1. Upanishads Mead G.R.S. Jagadish Chandra Chattopadhya Vol 2

THE

UPANISHADS

Translated

by

MAX

MÜLLER

VOLUME

II.

BL

1120

A3M48

1896

v.1

c.1

ROBARTS

PRESENTED

TO

The University of Toronto

BY

Charles Lazenby Esq

Toronto, April 1906

THE

UPANISHADS.

Digitized by the Internet Archive

in 2007 with funding from

Microsoft Corporation

http://www.archive.org/details/upanishads02meaduoft

THE

UPANISHADS

TRANSLATED

INTO

ENGLISH

WITH

A

PREAMBLE

AND

ARGUMENTS

BY

G.

R.

S.

MEAD

B.A.

M.R.A.S.

AND

JAGADĪSHA

CHANDRA

CHAṬTOPĀDHYĀYA

(ROY

CHOUDHURI).

VOLUME

II.

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PAGE

I

43

59

TABLE

OF

CONTENTS.

Taittirīyopanishad

Aitareyopanishad

Shvetâshvataropanishad

Uttiṣṭhata jāgrata prāpya varān nibodhata.

I

Tait° Arg.

THE ARGUMENT.

'TAITTIRĪYOPANIṢHAD.

The Taittirīyopanishad is so called from the Ṛishi Tittiri. The legend of the partridges (tittirāyah) eating the Veda thrown up by the Ṛishi Yāgñavalkya is also given in this connection. The Upaniṣhad belongs to the Kriṣhṇa Yajurveda.

The three parts are generally known by the names: Shikṣhā Valli (concerning chanting and the rest); Bhrāhmananda Valli (concerning the lore of Bhrigu).

Taittirīya

Arg.

2

A

The

First

Part

begins

with

an

invocation

from

the

Ṛigveda

(i.

1).

Of

the

rules

of

chanting

the

mantras

(i.

2).

Of

the

five

conjunctions

(i.

3).

Mantras

for

the

use

of

the

teacher

(i.

4).

The

“mighty

utterances,”

their

meanings,

and

the

result

of

their

use

(i.

5);

The

ancient

art

whereby

one

becomes

king

of

all

(i.

6).

The

fivefold

categories

of

external

and

internal

nature

(i.

7).

The

meaning

and

use

of

Oṃ

(i.

8).

On

the

necessity

of

study

and

teaching

(i.

9).

Trishikku’s

teaching

(i.

10).

The

ethical

instruction

given

to

the

pupil

on

quitting

his

teacher

to

enter

the

life

of

the

householder

(i.

11).

Tait° Arg.

3

The concluding invocation and thanksgiving (i. 12).

The Second Part, after an invocation, proceeds to trace evolution from

Brahman, as the Logos, to plants, and so through food to man's gross body

(ii. 1, 2).

The five embodiments of man (ii. 2-5). Of him who reaches the fearless state

(ii. 6, 7); of the various grades of

bliss (ii. 8); and of him again who attains Brahman (ii. 9).

Each statement in this part is supported by a quotation from prior scrip-

tures, which are now apparently lost.

The Third Part, after an invocation (iii. 1-6), tells us how Bhrigu gradually

arrived at a knowledge of the highest manifestation of Brahman in the five

embodiments (iii. 7-10).

The rules respecting food (iii. 7-10).

4

Tait° Arg.

Every necessary thing in life should be regarded as a beneficial manifestation of Brahman; seeing that whatever a man regards as a manifestation of

Brahman, both good and evil, that he becomes or obtains.

The song of joy of him who sees unity in all things (iii. 10).

Oṁ !

To Brahman that is, all hail !

THE PEACE CHANT.

Oṁ ! May He protect us both ! May He be pleased with us !

May we develop strength ; illumined may our study be ! May there be no dispute !

Oṁ ! Peace, Peace, Peace ! Hariḥ, Oṁ !

Tait° Pt. i.

5

Here begins the Upanishad.

THE UPANIṢHAD.

FIRST PART.

Oṁ ! [May] Mitra [be] propitious unto us, Varun [to us] pro-

pitious [be to us]; may Aryaman propitious be to us ; to us pro-

pitious unto us [and] Brihaspati: [may] Vishnu of long strides

unto us [be propitious].* To Brahman hail ! Hail, Vâyu, unto thee !

Thou art indeed the Brahman manifested; thee surely will I call the manifested

Brahm [thee] righteousness I'll call; [thee] truth. May That

protect the teacher ; me protect, protect the teacher. (1)

Oṁ ! Peace, Peace, Peace ! * Compare Rigveda, i. 90. 9.

Tai°

Pt. i.

6

Oin! The way of chanting will we now declare—sounds,* rhythm,

length, strength, balance, and the union of sounds. The lesson on

thus on thus on (2)

[May be] with both of us [may] Brahman's

glory [be] !

brightness [be] !

Next, then, the sacred teaching of conjunction will we declare, under

five heads—as to the world, to light, to knowledge, to offspring [also]

and to self. These the great conjunctions are; thus call they them.

Concerning now the world : earth the first element [is; and] air the second

heaven; the interspace [their] junction [is; and] air the means whereby

they are conjoined.

So far about the world.

• Lit., “colours ” = paintings or picturings; hence

letters; mystics declare that sounds in gross matter produce colours in subtle matter.

Tait° Pt. i.

7

Concerning now the light : fire the first element; the second sun;

back junction water; the lightning-force the means whereby they are

conjoined. So far about the light.

Now as to knowledge: the teacher [is] the first; the second element

the pupil; wisdom [their] junction; instruction [is] the means

whereby they are conjoined. So far concerning knowledge.

Now as to offspring: mother the first; the second element the

father [is]; offspring [their] junction; procreation [is] the means whereby they are conjoined

[their] junction. So far concerning offspring.

Concerning now one's self : lower jaw first; upper, second

element; speech; tongue [is] the means whereby they are con-

joined. So far about one's self. Thus these the great conjunctions [are]

joined. He who knows thus these conjugations great which have been now

8

Taittirīya

Pt. i.

declared, in conjunction doth enjoy with Brahman's brightness, food and such things, and with the heaven-world.

May ♢ He, the all-formed bull ✲ (3) of chants, who leads the herd of deathlessness come forth—may

He, the lord of power, with wisdom strengthen me ! Of immortality, O

God, may I thegrasper be ! Quick [may] my body [be] ; with ears may I abundantly give

what I

Theu† art the veil of God, in wisdom hid ; guard thou

have learned.

Since she provides, increases, makes to last, of her own self, my

• That is, the Oṁ.

† Namely, Oṁ.

Taitc Pt. i.

9

raiment ever, and [my] kine, [my] food and drink—then to me fortune

bring, with cattle thickly clad.* Obiation fit [may this oblation be]

Obiation fit [be mine]!†

Famous among the people may I be!

Superior to the richest may I be!

Into that self of thine, O blessed one, may I go forth !

Obiation fit [be mine]!

That self of thine, O blessed one, may it come into me,

fit [be mine]!

• Lit. “hairy.”

† The four short phrases which here follow in some texts, are not read by the best commentators, and are therefore omitted.

Tait°

Pt. i.

10

In that [famed] self of thine, the river of a thousand streams, may I

be cleansed!

As waters downward [do pour]! Oblation fit [be mine]!

As months do death of Brahman to be trained, O thou

disposer, O thus unto me may they who are in Brahman [do pour], as

days, O thou art my refuge, shine on me come forth!

Thou art my refuge, shine on me come forth! Bhûḥ!

(4)

Thus verily these sound, the mighty sacrificer's son

utterances Suvah! Bhuvah!

Of them, in truth, the fourth the mighty sacrificer's son

hath taught—Mahān to wit. In it is the Self Brahman is; it is its limbs,

the other gods. Bhūḥ!

Bhuvah!!—indeed, this world.

• That is, the year.

Tait° Pt. i.

Suvaḥ !—indeed, that other world. Mahaḥ !—in truth, the sun indeed, the sun in very truth all worlds are mighty made.

Bhūḥ !—indeed, the fire. Bhuvaḥ !—in truth, the air. Suvaḥ !—in truth, the moon in ‘Tis by the Sāma

Bhuvaḥ !—in truth, the Yajur chants. Suvaḥ !—indeed, the Rig-verse. By Brahman

Mahaḥ !—in truth, the Vedas all are mighty made. Bhūḥ !—in truth, the lower. Bhuvaḥ !—in truth, is upper life. Suvaḥ !—indeed, [is] food. By food

Mahaḥ !—indeed, pervading life. They verily are these four fourfolded; in fours the mighty utterances

are set.

