary for those who shall read this piece of litcrature for the first time. Bohthngk's text has been taken as the standard.' (Pieface, p. v.) WECKER, Orro. Der Gebrauch der Kasus in der alteren Upani- sad-literatur verglichen mit der Kasuslehre der indischen Gramma- tiker. Tubingen, Vandenhoeck & Ruprecht, 1905. 92 pp. An exhaustive ivestigation and tabulation of all the varying uses of the six obhque cases in the ten Upanishads, viz. Chand., Brih., Maitri, Ait., Kaush., Kena, Isa, Tait., Katha, and Śvet. One important result of the investigation is the following conjectural chronological order and grouping of the Upanishads relative to the gieat grammanan Panmni, viz. Group I, the carhest, Brih, Chand., and Kaush. ; Group II, also pre-Panmni, Ait, Tait., and Katha; Group III, nossibly pre-Panini, Kena and Isa; Group IV, post-P'anmi, Svet. and Maitri. The foregoig was printed also in two instalments in Beitrage s. Kunde d. indogerman. Sprachen, vol. 30, pp. 1-61, 177-207, Gottingen, 1906. WINDISCH, ERNST. Zu Kau: itaki-Brahmana-Upaniad 1. 2. In Berichte uber die Verhandlungen der Koniglich Sachsischen Gesell- schaften zu Leipsig, plulologisch-historische Classe, vol. 59, pp. 111-128, Leipzig, Teubner, 1907. Consists of ciitical notes, comparing Oertel's text and tianslation with that of others. IEUSSEN, PAUL. Uber die Chronologie der Upanishad-Texte. In Transactions of the International Congress for the Hlistory of Religions, vol. 2, pp. 19-24, Oxford, Clarendon Press, 1908. KIRFEL, WILLIBALD. Beiträge zur Geschichte der Nominal- komposition in den Upanisads und im Epos. Bonn, Georgi, 1908. 99 pp. An exhaustive investigation, with statistically tabulated results, of all 49I

BIBLIOGRAPHY

the phenomena of compound nouns of the five classes, dvandva, upapada, tat-purusa, bahu-vrihi, and avyayībhava, as these occur in five of the Upanishads, viz. Katha, Praśna, Brih., Mund., and Śvet., and also in three episodes of the MBh. and in two chapters of the Rāmāyana.

9. TREATISES, CHIEFLY EXPOSITORY

COLEBROOKE, HENRY THOMAS. On the Vedas, or Sacred Writings of the Hindus. In Asiatic Researches, vol. 8, pp. 369-476, Calcutta, 1805. Ths exposition of the literature of the Vedas contains at pp. 408-414 an original translation of the Aitareya Upanishad entne and also of other important sections of the Upanishads, viz. Chand. 5 11-24; Tait. 3. I-6; and Mund. I. This article is notable for showing how over a century ago, before the great advance in modern Sanskrit scholarship, the importance of the Upanishads had been recognized, and also how the Upanichads were bemg actually mediated to the West. This essay was reprinted in : Essays on Religion and Philosophy of the Hindus. London, Wilhams & Norgate, 1837, new edition, 1858; pp. I-69. Life and Essays of H. T. Colebiooke, by his son, T. E. Colebrooke. London, Trubner, 1873, vol. 2, pp. 8-132. In the latter edition the 'Essay' is provided with numerous supple- mentary notes by W. D. Whitney. RIXNER, THADDAUS ANSELM. Versuch einer Darstellung der uralten indischen All-Eins-Lehre, oder der beruhmten Sammlung Oupnek'hat; Erstes Stuck, Oupnek'hat Tschebandouk genannt. Nurnberg, Stein, 1808. The fiist appieciation on the continent of Europe, through the medium of a modern language, of the ancient religio-philosophical scriptures of India. An attempt to make more generally available the contents of Du- perron's extensive (two-volume) Latmn tianslation. Includes a German translation of the first part of the Oupnek'hat. WINDISCHMANN, FRIEDRICH HEINRICH HUGO, in the work of his father, CARL JOSEPH HIERONYMUS WINDISCHMANN, Die Philosophie im Fortgange der Weltgeschichte. Bonn, Marcus, 3 vols., 1827 . 1833. Book II (comprising volumes 2 and 3) deals with ' Philosophy in India.' Chap. 10 in vol. 3 deals with ' The Mystical Contents of the Upanishads.'

Iśā, Muņd. Contains tianslations of selections from Chand., Brih., Kena, Katha,

492

BIBLIOGRAPHY

LANJUINAIS, J. D. Recherches sur les Langues, la Littérature, la Religion et la Philosophie des Indiens. Pans, Dondey-Iupre, 1832. Vol. 2 (at pp. 246-357) contains an Essay entitled 'La Religion des Hindous selon des Vedas, ou Analyse de l'Oupnek'hat publiee par Anquetil du Perron en 1802' This was the first rendition into Fiench of the sub- stance of Duperion's epoch-making Latmn translation of the Upanishads. WINDISCHMANN, FRIEDRICH HEINRICH HUGO. Sancara, sive de Theologumenis Vedanticorum. Bonn, Habicht, 1833. 205 pp. An exposition of the Vedanta philosophy in Latin. One of the very eailest treatises on the subject. Notewoithy as being the first attempt to use giammatical and histoucal considerations for determining the age of the Upanishads. Chap. 2 (pp. 34-88) is ' On the Life of Sancara and the Antiquity of the Vedanta.' Chap. 3 is 'A Brief Exposition of the Vedantic Doctrmnes.' Contains numerous quotations, both in the Devanagari characters of the original and mn Latmn translation, from the Sutias as well as from the Upanıshads. WEBER, ALBRECHT. Akademische Vorlesungen uber indische Literaturgeschichte. Berlin, Dummler, 1852, 291 pp .; 2d edition, 1 876-1878, 370 pp. - The foregoing translated into Fiench : Histone de la Litterature indienne, traduite par Alfred Sadous. Paris, A. Durand, 1859. 495 Pp. - The same translated into Enghsh : The History of Indian Literature, translated by Mann and Zachariac. London, Tnibner, 4th edition, 1904. 383 pp. By the late Professor of Sanskrit at Berlin University, most crudite of German scholars on the subject. Contains (at pp. 153-171) a section dealing with the Upanishads. MULLER, F. MAX. History of Ancient Sanskrit Literature. London, Wilhams & Norgate, 1859. 607 pp. Contains at pp. 316-328 an exposition of the Upanishads, together with translations of extracts. 'The old Upanishads did not pretend to give more than guesses at truth; and when, in the course of time, they became invested with an inspired character, they allowed great latitude to those who professed to believe in them as revelation ' (p. 317). - The foregoing reprinted : Allahabad, Panini Office, 1912. MANNING, Mrs. Ancient and Mediaeval India. London, Allen, 2 vols., 1869. Chap. 7 of vol. I (pp. 122-147) presents a sketch of the period of the 493

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Upanishads with extracts from the Translations of Roy, Mitra, Roer, and Muller. [KREMPELHUBER, MAX KARL VON. ] Maha-bak, das grosse Wort der Geheim-Lehre der Brahmanen, oder die Unifikation des Welt- Ganzen: Grundgedanken uber das Wesen dei Weltsubstanz im All- gemeinen und des Menschengeschlechtes insbesondere: Reflevionen aus dem beruhmten Oupnek'hat (Auszuge aus den Veden) fur gebildete denkende Leser. Munich, G. Fran/, 1869. 87 pp. An exposition of the philosophy of the Upanishads as found in Duperron's Latin translation, particulaily in relation to Westemn philo- sophy. REGNAUD, PAUL. Materiaux pour servir à l'Histoire de la Philo- sophie de l'Inde. Paris, Vieweg, 2 vols., 1876-1878. While this book has already been listed above (p. 470) among Transla- tions of Selections from the Upanishads, it aims pumarily to be a systematic exposition of the philosophy of the Upanishads, arranged under various outstanding categories.

BARTH, AUGUSTE. The Religions of India. Authoriscd Tians- lation [from the French] by J. Wood. London, Trubner, 1882. 3d edition, 1891. 'We shall now [i e. in the chapter on "Brahmanism : II. Philosophic Speculations," pp. 64-86] give, in a summary form, an analysis of such of the doctrines of the Upanishads as are more especially connected with the history of religion; we shall indicate at the same time the essential developments they have undergone in the systems propeily so called' (p. 68). A brief sketch, but thoroughly scholarly and in correct proportions. The estimates expressed are sympathetically appreciative, yet keenly discriminating, withal judicial. The presentation of the mam concep- tions of the Upanishads is made with a histoucal perspective which exhibits clearly the course of previous development as well as the subsequent action and reaction. 'They aie pre-eminently exhortations to the spuitual life, perplexed and confused indeed, but delvered at times with a pathos that is both lofty and affecting. The tone which pievails in them, especially in their manner of address and in the dialogue, in which there is at times a touch of singular sweetness, is that of a preaching which appeals to the initiated' (p. 77). 'India will remain at heart attached to the manner of philosophizing found in the Upanishads. To that its sects will come back again one after another; its poets, its thinkers even, will always take pleasure in this mysticism, with its modes of proceduie, at once so vague and so full of contradictions' (p. 68). 494

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'All the aspirations, good and bad, of the Hindu people will henceforth find in them their fit expression. They will supply to all the sects a theo- logical science of a high oider. Some will be inspned by them as with an ideal, and under their inspiration will arise at intervals a set of works of incomparable elevation and delicacy of sentiment, while others will drag them down to their own level and treat them as a repertory stored with commonplaces. The less religious will borrow from them the externals of devotion; the baser sort and more worthless will wrap themselves up in their mysticism and appropriate their formulas. It is with the word biahman and deliverance on his lips that the alchemist will form to himself a religion of his seaich for the philosopher's stone, that the votaries of Kali will slaughter their victims, and certain of the Çivaites will give themselves over to then notous revels. No hiterature so demonstrates as this does the vanity of mysticism and its inability to found anything that will prove durable' (pp. 84-85). OLDENBERG, HERMANN. Buddha: His Life, His Doctrine, His Order, translated from the original German by William Hoey. London, Wilhams & Norgate, 1882. 454 Pp. Chap. 2 (pp. 16-60) presents ' Hindu Pantheism and Pessimism before Buddha.' Reports 'the ideas, images, and expressions which passed to Buddhism as an inheritance from Brahmanical speculation' (p. 54). Contains tianslations of portions of the Katha Upanishad at pp. 54-58 and the entire conversation of Yajnavalkya with his wife Maitreyi with iunning exposition at pp. 33-40. 'If I am correct mn my surmise as to the time of the production of this [Katba] Upanishad, it contains an important contribution to the history of thought preparatory to Buddhist thought : namely, we here find the Satan of the Buddhist world, Mara, the Temptei, the demon death-foe of the deliverer, in the form of Mrityu, the God of Death ' (pp. 54-55). GOUGH, ARCHIBALD E. The Philosophy of the Upanishads and Ancient Indian Metaphysies. London, Trubner, 1882; 2d edition, 1891; 3d edition, 1903. 268 pp. By a former Principal of the Calcutta Madrasa. Six aiticles originally appearing in the Calcutta Review, rewritten and extended. Contains translations of four complete Upanishads, viz. Mund., Katha, Śvet., and Mand., the larger part of Tait. and Bnh., and portions of the Chand. and Kena, together with extracts fiom the works of the Indian schoolmen. The renderings in many places are really paraphrases, rather than exact versions. Indeed, in spite of a liberal use of quotation marks, the work as a whole is a popular exposition of the popular Vedanta philosophy, rather than a scientifically rigorous translation of difficult texts. The author states explicitly his judgment on the relation of the later 495

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'schoolmen' to these early documents : 'The teaching of Sankara himself is the natural and legitimate interpietation of the doctuines of the Upanishads' (Preface, p. vi). And again. 'The Vedanta is only a systematic exposition of the philosophy of the Upanishads ' (p. 240). His estimate of the Upanishads themselves is mndicated by the follow- ing : 'The Upanishads exhibit the pantheistic view of things in a naively poetical expression, and at the same time in its coaisest form ' (Preface, pp. v-vi); and he proceeds to quote Hegel's estimate: 'If we wish to get so-called Pantheism in its poetic, most exalted, 01-if one will-most crass form, one has to look for it in the orental poets; and the most extensive expositions aie found in the Indian poets.' 'The Upanishads are an index to the intellectual pecuharities of the Indian character. The thoughts that they express are the ideas that prevail through all subsequent Indian literature, much of which will be fully comprehensible to those only who carry with them a knowledge of these ideas to its perusal. A study of the Upanishads is the starting- point in any intelligent study of Indian philosophy. As regards religion, the philosophy of the Upanishads is the ground-work of the various forms of Hinduism, and the Upanishads have been justly characterized by Goldstucker as "the basis of the enlightened faith of India."' (P'reface, p. v1.) 'The philosophy of ancient India ... is sublime, and it is puerile. It is marked at once by sagacity and by poverty, by daring independence and by grovelling superstition' (p. 89). 'The Upanishads are the loftiest utterances of Indian intelligence. They are the woik of a rude age, a detenorated race, and a baibarous and unprogressive community. Whatever value the ieader may assign to the ideas they present, they are the highest pioduct of the ancient Indian mind, and almost the only elements of interest in Indian literature, which is at every stage replete with them to saturation.' (The last paragraph of the book, p. 268.) DEUSSEN, PAUL. Das System des Vedanta. Leipzig, Brockhaus, 1883, 550 pp .; 2d ed. 1906, 540 pp. The standard European treatise on the Vedanta. Contains copious references to, and translated extracts from, the principal Upanishads. All the Upanishad quotations are conveniently listed. -The foregoing translated : The System of the Vedanta according to Badarayana's Brahma- Sutras and Çankara's Commentary thereon, set forth as a Com- pendium of the Dogmatics of Brahmanism from the Standpoint of Çankara; Authorized Translation by Charles Johnston. Chicago, Open Court, 1912. 513 pp. 'The great Upanishads are the deep, still mountain tarns, fed from the pure waters of the everlasting snows, lit by clear sunshine, or by night 496

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muroring the high serenity of the stais ... And now, in this oui day, when the ancient waters are somewhat clogged by time, and their old course hidden and choked, you come as the Restorer, tiacing the old holy streams, clearing the reservoir, makmng the puimal waters of life potable for our own people and oui own day ... May the sunht waters once moie flow m life-iestorig streams, bunging to the world the benedic- tion of spiritual light.' (Translator's Pieface, Dedicatory to the Author, pp. v-vi.)

BOSE, RAM CHANDRA. Hindu Philosophy, Popularly Explained : the Orthodox Systems. New Yoik, Funk & Wagnalls, 1884. 420 pp. The fiist three chapteis (pp. I-95) present an extensive suivey of the Upanishads, and references to these documents occu fiequently elsewhere in the book. A superficial account, without keen philosophical discernment, though quite reliable so far as it goes in facts. 'The Upamshads are the sources not only of Hindu pantheism, but of Hindu philosophy in all its phases of development' (p. 312). 'The Upanishads were roughly handled, twisted and tortured by all classes of thinkeis, both oithodox and heterodox, friend and foe. They were appealed to, not only by the Sankhyas in support of therr apparently dualistic but really materialistic creed, not only by the Vaisheshikas in support of their theory of vanious kinds of atoms led into varieties of combination by unseen forces, but even by the champions of heterodoxy in favor of then anti-Vedic sentiments and theones' (pp. 309-310).

