Upanishads (12 principal, Sacred Books of the East)

II ARAiVYAKA, 2 ADHYAYA, 3 KHAiVDA, 4. 219 By means of this he went to the dehghtful home of Indra (Svarga), 2. Indra said to him : ' 7?/shi, thou hast come to my dehghtful home, i^/shi, repeat a second hymn \' Vij-vamitra (guessing that Indra wanted food) said to him, ' This (the verses of the hymn) is food,' and repeated the thousand Br/hati verses. By means of this he went to the delightful home of Indra (Svarga). 3. Indra said to him : ' Rish'i, thou hast come to my delightful home. jRishi, repeat a third hymn,' Vii"vamitra (guessing that Indra wanted food) said to him, ' This (the verses of the hymn) is food,' and repeated the thousand Br/hati verses. By means of this he went to the deliohtful home of Indra 4. Indra said to him : ' i?/shi, thou hast come to my delightful home. I grant thee a boon.' Vijvdmitra said : 'May I know thee.' Indra said : ' I am Pra;/a (breath), O RisKi, thou art Pra/^a, all things are Pra//a. For It is Pra;/a who shines as the sun, and I here pervade all regions under that form. This food of mine (the hymn) is my friend and my support (dakshi//a). This is the food prepared by Vi^vamitra. I am verily he who shines (the sun).'

Though they consist of many metres, yet, when one counts the syllables, they give a thousand Br/hati verses, each consisting of thirty-six syllables. ^ Although the Nishkevalya is but one hymn, consisting of eighty trtka.s, yet as these eighty tr/X'as were represented as three kinds of food (see Ait. Ar. II, i, 2, 2-4), the hymn is represented as three hymns, first as eighty Gayatri trZ/'as, then as eighty Bnliati IrzX'as, lastly as eighty Ush«ih in'kdS. 1. This then becomes perfect as a thousand of Br/hati verses. Its consonants^ form its body, its voice 2 (vowels) the soul ^ its sibilants * the air of the breath. 2. He who knew this became Vasish//^a, he took this name from thence^. 3. Indra verily declared this to Vi^vamitra, and Indra verily declared this to Bharadvd^a. Therefore Indra is invoked by him as a friends 4. This becomes perfect as a thousand of Br/hati verses \ and of that hymn perfect with a thousand Brzhati verses, there are 36,000 syllables I So many are also the thousands of days of a hundred years (36,000). With the consonants they fill the nights, with the vowels the days. 5. This becomes perfect as a thousand of Br/hati verses. He who knows this, after this thousand of Brzhatis thus accomplished, becomes full of knowledge, full of the gods, full of Brahman, full of the immortal, and then goes also to the gods.

6. What I am (the worshipper), that is he (sun) ; what he is, that am I. ^ Vyan^anani, explained by kadini. "^ Ghosha, explained by aspirated sonant consonants. ' Atma, explained by madhya^ariram. ^ He became Pra;?a, and because Prawa causes all to dwell, or covers all (vasayati), therefore the i?/shi was called VasishMa. Comm. Cf. Ait. Ar. 11, 2, 2, 2. ^ At the Subrahma;/ya ceremony in the Soma sacrifices, the invocations are, Indra a ga^Ma., hariva a ga/(-X'/za. " Cf. Ait. Ar. II, 3, 8, 8. * Each Br/hati has thirty-six syllables. II ARAiVYAKA, 3 ADHYAYA, 1 KHANDA, 4, 22 1 7. This has been said by a 7?/shi (Rv. I, 115, i) : * The sun is the self of all that moves and rests.' 8. Let him look to that, let him look to that ! 1. He who knows himself as the fivefold hymn (uktha), the emblem of Pra;2a (breath), from whence all this springs 2, he is clever. These five are the earth, air, ether, water, and fire (^yotis). This is the self, the fivefold uktha. For from him all this springs, and into him it enters again (at the dissolution of the world). He who knows this, becomes the refuge of his friends.