Tait° Pt. i.

12

Who knows them, he knows Brahm; to him all gods their offerings

bring.

That which is that bright space within the heart; in that this Man

[resides], innate with mind, transcending death, with brilliancy innate.

Between the throat's two pillars, there, what like a nipple hangs,

that's Indra's birth track; there, where the hair-ends start, forcing the

skull's two surfaces apart.

Bhûḥ !—thus; in fire one rests.

Bhuvah !—so; in air.

Suvah !—

Mahah—so; in Brahman.

thus; in sun.

Self-kingship he attains, lordship of mind he wins, lord over speech,

lord, lord [he] of understanding.

Then he becometh Brahm, whose body is bright-space, whose self is

truth, the pleasure-ground of life, in whom mind finds its bliss, replete

Tait° Pt. i.

1

(6)

Thus worship [then], O thou°, who for

the ancient [rits] art hast fit become.

Earth, [and] heaven, space-quarterings, [its]

mediate parts; fire, air, sun, moon, star-spaces; water, plants, forest-[trees]

[and] bright space [itself] the self [of things]—thus far concerning

creatures.

(7)

Next as concerns one’s self : life upward, equalizing life, life

pervading life, lower life, life;

sight, hearing, mind, speech, touch;

skin, flesh, [and] sinew, bone, [and] marrow.

This having analyzed, the seer declared : Fivefold in truth is this all;

fivefold with fivefold sure He strengths.

• 'That is, 'trees.'

Tait° Pt. i 14

The Oṁ [is] Brahman, Oṁ this is all.

Oṁ !—this the way assent is shown.

Oṁ ! chant—they start a-chanting, upon the words—Oṁ ! chant—they start

With Oṁ they start the Sāma-songs.

Oṁ, Shoṁ !—thus they the recitations start.

Oṁ !—thus the Yajur-priest [his] answer gives.

Oṁ !—thus the superintending priest [thus the one for whom the offering's made] complimence gives.

Oṁ !—says the Brāhmaṇa about to teach—the Brahman may I win ! (8)

[Aye] rectitude—and teaching too; and truth—[but] study and teaching too; ascetic practice—[but] study and teaching too;

Brahman the surely wins.

Further you know indeed, upon the words—Oṁ ! chant—they start

Tait° Pt. i. 15

and bodily control—[but] study and teaching too; and mental con- quest—[but] study and teaching too; and fires—[but] study and teaching too; and sacrifice with fire—[but] study and teaching too; and hospitality—[but] study and teaching too; and social customs—[but] study and teaching too; and child— [but] study and teaching too; and teaching—[but] study and teaching too; and fit attention to [fit] begetting—[but] study and teaching too.

Truth—says Rāhitar, who speaks the truth [himself]. Ascetic practices—says Paurushishti, who ever lives [himself] this life. Study- ing and-teaching verily—Nāka Maudgalya says—for that's ascetic practice that. (9)

[my] fame like mountain's peak. Destroyer of the tree* am I; [my fame like mountain's peak. Destroyer of the tree* am I; The world-tree of illusion.

16

Tait° Pt. i.

Supremely pure am I, like to the ever deathless one in the

courser's* [great heart], the dazzling treasure, supremely wise, plunged in the

deathless one !—thus doth the wisdom-teaching of Trishaliku run. (10)

The holy scripture having taught, the master to his pupil thus in-

struction gives :

Speaks : the law observe. Thou shalt not from thy study let

thyself be turned. Thou shalt not, when the gift acceptable is to the

teacher made, cut off the line of thy descent.

Thou shouldst not from the truth be turned; nor from the law be

turned; nor from good works; nor turned from fortune; nor from

study and teaching; nor from thy duty to the gods and to thy

ancestors.

• The sun.

Tai° Pt. i. 17

[Thy] mother as a goddess treat, [thy] father as a god; like to a god [thy] teacher treat, [thy] guest treat as a god.

What deeds are free from blame, such [deeds] should thy attention have, not other [deeds].

The proper conduct we ourselves display,* that shouldst thou have.

Whatever holy men † are greater than ourselves, when they do take their seat, a word thou shouldst not breathe.

With reverential mind should gifts be made; with mind un- giving should not be; with graciousness should gifts be given;

• Lit., "our proper conduct." † Brâhmanah.

Tait°

Pt. i.

18

with modesty should giving be; gifts should considerately be given;

sympathy should giving be.

But if doubt as to deed or conduct enters* thee, what Brāhmans may

be there, who thoughtful are, [and] lovers of the law—as they would in that case conduct themselves,

thus in the law—shouldst thou conduct.

Again, what Brāhmans may be there, who

[and] mild, [and] self-controlled, zealous,

thoughtful are, [and] lovers of the law—as they would in such things conduct themselves,

thus shouldst thou thyself conduct.

This [is] the advice; this [is] the ordinance, this [is] the sacred teach-

• Lit., 'of thee.'

Tait° Pt. i.

19

ing of the Veda, this the instruction.

Thus shouldst thou carry out [the

law] ; thus verily should it be carried out.

Oṁ ! [May] Mitra [be] propitious unto us

(11) and [may] Aryaman propitious be to us ; to us propitious [may] Indra

and [him-] self [may] Brihaspati ; propitious unto us [may] Vishṇu of long strides-

Vāyu ! Hail ! To Brahman hail ! To thee ! Thou art

indeed the Brahman manifest. [Thee] surely have I called the mani-

fest ; [thee] righteousness I've called ; I've called [thee] truth.

That [Brahman] hath protected me ; [my] teacher hath protected me ; pro-

tected me ; [my] teacher hath protected.

Oṁ ! Peace, Peace, Peace !

Tait

Pt. ii.

20

SECOND PART.

Om ! May He protect us both; may He be pleased with us !

May we develop strength ; illumined may our study be ! May there be no

dispute !

Om ! Peace, Peace, Peace !

Om ! Who knoweth Brahm, the highest wins.

On that this hath

been sung :

Truth, wisdom, endless, Brahm ; who knoweth Him in secret hid, in

shining space supreme, he every wish doth gain, at-one with Brahm, the

song out-thinker.

From That, in truth—this Self—bright space hath into being come ; from

bright space, air ; from air, the fire ; from fire, the water ; from

the water, the earth.

21

Tait° Pt. ii.

water, earth, the plants; from food [comes] man.

This truly is this [lower] man formed by the juice of food. This

[is] his head; this [is] his right wing; this [is his] left; this is his

self; this is his verse. On that as well there is this (1)

From food indeed whatever creatures in the earth do dwell, are pro-

create; by food again they surely live; to food again once more they at

their end do go. Food sure of beings verily is it called the

nutriment of all. All food they verily obtain, who food as Brahman

of beings eldest [is]; thence is it called the nutriment of all. From food

are beings born; when born by food they grow. It's fed

upon, it feeds on things; therefore they call it food.

Tait°

Pt. ii.

22

Other than this formed of the juice of food, within, [there is] a self

formed by vitality; by that is this [one] filled. This [other] verily doth

also have the likeness of a man. According to the other’s man-resem-

blance [so] this resembles man. His head [is] life; pervading life [his] right; life [his]

lower [his] left wing; aether [his] self; earth that whereon he rests. On

that as well there is this verse: (2)

To life the gods their lives do owe, [and] men and beasts.

Life sure of beings [all] the life-span [is] ; thence is it called the length-

of-days of beings who life as Brahm

they verily obtain, who as Brahm

of-days of all. All length-of-

regard. Life sure of being eldest [is] ; thence is it called the length-of-

days of all. Of him this surely is the selfincorporate, which [too] the former’s [is].

Tait°

Pt. ii.

Other than this formed by vitality, within, [there is] a self mind-

formed : by that is this one filled.

This [other] verily doth also have

the likeness of a man. According to the other's man-resemblance [so]

his head [is his] right wing; the Yajur-ved;

the Ṛig [is his] left [wing]; the Sâma-ved; [his] self; Atharva-veda that whereon

he rests. On that as well there is this verse :

(3)

From whom all words fall back not reaching [Him], and mind as

well; knowing the bliss of Brahm, [the mortal] fears no more at any

time.

Of him in this surely is the self incorporate, which [too] the former's

is'.