SREERAM LALA. Vichar Sagar. The Metaphysics of the Upani- shads, Translated. Calcutta, H. Dhole, 1885. 404 pp. This is a translation into English of a Sanskiit compendium which, the Translator explams, 'has made its way mn the outlying districts of the Punjab; and every Sadhu who knows how to read and write reccives instructions fiom his Guru on this very work, so that perusing it he learns all that is worth knowing ot the Upanishads' (p. 1 of Translator's Preface). 'Thanks to the late Swamy Dayanand Saraswati and other allumim [!] there is an increasing activity noticeable everywhere for a study of our Shastras and what they teach. The impulse to this novel movement received no mean help from the Theosophical Socicty. 'Thus then, if the present work would tend to inciease the national spirituality, if it would be the means of inciting the active sympathies of our young men and old, and stimulate them to study our ancient wutings and the faith they inculcate, if it would stem the tide of materialism and supplant it with the noble and high aspirations which Non-duality teaches, if it will suppress bad karma and incite the good of our fellow creatures, we would think ourselves highly gratified and amply repaid.' (Translator's I'reface, p. ii.) 497 K k

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SCHROEDER, LEOPOLD VON. Indiens Literatur und Cultur in historischer Entwicklung. Ein Cyklus von funfag Vorlesungen, zugleich als Handbuch der indischen Literaturgeschichte, nebst zahlreichen, in deutscher Ubersetzung mitgetheilten Proben aus indischen Schriftwerken. Leipzig, Haessel, 1887 785 pp. Lectures 15 and 16 (pp. 212-240) give a sketch of the philosophy of the Upanishads with illustrative extracts from Brih., Chand., Isa, Katha, etc. WVHITNEY, W. D. Hindu Eschatology and the Katha Upanishad In Journal of the American Oriental Souety, vol 13 (1889), pp. cii- CV111. DUTT, ROMESH CHUNDER. A History of Civilzation m Ancient India, based on Sanskrit Literature Calcutta, Thacker, 3 vols., 1889-1890; London, Trubner, 2 vols., 1893 Chap. 9 of vol. I is devoted to 'The Rebgious Doctrmnes of the Upanishads,' and contains orginal translations fom Chand., Kena, Isa. Brih., and Katha. Interspersed throughout this volume are also vanous extracts from the Upanishads illustrating the civilization of then periods. By one of the foremost of Indian litterateurs wuting in Enghsh. 'The monotheism of the Upanishads, which has been the monotheism of the Hindu religion ever since, recognizes God as the Universal Being. This is the great idea which is taught in the Upanishads in a hundred similes and stories and beautiful legends, which impart to the Upanishads their unique value in the literature of the world' (vol. I, p. 289). 'Who can, even in the piesent day, peruse these pious inqumies and fervent thoughts of a long buried past without feeling a new emotion in his heart, without seeing a new light before his eyes? The first recorded attempts to solve them [i. e. the mystenes of the unknown future] will ever have an abiding mterest for every patriotic Iindu and for every thoughtful man' (vol. I, p. 3()2).

LANMAN, CHARLES ROCKWELL. The Beginnings of Hmndu Pan theism. Cambridge, Mass., 1890. 25 pp. By the Professor of Sanskrit at Harvard University. A Presidential Address before the Amencan Philological Association. A brief, but appreciatively discriminating, treatment, with illustiative extracts from the Upanishads. 'A good critical text of all the old Upanishads, conveniently assembled in one volume, with a philologically accurate translation and various useful appendices, is still one of the piessing needs of Indology' (p. 12, footnote). DUTT, ROMESH CHANDRA. Ancient India. London, Longmans Green, 1893. 196 pp. Assigns the date of the Upanishads to the Epic Age, 1400-1000 B.C. 498

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'Nothing is moie fiesh and life-giving than the earnest speculations which are known as the Upanishads' (p. 49). 'The Upanishads are among the most iemarkable works in the literature of the woild' (p. 66). 'Though in these ancient ideas we find much that is fanciful, and though they are clothed in quaint similes and legends, yet it is impossible not to be stiuck with the freshness, the eainestness and the vigour of thought which mark these yearnngs after the truth' (p. 72). DEUSSEN, PAUL. Elements of Metaphysics . A Guide to Truth. London, Macmillan, 1894. 337 pp. Contains as an Appendix the author's Address delivered before the Bombay Branch of the Royal Asiatic Society, in which he concluded with this peroration: 'The Vedanta in its unfalsified form is the stiongest support of pure moiality, is the gieatest consolation in the sufferings of life and death. Indians, keep to it!' (p. 337). DEUSSEN, PAUL. Eiinnerungen an Indien. Kiel & Leipzig, Lipsius & Tischer, 1894. 254 pp. Contains as an Appendix the author's English Address 'On the Philosophy of the Vedanta m its Relation to Occidental Metaphysics' delivered before the Bombay Bianch of the Royal Asiatic Society, a quotation from which is made in the preceding entry. GARBE, RICHARD. Die Samkhya-Philosophie: eme Darstellung des Indischen Rationalismus nach den Quellen. Leipzig, Haessel, 1894. 353 PP. Contams a thorough discussion of the relation of the Upanishads to the Sankhya system. By the foremost European authority on that philosophic system. ' The influence of the Samkhya system on Brahmanism occurs first in the time which lies between the origin of those Upanishads which belong to the three older Vedas and the composition of the Katha, Maitri, Çvetaçvatara, Praçna and similar Upanishads' (p. 21). 'The pre-Buddhistic Upanishads represent a time (perhaps from the eighth to the sixth centunies) in which there developed those ideas which became determmnative of Indian thought in the later time' (p. 107). The Theosophy of the Upanishads. London, Theosophical Publishing Society, 1896. 203 pp. An attempt to expound modern theosophy as bemg the clear and systematic teaching of the Upanishads. APTE, RAGHUNATH N. The Doctrine of Maya: Its Existence in the Vedantic Sutra, and Development in the later Vedānta. Bom- bay, 1896. 'His conclusions are, that the doctrine of Maya, although it had its germ in the Upanishads, does not exist in the Sutras, and that it arose 499 K k 2

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from the fourth century A. D. on a revival of Biahmanism and vigorous speculation of Gaudapada and Sankara' (quoted concerning the above Essay from Frazer's Literary History of India, p. 1 9, n. I). SLATER, T E. Studies in the Upanishads. Madias, Chuistian Literature Society for India, 1897. 74 pp. 'I find in all their best and noblest thoughts a true iclgious ung, and a far-off presentiment of Christian truth ; thei finest passages having a striking parallelism to much of the teaching of the Chustian Gospels and Epistles, and so supplying the Indian soil mn which many seeds of true Christianity may spring' (p. 15). FRAZER, R. W. A Literary History of India London, Unwin (New York, Scribners), 1897. 470 pp Chapter 6, 'Fiom Biahmanism to Buddhism,' contains a brief account of the Upanishads, which, especially at pp. 99-113, sets forth then main contents in salient outline. It is a cleai and compichensive presentation of the connection of ideas-the progiess of philosophic thought from the Vedas and Brahmanas, the development and inteirelations of speculations within the Upanishads theinselves, and the piepaiation for the subscquent protest of Buddhism. 'Nowhere in the history of the woild's thought can there be found more eainest efforts to seek out for suffering mankind some solution of the perplexing questions which suriound his life than in those sedately and reverently expressed speculations of the awakened thought of India' (pp. 107-108). RAI, DALPAT. The Upanishads : An Introduction to their Study. Lahore, Arorbans Piess, 1897. 118 pp. 'I have only arranged, collected and compiled whatever I have thought would bring home to the minds of the impaitial readers a true estimate of the value and character of these ancient ielics of Aryan wisdom.' (Preliminary Apology, p. I.) HOPKINS, E. W. The Religions of India. Boston, Ginn, 1898. 612 pp. By the Professor of Sanskrit in Yale University. The most scholaily book in English on the large subject. Chapter 10, 'Brahmanic Pantheism-the Upanishads' (pp. 216-241), presents an able sketch of the mam religious conceptions of the Upanishads with abundant fist-hand citations from the texts themselves. BAYNES, HERBERT. Ideals of the East. London, Swan Sonnen- schein, 1898. 99 pp. Contains original verse-translations and expositions of choice quotations trom Buddhism, Taoism, Hinduism, Zoroastrianism, Muhammadanism, and Christianity, classified according to four types of the ideal, viz. ethical, metaphysical, theosophical, and religious. Under the Theosophical Ideal are cited the Iśa and Māndūkya Upanishads. 500

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Perhaps no class of metaphysical hiterature is hkely to exercise so great an mfluence on future schools of thought in Europe as those mystical products of the Indian mind known as the Upamsads' (p. 42). 'We shall never ughtly appreciate such majestical Mantias of the aspiung Spirt until we strive to render them mto verse' (p 36) DEUSSEN, PAUL. Allgememe Geschichte der Philosophie mit besonderer Berucksichtigung der Religionen. Vol r, part 2. Dte Philosophie der Upanishad's. Leipzig, Brockhaus, 1899, 368 pp. ; 2d edition, 1907, 401 pp. (including a valuable indes) - The foregoing translated mto Englsh : The Relgion and Philosophy of India The Philosophy of the Upanishads. Edmnbuigh, Clark, 1906 429 Pp. The most systematic and scholarly work on the subject yet produced, executed with a rare combination of linguistic and philosophic qualfication for such a task. 'The thoughts of the Vedanta became for India a permanent and charactenstic spiritual atmosphere, which pervades all the products of the later literature. To every Indian Biahman to-day the Upanishads are what the New Testament is to the Christian' (Preface, pp. vn-viii.) 'Amongst the ancient Incians, whose consciousness of human solidarity, of common needs and common mterests was but slightly developed, the sense of the objective woith of moial action (that is, the woith it possesses for others) is very mferior to ours, while then estimate of its subjective woith (that is, its significance for the actor himselt) was advanced to a degice from which we may learn much' (pp. 364-365). GARBE, RICHARD. The Philosophy of Ancient India. Chicago, Open Cout, 1899. 89 pp. By the Piofessor of Sanskut at Tubingen Unneisity. An excellent summary. 'The Upamshads, those famous works which immediately upon therr appearance in Europe filled the greatest thinkers of the Occident with admiration and enthusiasm ... In the elder Upanishads the struggle for absolute knowledge has found an expression unique in its kind. There are mdeed m these Upanishads many speculations over which we shake our heads in wonder, but the meditations keep recurring to the Brahman, the world-soul, the Absolute, or " Ding an sich," or however the word so full of content may be translated,-and culminate in the thought that the Atman, the inner self of man, is nothing less than the eternal and infinite Biahman. The language of the Upamishads is enlivened in such passages by a wonderful energy, which testifies to the elevated mood in which the thinkers of that time labored to proclaim the great mystery. New phrases, figures, and similes are constantly sought, m order to put into words what words are incapable of descubing' (pp. 69-70). 501

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MULLER, F. MAX. The Six Systems of Indian Philosophy London and New York, Longmans Green, 1899. 618 pp. The section pp. 159-183 presents, with the help of some extended quotations, the fundamental doctrmnes of the Vedanta as taught in the Upanishads.

GRISWOLD, HERVEY D Biahman : A Study in the History of Indian Philosophy. New York, Macmillan, 1900. 89 pp. By the Professor of Philosophy, Forman Christian College, Lahore, India. Chapter 3 (pp. 43-70) presents ' The Doctrme of Brahman mn the Upan- shads: A. Remaiks on the Sources. B. Doctune. C. Consequences, I. Religious, II. Ethical, III. Eschatological, IV. Philosophical' A brief but compact exposition. The product of philosophical acumen as well as of thoiough general scholaiship on the subject. Benefited, too, by a sympathetic, but discriminating, appieciation, resulting from personal contacts in India and from a broad knowledge of comparative philosophy and comparative religion. For its compass, it is notewoithy as a clear, succinct introduction to the Upanishads, and as a summary of then main conceptions.

ROYCE, JOSIAH. The World and the Individual, vol. I, entitled Four Historical Conceptions of Being. New York, Macmillan, 1900. 588 pp. By the late Professor of Philosophy in Harvaid Univeisity, one of the most eminent modern philosophers of the West, whose own system of idealistic monism contains some of the features of the Vedanta philosophy of India. Chapters 4 and 5 (pp. 141-222) present the mystical method of interpreting reality, which is a charactenstic fcature of the Upanishads. Contains some tianslations of portions of the Upamshads which were made especially for this book by the author's colleague, Chailes R. Lanman, Professor of Sanskrit in Harvard Univelsity. MACDONELL, ARIHUR A. A History of Sansknt Literature. London, Heinemann (New York, Appleton), 1900. 472 pp. By the eminent Professor of Sanskrit at Oxford University. ( hapter 8 on 'The Brahmanas' contains (at pp. 218-243) an excellent general account and summary of the several important Upanishads. Contains the very first published reproductions of metrical portions of the Upanishads in the form of English lines which are syllabically commensurate with the Sanskit originals. 'It must not of course be supposed that the Upanishads, either as a whole or individually, offer a complete and consistent conception of the world logically developed. They are rather a mixture of half-poetical, half-philosophical fancies, of dialogues and disputations, dealing tentatively 502

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with metaphysical questions. Their speculations were only reduced to a system in the Vedanta philosophy' (p. 226) GEDEN, ALFRED S. Studies in Eastern Religions. London, Kelly, 1900 378 pp. The chapter on the Upanishads (pp. 82-104) contains a brief, but clear and compiehensive, sketch of these documents. 'It is by the Upanishads alone that, m the ultimate resoit, native Indian students whether of philosophy or of religion establsh their reasonings and justify then opinions. It is fiom them that all attempts at religious reform from within have taken their nse in India; and to them all orthodox native reformers have tumed, as representing their religion in its purest, fairest form' (pp. 82-83). 'There is, howevei, in this literature [beside speculation] a large element of earnest religious and practical teaching, of lofty exhortation to morality and devotion, of commendation of self-demal and soberness and truth. Beyond a doubt it is this ethical content that has given to the Upanishads their unique position in the history of religious thought mn India, the most widely known and influential of the sacied books of the Hindus. It was Rammohun Roy, perhaps the greatest and most en- lghtened of native Indian ieformeis, who declared that in his judgment a selection fiom the Upanishads, pubhshed and largely circulated, would contribute more than anything else to the moral and religious elevation of his fellow countrymen. These books with the doctumes deuved from them are, if not the only, ceitamly the main, source fiom which Buddhism has derived those piecepts of moral law and conduct which have been so justly commended' (p 98) Upanishadas, or An Account of their Contents and Nature. Calcutta, Society for the Resuscitation of Indian Literature, H. C. Dass, Elysium Press, 1900. 99 pp. 'In this woik the compiler clams no originahty. He has simply arranged the subjects culled from the wutings of eminent orientalists. In this work he is particulaily mdebted to the publications of the Asiatic Society of Bengal (Dr. Roer's translations), Babu Sitanath Datta, the annotator of the Upanishadas, Professor Maxmuller [!], Colebrooke and other eminent orientahsts. In the appendix we have given Dr. Roer's translation of two most important Upanishadas [part of the Katha and the Isa] in order to give our readeis an iden of the nature of this class of woik.' (Preface.)