2. And to him who knows the food (object) and the feeder (subject) in that uktha, a strong son is born, and food is never wanting. Water and earth are food, for all food consists of these two. Fire and air are the feeder, for by means of them ^ man eats all food. Ether is the bowl, for all this is poured into the ether. He who knows this, becomes the bowl or support of his friends. 3. To him who knows the food and the feeder in that uktha, a strong son is born, and food is never wanting. Herbs and trees are food, animals the feeder, for animals eat herbs and trees. 4. Of them again those who have teeth above ^ In this adhyaya some more qualities are explained belonging to the Mahavrata ceremonial and the hymns employed at it, which can be meditated on as referring to Pra«a, life. 2 Because the world is the result or reward for performing a meditation on the uktha. Comm. ^ The digestive fire is lighted by the air of the breath. Comm. and below, shaped after the Hkeness of man, are feeders, the other animals are food. Therefore these overcome the other animals, for the eater is over the food.

5. He who knows this is over his friends. 1. He who knows the gradual development of the self in him (the man conceived as the uktha), obtains himself more development. 2. There are herbs and trees and all that is animated, and he knows the self gradually developing in them. For in herbs and trees sap only is seen ^, but thought (/^itta) in animated beings. 3. Among animated beings again the self develops gradually, for in some sap (blood)- is seen (as well as thought), but in others thought is 'not seen. 4. And in man again the self develops gradually, for he is most endowed with knowledge. He says what he has known, he sees what he has known ^ He knows what is to happen to-morrow, he knows heaven and hell. By means of the mortal he desires the immortal — thus is he endowed. 5. With regard to the other animals hunger and thirst only are a kind of understanding. But they do not say what they have known, nor do they see ^ This treats of the gradual development of life in man, particularly of the development of a thinking soul {-^aitanya). "^ In stones there is not even sap, but only being, satta. Comm.

^ What he has known yesterday he remembers, and is able to say before men, I know this. And when he has known a thing he remembers it, and goes to the same place to see it again. Comm. II ARAiVYAKA, 3 ADHYAYA, 3 KHAiVDA, 5. 223 what they have known. They do not know what is to happen to-morrow, nor heaven and helk They go so far and no further, for they are born according to their knowledge (in a former Hfe). 1. That man (conceived as uktha) is the sea, rising beyond the whole world \ Whatever he reaches, he wishes to go beyond ^. If he reaches the sky, he wishes to go beyond. 2. If he should reach that (heavenly) world, he would wish to go beyond. 3. That man is fivefold. The heat in him is fire; the apertures (of the senses) are ether; blood, mucus, and seed are water ; the body is earth ; breath is air, 4. That air is fivefold, viz. up-breathing, downbreathing, back-breathing, out-breathing, on-breathing. The other powers (devatas), viz. sight, hearing, mind, and speech, are comprised under up-breathing and down-breathing. For when breath departs, they also depart with it.

5. That man (conceived as uktha) is the sacrifice, which is a succession now of speech and now of thought. That sacrifice is fivefold, viz. the Agnihotra, the new and full moon sacrifices, the fourmonthly sacrifices, the animal sacrifice, the Soma sacrifice. The Soma sacrifice is the most perfect of sacrifices, for in it these five kinds of ceremonies are seen : the first which precedes the libations (the Diksha, &c.), then three libations, and what follows (the Avabhmha, &c.) is the fifth. ^ Should it not be aty enan manyate .'' 2 24 AITAREYA-ARAiVY AK A. 1. He who knows one sacrifice above another, one day above another, one deity above the others, he is clever. Now this great uktha (the nishkevalya-^astra) is the sacrifice above another, the day above another, the deity above others \ 2. This uktha is fivefold. With regard to its being performed as a Stoma (chorus), it is Trivr^t, Pahiadaja, Saptadam, Ekavbnsa, and Fsih^SiVwisa. With regard to its being performed as a Saman (song), it is Gayatra, Rathantara, Br/hat, Bhadra, and Rafana. With regard to metre, it is Gayatri, Ush/^ih, Br/hati, Trish/ubh, and Dvipada. And the explanation (given before in the Ara;^yaka) is that it is the head, the right wing, the left wing, the tail, and the body of the bird ^