Other than this mind-formed, within, [there is] a self by reason

23

Tait e Pt. ii 24

This [other] verily doth also have the other's man-resemblance [so

formed ; by that is this one filled. the likeness of a man. According to

the likeness of a man. According to d] righteousness [his] right; truth; [his] head [is] surely faith ; [and] yoga [his] left wing; [his] self; Brahman that where he rests. On that

as well there is this verse: (4) Reason increaseth sacrifice, increaseth as well; reason as Brahman knows . If one as Brahman adore. all the gods eldest do all the gods adore. very wish forsaking, he every body sins forsaking, he enjoys. from that if he's not turned, he enjoys.

Of him in this surely is the self incorporate, which [too] the former's [is].

than this by reason formed, within, [there is] a self of by bliss

Tait3 Pt ii

informed;

this [other] verily doth also have the likeness of a man. According to the other's man-resemblance [so] this resembles man. His head [is] surely love; joy [his] right wing; delight [his] left; On that as well there is this verse: Brahman, whereon he rests. (5) Non-being verily doth one become, if he doth Brahman as non-being know. Brahman is! —if thus one knows, they then as being Him do know. Of him this surely [is] the self-incorporate, which [too] the former's is. Then the further questions: Whether doth any one who knoweth not, on going forth come to that world; or is it one who knows, who, going forth, that world enjoys? He willed: May I be many; may I take birth! He thought-out (5)

25

26

Tait°

Pt. ii

He thought [thus] thinking-out, did emanate this all whatever is. Pervading this, he verily-g-out did this pervade.

He became, both the defined and the indefinite, the conscious too and the unconscious, that-which-is became whatever is.

On that as well there is this verse :

"that-which-is".* (6)

[In the beginning; in truth, was this in the beyond-being [state], was this in the beginning; from that beyond-being [state] it did take birth as being.

That did itself create; thence That is self-created called.

[That is self-created [is] that surely nectar [That].

• Compare Bṛihadāraṇyakopaniṣhad, II. iv. 1-5.

27

Tait e

Pt. ii

nectar, in good sooth, this [soul] possessing, a thing of bliss becomes.

For who indeed could live, who breathe, should not this bliss be?

This verily it is which bliss bestows,

When [then], in truth, in this—transcending sight

and [self]

beyond defining, void of base—this [soul] as its stand-by the fearless

surely finds then he depart.

For should he make the smallest difference in this, then is there fear

for him. This [is], in very deed, the difference of him who unreflecting knows.

On this there is this verse :

(7)

From fear through Him wind blows;

from fear the sun doth rise;

from fear through Him both fire and

cloud [do speed]; death as the fifth

doth run.

• Compare Kathopanishad, vi. 3.

Tait. Pt. ii.

28

This the inquiry is concerning bliss.

Let one in prime of life be taken], a studious man in prime of life, full of good hopes, of steady

purpose, perfect strength; let all this earth be filled with wealth for him

—that [is] the unit of man's bliss.*

What [is] a hundred times this [is] human bliss† this [is] the unit of men who're fairy-like

and of the man versed in the sacred lore [far] out of passion's reach.

What [is] a hundred times the bliss of these, this [is] the unit of

the fairies' bliss—and of the man versed in the sacred lore [far] out of

passion's reach.

• Lit., "one human bliss."

† Lit., "a hundred human blisses."

Tait° Pt. ii

What [is] a hundred times the fairies’ bliss, this [is] the bliss of

those departed souls whose dwelling is the world [of long repose]

—and of the man versed in the sacred lore [far] out of passion’s

reach.

What [is] a hundred times the bliss of souls who in the world [of

long [repose] do rest, this [is] the unit of the bliss of gods who have

their birth in generation’s world—and of the man versed in the sacred

lore [far] out of passion’s reach.

What [is] a hundred times the bliss of gods who into generation have

been born, this [is] the unit of the bliss of gods adept, who by their

efforts reach unto the gods—and of the man versed in the sacred lore

[far] out of passion’s reach.

What [is] a hundred times the bliss of gods adept, this is the unit

of the bliss of gods adept, this is the unit

Tait° Pt. ii.

30

of the [high] gods—and of the man versed in the sacred lore

[far] out of passion's reach. What [is] a hundred times the bliss of the [high] gods, this is the

unit of the bliss of the gods' king—and of the man versed in the sacred

lore [far] out of passion's reach. What [is] a hundred times the bliss of the gods' king, this [is]

the unit of the bliss of the gods' teacher—and of the man versed in the

sacred lore [far] out of passion's reach. What [is] a hundred times the bliss of the god's teacher, this [is]

the unit of the bliss of the creation's lord—and of the man versed in the

sacred lore [far] out of passion's reach. What [is] a hundred times the bliss of the creation's lord, this [is]

Tait° Pt. ii 31

the unit of the bliss of Brahm—and of the man versed in the sacred

lore out of passion's reach.* Both He who there [is] in the man, and He who there [is] in the

sun—one [severely] is.† He who thus knows, departing from this world, into this self formed

by the juice of food doth pass; doth pass into this self mind-formed by

vitality ; into this self mind-formed by

• Compare the Bṛihadāraṇyakopanishad, IV. iii. 33. In the above passage the technical terms

are only tentatively translated. The scale thus stands as : man (manuṣhya-gandharva)

‘fairy man’ (deva-gandharva) ; ‘fairy’ (gandharva) ; ‘happy departed’ (karma-deva) ; ‘god in generation’, or ‘super-mundane’ (āṇa-ja-deva) ; ‘king of the gods (Indra) ; teacher of the gods (Brihaspati) ; creation lord (Prajā-pati) ; Brahman, is said by the commentators to be one

who lives in a subtle body which can be made to appear or disappear at will.

† Compare Ishopanishad, 16.

Tait. Pt. ii.

32

self by reason formed ; into this self of by bliss in-formed he passeth on.

On that as well there is this verse : (8)

From 'whom' [all] words' fall back, not reaching [Him], and mind

as well; knowing the bliss of Brahman, for naught at all [the mortal]

fears.* Him verily in truth no thought makes hot : Why have I not done

righteously; why did I sin commit? He who thus knows, his self

from these he protects ; in very truth from both of these he doth

protect, who knoweth thus. Thus [runs] the sacred teaching. Om ! (9)

• Compare 4 supra.

Tait° Pt. iii.

33

Third Part.

Om ! May He protect us both; may He be pleased with us !

May we develop strength ; illumined may our study be !

May there be no dispute !

Om ! Peace ! Peace ! Peace ! Hariḥ Om !

Bhṛigu, indeed, Varuṇa's son, unto [his] father Varuṇa approached.

Sir, teach, unto me Brahm—he said

To him he [first] did this explain—food, life, sight, sound, mind, speech.

Then unto him he said : From what indeed these creatures have

34

(2)

(1)

Taittirīya

Pt. iii.

their birth ; by what, when born, they live ; to what they do depart, they

pass away ; by what they live ; to what they do depart, they

pass away ; That strive to know. That’s Brahm—he said.

He pondered. After [due] pondering, he [thus] concluded made:

Food [is] Brahm. From food, indeed, in very truth, these creatures

have their birth ; by food, when born, they live ; to food they go, they

pass away. With this conclusion, unto his father Varuṇa again did he approach.

Sir, teach me Brahm—said he. He said to him : By pondering Brahm to discover strive.

is Brahm—he said. He pondered. After [due] pondering, he [thus] concluded made:

Tait° Pt. iii.

35

Life [is] Brahm. From life indeed, in very truth, these creatures

have their birth ; by food, when born, they live; to food they go, they

pass away. With this conclusion, unto his father Varuṇa again did he approach.

Sir, teach me Brahm—said he. By pondering Brahm to discover strive

he said; by pondering, he [thus] conclusion made : (3 Mind [is] Brahm—he said.

After [due] pondering, he [thus] conclusion made : (3 Mind [is] Brahm—he said.

From mind, indeed, in very truth, these creatures

have their birth ; by mind, when born, they live; to mind they go, they

pass away. With this conclusion, unto his father Varuṇa again did he approach.

Sir, teach me Brahm—he said.

Tait°

Pt. iii.

36

Ponder-

ing

[is]

Brahm

—said

he.

He

said

to

him:

By

pondering

Brahm

to

discover

strive.

After

[due]

pondering,

he

[thus]

conclusion

made:

(4)

From

reason

sure,

in

very

truth,

these

creatures

have

their

birth;

by

reason

do

they

live,

when

born;

do

they

go,

they

pass

away.