EWING, ARTHUR HI. The Hindu Conception of the Function of Breath: A Study in Early Hindu Psycho-physics. Part I, in Journal of the American Oriental Society, vol. 22 (r9or), pp. 249-308. Part 2, Allahabad, Liddell's Printing Works, 1903, 48 pp. A complete collation and attempted interpretation of all the data in 5°3

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the Vedas, Brahmanas, and Upanishads conceining the vanous breaths (prāna). HOPKINS, E. W. Notes on the Çvetaçvatara, &c. In Journal of the American Oriental Society, vol. 22 (1901), pp. 380-387. Takes issue at three points with Professor Deussen's theory concerning the authoiship of this Upanishad and concerning its ielation to the Sankhya system of philosophy RAMAKRISHNANANDA. The Philosophy of the Upanishads. In Brahmavadin, vol. 7, pp. 314-328, Madras, 1902. SLATER, T E. The Higher Hinduism in Relation to Chustiamty. London, Elliot Stock, 1902, 2d edition, 1903 298 pp. Chapter 6 (pp. 69-84) deals with 'The Upamshads and Vedantism.' The quotations are taken from Max Muller's translation. OLDENBERG, HERMANN. Die Literatur des Alten Indien. Stuttgart & Berlin, Cotta, 1903. 299 PP Deals at pp. 62-83 with the intellectual and social culture of the age of the Upanishads. Gives a few translated cxtiacts. ABHEDANANDA, SWAMI. Vedanta Philosophy, Self-Knowledge. New York, Vedanta Society, 1905. 178 pp. By a leader of the Vedanta cult in the United States. An attempt to present the conceptions of the Vedanta philosophy, especially as contained in the Upanishads, in terms of modern thought. DEUSSEN, PAUL. Outline of the Vedanta System of Philosophy according to Shankara, translated by J. H. Woods and C. B. Runkle. New York, Grafton Press, 1906. 45 pp. This consists solely of a translation from the original Geiman of Appendix I, entitled ' Kurze Ubersicht der Vedantalehie,' of the author's Das System des Vedanta, pp. 487-517. (Tianslated agam in Johnston's English tianslation of the entire book entitled The System of the Vedanta, at pp. 453-478.) 'On the tree of Indian wisdom there is no faiier flower than the Upanishads, and no finer fruit than the Vedanta philosophy. This system grew out of the teachings of the Upanishads, and was brought to its consummate form by the great Shankara. Even to this day Shankara's system represents the common belief of nearly all thoughtful Imdus, and deserves to be widely studied in the Occident.' (Piefatory Note by the Author.)

SURESVARACHARYA. Sambandhu-Vartika: A metrical expansion of the introductory portion of Sankara Acharya's commentary on the Brihad-Aranyaka Upanishad, translated into English. Benares, Lazarus, 1906. 167 pp. 504

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DEUSSEN, PAUL. Outlines of Indian Philosophy, with an Appendis on the Philosophy of the Vedanta in its Relation to Occidental Metaphysics. Berlin, Cuitius, 1907. 70 pp. Contains (pp. 21-33) a section on 'The Philosophy of the Upanishads.' These 'Outlines' are iepimnted fiom their onginal appearance in the Indian Antiquary in 1900 (not in 1902, which is the date stated in the book). The Appendix contams an Addiess onginally delivered before the Bombay Branch of the Royal Asiatic Society, Feb. 23, 1893. This Address appeais also as an Appendn m the same author's klements of Metaphysus. 'The philosophy of the Indians must become, for every one who takes any interest in the mvestigation of philosophical truth, an object of the highest interest; for Indian Philosophy 15, and will be, the only possible parallel to what so far the Europeans have considered as philosophy.' (Prefatory Remarks.)

OLTRAMARE, PAUL. L'Ilistone des Idees theosophiques dans l'Inde. Vol. 1: Lo Theosoplie brahmanique. Paris, Leioux, 1907. 382 pp. The second pait (pp 63-131) piesents a sketch of 'The Formation of Theosophic Ideas in the Upamshads.' This is the most important Fiench work on the subject, supeiseding Regnaud's Materiaus.

BARNETT, L. D. Biahma-Knowledge . an Outline of the P'hilo- sophy of the Vedanta, as set forth by the Upanishads and by Śankara. London, Munay, 1907. 113 pp. (The Wisdom of the East Series.)

BESANT, MRS. ANNIE. The Wisdom of the Upanishads. Benares, Theosophical Publishing Society, 1907. 103 pp.

RUMBALL, EDWIN A. Sin in the Upamshads. In Open Court, vol. 21, pp. 609 614, Chicago, 1907. 'The Upanishads seek a sinless ideal, like the other religious systems' (p. 612). But the specihc aims and methods are different. HOLMES, W. H. G. The Upanishads and the Christian Gospel. Madras, Christian Literatue Society, 1908. 70 pp. BLOOMFIELD, MAURICE. The Religion of the Veda: The Ancient Religion of India, fiom the Rig Veda to the Upanishads. New York & London, Putnam, 1908. 300 pp. Lecture 6 (pp. 249-289) presents 'The Final Philosophy of the Veda' together with quotations fiom the Upanishads. 505

BIBLIOGRAPHY

MORE, PAUL ELMER The Forest Philosophy of India. A chapter in Shelburne Essays, vol. 6, 'Studies in Religious Duahsm,' New York & London, Putnam, 1909, pp. I-45. A review and criticism of the philosophy of the Upanishads, starting with a review of Geden's tianslation of Deussen's The Phlosophy and Religion of India: The Phrlosophy of the Upanishads BHANDARKAR, SIR RAMKRISHNA GOVIND. Vaişnavism, Saivism, and Minor Religious Systems. Strassburg, Trubnei, 1913. 169 pp. (Grundriss der indo-arischen Philologie und Altertumskunde ) 'It is generally believed that the Upanisads teach a system of Pantheism; but a closer examination will show that they teach not one, but various systems of doctrines as regards the nature of God, man and the world, and the ielations between them. The religio-philosophic systems of modern times, which are mutually inconsistent, quote texts from the Upanisads as an authority for their special doctunes' (p. I). GEDEN, ALFRED S. Studies in the Religions of the East. London, Kelly, 1913. 904 pp. Contains (at pp. 255-301) a section on the Upanishads. An enlargement of the author's earher Studzes in Eastern Religions. JACOBI, HERMANN GEORG Über die altere Auffassung der Upanisad-lehren. In Festschrift Ernst Windisch sum siebsigsten Geburtstag, Leipzig, Harrassowitz, 1914, pp. 153-157. Points out some of Sankara's later re-interpietations of Upanishad teachings which are quite different from the origmal meaning. TAGORE, RABINDRANATH. Sadhana, the Realisation of Life. New York, Macmillan, 1914. 164 pp. A collection of papers by the most eminent of living Indian poets and essayists, who has received an award of the Nobel l'rize in English Literature. This volume presents what is fundamentally the pantheistic philosophy of life. But it contains considerable, though piobably unwitting, infusions of theistic and ethical elements which are not a pait of pure pantheism- as in the manner of the gieat English poet Tennyson's re-interpretation in his ' Higher Pantheism.' The numerous original translations from the Upanishads have been made, not for a philological, but for a homuletical purpose. Such a method may be serviceable in the exposition of a practical religious education, but it needs to be distinguished from the method of exact translation which is used in careful linguistic scholarship. Such a general disavowal is, indeed, made in the very first sentence of the preface. 'Perhaps it is well for me to explain that the subject-matter of the papers published in this book has not been philosophically treated, nor has it been approached from the scholar's point of view. The writer has 506

BIBLIOGRAPHY

been brought up mn a family where texts from the Upanishads are used m daily worship ... To me the verses of the Upanishads and the teachings of Buddha have ever been things of the spint, and therefore endowed with boundless vital growth; and I have used them, both in my own life and in my preaching, as being instmnct with individual meaning.' (Author's l'ieface, pp. vii-vni.) FRAZER, R. W. Inchian Thought, Past and Piesent. London, Unwin, 1915. 339 pp. Chap. 3 (pp. 44-72) deals with the Upanishads. 'On these early Upamshads iests almost all of the philosophic, and much of the religious, thought of India to-day' (p. 47). 'The answers of the Upamshads are held by orthodos thought in India not to rest solely on abstiact metaphysical ieasoning, but to be divine 1evelations. .. . Orthodox thought in India holds that the nature of God Is known, and can be explained, only through the conect mter pretation of texts of Vedas and Upanishads' (p. 49). MACNICOL, NICOL. Indian Theism. Oxford University Press, 1915. 292 pp. Chapter 3 (pp. 42-61) deals with 'The Theism of the Upanishads.' OLDENBERG, HERMANN. Die Lehre der Upanishaden und die Anfange des Buddhismus. Gottingen, Vandenhoeck & Ruprecht, 1915. 374 pp. Pait 1 deals with the older Upanishads; Pait 2, with the later Upanishads and the begmnings of the Sankhya and Yoga philosophies; Part 3, with the beginnings of Buddhism. This book is more than an exposition of the contents of the Upanishads. It is especially valuable for its tracing of the historical connections of the Upanishads with the other systems besides the Vedanta, which of course Is the system most closely related. PRATT, JAMES B. Incha and its Faiths. Boston & New York, Houghton Mifflin, 1915. 483 pp. By the Professor of Philosophy at Williams College, Williamstown, Massachusetts. An unusually interesting and appreciative, yet fair and discriminating, book. Discusses the Upanishads at pp. 72-79 and elsewhere in the cight chapters devoted to Hinduism. 'The Upanishads, like the Bible, are essentially religious, iather than systematically philosophical' (p. 78). 'They were the result of real philosophical discussion and logical thought; only the conclusions to which the various thinkers came were not fully carried out, and not fully correlated with cach other' (p. 76). 'The directness with which the Upanishads speak to the Indian heart is finely illustrated in the Autobiography of Devendranath Tagore (the 507

BIBLIOGRAPIIY

father of the poet) He had long been seekmg mner peace in vam, when one day a page of the Isa Upanishad blew past him. Ile had never iead any of the Upanishads before, and the effect of this one page was the transformation of his whole life and the new-dnecting of all his energies. The message from the ancient book came to him as a divine answer specially sent for his salvation ... "Oh, what a blessed day that was for me!"' (pp 77-78). URQUHARI, W. S. The Upanishads and Life. Calcutta, Oxford University Press and Association Press, 1916. 150 pp. EDGERTON, FRANKLIN. Souices of the Filosofy of the Upansads In Journal of the American Oriental Society, vol 36 (1916), pp. 197- 204. By the Professor of Sanskrit at the University of Pennsylvania. RADHAKRISHNAN, S. The Reign of Religion in Contemporary Philosophy. London, Macmillan, 1920. 463 pp. In a book notable for acquaintance with modern philosophy i the West, the Professor of Philosophy in the Univeisity of Mysore devotes his final chapter to 'Suggestions of an Approach to Reahty based on the Upanıshads.' The concluding sentence of the book declares. 'The Upanishads being the earliest form of speculative idealsm m the world, all that is good and great in subsequent philosophy looks hke an uncon- scious commentary on the Upanishadic ideal, showig how fiee and expansive and how capable of accommodating within itself all fous of truth that ideal is' (p. 451). CARPENTER, EDWARD Pagan and Chnstian Creeds. then Origm and Meaning. London, Allen & Unwin, 1920. 318 pp. Beside numerous ieferences to the Upanishads, there is an ' Appendix on the Teachings of the Upanishads' (pp. 283-308).

508

SANSKRIT INDEX

Refeiences to the principal occunences of important Sanskut words, chiefly technical terms, are here gien for the convemence of students of the Upanishads Foi exhaustive citations the reader is ieferred to G. A. Jacob's Concordamce to the Primapal Upamishads and Bhagavad Gita, Bombay, 1801. The sequence of letters is that of the Sansknt alphabet Superior numerals refer to the footnotes For pioper names consult the General Index.

aksara, impenshable, 118, 1821, asura, devil, 76, 150, 178, 179, 3492, 367, 39T' 268, 334, 456 aksiti, indestructibihty, 321 ahaikia, egoism, 387, 391', 395, atımukt, atımoksā, complete ie- lease, 107, 108 407, 426, 44I

advarta, without duahty, 138, 392 akasa, cther, space, 256, 257, ananta, infinite, 283 anu-md, to know well, to fore- 273, 283 mcaratha, follow (imperative), 6, know, 290ª 367 anrta, the false, 151, 287 ajnana, peiception, 300 antar-atman, mnei soul, 357, 361, atman, body, embodumnent, 73, 76, 371,424 86, 200, 278, 279, 284, 285, antar-yamin, innel controllet, 286, 355, 359; individual 114-117, 2811, 392 soul, 6, 24, 25, LIO, 140, apavarga, emancipation, 444 306, 351, 356, 3952 417, apana, out-bicath, 125, 180, 208, etc .; cosmic soul, see ' Atman 238, 278, 284, 356, 371, in General Index 383, 384, 385, 416 atmanvin, possessing a self, em- apramatta, undistiacted, 360a bochied, 74, 75,94 ablumana(/7a), self-comeit, 415, atma-śakti, self-power, 394 418,440 atma-samstha, piesent in the self, alaksana, having no distmctive ananda-maya, consisting of bliss, 390 maik, 392 alinga, without any maik, 359 286,392 avidya, ignorance, 37, 346, 368- 369, 456 indi ajala, jugglery, 420 avyakta, unmanifest, 8, 352, 359, india, sense, 351, 359, 370, 395, 431, 432, 438 asat, non-being, non-existent, 384, 389, 3945

II, 214, 241, 286, 287, 372, is, zśa, Loid, 374, 395, 400, 402, 381 ; unieal, 80, 386, 417 4°3, 406, 409 asu, life, 300 isana, Lord, 84, 404, 429, 454 509

SANSKRIT INDEX

uktha, hymn of piaise, 92, 154 cctas, thought, 375, 392 udāna, up-breath, 125, 208, 239, caitanya, consciousness, intell- 384, 416, 430, 446, 453 gence, 431, 452 upanisad, mystic doctiine, 100, 127, 131, 146, 178, 207, jagarita-sthana, waking state, 391 269, 289, 293, 308, 309, jatavedas, all-knowing, 164, 338, 339, 397, 445, mystic mean- 344, 354, 379', 4292 ing, 18, 34, 95, 190, 276, jiva, living mdividual, 436 445; mystic name, 152 juti, impulse, 300 understanding-sell, ?ta, woild-order, iight, 280, 293, jñanatman, 352 356 fat tvam asi, That art thou, (32), enas, sin, 157, 365 246-250 tan-malra, subtile substance, 418 karma(n), deeds, action, 54-57, tapas, austerity, 340, 369, 371, 140, 144, 303, 319, 340, 357, 362, 371, 373, 376, 374, 376, 378, 380, 396, 421 tamas, Daik Quality, 419, 423, 407, 408, 409, 417, 436, 44I 447; active functions, 90 tarka, contemplation, 347, 435 karmamaya, consistıng of works, turīva (lurya), fourth, or super- 3I0 conscious, state, 49, 9211, karmendriya, organ of action, 393, 436, 458; fourth foot 3914, 3943 of the Gayatn, 155, 156 kāma, desiie, 300 tejas, brilhance, heat, 74, 386, 387 kārana, cause, 3941, 409 krtatman, perfected soul, 273, tya, yon, 97, 121, 287, 306