^ The uktha is to be conceived as prdwa, breath or life, and this pra7/a was shown to be above the other powers (devatas), speech, hearing, seeing, mind. The uktha belongs to the Mahavrata day, and that is the most important day of the Soma sacrifice. The Soma sacrifice, lastly, is above all other sacrifices. 2 All these are technicahties connected with the singing and reciting of the uktha. The commentator says: The stoma is a collection of single Ri^ verses occurring in the tr//tas which have to be sung. The Trivr/t stoma, as explained in the Sama - brahma?/a, is as follows : There are three Suktas, each consisting of three verses, the first being upasmai gayata, S. V. Uttarar/('ika I, I, i=Rv. IX, II. The Udgatr/ first sings the first three verses a in each hymn. This is the first round. He then sings the three middle verses in each hymn. This is the second round. He lastly sings the last three verses in each hymn. This is the third round. This song is called Udyati. The Pan/tadai-a stoma is formed out of one Sukta only, consisting of three verses. In the first round he sings the first verse

a Hihkr/ with dative is explained as gai with accusative. II ARAJVYAKA, 3 ADHYAYA, 4 KUANDA, 3. 2 25 He performs the Prastava in five ways, he performs the Udgitha in five ways, he performs the three times, the second and third once. In the second round he sings the middle verse three times, in the third round he sings the last verse three times. This song is called Vish/uti. The Saptadaja stoma is formed in the same manner, only that in the first round he sings the first verse three times, in the second the middle verse three times, in the third round the middle and last verses three times. This song is called Dai'asapta. The Ekaviwzja stoma is formed in the same manner, only that in the first round he sings the last verse once, in the second the first verse once, in the third the middle verse once, while the other verses are each repeated three times. This song is called Saptasaptini. The 'Pa.nAa.vms3. stoma is formed in the same manner, only that in the first round he sings the first verse three times, the second four times, the last once ; in the second round the first once, the second three times, the third four times ; in the third round the first five times, the second once, the last three times ; or he sings in the third round the first verse four times, the second twice, the last three times.

Sayawa in his commentary on the Ait. Ar. takes the Trivn't stoma to be formed out of three hymns, each consisting of three verses, while he says that the other stomas are formed out of one hymn only. B. and R., s. v. trivr/t, state that this stoma consists of verses 1, 4, 7; 2, 5, 8; and 3, 6, 9 of the Rig-veda hymn IX, 11, but, according to Saya7m, the stoma consists (i) of the first verses of the three Suktas, upasmai gayata, davidyutatya, and pavamanasya at the beginning of the Sama-veda-Uttarar/'ika, (2) of the second, (3) of the third verses of the same three hymns. Mahidhara (Yv. X, 9) takes the same view, though the MSS. seem to have left out the description of the second paryaya, while Sayaz/a in his commentary to the Tawa'ya-brahmawa seems to support the opinion of B. and R. There is an omission, however, in the printed text of the commentary, which makes it difficult to see the exact meaning of Sayawa. The Va.nka.da.sa. stoma is well described by Saya«a, Tandya. Br. II, 4. Taking the Sukta agna a yahi (Uttarar/i'ika I, i, 4 = Rv. VI, 1 6, 10-12), he shows the stoma to consist of (i) verse 1x3, 2, 3 ; (2) verse i, 2 x 3, 3 ; (3) verse i, 2, 3 x 3.

The five Samans are explained by the commentator. The Pratihara in five ways, he performs the Upadrava in five ways, he performs the Nidhana in five ways ^ All this together forms one thousand Stobhas, or musical syllables ^. 4. Thus also are the Rik verses, contained in the Nishkevalya, recited (by the Hot?''^) in five orders. What precedes the eighty tr//^as, that is one order, then follow the three sets of eighty trikd^s each, and what comes after is the fifth order ^. Gayatra is formed out of the Rik (III, 62, 10) tat savitur varewyam. The Rathantara is formed out of the Rik (VII, 32, 22) abhi tva Jura nonuma. The Brzhat is formed out of the Rik (VI, 46, i) tvam id dhi havamahe. The Bhadra is formed out of the Rik (X, 157, i) ima nu kam. The Ra^ana is formed out of the Rik (VII, 27, I ) indrawz naro nemadhita. The metres require no explanation. In identifying certain portions of the Nishkevalya hymn with a bird, the head of the bird corresponds to the hymns indram id gathinay^, &c. ; the right wing to the hymns abhi tva jfira, &c. ; the left wing to the hymns tvam id dhi, &c. ; the tail to the hymns ima nu kam, &c. ; the body to the hymns tad id asa, «fec. All this was explained in the first Arawyaka,