With

this

conclusion,

unto

his

father

Varuṇa

again

did

he

approach.

Sir,

teach

me

Brahm

—said

he.

He

said

to

him:

By

pondering

the

Brahman

strive

to

know.

Pon-

dering

[is]

Brahm

—he

said.

After

[due]

pondering,

he

[thus]

conclusion

made:

(5)

Tait° Pt. iii.

37

Bliss is the Brahman. From bliss indeed, in very truth, these

creatures have their birth; by bliss, when born, they live; to bliss they

go, they pass away.

This is the lore of Bhrigu, son of Varuṇa, in highest æther set.

Knoweth thus, he becomes possessed of food, food-eater he becomes.

Great he becomes; with offspring, with cattle, and Brahma's radiance, great

with fame. (6)

Food should not one speak evil of—this [is] the rule.

Food verily [is] food; food-eater [that] body [is] . Body in life is life's

food set; life's food in [that] body [is] set; thus is this food in food

set in body set; he settled is; possessed of food, food-eater he becomes.

Great he becomes with Brahma's radiance, great with fame.

Food should not one despise—this [is] the rule. (7)

Taittirīya

Pt. iii.

38

Water indeed [is] food; food-eater [is] the fire. Who knows

thus is this food in [that] food set; fire's set in water

[is] this food in [that] food set. Who knows this

he settled is; possessed of food, he becomes

possessed of food is; he settled is; possessed of food, food-eater's

great he becomes with offspring, kine, and

radiance, great with fame.

(8)

Food should one multiply—this [is] the rule.

Earth [is] food; food-eater [is] æther. In earth is æther set;

In earth is æther set;

food-eater [is] verily food. Who knows

thus is this food in [that] food set. Who knows this

he settled is; possessed of food, he becomes

possessed of food is; he settled is; possessed of food, food-eater's

great he becomes with offspring, kine, and

radiance, great with fame.

(9)

None in the house should one e'er turn away—this [is] the rule.

Therefore by every means should one obtain much food.

Food is 38

Tait° Pt. iii. 39

prepared for him—they say. This food being most acceptably prepared,

food most acceptably for him [in turn] is ready made; this food being

moderately prepared, food moderately for him is ready made; this food

being least acceptably prepared, for him food least acceptably is [thus]

provided—[for him] who knoweth thus.

[Brahm] should one regard: as acquisition's function, in the speech;

as conservation's function, in the breaths; as action, in the hands; as

motion, in the feet; as voiding, in the organ of the same.

These are the ways in which He should be recognized in men.

Next

[Brahm] as among the powers.

[Brahm] as contentment, in strength; as light [Brahm] in luminaries;

in lightning [Brahm] as in the rain; in the rain;

in flocks and herds; as light [Brahm] in luminaries; as reputation [Brahm]

as conquest over death [the rough-offspring].

Tait° Pt. iii.

spring]; [Brahman] as blissfulness in means of procreation; as all, in shining space [Brahman should one regard]. That should a man dwell on as a foundation; well founded [then] doth he become.

That should a man dwell on as might; mighty doth he become. That should a man dwell on as mind; mind-full doth he become. That should one dwell on as obeisance; to him desires obeisance do make.

Should one [again] dwell on That as a spell; possessed of it doth he become. [Even] should one dwell upon That as death all-round proceeding from a spell; all round him die those rivals who do hate him, all round him [those] who are his hated foes.

40

41

Tait. Pt. iii.

Both He who here [is] in the man, and He who there [is] in the sun—one [verily is] He.*

He who thus knows, departing from this world, passing into this self formed by [the juice of] food, passing into this self formed by vitality,

passing into this self mind-formed, passing into this self by reason in-formed; proceeding through these worlds, having what food he wills, this song he

singing sits, having what form he wills, this song he

Oho! Oho! Food [am] I; food I; food-eater I; food-eater I; song-maker I; song-maker I; Prior to the gods, the heart † of

I ! First born of 'righteousness am I !

• Compare ii. 8 supra. † Lit. " navel."

42

Tait° Pt. iii.

the immortal ! Who giveth me, thus surely doth he keep

food, food-eater eat. The world entire have I pervaded, light sun-

like I. [Thus sings he] who thus knows.

Thus the Upaniṣad has ending.

43

Ait° Arg.

AITAREYOPANISHAD.

THE ARGUMENT.

The Aitareyopanishad derives its name from the Ṛishi Mahidāsa

Aitareya, that is, the son of Itarā. It forms part of the Aitareya Āraṇyaka of the

Ṛigveda.

The Upaniṣad describes in symbolical language the creation of the

universe, the universal man, and subordinate powers (i. 1-4).

Ait° Arg.

44

Of the evolution, through hunger and thirst, of animals, and of man, the

miniature of the universal man (ii. 1-5)

Of food (iii. 1-10).

Of the entrance of the Self into the body (iii. 11, 12).

The mystic name of the Self (iii. 13, 14).

Of the conception and the three births of man (iv. 1-4).

The saying of the Ṛishi Vāmadeva and his liberation (iv. 5, 6).

All is based on the supreme Wisdom from which transcends all consciousness

(v. 1-3). By knowing this a man wins immortality (v. 4).

Ait•

45

Om ! To Brahman that is, all hail !

THE PEACE CHANT.

Om ! O my speech accordeth* with my mind; with speech ye, O

thou self-shining one, shine forth for me! May ye

[O] speech and mind, bring of the lore to me! What I [shall] learn,

do not thou, [self-shining one] forsake ! [My] days-and-nights do I

together join with study of these truths,† I'll call; [Thee] righteousness I'll call;

I'll call [thee] truth. May That protect me; That protect the

teacher; me protect, teacher protect the teacher ! Hariḥ, Om !

Peace! Peace! Peace! Oṃ !

• Lit, "accords." † Lit, "is set in."

46

Ait°. Sec. i. Pt. i.

Here begins the Upaniṣad.

THE UPANIṢAD.

First Section.

First Part.

The Self indeed alone, was verily in the beginning this. There was

no other thing that winks at all. He had the thought : Now let me

worlds evolve! He [thus] evolved these worlds—deep, rays, death, waters.

That,

there, the deep, beyond bright heaven—heaven is the thing in which it

stands; the interspace the rays; what are below, the

earth death; what are the waters.

(1)

(2)

Ait. Sec. i. Pt. i.

47

He had the thought: These now are worlds; world-wardens let me

now evolve!

He from the waters verily the Man together gathering, did

fashion him.

(3)

Being brooded-o'er him.

He brooded over him.

like as an egg;

from out his mouth [came] speech, from speech, from out the fire.

His nostrils [next] hatched out,

from life the air,

from life, if upper life,

His eyes hatched out ;

from out his eyes [came] sight, from sight

the sun.

His ears hatched out;

from out his ears [came] sound, from sound

the space-quarters.

His skin [came] down, from down

plants [and] the forest-lords.

Ait° Sec.i. Pt.ii.

48

His heart hatched out; from out his heart came mind, from mind

the moon. His lower orifice hatched out; from this the downward life;

from this life death. His privy parts hatched out; from these [came] seed, from seed the

waters.

(4)

Second Part.

These powers on being evolved down into this mighty ocean fall.

This underwent hunger and to thirst He [then] subjected.

(1)

They said to Him: Assign for us a station, wherein we settled food

may eat. To them a cow He brought. They said: That’s not enough for us.

Ait° Sec. i. Pt. ii.

49

To them He brought a horse.

To them He brought a man.

verily, man is a thing well done.

He said to them : In your respective stations enter.

Fire, speech becoming, entered the mouth; air, life becoming, entered

the nostrils entered; sun, sight becoming, entered in the eyes; the

directions, becoming sound, entered the ears; the plants and forest-

lords, becoming down, entered the skin; the moon, becoming mind,

entered the heart; death, downward becoming, the lower orifice did

enter; the waters, becoming seed, entered the privy parts.

That's not enough for us. They said: That's not enough for us. (2) Yea

(3) [a Him; Unto us twain assign station.]

(4) they cried. (2) Well done, aha!—they cried.

Ait° Sec'i, Pt. iii.

50

He said to them : Your portion in these gods indeed do assign; in

these do I you sharers make.

Therefore to whatsoever power is offering made, hunger and thirst

therein sharers indeed become.

(5)

Third Part.

He had the thought : These now are both the worlds and the world-

wardens; for them food let me now evolve !