375,376 dama, restraint, 340 (cf. 150) kevala, absolute, 396 diksa, imtiatory nte, 124, 212, kevalatva, absolute unity, 437 229, 370 kratu, purpose, 157, 209, 300, drsti, msight, 300 365 dera, god, 277, 381, 394, 395, ksatra, power, ruling class, 842, 396, 399. 402, 404, 405, 98-99, 154, 351, 38I ksetra-jña, spirit, 410, 415 407, 408, 416 ; power, 381; sense-power, 323, 334, 356,

kha, space, 370, 389 362, 375, 376, 387, 397 deva-loka, woild of the gods, 89,

gandharva, demigod, 74, III, 108, 113, 163

113, (138), 199, 359, 413 dyaus pilr, Heaven-father, 166 dvandva, pan of opposites, 417, guru, teacher, 369, 4I1, 44I guna, quality, 9, 394, 403', 406, 442 dvaita, duahty, 1OI 407, 408, 410, 418, 431, 453 dharma, law, 84, 91, 103, 456; candala, outcast, 233, 240 caturtha (= turīya), fouith, or quality, 355; religiousness,

superconscious, state, 39211 dhātr, Creator, (59'), 278, 350, 3953

ctta, thought, 253-254, 323, 384, 387, 3914 402, 404, 407, 429 dhāraņā, concentration, 435 cinta, meditation, 42I dhrti, steadfastness, 300 510

SANSKRIT INDEX

dhyana, meditation, 254, 394, 156, 157, 158, 217, 291, 396, 435 307, 309, 310, 316, 318, 319, 322-325, 336, 370, nāka, heaven, 195 371, 387, 391', 445; life, nama-rupa, name-and-form, i. e. 92, 95, 140, 141, 153, 154, mdividuality, 82, 92, 242, 155, 258, 372, 374, 377, 273, 367, 376, 389 381, 383, 384, 385, 389, nastıkya, atheism, 419 429, 432, 433, 454 ; breath- nirguna, devoid of qualities, 409 ing spiit, 307-308, 321- mrertatra, peacefulness, 437 324, 328, 334, 436, 449; nvkamatea, fieedom fiom desne, in-breath, 76, 125, 155, 180, 442 208, 238, 278, 284, 385, neh, melt, not thus! not so! 97, 416,426, 430, 446, 452; out- 125, 132, 143, 147 breath, 356, sense, 95, 375 pranayama, restramt of the breath, pamcagn-ridya, five-fne doctrine, 435 60 paroksa, cryptic, (132), 298 bahir-atman, onter soul, 424 paly-ayate, he moves around, 6 buddlu, intellect, 8, 351, 352, papa, evil, 289, 312 papman, sin, 286, 312, 334, 340, 353, 360, 387, 391', 395, 426 377,388 buddhindriva, oigan of peicep- putra, son, 90, 3158 tion, 3911, 3943 purusa, peison, 81, 283; cosmic brahman (m.), Brahman priest, person, sce 'Person' in 224, 226, 280 General Index In ahman (n.), 14, 981; sacred parna, plenum, 330 knowledge, 89, 278; sacied prakti, Nature, 8, 3543, 396, word, 280, 306, 311, 406; 4033, 404, 418, 430, 431, 442 prajña, intelligence, 305, 3°7, piayer, 92, 96, 184, 397, 398; magic formula, 293 ; 319, 324, 325-326, 350 prajnatman, intelligential self, 318, priesthood, Brahman caste,

321, 322, 328, 334 (cf. 136) 08, 351, 381; Brahman,

pranana, mntelligence, 300-301 342, (353)

prajrana-ghana, cogmtion-mass, brahmacarya, chastity, life of a student of sacred knowledge,

prajňa-mūtra, intelligential ele- 392 150, 266, 268, 272, 349, 374, 378, 380 ment, 327, 328 brahmacarin, student of sacred pranara, the syllable Om, 372, knowledge, 201 (396) brahma-loka, Biahma-woild, (56, pratyahara, withdrawal of the 62), 138, 144, 163, 265- senses, 435 pradhana, primary matter, 396, 267, 273, 274, 304, 359, 368, 376, 388 409, 410, 430 brahmavadin, ciscourser on Brah- pravrajya, rehgious mendicant, ma, 144, 201, 394, 402, 427 440 brahmavid, Brahma-knower, 114, prasada, grace, 591, 350, 402, 14I, 22I, 223, 283, 351, 4II; tranquillity, 436, 447 prūna, (vital) breath, 128, 140, 366, 374, 394, 436 brahma-vidya, science of sacred 511

SANSKRIT INDEX

knowledge, 250, 251, 254, Jatt, ascetic, 374, 376 knowledge of Brahma, 366, yuktatman, devout soul, 376 369 yoga, abstiaction, 68-69, 285,

bhaktı, devotion, 4II 348, 360, (376), 394, 398,

bhūta, element, 3948, 418, 440 410, 435, 439, 440, 441, 412

bhūta-matra, existential element, yogin, devotee, 432, 453

324-325, 327, 328 ront, souice, 392

bhutatman, elemental soul, 417- rajas, Passionate Quality, 419, 420, 430, 432 bhūman, plenum, (45, 47), 260- 423, 441 rayr, matter, 378, 379, 381 26I bhur, bhuvas, svar, mystic utter- rasa, essence, 287, 423

ances, 151-152, 165, 166, raga, passion, 369 rupa, foim, appeaiance, 324, 327 173, 201, 211, 225, 278, 279, 426, 427, 449 lınga, maik, charactenstic, 359, bhokir, enjoyer, 351, (395, 396) 409 , subtile body, 396, 431, bhrātrvya, foe, 2932 lokya, world-wise, world-procui- 436

mati, thought, 300 ing, 901 manas, mind, 290, 300, 325, 327, 334, 336, 351, 352, 359, vamsa, line of tracition, 7, 105, 370, 3712, 384, 385, 387, 148, 167, 174, (207, 271, 3914, 394 , 395 , 426 366) manisa, thoughtfulness, 300 vasa, will, 300 mano-maya, consisting of mind, vyñana, undeistanding, 95, 25+- 285 255, 300, 351, 433 mantra, sacred verse, formula, vyñana-ghana, mass of know- 430, 435, 447, 450 ledge, 10I mahatman, mighty being. 217; vyñana-mava, consisting of under- great soul, 343, 4I1; the standing, 285, 376 Great Soul, 405, 406, 434, vyñanatman, conscious self, 387 458 mdrtı, sagittal suture, 297, 3561 maha-bhuta, gross element, 301, vidra, knowledge, 421; science, 418 100, 127, 146, 445 matra, element, 386, 392 zudhi, law, 371 (cf. 420) māyā, 37-38; magic power, 105, vinasa, destruction, 304 trickery, 380; illusion, 8, viś, the people, 84, 85, 982, 273, 396, 404 visvambhara, firc-holder (?), 82 314 maya-maya, consisting of illusion, 420 vzsaya, object, 444 mayzn, illusion-makel, 404 vedanta, Veda's End, 376, 411 mukt, release, 107-108 vairagya, indifference to the munz, ascetic, I12, 143 woild, 412 murti, material form, 296, 378, vaisvanara, universal, 234, 391 396 zyana, diffused breath, 125, 180, medhas, wisdom, 300 moksa, liberation, 410, 436, 443 208, 238, 278, 284, 384,

moha, delusion, illusion, 363. 395, 385, 416, 426, 430, 446, 453 zyahrh, mystical utterance, 278, 407, 420, 431, 455 425 512

SANSKRIT INDEX

zyoman, heaven, 283 survapti, all-obtaining, 322-324 zrūtya, 3822 sarvavat, all-contaming, 6, (134)

śakt, power, 402, 409 sūnkhya, disciimination, 410

śarira, body, 418 sadhu, good, 288, 289

śanta, tianquil, 392, 410 saman, chant, 79, 92, 154, 155,

śantatva, tranquilhty, 442 180-186, 189-199, 201-

Śraddha, faith, 163, 178, 231, 202, 305, 311, 370, 381, 388 samya, identity, 374 285, 341, 369, 371, (377), savujya(tva), complete union, 420, 378, 389 Srotriya, versed in the scriptures, 422, 437

160, 234, (242), 288, 369 siman, han-part, 297, 3126 suvupta, sound asleep, decp sleep,

samnsara, cycle of uansmigration, 95,392 susupta-sthana, deep-slcep state, 57, 352, 410, 413, 441, 447 samkalpa, conception, 101, 252- 392

253, 264, 300, 321, 339, 407 susumna, name of an artery, 3845,

samjña(na), consciousness, 147, sthāna, place, state, 981 437

300 sat, being, (1I-12), 241, 265, smrtz, traditional doctines, 262;

287, 372, 381 ; ieal, actual, memoiy, 300, (444) svapna-sthāna, cieaming state, 97,386, 442 sattva, Pure Quality, 423; pure svabhava, inherent nature, 8, 408 39I

being, 359, 452 satya, the real, truth, 95, 129, svaram-bhu, the Self-existent, 106,

151, 155, 259, 265, 285, 149, 176, 353, 363

287, 306, 427, 429 svard), autonomous, 64, 26r

samnyasa-yoga, application of re- svatantrya, independence, 437 svārūjya, self-rule, 641, 279; chief nunciation, 376 samınyāsın, ascetic, 432 sovereignty, (202), 205-206,

samūdhi, absorption, 435 334, (450)

sumana, equalzing breath, 125, hamsa, name for the individual 208, 239, 259, 383, 384, and the cosmic soul, 44ª, 386, 416, 430, 446, 453 134, 135, 395, 402, 410, samprasada, serene, 265, 272, 429, 454 414 hara, epithet of the soul, 396 sambhava, origin, 364 mui(-kara), the sound hir, 165, sambhati, becoming, 364 189, 191-199 sammoha, stupor, confusion, 323, hita, vein, aitcry, 95, 132, 136, 441,45I 267, 333, 361, 384

513 L1

GENERAL INDEX

This Index aims to piesent, in the alphabetic airangement of the key-words, a complete survey of the piincipal contents of the thirteen Upanishads tianslated in this volume. The names and subjects of the Bibliography have not been included here, and considerations of

importance. space have likewise required the omission of propei names of secondary

The numbers iefer to pages. Superior numerals iefer to the footnotes. A absorption (samādh1), 435 423, 431-432, 433, 448,

Agni Vaisvānara, 73, (152), 416 452 action, organs of, (karmendriya), 391*, 3948 Agnihotra sacnfice, 54, 310, acts, a person's, determine rein- 368, 448, 450, 451 carnation, 54-57, 140-14I, mystical interpretation of the, 233, 303, 352, 357, 369, 238-240 407,417-418 Aitareya Upanishad, cosmological determine character, 11O, 140 theory in the, 10 affect not the real self, 143- All, seeing and obtaming the, 144, 362 262, 458 attamment of the Atman ter- all-knowing, see ' ommscient' minates, 373, 376 All-obtaining, the, (sar vaptt), 322- determine the soul's course, 384 the One God is the overseer of, all-pervading, the Great Soul is, 324

409 396-397 the soul fettered by the con- see also 'immanence' sequences of, 420 alphabet, utterance of the sounds by tranquillity one destroys of the, 458 good and evil, 436, 447 analogy, reasoning from, 611 see also 'evil,' 'good and evil' Angiras, 179, 366, 367 actual, the, see 'real' actuator, the Great Soul as, 395 anthiopomorphic conception of the woild-ground, 23-26 Adıti, 75, 354 Äditya, 199, 211, 214, 278, 279, appearance (rūpa), 327 Aıka, 429 294, 403, 422, 428, 448 Adityas, the, 84, 120, 201, 202, arrow, analogies of bow and, in meditation, 372, 438, 440 205-206, 212, 313, 453 agent, Brahma the real, in the arteries, or veins, called hita, 95, individual, 335-336 132, 136, 267, 333, 361, Agni, 85, 96, 124, 165, 17I, 384 asceticism, see 'austerity' 173, 189, 199, 202, 205, ascetics, 112, 143, 374, 376, 432 2II, 214, 278, 279, 288 astrology, 250, 251, 254 294, 338, 339, 354, 358, Asuras, devils, 268-269, 321' 365, 381, 397, 403, 422, 334, 413 514

GENERAL INDEX

contended with the gods, 76- and umversally immanent 78, 178-179 Innei Controller, 114-117 offspring of Prajāpati, 150 desciibable only by negatives, false doctrine taught to the, 125, 132, 147, 263, 268 269, 456 loid of past and future, 142, Asvamedha, horse-sacrifice, 73: 354,355 75-76, III glonfication of the, 142-143, Aśvins, the two, 104, 149, 172 223-224, 261 Atharva-Veda, the, 100, 127, 146, an absolute unity, without 204, 206, 250, 251, 254, diver sity, 143 285, 367, 445, 446 a bridge, or dam, between the reincarnation mentioned in the, two worlds, 143, 265, 454 54,3794 descnbed and explained, 144, atheism (nāstıkya), 419 261, 262-274,349-358, 375, Atman, Soul, boin from the 414, 417, 429, 452-454 aboriginal waters, 1o knowledge of the, mncludes all the ultimate basis of the mani- knowledge, 146 fold world, 21, 81-82, 386- impeushable, 147, 454 387 contains everything, 209-210, development of the conception 263, 301 of, 23-32 the principle of differentiation progressively defined, 26, 114- and individuality, 242 117, 234-240 reached regressively at death, immanent in all things, 28, 82, 249 I00, I02-103, III-II2, vanously identified, 252, 269, 246-250, 396-397, 402 270, 271 devoid of ethical distinctions, capable of indefinite individua- 63, 81,348,357 tion, 262, 373 umon with the, 66 a false doctrine of the, taught the aboriginal sole existent one, to the Asuras, 269, 456 81, 85, 294 produced fiom a pie-existent identified with all the gods and being, 287 poweis, 82, 429, 454 the agent in a peison's func- paramountly near and dear, 83, tions, 300, 354, 428 98-100, 145 responsible for an individual's threefold appearance of the, 92 the reality of things, 95, 265, 427 good and bad deeds, 328 knowable only to the elect, the source of all cieatures and hings, 95, 372, 445, 4524 35°, 376 higher than the mntellect, 352 the supieme object of know- grants desires, 357 ledge, 100, 396 mcompiehensible except as as subject of consciousness, cxistent, 360, 435 never an object of know- how attained, 369, 374 ledge, 101-102, 112, 428- vision of the, liberates from

identified with Brahma, 105, 429 sorrow and rebirth, 373, 374,399 144, 210, 273, 298, 301, has a dual nature, 373, 458 372, 397, 414, 435 knowable only by thought the unperceived all-functioner purified fiom sense, 375 515 L12

GENERAL INDEX

to be found in one's own piayer for vigor of the, 277 soul, 396, 445 the Biahma-knower leaves his to be perceived through med- sins in the, 286 tation, 396, 429 animated by the intelligential Piajapati called the Knower of self, 322-323 the, 446 as vehicle of the soul, 351- adoration of the, 454 352, 414, 417, 422 attachment, the soul limited by, liberation from the, 356

freedom from, see ' liberation' 42I a citadel with nine or eleven gates, 356, 402 austenty, preliminary to cieation, the subtile, 396, 431, 436 14, 75, 86, 287, 378 pessimistic deseuption of the preliminary to instruction mn human, 413, 419 sacred knowledge, 290-291, constituent elements of the, 371, 396, 412 418 Brahma is built up by, 367 bondage, without knowledge of the Supreme attainable through Biahma the soul is in, 395 proper, 369, 374, 376, 380 bow and arrow, analogies of, in lequisite for perception of the meditation, 372, 438, 440 Atman, 396-397, 421 Brahma, development of the con- autonomy, complete freedom, of ception of, 14-23 the possessor of mystic know- the earliest entity, 14, 83, 84, ledge, 641, 261, 279 the ultimate world-giound, 16, 435