(1)

Over the waters did He brood; from them o'er-brooded form

came to birth. That form indeed which came to birth, that verily is

food.

(2)

Now when this was evolved, it wished to run away.

D

Ait. Sec. i. Pt. iii.

51

With speech He would have caught it; with speech He could not

catch it. Had He indeed with speech caught hold of it, by simply saying

food one had been satisfied. (3)

With breath He would have caught it; with breath He could not

catch it. Had He indeed with breath caught hold of it, by simply

breathing food one had been satisfied. (4)

With sight He would have caught it; with sight He could not catch

it. Had He indeed with sight caught hold of it, by simply seeing food

one had been satisfied. (5)

With hearing He have caught it; with hearing He could He

not catch it. Had He indeed with hearing caught it, by simply hearing

food one had been satisfied. (6)

With touch He would have caught it; with touch He could He

not catch

Aitº Sec. i. Pt. iii.

(7)

Had He indeed with touch caught hold of it, by simply touching food

one had been satisfied. With mind He would have caught it; with mind He could not catch

it; with mind caught hold of it, by simply thinking food (8) one had been satisfied.

By means of coupling He would have caught it; with this could He not catch it?

Had He indeed with this caught hold of it, by simply (9) coupling with the food one had been satisfied.

With the down-flow He tried to catch it; He caught it. It is this

flow it is which has its life in food. (10) He

had the thought: How can this thing exist without myself? He had the thought: By which [end] should I enter it?

Ait° Sec. i. Pt. iii.

He had the thought : If speaking [is] by means of speech, if breath-ing [is] by breath,

if by sight seeing [is], if by hearing [is], if by mind thinking [is], if by touch touch-ing,

if by coupling [is] down-flow down-flowing, [and] who [then am] I [to be]? (11)

So having cleft apart this end [of it], He entered by this door. Of Him

this [is] the place of bliss. Of Him [and] there are three rooms—this room, this sleep—the

door called "cleft." (12)

Why should one

He being born gazed round upon the creatures.

• For the three states compare Māṇḍūkyopanishad. They are called "states of sleep "

because the Self is only really awake in its own nature, and therefore even the "waking state "

of the incarnate self is sleep to it. The "doors," pointed to by the three "rooms," are said to be the middle fontanelle, the eyes, base of throat, and heart. Compare

Taittirīyopanishad, i. 6.

speak of other here ?—said he. Then did he see this Man indeed as

Brahim supremest That. This have I seen—said he. (13)

Therefore His name is called the “this he saw”; the “this he saw”

in very truth His name. Being the “this he saw,” the gods call Him the

gods do love, (14)

“this that’s seen” mysteriously; for mystery indeed the gods in deed love mystery.*

Second Section.

Fourth Part.

Now first of all indeed the germ in the man. That which [is] seed,

is the bright vigour drawn from all his limbs. His self he beareth in his

• The word-play of the original—idam adarsham, idandra, indra—is absolutely untranslatable, and therefore a paraphrase has been attempted.

55

Ait°. Sec. ii. Pt. iv.

When this he in the woman sows, then does he give it birth.

That's his first birth. One with the woman's self it [then] becomes, like her own limbs (1);

and thus it does no injury to her. She nourishes the self of him, which

(2) The woman is to nourish her. She being the nourisher, his duty is to

bear the germ; as soon as it's a babe, from the beginning of its birth,

the man resumes its nourishment. In thus continuing the babe to

nourish from its birth, he really nourishes his self, for the continuation

of these worlds; for thus these worlds have their continuation. This is his

second birth. This [second] self of his is made substitute for [carrying on] good

deeds. Thereon that other self of his, having [thus] done what should

56

Aitº Sec. ii. Pt. iv.

(4) A

these gods knew all the births. On this hath it been declared :

Still being in the germ I of these gods knew all the births. A

hundred in being in the germ I of these gods knew all the births. A

hundred in being in the germ I of these gods knew all the births.

burst forth; a hawk, with speed did I

hemmed me in down here ;

(5)

While lying in the germ indeed, did Vāmadev thus speak.

Thus knowing, on body's dissolution, so bright

(6)

in that bright

soaring aloft, in that bright

heaven-world obtaining all desires, deathless he did become,

did he become.

Departing hence indeed, departs.

be done, reaching its sum of years, he's born again.

That's his third birth.

Ait° Sec. iii. Pt. v. 57

Third Section.

Fifth Part.

Who [is] this Self to whom we worship pay? Which [is] the Self?

Whether is it the power by which one sees; or [that] by which one hears; or [that] by which one senses smells; or [that] by which speech articulates; or [that] by which both sweet and bitter discerns?

What [is] this heart, and [is] this mind; [both] general, [and] particular, discriminating consciousness, [and] consciousness,

steadiness; thought, [and] acuteness; wisdom; reason, perception, steadiness; imagination, decision, vigorousness; desire,

(1)

—all these indeed are ways of naming wisdom. (2)

Ait° Sec. iii. Pt. v.

58

This Brahmā; this king of gods; this lord of the creation ; all of these five great creations—earth, air, [andæther], waters, lights—these ; these divers other sources too down to the most minute ; egg-born, sweat-born, womb-born, born; horses, kine, men, elephants ; flies, and what is stationary—all this has wisdom for its guide; [is] set in wisdom. The universe has wisdom for its guide; wisdom's base. Wisdom is Brahmā.

By means of this wise Self, soaring aloft, in that bright heaven-world obtaining all desires, he thus became immortal, immortal he became. (4) Thus the Upanishad has ending.

• Wisdom is looked upon as the basis of all consciousness ; even if there be no objects in the universe, the wisdom remains.

59

Shvet°

Arg.

THE

ARGUMENT.

The

Shvetâshvataropanishad

is

so

called

from

the

name

of

the

Ṛishi

Shvetâshvatara

(vi.

21).

Like

the

Kathopanishad

and

Taittirīyopanishad,

it

belongs

to

the

Yajurveda,

called

Krishṇa

or

Black.

The

text

is

exceedingly

corrupt,

and

many

various

readings

are

found

in

the

commentaries.

SHVETÂSHVATAROPANISHAD.

60

Shvet Arg.

The Shvetâshvatara is pre-eminently the Upanishad of Devotion (Bhakti);

it treats of Absolute Deity (Brahman), the Logos (Ishvara),

the individual soul (jiva), the universe (jagat), freedom (mukti) and at-

tainment (yoga).

The subjects which are to be considered are propounded (i. 1, 2).

Of the Logos and its power (mâyâ), nature (i. 3).

A summary of the nature of the universe and man apparently unknown to the commentators (i. 4, 5).

Of the individual soul chained to the wheel of rebirth and its means of

liberation (i. 6).

The discrimination between the triad—Logos, individual soul and uni-

versal—and Absolute Deity (i. 7-12).

Of the process of yoga and its goal (i. 13-16).

61

Shvet. Arg.

The process of yoga is said to follow the creative law; therefore do sages

with devotion follow out the law as revealed in the scriptures and symbolized

in the rites. The first seven mantras are taken from the Collections

(Samhitāḥ) of the Vedas (ii. 1-7). Of the manner, condition, intermediate stages and ultimate result of

practising yoga (ii. 8-15). An invocation to the Logos (ii. 16, 17)

Of Absolute Deity and the Logos in his threefold aspect of creator,

preserver and destroyer, and their essential identity (iii. 1-21).

Of the Logos and individual soul and their essential identity with invo-

cations to the Logos (iv. 1-22). Further concerning the two, the Logos and individual soul (v. 1-14).

The true cause of the existence and life of the universe is again declared

(vi. 1-2).

Shvet. Arg

62

Of the mode of regression of the universe (vi. 3).

Of yoga in its three forms : karṇa-yoga, or union by means of action

(vi. 4) ; bhakti-yoga, by means of devotion (vi. 5) ; and gñāna-yoga,

by means of knowledge (vi. 6).

Invocations to the Logos (vi. 7–19).

The impossibility of liberation savatara declared (vi. 21, 22).

This is the secret which Shvetâshvatara declared (vi. 21).

Only those who have devotion can realize the teaching (vi. 21).

Oṁ ! To Brahman that is, all hail !

THE PEACE CHANT.

Oṁ ! May He protect us both; may He be pleased with us !

May there be no dispute !

Oṁ ! Peace, Peace. Peace ! Hariḥ Oṁ !

Shvet°

Pt i.

63

Here begins the Upaniṣad

THE UPANIṢHAD.

FIRST PART.

They who discourse of Brahm, tell [us] what Brahman is, as cause;

whence we are born; whereby we live; where too we find our rest; by

what controlled, in weal and woe, we follow out * the rule of Him who

knoweth Brahm.†

Time, [and] the thing itself, [and] law, [and] chance, [primal]

elements, matter, [and] spirit [too], are to be pondered.

• Varttamaheforanu-vart°

† ṛishvara, especially mantras 2 and 5 the Logos; see Table in Preamble, Vol. I., and compare Part v. infra.

64

Shvet²

Pt. i.

linking of these [causes] owing to the Self;* the Self [supreme] is not

the lord of pain and pleasure's cause.

Such men, by art of meditation, saw,

in its own modes concealed, the

power of the Divine,† who, one, doth rule the causes all, from time to time

(2)

Him, we consider [next, like to a wheel],

one-hubbed, of triple tire,

(3)

of sixteen fellies, half a hundred spokes, with twenty ties, [and]

with six delusion

(4)

sets of eight, all-formed, one-roped, turning three ways, whose one delusion

from two causes comes.

A river of five streams, from fountains five,

contains five, of ugly turns, with waves

• Absolute Brahman.

† Dēvātman, that is, Īshvara, the Logos.

Shvei?Pt. i.

of life fivefold, whose primal source is fivefold knowledge, with eddies

five, whose tidal wave is fivesome grief, of fifty branches, levels five.

(5)In the sphere of all, in that wheel-sphere of

Brahm, he is made to revolve, who comes and who goes;* but on the

Self and ordainer he dwells as apart [from the wheel], held by Him in

(6)honour thereafter, he goes to the state of death free of death.

Of that Brahm supreme it has also been sung; in Him is the

three;†He too is the ultimate base beyond all decay. What difference

in these [four]the wisdom-knowers knowing, melting in Brahm, with

(7)in these [four] the wisdom-knowers knowing, melting in Brahm, with

That at-one, from matter they are free.

*Hamsa = han + sa; the reincarnating self.

†That is, the Logos, the individual soul and the universe.

Shvet⁹

Pt. i.

66

This all, together joined, what perishes and what does not,

what perishes and what does not, the one of power holds up; whereas the power-

less self is held in bonds by being master [of both weal and woe], [but]

when he knows the God, from every bond he's free.

(8)

Knower and non-knower both are unborn, powerful and powerless;

unborn again is she who, one, embodies [all] the objects which the

taster tastes. But when the endless Self, all-formed, from action free,

(9)

[this] triads, that [state] is Brahman.

What perishable is object,* but deathless and beyond decay what

gathers [all to rest]. Over both self and that which perishes with the one

God rules to rest] by means of meditation and becoming one, in very truth,

• Pra-dhâna = objectum, on the object side of the universe.

E

67

Shvet°

Pt. i.

with Him again and yet again, at last cessation of the whole creation

(10)

[comes].

By knowledge of the God, cessation of all bonds; with sorrows

(11)

perishing, birth-and-death's ceasing [comes]; by contemplating him, with

body left behind, [comes] third, all lordship. Pure, passionless [is He].

(12)

This is to be known as ever surely settled in the self; beyond this

surely nought is knowable at all. When one hath dwelt upon what

tastes, what's tasted, and what doth ordain, all hath been said. This is

the threefold Brahm.

Just as the [outer] form of fire, when withdrawn into its source, cannot be

• Māyā.

Shvet°

Pt. i.

seen, yet there is no destruction of its subtle form—once more indeed

out of the upper and the lower stick it can be drawn—so both* indeed

[are to be found] by means of the world's power within the body.

Oṁ, by (13)

One's body taking for the lower stick and for the upper stick and for the [there]

meditation ' friction well sustained, let one behold the God (14)

As oil in seeds, butter in cream, water in springs, and in the fire-

sticks fire, [by him] who seeks for Him (15)

with truth and meditation—

So is that Self found in the self, [by him]

The Self pervading all, as butter in milk pervades, in meditation and

mantras 15 and 16.

• Lower and higher Brahman; the 'God ' of mantra I4, or Ishvara, and the 'Self' of

69

Shvet°

Pt. ii.

self-knowledg rooted, that Brahman theme sublime of sacred teaching,

of sacred teaching Brahman theme sublime.

SECOND

PART.

(16)

At-once mind [and] reason's powers to truth, first Savitri fire's light

(1)

collecting, brought to earth.

With mind at-one, in the divine creator's* creature do we stand,

(2)

for [reaching] heaven with [all our] might.

At-oning with [his] mind the powers that lead to heaven—with

(3)

reason shining with [his] light to

reason shining [space]—Savitri emanates them forth the mighty light to

form.

• Savitri.

70

Shvet°

Pt. ii.

The singers of the Singer, mightily songster, at-one the mind, at-one the mind. The only knower of [our deeds] has ordered

the reason's powers. sacred rites ordered (4)

For Brahman do I strive, more ancient than us both, with reverence.

May my laudation fall upon the Sage's path !* May all of the Immortal's

sons, who dwell in heavenly homes, give ear [to me]! (5)

Where the fire is whirled forth, where the wind is shut out, where

the sap † overflows, there springs forth the mind. (6)

With the creator's creature one should worship ancient Brahmā.

Make thou [thy] home in That; so will thy past not fall [on thee]. (7)

• Teacher and pupil.

† Soma.

71

Shvet²

Pt. ii.

With all three* raised, straightening the body out, centring the

senses in the heart by means of mind, all,

wise should cross the fearsome rapids (8)

[bodily] here, the forces checking, with every function still,

the life power weak, one should breathe with his nostrils [alone].

Just as a car yoked to unbroken steeds, the wise one should

hold in with all attention.

In a retreat, well hid, wind-guarded, level-floored, [and] clean,

from pebbles free, and burning sand, that charms the mind with sound

and [and] stream [and] shade, and gives the eye no pain, [there]

should a man strive on for yog.

• That is, chest, neck and head.

72

Shvet° Pt. ii.

Of dew, smoke, sun, wind, fire, of firefly, lightning,

crystal, [and] moon ; such forms as these preceding, in yoga, point

towards Brahman.

(11)

In the fivefold,* from aether, air, fire, water, earth, arising, when

yoga-power begins to work; of such a man there is no sickness, no decay,

no pain, for he has now a form wrought out of yoga-fire.

(12)

Lightness, [and] lust, sweet loveliness

[and] freedom from disease [and] pleasant scent, [and] little waste, are

(13)

witnesses of yoga's first effect.

Just as a ball [of shining stuff] all over-smeared with mud, shines

That is, the body or "bundle" of Prashnopanishad. ii: 2.

Shvet e

Pt. ii.

bright when [once] well washed; so cloth the soul, full vision gaining of

Self's verity, becoming one, its perfect end attain, with grief away. (14)

When by Self's truth, indeed, [which serves him] as a lamp, a man

here [on the earth] at-oned, beholds the truth of Brahm; knowing

God unborn, of every substance pure, from all bonds he is

free, immovable, of every substance pure, from all bonds he is

This God, in sooth, in all the quarters is; long, long ago, indeed,

he had his birth, he verily [is now] within the germ. He has been born,

he will be born; behind all who have birth he stands, with face on every

side. (16)

What God in fire, in water what, what doth pervade the universe

entire, what in the plants, what in the forest-lords—to Him, to God,

hail [and] all hail! (17)

Shvet°

Pt. iii.

74

THIRD PART.

The one web-spinner who with [this] ruling powers rules all the world,

aye] rules in [both] in sooth [remains] with ruling powers; who in sooth [remains] in [both]

their birth and being—they who know this, immortal they become. (1)

Yea, the one Rudra who all these worlds with ruling powers doth

rule, stands; Behind those that are born he stands; at ending time ingathers all the worlds he hath evolved, protector,

he hath evolved, protector, (2)

He hath eyes on all sides, on all sides surely hath faces, arms, surely

hath faces, arms, with wings, he tricks them (3)

With arms, on all sides feet. With arms, with wings, the only God.

Who of the gods is both the source and growth, the lord of all, the

75

Shvet°

Pt. iii.

Rudra, mighty seer ; who brought the shining germ of old into existence.

—may He with reason* pure conjoin us,

(4)

With that form most benign, which is, O Rudra, thy benignant form

O thou

(5)

shorn of its terrors, making our virtues shine, look thou on us

The weapon is destruction.†

The weapon which thou graspest in [thy] hand for hurling forth, O

(6)

thou who doth in ruin sport, make thou benign for us, saviour from ruin,

Slay not [both] man [and] world!