B II3-II4

bad conduct, see ' evil' piogiessively defined, 16-21,

becoming (sambhūtr), 364 92-95, 127-13I

Being, as the aboriginal entity, as apait fiom, yet identified with, the woild, 21-22 II-12, 241, 245 immanent m the would and in produced fiom Non-being, II- all beings, 21-22, 82, 11I- 12, 287 and Non-being, Biahma Is, 372 I12, 287, 452 variously identified, 22, 153- and Non-being, Life 1s, 381 Bhagavad-Gītā, 66 154, 214, 222, 251 -- 258,

Bhava, the Existent, 429, 454 290, 291, 292, 301, 307,

Bhūtas, ghosts, 413, 455 308, 391, 434

brth ceremonies, 172-174 one quaiter phenomenal, thiee

blind, simile of the blind leading quaiters immortal and m-

the, 346, 368, 456 accessible, 34, 208, 458

bliss, the, of Brahma, 138, 285- has two opposite foims, 34-36,

289, 29I 97, 425, 434, 437-438,450

a self that consists of, 286, a conglomerate mass, 35, 140 inconceivable and mcompre- 289, 293, 392 bodily self (sarīratman), 285, 334 hensible, 41, 335

body, the soul's point of ingress Agni and Vayu subject to, 53,

into and egress from the, 337-339

267, 278-279, 297, 361, 384 the self of the gods, 83-84

the spirit confined in the, 272 to identify oneself with, the highest aim, 83-84, 437 516

GENERAL INDEX

the Reality in all living things, limitless, 435 97, 151, 287, 372 warmth of the body called the a knowledge-mass, IOI heat of, 440 the unification of everything, warder of the door to, 440- IOI 44I identified with the Atman, 105, mode of entiance into the hall 144, 210, 273, 298, 301, of, 440-44I 372, 397, 414, 435 the pathway to, 443 the self-existent, 106, 149, 176 adoration of, 449, 452 identified with the One God, Biahmā, 274, 306-307. 366, 406, I20-121, 403, 406 410, 422, 423, 426 the individual soul identified Brahma-abode, 375, 376 with, 140 Biahma-Atman doctuine, 370- expounders of, or discourseis 373 on, 144, 201, 394, 402, 427 Brahma-ism, 13 (see also ' Biahma-knowers') Biahma-knoweis, 114, 141, 221, an emanation fiom primeval 223, 283, 351, 366, 374, water, 15I 394,436 as mouth, mystic doctiine of, Brahma-knowledge, iestrictions 206-207 on disclosing, 207, 377, 442 all-inclusive, 209-210 the basis of superiority, 339 fourfold, 213-214 imparted by Brahma, 366 knowledge of, liberates from a competent teacher to be rebirth and fiom all fetters, sought for, 369 286, 395, 399, 447 leads to union with Brahma, 395 is both Being and Non-being, contained in all the Upani- 286, 372 shads, 414 developed the antitheses of means of attaining, 421 existence, 287 see also ' knowledge' manifest in cosmic and per- Brahma-source, the, 374 sonal functions, 316-317, Brahma-wheel, 395, 408 335-336 Brahma-world, the course of the paradox of the insciutability of, soul to the, 56, 163, 224, 336-337 the Vedic gods ignoiant of, 232-233, 304, 443-444 liberation beyond death and 337-339 1ebirth in the, 56, 163, 274, the great object of desire, 339 hidden, 356, 372, 396 fiee fiom evil, 62, 265 376

built up fiom the pumeval Im- the highest world, 138 perishable, 367 conditions in the, 144 described, 372-373 entered in deep sleep, 265 the higher and the lower, 373, desciiption of the, 265-267, 387 the conjectural First Cause, 304-3°5 a perfected soul passes at 394 death into the, 273, 274 threefold, 395, 396 the knower's triumphal pro- revealed in the body through gress through the, 304-306 meditation, 396, 437-438 degree of perception of the the lower gods forms of, 422 Atman in the, 359 5I7

GENERAL INDEX

gained by ceremonial observ- importance of the vital, 258- ances, 368 259, 322 an upiight character required a self consisting of, 284 for possession of the, 380 a phase of Brahma, 284-285 one who meditates with the mention of two kinds of, 292, syllable Om is led to the, 356, 37I 388 an mndividual's powers iever- Brahman, instruction given to a, tible into, 316-317 by a Kshatuya, 16, 26, 54, unity of the various kinds of 92, 94, 1851, 231, 234-240, vital, 322

a manifestation of Brahma 333 mention of seven kinds of, 371 control of the, in meditation, among men, 85 435, 436, 439 discussion of the woid brahma breathing spnit (prana), 334, as caste-designation foi a, 982 436, 449 instructions given to a, I12 doctiine of the, 307-308, 320- the greatness of a, 144 328 orignally did not possess philo- bridge, the Atman regarded as a, sophic knowledge, 162 143, 265, 372, 454 one should not find fault with Brihad-Aranyaka Upamshad, the a, 199 composite structure of the, 7 Satyakāma recognized as a, Brihadratha, ascetic king, 412, 218 414 priest, sacrificial activities of a, Brihaspati, 79, 179, 200, 455 224-226 Buddhism, the Upanishads ap- rebirth as a, 233 pealed to by exponents of, 2 use of Om by a, 280 traces in the Upanishads of the respectful attention to be shown influence of, 6, 7 to a, 282 butter, the all-pervading Atman the conduct of a wise, to be likened to, contained in taken as a model, 282 cieam, 396, 397 what is non-Vedic is not to be melted, see 'ghee' studied by a, 457 Brāhmanas, 5, 10, 13, 14, 2851 Bıahmanaspatı, 79, 4001 breath, the, returns to the wind Calvinistic doctrine of election, a at death, 24, 365 the superionty of, among the parallel to the, 591

bodily functions, 76, 90-91, Candala, person of low caste, 136 see also 'candala' in Skt. Index 226-228 mention of the five kinds of, Cāivakas, the Upanishads ap-

87, 125, 208, 238-239, 279, pealed to by the, 2

384, 385-386 caste, gradation of, in reincarna-

correlated with Wind (Vayu), tion, 55, 233 differentiation of, created by 90-9I mention of three kinds of, 109, Brahma, 84

155, 180, 278, 284 mention of four designations of,

mention of four kinds of, III- 84-85, 233 discussion of certain designa- II2 tions of, 982 518

GENERAL INDEX

distinctions of, non-existent in of the Sama-Veda praised and the world of the soul, 136 explained, 177 distmctions of, superseded by analogies of the fivefold, 191- the knower, 240 192 mention of three designations explanation of the sevenfold, of, 273, 313-314 193-195 mention of two designations of, see also ' Sāman' 351, 38I character, determinative factors Cat-doctrine, the so-called, of mn, 56 salvation by Gracc, 3501 cause, the fiist, 394, 409 possession of the Brahma- world requnes upiightness ceremonial, woild-crcation de- scribed as accompamied by, of, 380 charactenstics, the Supreme Per- I4 son devoid of, 359, 392, explanation and interpretation of sacrificial, 107-109 chariot, the body as vehicle of 409

for the realization of a wish, the soul compared to a, 351- 163-167, 229-230, 309 352, 398, 414, 417, 422 connected with procieation, chastity, 266, 268, 272, 371, 374, 168-172,314 378,380 connected with paiturition, chronological giouping of the 172-174 Upanishads, 70 importance of proper perform- ance of sacuficial, 224-225 cogniion-mass, the cosmic Soul

for attaining greatness, 229-230 a, 147 the soul in dreamless sleep is for procuiing a prize, 309 for winning affection, 310 a, 392 the soul in the 'fourth' state at new moon, 312 is not a, 392 at full moon, 313 concentration, a road to unity with observances, to be scrupulously the One, 68, 435 practised, 367-368 details regarding, 436, 440 observances, rewards of, 368 conception, faculty of, (samkalpa), all features of religious, derived from the Person, 370-371 IOI, 252-253, 264, 300,

observance of, requied of 321, 339, 407 conditions of the soul, see 'states' students of mystic know- conduct, one's reincarnate status ledge, 377 determined by one's, 54-57, spuitual significance of sacri- ficial, 398 140-141, 233, 3°3, 352,

see also ' ceremony,' 'sacrifice' 357, 369, 407, 417-418 determmnes one's character, ceremony, the Rajasūya, 84 IIO, 140 preparatory, of consecration, (Dīkshā), 124, 212, 229 affects not the real self, 143- 144, 362 of transmission from father to see also ' evil,' 'good and evil' son, 89-90, 318-320 Chändogya Upanishad, compo- confusion (sammoha), 441, 451 conscience, the pantheist not site structure of the, 7 troubled by, 61-62, 66, 143, chant, glorification of the Saman, conscious self (vijñānatman), 387 289 79-80 519

GENERAL INDEX

consciousness, a late development cryptic, the gods said to be fond in water- and space-cosmo- of the, 132, 298 logies, 10-12, 14 cuises, efficacious, for use against subject-object, tianscended in a rival, 169-170 the supreme state of the on foes, 313, 314 soul, 46-48, 50, I0I-102, cycle of transmigration (samsāra), 136-138, 147 (cf. 260, 428) cessation of, at death, IOI, 57,352, 410, 413, 441, 447

139-140, 249 indispensable for activity and experience, 325-326, 431 D

contemplation (tarka), 347, 435 date and chronological order of contest, for superiouty, of the the Upanishads, I, 6, 70 bodily functions, 76-78, 90- daughtei, instructions to those 91, 158-160, 227-228, 317- desiring a, 171 318 (cf. 322) death, dispesal of the bodily of the gods and devils, 76, constituents at, 24, 110, 365 178-179 experiences of the soul at and Contioller, the Innei, (antaryā- after, 49-50, 56, 139-141, min), 114-117, 281, 392 153, 162-163, 179, 224, correlation, or correspondence, of 245-246, 249, 3°3, 356-357 things cosmic and personal, the possessor of mystic know- 24, 74, 102-103, I21-124, ledge escapes the second, 76, 151-152, 157, 180, 183, 87, IIO, III 184, 208-209, 238-239, ceremony of transmission to 267, 269, 294-295, 324- one's son before, 89-90, 325, 3651, 3762, 384 318-320 of the sacrifice and the lituigy the enemy of the bodily fune- with life and the world, 73, tions, 91 76, 191-194, 195-199, 211- cessation of consciousness at, 213, 225 of the existential and the in- IOI, 139-140, 249

telligential elements, 327 one who knows the Supreme passes beyond, 112, 376, cosmic egg, II, 214-215, 451 Cosmic Person, see 'Person' 396, 398, 400

cosmography, III a question about life after, 126 a prayer in expectation of, 157, cosmology, 9-13, 14, 18, 22, 23, 74-76, 81-82, I18-119, 364-365 manner of the soul's leaving 151, 214-215, 256, 294-297 the body at, 267, 278-279, cows, gift of, 92, 107, 128, 129, 130, 131, 135, 141, 216, 328 361, 384 (cf. 297) the knower of the Supreme creation, see 'cosmology' Creator, the, 142, 350, 402, 404, freed from fear of, 390 one cuts the cords of, 405 407,429 Grace of the, 591, 350, 402, Death, see ' Mrityu,' ' Yama' deeds, see 'acts'

cremation, mentioned or alluded 4II delusion (moha), 363, 395, 407,

to, 24, 153, 157, 162-163, 420, 431, 455 demigods, see ' Gandharvas' 224, 2321, 2332, 2581, 365 demiurges, 24, 4064 520

GENERAL INDEX

desirelessness, pantheistic know- ledge leads to, 66, 112 digestion, part of a universal pro- cess, 152, 416 essential for attaining Brahma the fire of, in the stomach, 435, and immortality, 67-68, 439, 446 141, 360 likened to cosmic sacrificial chaiacteristic of the highest fires, 446 state of the soul, 136 disciple, see ' pupil' needful for expenencing bliss, discrimination (sūnkhya), 410 138, 288-289 distinctions, all, superseded in a iesult of knowledge of the Atman, 142 union with the Supreme,

fices fiom rebuth, 375 136-137

attainable even in earth life, 375 doctrine, restuctions on imparting

leads to liberation, 442 mystic, 167, 377, 411, 442

desnes, the knower of the Atman false, taught to the Asuras,

may have unrestricted, 641, 269, 456 waining agamst false, 455-456 263, 293 Dogs, the Udgitha of the, 188- result in actions and in con- 189 sequent reincarnation, 67, dream, sight of a woman mn a, 140-141, 375 obtained by those possessing a sign of success, 230 dieaming sleep, as a state of the occult knowledge, 80, 85- 86, 158, 178, 180, 184, 227, soul, 45, 46, 134-136, 270-

256, 263-264, 268, 283, 271, 386, 391, 458 dreamless sleep, a high state of 293, 300, 349, 375, 393 fulfilled thiough hope, 258 the soul, 45, 46, 48-49, 95,

ealized by means of mental 136-139, 244, 265, 271, 323,

conception, 264 333-334, 386, 392, 458

Biahma the acme of all, 339 duahty, apparent, of the world-

fashioned by the Person, 357 giound, 35-37, 387, 425,

granted by the Inner Soul, 434, 437-438 necessary for subject-object

freedom from, see 'desireless- 357 consciousness, 46-48, 50, I01-102, 137-138, 147, 428 ness' destruction (vināsa), 364 Duperion, Anquetil, translation

Deussen, Professor Paul, quoted, of the Upanishads by, 3,

2', 3-4, 641, 499, 501 3771, 461, 464, 465, 493 duty, three branches of, 200 interpretations of, refened to, 811, 3484 peiformance of one's, enjoined,

devils, see ' Asuras' 42I dwarf, seated in the middle of devotee (_yogin), 432 the body, 356 devotion (bhakti) to God, 411 devout soul ( yuktātman), 376 dying person, bequest and trans-

Dhatri, the Creator, 142, 172, mission of a, to his son, 89-

350, 402, 404, 407, 429 90, 318-320

differentiation, progiessive, of the prayer of a. 157, 364-365

Supreme, 423-424 E diffused breath, see 'vyana' in Skt. Index eating, formulas to be used in connection with, 430 521

GENERAL INDEX

eclipse, allusion to a lunar, 273 superseded in dreamless sleep, egg, the cosmic, II, 214-215, 136, 267 45I cannot penetiate the Brahma- ego, illusory natuie of the sepa- woild, 265 rate, 50-51, 246, 376, 389 abandonment of, requisite for egoism (ahamkūra), 387, 391*, knowledge of he Soul, 350 395, 407, 426, 441 left mn the body by the Brahma- egress from the body, the soul's knowel, 286 point of, 267, 278-279, 361, prevents attamment of the 384 (cf. 297) Atman, 353 election, doctiine of, 591, 328, existence, the only attubute of 350, 376 the Supreme Bemg, 97, 360 elemental soul (bhutatman), 417- existential element (bhūta-matra). 420, 430, 432 327, 328 elements (bhuta), 3943, 418, 440 experience, the Atman has a dual the five gross, 301, 418 nature for the sake of obtain- the ten existential and the ten ing, 458 intelligential, 324-325, 327, expiration, the ongmn of sacred 328 scriptuies attributed to emanation, all creation an, from divine, 100-101, 146, 445 the Imperishable Soul, 95, eye, the persons in the right and 146, 367, 370 in the left, 132, 457 emancipation, see 'liberation' enjoyer, the mndividual soul called the, 351, 395, 396 F

equalizing breath (samāna), 125, faith (śraddha), 163, 178, 231, 208, 239, 383, 384, 386, 285, 341, 369, 371, 377, 416, 430, 446, 453 378, 379, 389 essence (rasa), 287, 423 false, the, cncumscubed by the Eternal, the, 396 truc, 151 ethical ideals, influence of the doctimne, 269, 456 doctrine of Karma on, 53-56 Brahma differentiated within enjomed, 150 himself both the true and influence of the doctrine of the, 287 election on, 328 those who attain the Brahma- see also 'actions,' 'evil,' 'good woild eschew what is, 380 and evil' father, the Creator called a, 86 evil, the theory of salvation from, transmission of a, to his son, 58-66 89-90, 318-320 the knower freed fiom, 60-61, a son aids and frees his, 90, 144, 152, 157, 183, 223, 234, 240, 273, 286, 312, affectionate greeting of a son 3153