Beyond this [world], the mighty one, in every

• Buddhista = giri+sham + ta, where giri = giraṇam "swallowing" orab-

sorption. Compare Pāṇini, V. ii. 138.

76

Shvet.e

Pt. iii.

creature hid according to its form, the one encircling lord of all—Him

(7)

I [and

Him] only is there to go knowing one crossth over death; no other path [at all] is

(8)

Than whom naught is greater or less, than whom none more subtle

or vast ; like a tree, he silent stands in shining [space], in solitude.

(9)

By Him, the silent Man, this all is filled.

What is this [all] far beyond, platformless, griefess [That]—they

(10)

whoknowthis, immortal theybecome; the path of grief do others tread.

(11)

Whose faces, heads [and] necks, are those of all, who liech in the

secret place of every soul, spread o'er the universe is He, the lord.

Therefore as all-pervader, He’s benigno'er the universe is He, the lord.

77

Shvet°

Pt. iii.

The mighty monarch, He, the Man, the one who doth the essence

start towards that peace of perfect stainlessness, lordly, exhaustless

light.

The Man, the size of a thumb, the inner Self sits ever in the heart

of all that's born ; by mind, mind-ruling in the heart, is He revealed.

That they who know, immortal they become.*

The Man of the thousands of heads, [and] thousands of eyes, [and]

thousands of feet, covering the earth on all sides, He stands beyond, ten

finger-breadths.† (14)

• Compare Kathopanishad, vi. 17 and 9.

† Compare Rigveda x. 90. 91. The commentators throw no light on this last peculiar

expression.

78

Shvet°

Pt. iii.

The Man is verily this all, [both] what has been and what will be,

lord [too] of deathlessness which far all else* surpasses.

With hands and feet on every side, on all sides eyes, heads, faces,

(15)

on all sides ears, That, in the world, all-covering, stands.

(16)

Making all sense-modes manifest, [yet] free from every sense,

(17)

controller, lord of all, vast refuge of all,

[Though] in the city of nine gates,† [confined], the soul that comes,

(18)

vibrates without, of every world, moving and fixed, the

• The reading of Nārāyaṇa, anyena, is here followed.

† That is, the body.

‡ H a m ˙ sa.

Shvet°

Pt. iii.

79

Without hands, Homoveth, He graspseth, He eyeless, Heseth,

and earless He heareth; He kneweth what is to be known, yet is there

no knower of Him. Him call they first, mighty, the Man.

Smaller than small, [yet] greater than great, in the heart of this

creature the Self doth repose; That free from desire, he sees,

by favour of God,* the lord [and his] grief gone, the lord [and his] grief gone,

Him know I, old, without decay, the Self of all, gone forth into all

[worlds] with omnipresent power; about whose birth and death [fools

only] speak; they who of Brahman tell, Him everlasting call.

• Compare Kaihopanishad, ii. 20.

FOURTH PART.

Who one, no-colour, with His [own] power united, the many colours

manifold, with purpose fixed, disposes; [who] at its end, the universe

into its source composes*—He is the God; may He with reason pure

conjoin us† (1) That air; That surely moon; (2) That the creator; That the

wreators That; That Brahm the bright; That the creator, the wreators That;

Thou woman dost become, and youth, and maid too in sooth;

when old woman dost become, and youth, and maid too in sooth;

with staff thy steps thou dost support;† thou takest birth with

face on every side.

Blue fly, green bird, [and] red-eyed [beast] that bears

[the cloud] that bears “movest.”

• Vichai ti = vi + chi, to ingather, collect.

† Lit. “movest.”

Shvet°

Pt. iv.

81

the lightning in its womb, the seasons, [and] the seas, begingless, art

thou. In omnipotent power thou hast thy home, whence all the worlds

are born.

(4)

Aye, that one unborn [soul] sleeps in the arms of [nature] one

unborn, enjoying her—red, white, black,* who brings forth

multitudinous progeny like to herself. But when her charms have been

enjoyed, he quits her [side], the unborn other [lord].

(5)

Two beauteous-winged companions, ever mates, perch on the self

same tree. One of the twain devours the luscious fruit; fasting its mate

looks on.

(6)

Though on the self same tree, man sunk in powerlessness deluded

(sattva), red energy (rajas), and black matter (tam as).

• The colours of the three primal modes (guṇāh) of nature; namely white

82

Ṣhvet°

Pt. iv.

§. Mayāyā.

F

But when he sees his mate adorable, instinct with power, and

grieves.

what His greatness is, his grief departs.*

In highest absolute the song-sphere† stands, in all gods

(7)

Who knows not that, what with the song will he?

'Tis they

(8)

who to know, who live indeed.

Chantṡ, sacrifices, rites, vows, past and future too, and

[holy] sciences declare—from that the magic master‡ brings this all; in

(9)

this another by his magic powers is held in bonds.

[This] master as magic power indeed, as mature man should know;

All this that moves, encircled is by them

(10)

who serve the mighty lord.

Him as His limbs.

• Compare Muṇḍakopanishad, III. i. 1 and 2.

† Ri̯ch.

‡ Mayî.

§. Mayāyā.

Shvet°

Pt. iv.

83

Who, one, o'er every birth presides, in whom this all together comes

and is dissolved; Him knowing as the lord who giveth boons, the God to

be revered, one goes unto that peace for ever more.

(11)

Who of the gods is both the source and growth, the lord of all,

Rudra, mighty seer ; who ever sees the shining germ come into birth—

(12)

may he with reason pure conjoin us. Who of the gods is over-lord, in whom the worlds are based, who

ruleth o'er his creatures of two feet and four; to God, the "Who," † with

[our] oblation let us worship give.

(13)

• Compare iii. 4, supra.

† Ka, the mystic name of God, "Who?"—for he cannot be named. Compare Rigveda, i. 9.

121, 1-9.

84

Shvet°

Pt. iv.

Subtler than subtle, within [this] jungle's midst, evolver of [this] all

of many forms, [though] one [yet] all embracing; Him knowing as

benign,* all embracing; Him knowing as

benign,*

the mortal] goes to peace [the mortal] goes for evermore. (14)

Surely is He the guardian of this world as long as time shall last,†

the lord of all, in every creature hid ; in whom the seers of Brahm and

powers divine are [all] conjoined. Thus knowing Him, one cuts the

bonds of death. (15)

Most rare, like as it were rarer far than butter rarefied ;

Him knowing [in His form] benign, in every creature hid, [though] one

[yet] all embracing, knowing Him, God, from every bond one's free. (16)

The God is He, of all the maker, soul supreme, for ever settle in the

† Lit., "in time."

• Shiva.

85

Shvet°

Pt. iv.

heart of all that's born ; by mind, mind-ruling in the heart, is He revealed.

That they who know, immortal they become.*

(17)

When the beyond-the-darkness is [attained], nor day nor night,

nor being nor non-being then. Blessed, aye, pure [is He].

That is the adorable [condition] of the lord ; from That too hath

(18)

come forth the wisdom old.

Him, nor from above, nor from below, nor midmost, can one grasp ;

no equal [to be found] is there of Him, whose name is glory great.

(19)

His form stands not within the vision's field, with eye no man

beholds Him.

Him standing in the heart, by heart, by mind; thus they

(20)

who know immortal they become.†

• Compare iii. 13, supra.

† Compare Kaṭhopaniṣhad, vi. 9.

86

Shve°

Pt. v.

Being unborn—thus doth some frightened soul approach—O thou

destroying one, with that which is countenance benign, watch o'er

me ever more.

O be not hostile to our son, [our] progeny, nor to our length of

days, nor to our kine, nor yet unto our steeds; our strong one, Rudra,

in thy wrath, do not destroy; with offerings in our hands we unto thee

do make perpetual prayer.

(21)

(22)

Fifth Part.

[They are] twain. In absolute supremest Brahman [they]

surely [are] twain, where wisdom and unwisdom nestle hid.

A thing that

perishes in indeed unwisdom surely is; transcending death is wisdom sure.

Shvet°

Pt. v.

87

He who o'er wisdom and unwisdom both doth hold the sway,

surely is.

[This He] who doth preside o'er both (1)

who with his wisdom fed the seer, the babe, the golden one, when time

began* to come to birth (2)

and watched him come to birth

in many ways disposing within this

mind, each several net in several ways disposes forth.