321, 334, 34°, 374, 377, 388 by a, 315-316 an infection from the devils, 76-77,178-179 fathers, woild of the, 89, 108,

the Supreme Soul not sullied 163, 233, 264, 359

by, 81, 357, 363 fear, the Atman described as

does not come to the gods, 90 experiencing, 81

superseded in death, 134 fieedom from, as the acme of achievement, 132 522

GENERAL INDEX

the knower of the bliss of Biahma 15 fiee fiom, 285, formulas, special, connected with eating, 430 289 the sacificial, a manifestation the basis of fearlessness and of, of the Loid, 435 287 fourth, or superconscious, state of as a cosmic puinciple, 288, 358 the soul (turiya), 49, 392, fig-tree, ceiemomal use of wood of the, 167 393, 436, 458 (cf. 155, 156) fieedom, unlimited, 266, 267, 293 instruction thiough a compan- fiom desire, 442 son of fig and, 247-248 fiom evil, see ' evil' in the Brahma-woild, 267 fiom sorrow, rebuth, etc., see the eternal, with 1oots above, 'liberation' 358, 426 fuel, buinging of, in token of dis- fire, digestion carried on by the cipleship, 218, 235, 268, universal, 152, 416 oblations in the, 164-165, 239 270, 271, 302, 333, 369, 378 full-moon, sacrifice at, 87, 368 the peison in, icveienced, 330 nght of the, 309 used as a symbol of imma- ceremony, 313-314 nence, 357, 396 see also 'moon' digestive, 435, 439, 446 functions, contest for superionty mystical signficance of the among the bodily, 76-78, three kmnds of sacnficial, 90-91, 158-160, 227-228, 445-446 fiist cause, conjectures iegarding 317-318 (cf. 322) characterstics of six bodily, the, 394 the One God as, 409 157-158

five-fire doctrme, the, 60, 234 fivefold, the world and the mndi- G vidual said to be, 86, 279 Gandharvas, 74, 11I, 113, 199, food, manifestations of Brahma 413 as, 153, 284, 290, 292 world of the, 138, 359 the ieciprocal relations of, 291- Gayatıī meter, the, 156, 207- 292 208, 211, 452 prospenty of a giver of, 292 Gāyatrī prayer, the, 155-157, the cieation and assimilation 166, 405, 427, 447 of, 296-297 ghee, melted butter, 164, 167, the person in the moon as the 172, 223, 229, 309, 368, soul of, 329 44°, 450 the direct source of creatures, God (deva), 277, 381, 394, 395, 380, 451 396, 399, 400, 402-411, 416 formulas connected with, 430 mind called the highest, 385 the principle of, and its applica- meditation the means of be- tions, 430-434 holding, 396 the cycle of, through the sun, is omnipresent, 399 45I gods, displacement of the Vedic foreign travel, prohibition of, 78 and Brahmanic, 52-53 form (rūpa), 324 contest of the devils with the, material, (mūrti), 296, 378, 396 76-78, 178-179 subtile, (linga), 396 evil does not come to the, 90 523

GENERAL INDEX

the world of the, 89, 108, 113, H 163 happiness, imperishable, how breathe along with bieath, 284 all the, worship understanding attamed, 442 Hara, 'Beaier,' epithet of the as Brahma, 286 manifoldly pioduced from the soul, 396

Person, 37I heart, the, 95, 150, 208, 333, 458

worship of the, permissible, the space within the, 95, 132,

but tempoiary and infenior, 262-263, 278, 437, 440, 44 1, 457 422 liberation from the knots of good conduct, an equal requisite the, 262, 360, 377 with knowledge, 61 the Brahma-woild possessed by the seciet place of the, 354,

those of, 380 371,375,425

good and evil, the distinction of, the Soul seated in the, 361,

meiely verbal. 62, 251-252 402, 405, 446, 454

the Brahma-woild devoid of, the lotus of the, 424-425 he who is in the, 435, 454 62, 265 transcended by the knower, 63, heat (tejas), 74, 386

66, 143, 234, 289, 305, 321, heaven, heavenly world, 195, 265, 283, 303, 320, 368, 369, 397, 374, 435 experienced in waking and in dreaming sleep, 135 Heaven-father (dyaus pitr), 166 444

superseded in the supreme con- Hegel, quoted, 70

dition of the soul, 136-137 henotheistic tendency, the Indian,

not attributable to the self, 328 20

the Atman supenor to distinc- hidden, Brahma, or God, said to

tions of, 348 bc, 356, 372, 396

by tianquillity of thought one Hımalaya Mountains, refened to,

destioys, 436, 447 119, 317, 338

see also ' acts,' ' evil' Hiranyagarbha, the Golden Germ,

grace of the Cieator, 350, 402, 13, 400, 404, 4062, 429, 454 holy places ([zr tha), 274 4II doctrine of the, 591 honey, use of, in ceremonial, 167

gradations, upward, to Brahma, the sun described as, 203

113, 138, 288-289, 304 Honey-Doctrine, the, 102-104

to the supreme, supersensible Hopkins, E. Washburn, 91, 542

Peison, 352, 359 horse-sacrifice, 73, 75, 1II

grain, ten varieties of, used in hunger, aboriginal, associated with

ceremonial, 167 death, 74

grammar, difficulties of, 831, 1362 hymn of piaise, a pantheistic,

note on, (brūyāt), 1271 422-423

grass, sacuficial, 1642 I Great, the, epithet of the Supreme, 'I am,' the fiist utterance of the 395,400 Greek religion and philosophy, I, aboriginal Atman, 81 'I am Brahma,' 83-84 9, 38, 52, 58, 60, 71 idealism, the later and dominant gross elements (mahā-bhūta), 301, viewpoint of the Upanishads, 418 42-52, 7I 524

GENERAL INDEX

the ethics of, 64 produced from the pnmeval ignorance (avidvā), 37, 140, 142, Imperishable, 242, 367 346, 363, 368-369, 390 a product of space, 273 a warning agamnst, 455-456 the possessor of knowledge is illusion, 64, 395, 396, 420 fieed from, 376 the doctuine of, 37-39, 44, 404 individuation, piogiessive, of the sepaiate self-existence of the Supreme, 262, 424 ego merely an, 50 space the piinciple of, 273 immanence, universal, of the Indra, 84, 96, 105, 120, 121, Cosmic Soul, 21-22, 28, 34, 82, 100, 102-103, III-II2, 131, 172, 199, 200, 205, 268-273, 275, 277, 288, 115-117, 146,246-250, 287, 301, 305, 311, 313, 314, 357, 396-397, 402,403, 425 immoitality, a piayer fo1, 80 315, 320-322, 330, 334,

pieferable to wealth, 98, 145, 345 338, 339, 358, 381', 382,

liberation fiom desire requisite 423, 429, 446, 453, 456 Indra, a name for the mdividual fo1, 141, 360 soul, 278, 298, 457 to be attained thiough mystic Indragopa beetle, 97 knowledge, 157, 318, 335, Indu, the moon, 429 337,359,361, 377,385,400 infinite, Brahma as the, 283 the Breathing Spint as the the soul is, 396 essence and source of, 321 inherent nature (svabhāva), 8, 408 denzens of the heaven-woild initiatory rite (dikva), 124, 212, partake of, 343 229, 370 the quest of, leads one to look Inner Controllei, the, 114-117, within the self, 353 2811, 392 attained thiough the giace of Inner Soul, the, 357, 361, 370, the Supicme, 395 Imperishable, the, 12, 118-119, 371, 409, 424 inscrutability of Biahma, paradox 147, 367, (369), 370, 372, of the, 336-337 376, 387, 395, 396, 405 inspiration, invocation of Savitri in-breath, see ' prana' in Skt. Index for, 166, 397, 428 incantation, see 'ceremonial' of the Hmdu scriptures, 100- incarnation, human, sce 'reincar- IOI, 146, 445 nation ' instruction, iestrictions on mpart- incomprehensibility of the Ulti- mate, 39-4°, 335, 337, 360, ing mystic, 167, 207, 377, 4II, 442

independence (svatantrya), 437 4º5 bringing of fuel as token of a desire for, 218, 235, 268, Indha, 131, 132, 457 270, 271, 302, 333, 369, 378 indifference to the world, II2, necessary for knowledge of the 369, 412 Soul, 347 individual, the living, (jiva), 436 the Soul not to be attained by, individual soul, see soul individuality, a veil of appearance 350, 376 intellect (buddhz), 8, 351, 352, over the Ultimate Real, 34, 353, 360, 387, 3914, 395, 426

overcome in the Supreme, 50- 92 intelligence (prajña), 301, 305,

51, 376, 389 307, 319, 324, 325-326, 350; (caitanya), 452 525

GENERAL INDEX

intelligential element (prajñā- Kaushītaki Upanishad, two pub- mātrā), 327, 328 lished recensions of the, 3021 intelligential self, soul, (prajñāt- Kena Upanishad, two distinct man), 318, 321, 322, 328, parts combined in the, 52- 334 (cf. 136) 53,337 intoxication, the delusion of life lıkened to, 420 explanation of the name of the,

invocation, see ' prayer' Ketu, the Diagon's Tail (de- 3351

irresponsibility, apparent ethical, scending lunar node), 454

Īśā Upanishad, name of the, 3621 328 knots of the heart, 262, 360, 377

Īśāna, Lord, 84, 404, 429, 454 knowledge, mystic, supersedes mere worship and sacrifice, 53, 82, 83-84, 119 J renders woiship and sacufice Janaka, kıng, 107, 127-133, 156, efficacious, 54, 80, 239 overcomes Kaima and rebirth, 328 Jātavedas, epithet of Agni, 338, 56,379,395,396 influences one's reincarnate Job, Book of, a parallel idea in 344° status, 56, 303, 357 the, I261 is efficacious, 58-60, 85, 86, joy. see ' bliss' 88, 90, 91, 97, 151, 167, jugglery, the illusion of life likened 180, 283, 291, 307, 317, to, 420 fices fiom evil, 60-64, 143- 377

K 144, 152, 157, 223, 234, 239-240, 286, 321, 388, 435 Kant, Immanuel, idea of auto- the Soul the supreme object of, nomy in the Upanishads 100, 396 compared with that of, 641 is the key to all knowledge, Kapila, the Sankhya philosopher, 100, 114, 146, 150, 240 4062 leads to immortality, 142, 267, karma, fiuit of action, alone 353,400 survives aftei death, 6, I1O the doctrine of, 54-57, 140- leads to the Brahma-world, 163, 224, 232-233, 304-307 141, 369 restrictions on impaiting, 167, not publicly discussed, 1IO 207, 377, 411, 442 determines one's reincarnate procures fulfilment of desires, status, 233, 357, 407, 417- 178, 180, 184, 227, 256, 293 418 benefits of possessing, 286 does not adhere to one free prevents injury from any mis- from attachment, 362 deed, 321 a vision of the Soul leads to the basis of superiority, 339 cessation of, 373 obtainable only by the elect, the soul fettered by its, 420 Katha Upanishad, elements of 35°, 376

Sānkhya doctrine in the, 8 fiees from all fetters, 359, 395,

source of the dramatic setting 396, 399, 447

of the, 3411 two degiees of, 366

Kaushītaki, 182, 307, 3II a competent teacher to be sought for, 369 526

GENERAL INDEX

leads to union with Brahma, relinquishment of desires re- 395 quisite for, 442, 447 contained in all the Upani- the mind the instrument for shads, 414 obtaining, 447-448 a means of apprehending license, unlimited, apparently ac- Brahma, 42 I corded to the possessor of does not supersede religious knowledge, 60-61, 143-144, forms, 421 lıfe 157,239-240,32I hindrances to acquuing, 455- (bieath), Brahma as, 153, 284-285, 290 imparted by a Kshatriya, sce 456 the sun as the source of uni- 'Kshatriya' veisal, 379 knowledge-mass (vijñāna-ghana), a hymn to universal, 381-382 IOI see also ' prana' in Skt. Index Krishna, 3632 light, the Supreme as the self- Kshatnya, a Brahman instructed luminous cosmic, 209, 358, in mystic knowledge by a, 16, 26, 54, 92, 94, 1851, 373, 410, 449-450 light-Brahma, the, 450 231, 234-240, 333 lightning, 222, 231, 233, 242, rebirth as a, 55, 233 relative superiority of Brahman 330, 339, 450, 457 line of tradition (vamśa), 7, 105- and, 84 106, 148-149, 167, 174- metaphysical knowledge the 176, 207, 274, 366 reason for rulership of the, liquor-drinking, condemnation of, 231 Kubera, god of wealth, 2104 literatuie, mention of woiks of 234

Kutsayana's Hymn of Praise, sacred, 100-I01, 127, 146, 422-423 203-204, 250-251, 254, 367,445,446 L see also ' Vedas'

Lanman, C. R., uanslated pas- lituigy, refeiences to the, 152,

sages fiom the Upanishads, 4 154, 165, 177-178, 180,

law (dharma), 84, 91, 103, 456 181, 182, 187-200, 201- 202, 210-213, 224-225, leavings of food, impure, 186, 280, 305 240, 430 liberation, complete, from death longevity, the possessor of know- ledge attains, 195-198 and rebirth, 56, 107-108, desired, 330, 331, 332, 362 141, 163, 274, 376, 395, 410 from the unreal, 62, 71, 80 spurned, 345

from sorrow, 251, 374, 377, see also 'old age' lord, epithet of the cosmic and 402, 403 individual person in the from the knots of the heart, heart, 143, 152 262, 360, 377 from the body, 267, 278-279, epithet of the soul in dreamless sleep, 392 356, 361 Lord, designation of the Supieme, attained through knowledge of the Supreme, 359, 395, 399, 374, 395, 400, 402, 403,

497,436 404, 406, 409, 429, 454 lotus-flower, as a symbol, 262-263 527

GENERAL INDEX

lotus-leaf, 223, 418 mind, the agent in all conscious lotus of the heart, 424-425 experience, 87 lunar world, iebirth of souls that a self consisting of, 285 go to the, 379 Brahma as, 290 likened to the reins of a chanot-

M drive1, 351, 352 control of the, as a means of macrocosm, coirelation between obtaining ielease, 359-360, microcosm and, 23-24 442-443, 447-448 as a person, see ' Person' pioduced fiom the supreme Maghavan, epithet of Indra, 315, Peison, 370 338 during sleep all sense-functions magic (māyā, illusion), projection are unified m the, 385 of the manifold woild charac- see also ' manas' in Skt. Index terized as, 37-38, 105, 404 Mitra, 275, 282, 453 Maitri, teacher, 414, 4225 monism, first mchcations of, 13 Maitii Upanıshad, Sankhya influ- the Vedic and Brahmame gods ence in the, 9 superseded by, 52-53 man, compauson of, with a tiee, Monkey-doctune, the so-called, I26 of salvation by works, 3501 manifest and unmanifest, 395, 43I moon, worship of the, 87, 312- Manu, 207, 274 314,368 maik, the Supreme devoid of night of the new and of the every characteristic, 359, full, 89, 309 392, 409 the, as the door of the heavenly Brahma to be penetrated as woild, 303 target or, 372 negative aspect of cieation Marut, 443 exemplified in the, 378 Maruts, the, 84, 206, 453 the woild of the, 388 Matarisvan, epithet of Vayu, 338, comprehended in the panthe- 362, 382 istic Being, 4°3, 423 material form (murti), 296, 378, moral distinctions, see 'evil,' 396 'good and evil' matter, primary, (pradhana), 396, mother, a pupil directed to honor 409, 410, 430-43I his, 281 Māya, the doctiine of, 37-38, 404, Mrityu, Death, 24, 74-76, 84, 499 200, 272, 288, 295, 332, meditation, 45, 254 Muller, F. Max, quoted, ix, 2, 6, 358 a means of apprehending and attaining unity with the One, 462, 480 372, 394, 396, 421, 435 Muller, Julius, theologian, ac- cessation of thought requisite cepted reincarnation, 55 for, 436 Mundaka Upanishad, explanation the use of Om in, 437, 438, of the name of the, 377" Mundaka-vow, 377 mendicant, religious, (pravrajya), 457 mystic doctiine, iestrictions on 440 imparting, 167, 207, 377, metempsychosis, see 'reincaina- 411, 442 tion' see also 'upanisad' in Skt. Index 528

GENERAL INDEX

mystic utterances (uyahrti), 278, old age, longing to escape a 425 miserable, 273 not to be feared in the heavenly N world, 343

Naciketas, 341-348, 351, 353, avoided by the practiser of Yoga, 398 361,456 Naciketas-fie, 344, 347, 35I attainment of, see ' longevity'

name and form, sce 'individuality' Om, mystic syllable, piaise of the

name-giving ceremony, 173 properties of, 177-178, 181-

Narayana, Son of Man, 429, 454 182, 201, 279-280, 426

Nature (prakrti), 8, 354', 396, identified with Brahma, 279,

403, 404, 418, 430, 431, 349, 387, 391, 437, 438 value of knowledge of, 348- 442 negatives, the Supreme described by, 39-40, 97, 118, 125, use of, in meditation, 372, 386- 349

132, 143, 147, 353, 367 387, 396, 437-439, 441, 457

the highest condition of the analyzed into its thiee elements,

soul explained by, 392 388, 425, 426

new moon, saciifice at, 87, 368 explanation of the symbolism

night of the, 89, 309 of, 391-393, 425-426

worship of the, 312 identified with the Udgitha, 425 omnipotent, the Lord charac- see also ' moon terized as, 395 nominahsm, 240-242 Non-being, as aboriginal entity, omnipresent, the Imperishable

II-12, 214, 241, 287 desciibed as, 367

included in the Ultimate, 372, omniscient, the great Soul de-

381, 386 scribed as, 367, 373, 392

non-duality, see 'unity' One God, 121, 217, 396, 400,

non-human, a Person who is, 224, 406-4II one loid (patz) of the gods, 368 233 noumenal, distinction between opposites, pairs of, (dvandva),

the phenomenal and the, 417, 418, 442 ordeal of the heated ax, 250 34-37 Nyagrodha (fig) tree, 248 organs of action and of percep-

Nyaya doctrines, the Upanishads tion, 391', 3947

cited in support of, 2 Ongen, the doctiine of rebirth accepted by, 55 origin (sambhava), 364 conjectures as to the world's, ro out-breath (apana), 125, 180, O object (visaya), 444 208, 238, 278, 284, 356, 371, 383, 384, 385, 416 ocean, an, epithet of one whose outcast (candāla), 233, 240 world is Biahma, 138 outer Soul (bahır-atman), 424 a symbol of meiging of indi- viduality, 246, 376, 389 overlordship, the possessor of knowledge attains, 78 drying up of a great, 413 of the Atman, 104, 143, 152, of creatures, embodied Time is the great, 434 424 prayer for, 166, 229 529 M m

GENERAL INDEX

P 376, 388, 389, 400, 401-

Pali, certain word-foims seem to 402, 403', 415, 419-420, 422, 445, 446 show the influence of, 6-7 in the sun, the, 97, 183, 424, pantheism, in the Upanishads, 2, 449 9, 22, 31, 71 pessimistic views, 413, 419 popular polytheistic belief super- seded and reinterpreted by, phenomenal, distmnction between the noumenal and the, 34-37 15, 53, 82, 83-84, I19-I21 Pippalada, 378, 381, 383, 385, pantheistic conception of the Supieme, 98-102, 144-147, 387,388,390 Plato, views of, on rebinth, 55 209-210, 246-250, 300- pleasure, the nature of, 260 301, 399, 403, 423 Plenum, a, 45, 47, 260, 330 paradox, the, of the contraneties plutation of vowels, 201' in the Atman, 32, 210, 362- pole-star, deviation of the, 413 363, 375 of the One and the many, 34, polytheism, pantheistic belief supeisedes and remterpiets, 35-36, 37 of the unapprehendable Ap- 15, 53, 82, 83-84, 119-121 power, dıvine, (Sakti), 402, 409 piehender, 119 Piajapati, Lord of Creation, 13, of the antitheses in Brahma, 287 of the insciutabihty of Brahma, 76, 88-89, 00, 120, 121, 150, 151, 165, 168, 172, 335-337, 363 Paijanya, 84, 96, 208, 239, 381 189, 199, 200, 201, 225, 227, 268-274, 301, 305, pariot, the green, with red eyes, (immanence), 4°3 313, 314, 315, 332, 378,

parturition, ceremonial connected 379, 380, 382, 3881, 403,

with, 172-174 415, 423, 427, 429, 434,

passion (raga), 369 435, 442, 445, 440, 451, 154 Piajapati-would, 138 path of the soul after death, 140- Piakriti, Nature, 8, 3543, 396, 142, 161, 163, 224, 232-233, 403", 404, 418, 430, 431,442 303-3°5, 376, 379, 443-444 Piana, the doctrine of, 307-309, Paulkasa, caste-designation, 136 peacefulness (mrvrtatva), 437 320-328

people, the, (vis), 84, 982, 273 see also ' prana' in Skt. Index

perception, organs of, (buddhin- Prāņāgnihotia sacrifice, 3772

driya), 3914, 3943 Piaśna Upamshad, name of the

perfected soul (krtatman), 273, 3781 piayer (br ahman), 14, 79, 92, 96, 375,376 person, the woild-giound con- 184,397,398

ceived to be an enormous, for illumination and hberation, 301, 80 I0, 23, 294 the individual human, 283 the Gayatii, 155-157, 166,

of the measure of a thumb, 405, 427, 447

the, 355, 361, 401, 407, 452 to Agni, for prosperity and

Peison, the cosmic, 23, 51, 81, aloofness from sin, 157, 365

87, 97, 102-104, 157, 208, for the attainment of a wish, 163, 309 224, 233, 352, 3542, 359, 365, 369, 370-371, 375, for the attainment of greatness, 166, 229-230 530

GENERAL INDEX

in connection with prociea- Q tion and paiturition, 169, 172-173,314 qualties, the pantheistic Being

for escaping miserable old age, described as containing all,

273 32-33, 408

to vanous gods, 275 Quahties, the three, (guna), 9, a teacher's, 277-278 3942, 403', 407, 418, 419-

foi winning affection, 310 420, 423, 431, 432, 443, 453 to the sun, for the iemoval of quaiters, the, of heaven, 123-125,

sin, 311-312 214, 399

to the moon, for piosperity, of Brahma, 219-221, 391

312-314 to Savitri, for inspiration, 397 R to Rucha, for favor, 400 Rahu, the Diagon's Head (ascend- piecepts to a student, 281-282 ing lunar node), 273, 454 puesthood (brahman), 98, 351, Rajasuya ceremony, 84 38I Rakshasas, ogres, 413, 454, 455 primary matter (pradhana), 396, razor, simile of a, 82, III, 334 409, 410, 430 353 prisoner, the fettered soul likened leal (actual), the quest of the, 30 to a, 420 the Immortal veiled by the, 92 procication, cosmic analogy of, one phase of the twofold Brahma 10, 14, 25-26, 81, 85-86 is the, 97, 287, 425 rites connected with, 168-172, in sleep one sees the unical 314 and the, 386 progressive definition, the nature Real, the, 268 of Brahma explamed by, of the ieal, 18, 95, 445 127-131, 250-262, 290- death is absorption into, 50 291, 328-332 Brahma as, 151, 265 the Atman explained by, 235- Śvetaketu instiucted regarding, 238, 268-273 246-250 projection, imaginative, of objects a golden vessel covers the face by the individual, 43-44, 134 of, 364, 449 pronunciation, 200, 458 one should devote oneself to pupil, a formal request to become the, 442 a, 162 the Eternal, 449 mystic teaching to be imparted realism, the earlier philosophic only to a son or a, 167, 207, position of the Upanishads, 411, 442 bringing of fuel as a token of 32, 51, 681 later rejected, 33, 42 becoming a, 218, 235, 268, ethics of epistemological, 64 270, 271, 302, 333, 369, 378 reality, the Atman the inner under- precepts to a, 281-282 lymg, 18, 246-250 purpose (kratu), 1 57, 209, 300, 365 the idealistic conception of, 35 Purusha, see 'Person' rebiith, see 'reincarnation' Pūrva-mīmāmsā doctrines, the Upanishads cited in support Regnaud, Paul, quoted, 4 regressus to the ultimate reality, of, 2 16, 113-114, 119-121, 185- Pūshan, 84, 157, 364, 449 I86

53I M m 2

GENERAL INDEX

leincaination, the doctune of, tions, 76-78, 90-91, 158- 54-56, 66-67 160, 227-228, 317-318 (cf. mention of, in the Atharva- of the gods and devils, 76, 322) Veda, 54, 3791 the cycle of, (sainsāra), 57, 352, 178-179 410, 413, 441, 447 rivals, removal of hateful, 293 one's actions the determining uveis, symbols of as yet unmerged factor in, 140-141, 233, 352, individualty, 246, 376, 389 357, 369, 407, 417-418 Roy, Rammohun, fust translator the couise of the soul in, 160- of Upamshads into English, 163, 230-233, 299, 302- 3, 461-462 303, 342 Royce, Josiah, expounded Upan- in animal form, 163, 233, 303 shadie philosophy, t terminated by metaphysical Rudia, 84, 96, 382, 399 -400, knowledge, 163, 224, 375, 404, 405-406, 422, 423, 379,395,396 426, 428, 429, 410, 454 transcended upon reaching the Rudias, the, 84, 120, 201, 202, Brahma-world, 224, 2742 205, 212, 453 (cf. 387-388) due to heedlessness and ignor- ance, 346, 352, 355, 369 S

according to one's knowledge, sacred thiead, the carliest refer- 357,359 ence to the, 312 sacuficial observances do not sacnfice, metaphysıcal knowledge terminate, 368-369 supersedes, 52-54, 82, 87, due to one's thoughts and de- 368-309 sires, 369, 375, 383, 384 the Agmhotia, 54, 238 240, release, see 'liberation' 310, 368, 448, 150, 451 renunciation, 112, 362, 376, 432 the Asvamedha (hoise-), 73, responsibility, individual ethical, 75-76, I1I denied, 328 conclated with life and the restrictions on imparting mystic world, 73, 211-213, 225 knowledge, 167, 207, 377, peiformed by the primeval 4II, 442 being, 75 1 evelaton of the Supieme, the at new and full moon, 87, 368 elect obtain a, 591, 349-350, special efficacy of various 376 features of the, 107 109 Rig (rc), Rig verses, see 'Rig- the Vajapeya, 168 Veda' right, the, (rta), 275, 280, 356 importance of proper perfoim-

Rig-Veda, Rig veises, 75, 88, ance of, 224-225, 368 study of sacred knowledge re- 100, 127, 146, 155, 177, garded as, 266 181, 1831, 203, 205, 2I1, does not terminate reincarna- 225, 250, 251, 254, 285. tion, 368-369 2992, 305, 311, 313, 367, the Pranagmhotra, 3772 370, 381, 388, 403, 404, bright half of the lunation 426, 445, 446 chosen by seers for, 380 rite, see ' ceremonial,' 'ceremony' inspiration attained at the, 398 rivalıy, the, of the bodily func- the Shodasin, 450 532

GENERAL INDEX

see also 'ceremony,' 'cere- satire, a, on the priests (?), 188- monial,' 'hturgy I89 sacuficial fires, 76, 222, 231-232, Savitri, 166, 171, 189, 397, 398, 351, 385, 445-446 Sadhyas, the, 206, 371, 453 405, 427, 428, 429, 430, 434, 447 sages, 397 Sāvitrī prayer (Gāyatrī), 156, 166, salt, simile of the solution of, 405, 427, 447 IOI, 248, 450, 457 Schopenhauer, Arthur, eulogy of simile of a mass of, 147 the Upanishads by, 3 salvation, metaphysical know- scriptures (sastra), dıvine origin ledge the key to, 53 of the Hindu, 100-101, 146, by divine giace, 59', 350, 402 known even by Sudras, 455 445 a piayer to Indra for, 277 gained thiough vision of the false doctrmnes subversive of, Atman, 373 456 see also 'liberation' Saman, Chant, 79, 92, 154, 180- secret place [of the heart], the,

186, 189-199, 201-202, 351, 354, 371, 375, 425 see also 'heart' 305, 311, 370, 381, 388 seeing God, meditation the means Sama-Veda, the, 75, 79, 88, 100, of, 396 127, 146, 155, 177, 181, seer, glonous benefits accruing 1831, 203-204, 205, 2I1, to a, 262, 376, 458 225, 250, 251, 254, 285, self, Atman-teaching misunder- 367, 426, 445, 446 Sambhu, the Beneficent, 429, 454 stood as glorification of the,

Samiāj, Sovereign, 429 65, 269

Sāndılya-doctune, 2091, 210 the, a cieator in sleep, 134

Sankaia, explanations by, 38, 55, a, consisting of breath, 284 a, consisting of mind, 285 74', 745, 1891, 2092, 2104, 2261, 226, 2371, 2621, 2625, a, consisting of understanding,

2811, 2812, 297', 3441, 3484, 285, 376 the bodily, (sarīratman), 285, 3591, 3604, 3606, 377', 3822, 334 391, 3914 a, consisting of bliss, 286, 289, a comment of, quoted, 822 text-readings of, 266', 2873, 293, 392 the intelligential, (prajñatman), 3001, 306, 3959 318, 321, 322, 328, 334 Bohtlingk's estimate of, 474, the understanding-, (jñāna

Sänkhya philosophy, the Upani- 476 aiman), 352

shads cited in support of, 2 the tranquil, (santa atman), 353 (cf. 423) traces of, in the Upanishads, the conscious, (vijnānatman), 8,3542, 3861, 3942, 3941, 408 the Svet. and Maitri Upani- the Eternal present in the, 396 387

shads pervaded by, 8-9 the elemental, (bhūtatman), the theory of food according 417-420, 430, 432 to, 430-431 Sastri, Punisher, or Commandei, see also 'soul' Self, the cosmic, see ' Atman' or Teacher, 429, 454 Satapatha Brāhmana, 6, 54 self-conceit (abhimāna[iva ]), 415, 418,440 533