This God,† his lord, his lords forth-

Just so again. He takes it up again. Just so; the great soul He

sending, doth lordship universal exercise; (3)

Just as the sun;

up and down, across, revealing, shines the sun;

just so doth He, the God, the blessed one, the one to be revered, alone

rule over them that unto birth their being owe. (4)

• Lit., "in the beginning."

† Sci. of the universe.

88

Shvet e Pt. v.:

That which, as womb of all, doth bring, who also will transform them all that shall to ripeness come; ['tis] He who also will upon its every mode lay his command.

(5) That is the secret in the sacred teachings, hidden in the Veda; That Brahmā knows* as Brahmā's womb. What gods of old and sages That did know, they, one with That, immortal sure became.

(6) Who to the modes is subject, of the doer is; he also deeds with fruit the modes is reaper [of the fruit] of what is done. All-formed, ruled by three modes, treading three paths,† of life the lord, according to his deeds he moves.

(7) † Heaven, hell, and liberation.

• The " golden one " of mantra 2.

89

Shvet°

Pt. v.

He who [within our frame] a thumb's length hath, in aspect like

the sun, possessed of will and “I”-ness, to reason's light [fine] as a

needle's point appears, and yet again to light of Self far otherwise [doth

seem]. (8)

That living self is to be known as [one small] portion of a single

hair, a hundred times a hundredfold divided; yet is he reckoned fit for

that which hath no end. (9)

Nor woman sure is he, nor man

too; whatever form he doth assume, with that is he made one. (10)

By willing, contact, sense-delusions—by pouring in food, drink, his

self hath growth [and] birth. Successively the soul in [divers] stations

forms assumes, according to his deeds. (11)

Forms manifold, gross, subtle too,

the soul by his own nature's

Shvet

Pt.

vi.

'Tis

through

the

modes

of

their

activity,

and

virtue

doth

enwrap.

through

the

modes

of

their

essential

forms,

that

he

as

agent

in

conjunction

doth

appear;

yet

is

he

other.

Beginless,

[and]

endless,

in

jungle's

heart

concealed,

evolver

of

this

all,

of

many

forms,

[though]

one,

[yet]

all

embracing—knowing

Him

God,

from

every

bond

one's

face.

• Who

can

be

grasped

in

[his]

existence

only,

“nestless”

by

name,

existence-causer,

dissolution-maker,

benign,

or

of

the

creation's

phases

the

creator—who

knew

the

God,

they

cast

the

body

off.

Sixth

Part.

Some

seers

deluded

speak

of

nature's

self,

others

of

time

[as

cause];

• Compare

iv.

14

and

16,

supra.

91

Shveto

Pt.

vi.

whereas

it

is

God's

greatness

in

the

world

whereby

this

Brahma-wheel

is

made

to

turn.

By

whom

in

this

all

in

truth

is

evermore

embraced,

who

is

the

knower

and

the

time-maker,

creator

of

the

modes,

possessed

of

every

wisdom;

by

Him

indeed

ruled

o'er,

activity*

evolves.

As

earth,

water,

fire

[and]

air,

[and]

æther,

must

[this]

be

(2)

Such

evolution

then

completing,

revolving

back

again,

creation

with

creation

joining,

He

them

at-one

doth

make—with

one,

two,

three,

eight,

†

with

time

moreover

and

the

subtle

modes

of

his

own

nature.

(3)

That

is

to

say,

the

five

elements

or

creations,

mind,

reason,

and

individuality.

• Karma.

† Compare

Bhagavad

Gîtâ,

vii.

92

(6) supreme

of lords, the god supreme

the over-lord, supreme

Him may we know

masterhood, undying home of all.

within the self enthroned,

lord of

the

of sins who brings the law to pass,

[but only] when he

expanse doth fall away

and] forms, other [than these]

in his own mind enthroned.

the God to be adored,

made into nature,

He is beyond the world-tree, time

from whom this [whole]

driver-out

knows the

(5)

but only when he hath devotion paid to Him who omniform

[exists],

aye time itself beyond—

beyond the three-fold onement [comes]

by whose means at—

(4)

the agent

As primal cause doth he appear,

deed, should

doth become

he hath performed, deeding perishing, he other than creation

at-one his natures all, upon their resolution, odestroyer

of the deeddens] at-one

strive to then] engaged in acts which by these modes are ruled,

Who then

Shvet.°

Pt. vi.

93

Shvet° Pt. vi.

of gods, the king of kings, supreme of the supreme, lord of the universe,

the God to be adored.

Of him is no result, no means [of action] ; none like to Him is

seen, none surely greater.

In divers ways His power supreme is hymned; (8)

His might dwell in Himself alone.

Of Him in the world, nor any lord ; no represen-

tative of Him is to be found] at all. He is the over-ruler

of [the powers] who over [actions'] instruments do rule. Of Him no

generator [is,

no sovereign master [lives].

May the one God, who, spider-like, enwinds himself with threads

spun from his object-side,* following his nature's law—may He bestow on

us regression into Brahm.

• Pra-dhâna.

Shvet° Pt. vi. 94

He is the only God, in every creature hid,

Self of every creature, inspector of all, the inner

all, the witness [He], inspector of [all] deeds, o'er-shadowing creatures

creatures, the subject pure, who every mode transcends. (11)

The powerful one among the many powerless ones, who makes the

one seed manifold—the wise who gaze on Him within their self enthroned,

theirs and not others' is the bliss which aye endures. (12)

Eternal of eternals, the consciousness which every being's conscious-

ness dispensing—that

one of many desires, who, one

cause, the God to be approached by [sacred] science [and by holy] art,*

the mortal from all bonds is free. (13)

There, shines not sun, nor moon and stars, nor do these lightnings

subsequently

• Sāṅkhya-yoga; that is, the 'theory' and 'practice' which were expanded in the Bhagavad Gītā.

95

Shvet°

Pt. vi.

shine, much less this fire. When He shines forth, all things shine after

Him; by Brahman's shining shines all here below.*

(14) who is the Alone within this universe He comes and goes; 'tis He

fire, the water He pervadeth. Him [and Him] only knowing one crosseth

over death; no other path [at all] is there to go.†

(15) Him, all-wise, whath for origin [naught but] Him, all-creator He, all-knower [too],

the fashioner of time, creator of the modes, possessed of

every wisdom, king, of object-nature king, of the field-knower [too], lord of the

modes, of generation‡ cause, of free state [and] of bound.

(16)

• For mantras 12, 13, and 14, compare Kathopaniṣhad, v. 13, 14, and 15, and Muṇḍako-

pañishad, II. ii. 10. † Compare iii. 8, supra. Sa iṅ sara

96

Shvet°

Pr.vi.

With that at one in sooth is He, deathless, enthroned as lord, the

knower [He], who penetrateth all, Protector of this sphere, who doth for

ever more lord it. [is found] ; no other cause [at all] is found (17)

for lording it.

He who of old the Brahmâ* doth surely into

him [all] sciences instil—unto that God self-knowledge who illumines,

for freedom craving, I, as refuge, do repair. (18)

The partless one, activity transcending, in perfect peace, in whom no

fault is found, virgin of stain, the bridge supreme to deathlessness,

like to the [steady state of] fire in [glowing embers] (19)

• The "shining germ" of the universe.

97

Shvet° Pt. vi.

When, carpet-wise,* the sky men shall roll up; then [only] shall be without end of sorrow be without men knowing God.

By power of meditation and by favour of the God, therefore Brahm knowing, Shwetâshvatar,† you know, to those who followed out the highest

in reverence, proclaimed the purifying [truth] supreme, in all its fulness, (21)

Secret supreme in wisdom's final science, in cycles past declared, not to be told to him who full peace lacketh, nor unto one who a son's duty

scorns, nor to him who breaks the pupil's rule. (22)

• Lit. "Like a skin" : a simile taken from the deer or tiger skin on which the ascetic sits in meditation, and rolls up when his devotions are ended.

† Âtâsh ramî-bhyah; the âsh ramâ h were the various modes of life prescribed to Brâhmans; namely, student, householder, anchorite and wanderer.

86

Shvet°

Pt. iv.

(23)

For him who hath to God supreme devotion, [and] as to God

to teachers indeed, when told, for that great soul shine

bright, bright shine for that great soul.

Thus the Upaniṣhad has ending.

Thus

THE SECOND VOLUME IS ENDED.

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