GENERAL INDEX

self-consciousness, illusoriness of, 273, 280, 321, 334, 340, 50, 3954 377,388 meiging of, in the Supieme, prayer for fiecdom fiom, 157, 50-51, 137-138, 246, 376,

the first warder of the door to 389 the knower of the bliss of 365

Biahma fiee from self-ie- Bıahma, 440-44I proach for, 289 Self-existent, the, (svarambhit), adoiation of the sun for ie- 106, 149, 176, 353, 363 moval of, 311-312 selfishness, the doctrine of the Self see also ' evil' misunderstood as, 65, 269 self-knowledge (atmavıdyā), 397 sipping, ceremonial, 166, 228 230, 312, 430 self-power (atmaśaktı), 394 Siva sects, the later, 7 self-rule (svārājya), 641, 279 sense-organs, sense-powers (deva), sixteen parts, Prajapati has, 88-80 a peison is composed of, 244, 306, 323, 334, 356, 362, Skanda, the teacher compared 389 375, 376, 387, 397 senses, outward activity of the, with, 262 restrained in sleep, 95 slayer, the, slays not, 349 the soul as controller of the, sleep, dreaming, as a state of the 351-352, 444 soul, 45, 40, 134 136, 270- the mind higher than the, 352, 271, 386, 391, 458 dicamless, a lugh state of the the consciousness diected out- 359 soul, 45, 46, 48-49, 95, ward by the, 353 I36-139, 244, 265, 271, the pervading Soul the agent 323, 333-334,386,392, 458 in all the, 354 transcends the ordinary waking cessation of the activity of the, state, 64, 95, 134, 241, 272 359,443 the condition of a person in, cieated by the maciocosmic Person, 370, 389 385-386 snake-skin, simile of a, 141, 388 man's thought is interwoven sniff-kiss, 3152 with the, 375 solipsism, 2975 umfied in the mind in slecp and in death, 384, 385 solution of salt, immanence ex- plained by the, 101, 248, as counterspokes in the analogy of the wheel, 3945 15°, 457 Soma (King Soma), 79, 84, 95, serene one, the, epithet of the 124, 162, 163, 165, 199, soul, 265, 272, 414 shadow, embodiment of the soul 206, 231, 232, 233, 313,

likened to projection of a, 329, 333, 370, 371, 431-

sickness, the true seer frec fiom, 383 432, 433, 449, 450,452 Soma-libations, 201, 202, 211

262, 398, 458 212, 398

sight, as symbol of truth, 38, 129, son, ceremony of transmission to a, 89-90, 318-320

sin, the enlightened soul eman- I55 a father aided by his, 90, 315'

cipated fiom, 60-61, 144, mystic knowledge may be im-

152, 183, 223, 234, 240, parted to a, 167, 207, 411, 442 534

GENERAL INDEX

a father's greeting to his, 315- the One God rules over every 316 single, 406 Son of Man, Naiayana, 429, 454 sonow, the soul m deep sleep is space, posited as the ultimate, IO-II, I86 without, 136 the soul at death goes into, IIO liberation from, 251, 374, 377, the principle of mndividuation, 102, 403 273 soul, the individual, a clue to the cieated by the cosmic Peison, universal Soul, 24-25, 83 designated as hamsa, 442, 134, 370 389 spider, simile of the. and his 135,395,402 thiead, 95, 367, 409, 437 to be identified with the uni- Spinoza, quoted, 40 vcrsal Soul, 83-84, III- spnit (ksetrajňa), 410, 415 112, 114-117, 237, 246, see also ' soul' 247, 248, 249, 250, 306, 354 stages of life, 98! goes into space at death, I1O as light of the personality, 133 states of the soul, the four, 49, 134-139,391-393, 436,458 a conglomeiate of functions see also ' sleep and attubutes, 140, 394-395 stomach, the digestive fire in the, egress of the, fiom the body, 267, 278-279, 361, 384 (cf. 435, 439,446 student of sacied knowledge 297) (brahmacarın), 201 described as nding in the the life of a, (brahmaarya), chanot of the body, 351- 150, 266, 268, 272, 349, 352, 398, 414, 417, 422 charactenstics and experiences 374, 378, 380

of the reincainating, 356- see also ' pupil' study of the Veda enjoied, 421 357, 394-395, 407, 417- subject-object consciousness, all, 420 transcended in the supreme ciyptic statement of the relation state of the soul, 46-48, 50, between the universal Soul 101-102, 136-138, 147 (cf. and the individual, 374, 4°3 260, 428) impotent over the cause of subuile body (hnga), 396, 431, 436 pleasure and pain, 394 subtile substance (tanmātra), 418 designated as IIara, 396 Sūdra, 85, 98-, 216, 455 the cosmic Soul to be appre- Sukia, 455 hended in, 396 sun, the golden Person in the, 97, soul, a gieat, (mahatman), 217, 183, 424 343,411 the divinity in the east is the, Soul, the Great, (mahalman), 45, I23 406, 434 Soul, the Universal, sce ' Atman' ascent to the, at death, 267 daily adoration of the, 311-312 sound-Brahma, the, 437-438 the, as symbol of unsullied sounds of the alphabet, utterance purity, 357 of the, 458 the, identified with the life of source, the Imperishable is the, creatures, 378-379 of all beings, 367 the iealm of the, 450 the soul in deep sleep unified see also 'Aditya,' 'Savitri,' with the, of all beings, 392 ' Sūrya' 535

GENERAL INDEX

superconscious state, the, 49, 392, interwoven with the senses, 393, 436, 458 375 (cf. 353) superphenomenal, distinction be- determinative power of, 375, tween the phenomenal and the, 34-37 383, 384, 447-448 the Atman the ultimate basis Supreme, the, 423 Sūrya, 288, 358, 381, 382, 428 of, 387 the 'mouth' of the deep-sleep see also ' sun' state, 392 Sushumna, aitery, 384', 437 Śvetaketu Aruneya, 54, 160, 230, cessation of, m meditation, 436 sce also 'mnmnd' 240-250, 302 threefold knowledge (trayi vidya), Svetäśvatara, teacher, 4 I I Švetāśvatara Upanıshad, Sānkhya 155, 156, 178, 182, 225-226, 3II philosophy in the, 8-9 thumb, a Person of the measme of sympathy, giving should be ac- companied by, 282 a, 355, 361, 401, 407, 452 thunde1, 150, 330

T time, as a possible fist cause, 394 the theory of, 433-434 Talavakāra (Kena) Upanishad, tonsure-vow, 3773 the, 3351 traction, line of, (vamsa), 7, 105- teacher, valuable knowledge im- 106, 148-149, 107, 174- parted by a, 221, (276) the tiansitoriness of life taught 176, 207, 274, 366 traditional doctunes (smrli), 262 by a, 249 Tianquil Sell, the, (śantātman), the prayer of a, 277-278 353,423 precepts of a, 281-282 tranquillity, 209, 350, 360, 392, one should ievere a, 282, 4II knowledge of Biahma to be 410, 436, 442, 417 tianslation, difficulties of, viii, 822, sought fiom a qualified, 369, 831, 1661, 462, 480 44I transmigiation, sce 'reincarnation' see also ' pupil' teaching, restrictions on imparting transmission, ceremony of, fiom father to son, 89-00, 318 -- mystic, 167, 207, 377, 4II, 320 442 travel, prohibition of foreign, 78 waining against false, 455-456 Thales, water-cosmology of, 1o tiee, simile of a, 126, 358, 400

'That ait thou,' 50-51, 246-250 see also ' fig-tiee'

theologians, 394 tnad, the Atman and the world

theosophy, the Upanishads highly a, 92 of vntues, 150 regarded by students of, 3 thought, function and importance the supreme Brahma contains

of, 253-254 a, 395-396 truth, earnestness of the Hlindu a dying person's, has departed, search fo1, 301

liberation to be attained by 323 sight as a symbol of, 38, 129,

contiol of, 351-352, 359- I55

360, 442-443, 447-448 characteristic of the Real, 151

tranquillity of, 350, 369, 436, as a principle in the universe, 250, 259, 429, 454 447 injunction to speak the, 281 536

GENERAL INDEX

adhered to by Indra, 320 regarded as the necessary basis the soul of, 330, 332 of diversity, 39 lovers of, 367 the Ultimate an absolute and the path to knowledge of the undifferenced, 139-140, 143 Supreme, 374, 375 to be percerved in reality, 143, importance of speaking, 389 Tvasht!l, 172, 320 of the human person with the 355

Peison in the sun, 157, 289, U 293, 365

Udgitha chant, the, 76, 77, 79, of the personal functions, 322

165, 177-178, 191-199, 451 of the intelligential and exis-

Umā, 338 tential elements, 327-328

unborn, the, 356, 395, 396, 403 the diversity of the world en- veloped in, 362 unconsciousness, see ' conscious- realization of absolute, frees ness' understandmng (vijñāna), fiom delusion and soriow, 95 363 254-255, 300, 351, 433 a self consisting of, (vyňāna- universal loidship, 396 Universal Soul, the, 234-240 mayu), 285, 376 Brahma as, 286, 291 sce also ' Atman' Unmanifest, the, 8, 352, 359, see also ' knowledge' understanding-self (jňānātman), 395, 431,432

the, 352 unieal, the formed Brahma re-

unification, in the Atman all garded as, 425

things reach, 101, 146-147 untruth, he dries up who speaks,

of the functions at death, 139- . Upanishads, place of the, in the 389

141, 249, 323-324 of the functions mn drcamless history of philosophy, I

sleep, 323, 334, 385, 392 prevailingly pantheistic, 2, 9, 71

in the supreme Imperishable, influence of the, mn India and in the West, 2-5, 71-72 376, 435 tiaces of Buddhist influence mn union with the Supreme, the highest goal, 44-45, 47, 66 the, 6-7

subject-object heterogeneous nature of the, consciousness uanscended in, 46-48, 50, chionological grouping of the, 7-9

IOI -- 102, 136-138, 147, 428 (cf. 260) mention of the, in the Upani- 70

attained at death, 245-246, shads themselves, 100, 125, 249, 420, 422 indispensable conditions for, 127, 146, 204, (206), 372,

knowledge the means of attain- 376 406, 414 up-bieath (udāna), 125, 208, 239,

ing, 387, 395 384, 416, 430, 446, 453

Yoga the method of reaching, utterances, mystic, (vyāhrti), 278,

435, 437 425

unity, the, of the human person V

with the Supreme, 27, 83, Vaiśya, 982, 233 208, 435,454 Vaivasvata, epithet of Yama, 342 537

GENERAL INDEX

Varuna, 84, 124, 189, 200, 205, wealth, immortality prefened to, 2103, (275), 314', 423, 433, 98, 145 453 knowledge prefened to, 143, Vasu, the, 356 161-162, 216, 231, 345, Vasus, the, 84, 120, 201-202, 346, 362 204-205, 2I1, 452 weaving, creation hkened to, 118, Vāyu, Wind, 15, 91, 114-II5, 172, 199, 202, 2II, 214, well-done, the, epithet of the soul, 372

217, 278, 279, 288, 294, 287, 295 338, 339, 358, 381, 403, wheel analogies, 101, 258, 390. 422, 423, 445, 448 394-395,408 see also ' wind' Whitney, W. I, quoted, 82', 2992, Vedangas, the, 2752, 3671 Vedānta, 4, 376, 411 467, 480, 400 wife, the pumeval being differen- Vedānta-sāra, the, 2 tiated fiom himself a, 81, Vedas, the, 136, 280, 340, 377, 85-86,168 4I0, 421, 445, 456 Yanavalkya imparts mystic thiee, mentioned together, 75, knowledge to his, 98-102, 79, 155, 181, 182, 184, 225, 141-147 244, 278, 305, 306, 3II, simile of the embiace of a be- 367, 370, 381, 388, 426 loved, 136 fou, mentioned togethei, 100, ntes connected with a, 168- 127, 146, 203-204, 285, 367 172,314 study of the, 200, 281 wind, 316, 330, 357 veins, see 'arteries' sce also ' Vāyu' Vidhātrı, Ordainer, 429 Vindhya mountains, 3171 wish, ceremomal for the realiza- tion of a, 103 107, 229- Virāj, 132, 190, 218, (457) Viś, the commonalty, 84, 85, 982 230, 309

Vıshņu, 172, (275), 352, 422, woman, philosophic disputation engaged mn by a, 15, 113- 423, 424, 426, 429, 433, 114, 117-119 435, 438, 439, 449, 452, cicated by the primeval being, 453, 454 81, 85-86,168 Viśvadevas, the, 84, 189, 201, metaphysieal instruction given 202, 453 Viśvakarman, All-worker, 13, 405 to a, 98-102, 144-147

Viśvarūpa, son of Tvashtri, 3204 wood of the sacred fig-tree, cere-

Viśvasrij, 429, 454 monial use of, 107

voice, formation of the, 458 woild, conjectures as to the origin of the, 9-13

W correlation of the sacrifice and the liturgy with the, 73, 76, waking state, the, 135, 139, 391, 191-194, 195 -199, 225 (458) the, as a sacrificial horse, 73 74 warning, a, against unworthy the, of the Gandharvas, 138, associates and doctrine, 455-456 perverted the three regions of the, 155 359

water, as primeval substance, Io, the, of the fathers, 89 113, 151, 256, 294, 307, 354 the, of the gods, 89, 163 way, see 'path' the, of men, 89, 384, 388 538

GENERAL INDEX

the, idenufied with Brahma, Y 209 the good and the evil, 384 Yajñavalkya, 15-16, 19, 28, 65,

the, of the moon, 388 81, 98-102, 107-147, 167

creation of the, sce ' cosmology' Yajur-Veda, the, 75, 88, 100,

the heavenly, sce 'heaven ' 127, 146, 154, 155, 175,

the, of Biahma, see ' Brahma- 181, 203, 205, 211, 225,

woild' 250, 251, 254, 285, 305,

world-giound, attempts to dis- 311, 367, 370, 381, 388,

cover a unitary, 9-13, 2I 426, 445, 446, 449

anthi opomoi phic conception Yajus, sce ' Yajul-Veda'

of the, 23 Yakshas, spntes, 413, 454, 455

duality of the, 35-37 Yamna, Death, 171, 84, 123, 157,

moial qualities not to be atti- 2102, 332, 341-348, 423,

buted to the, 63 Yatis, demiuiges, 406 450

sce also ' cosmology' world-tree, the, 358, 400, 409 year, Prajapati identified with the,

woiship, pantheism supersedes 88-89, 379-380, 434

polytheistic, 52-54, 82, 84 Yoga, an outcome of the con-

of the Atman, Self, 83, 85, 454 ception of strict unity, 68-69

understanding necessary fol 1elated to the understanding-

adequate, 93-94, 128-131 self, 285 (cf. 352) of understanding as Brahma, the means of attaining libera-

286 tion, 348, (376), 410

the worshiper attains the object control of the senses and the

of his, 292-293 mind in, 359-360

of the popular gods permis- requisite for undeistanding the

sible, but temporary and m- nature of God, 394 ferior, 422 rules and iesults of, 398, 436-

see also ' ceremomial,' 'gods,' the means of attaining union 442 'liturgy' 'prayer,' 'sacnfice' with the Supreme, 435, 437- X Xenophanes, quoted, 71 contentment and tranquillity 442

attained through, 442

539

UNIVERSAL LIBRARY 136 763 LIBRARY UNIVERSAL