^ The Samagas sing the Ra^ana at the Mahavrata, and in that Saman there are, as usual, five parts, the Prastava, Udgitha, Pratihara, Upadrava, and Nidhana. The Prastotr/, when singing the Prastava portions, sings them five times. The Udgatr/ and Pratihartr?" sing their portions, the Udgttha and Pratihara, five times. The Udgatrz' again sings the Upadrava five times. And all the Udgatr/s together sing the Nidhana five times. 2 The Stobha syllables are syllables without any meaning, added when verses have to be sung, in order to have a support for the mus.c. See Kh. Up. I, 13. In singing the five Samans, each five times, one thousand of such Stobha syllables are required. ^ There are in the Nishkevalya hymn, which the Hotr/' has to recite, three sets of eighty tn'-^as each. The first, consisting of Gayatrts, begins with mahaw indro ya o^asa. The second, consisting of Br/hatis, begins with ma -^id anyad. The third, consisting of Ushwihs, begins with ya indra somapatama. These three sets form the food of the bird, as the emblem of the j-astra. The hymns II ARAA^YAKA, 3 ADHYAYA, 5 KHAiVDA, 5. 227 5. This (the hymns of this ^Sastra) as a whole (if properly counted with the Stobha syllables) comes to one thousand (of Brz'hati verses). That (thousand) is the whole, and ten, ten is called the whole. For number is such (measured by ten). Ten tens are a hundred, ten hundreds are a thousand, and that is the whole. These are the three metres (the tens, pervading everything). And this food also (the three sets of hymns being represented as food) is threefold, eating, drinking, and chewing. He obtains that food by those (three numbers, ten, hundred, and thousand, or by the three sets of eighty tri/^Sis).

1. This (nishkevalya-^astra) becomes perfect as a thousand of Brz'hati verses. 2. Some teachers (belonging to a different ^Sakha) recognise a thousand of different metres (not of Brihatis only). They say: 'Is another thousand (a thousand of other verses) good ? Let us say it is good.' 3. Some say, a thousand of Trish/ubh verses, others a thousand of (S'agati verses, others a thousand of Anush/ubh verses. 4. This has been said by a 7?/shi (Rv. X,i24,9): — 5. ' Poets through their understanding discovered Indra dancing an Anush/ubh.' This is meant to say : They discovered (and meditated) in speech (called Anush/ubh) — at that time (when they wor- which precede these, form the body, head, and wings of the bird. This is one order. Then follow the three sets of eighty triHs each ; and lastly, the fifth order, consisting of the hymns which form the belly and the legs of the bird. shipped the uktha) — the Pra;^a (breath) connected with Indra, 6. He (who takes the recited verses as Anush- /"ubhs) is able to become celebrated and of good report. 7. No! he says; rather is such a man liable to die before his time. For that self (consisting of Anush/ubhs) is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech ^.

8. Let him work towards the Br/hati, for the Br/hati (breath) is the complete self. 9. That self (^ivatman) is surrounded on all sides by members. And as that self is on all sides surrounded by members, the Br/hati also is on all sides surrounded by metres ^. 10. For the self (in the heart) is the middle of these members, and the Br/hati is the middle of the metres. 11. ' He is able to become celebrated and of good ^ This passage is obscure, and probably corrupt. I have followed the commentator as much as possible. He says : ' If the Hotn priest proceeds with reciting the jastra, looking to the Anush/ubh, which is speech, and not to the thousand of Brzliatis which are breath, then, neglecting the BrzTiati (breath), and driven by his mind to the Anush/ubh (speech), he does not by his speech obtain that jastra. For in speech without breath the Hotr? cannot, through the mere wish of the mind, say the jastra, the activity of all the senses being dependent on breath.' The commentator therefore takes vagabhi for va/^am abhi, or for some old locative case formed by abhi. He also would seem to have read prawe na. One might attempt another construction, though it is very doubtful. One might translate, 'For that self, which is speech, is incomplete, because he understands if driven to the mind by breath, not (if driven) by speech.'

2 Either in the jastra, or in the list of metres, there being some that have more, others that have less syllables. II ARAiVYAKA, 3 ADHYAYA, 6 KKANDA, 7. 2 29 report, but (the other) able to die before his time,' thus he said. For the Br/'hatt is the complete self, therefore let him work towards the Br/hatt (let him reckon the ^astra recitation as a thousand Br/hatis). 1. This (nishkevalya-i^astra) becomes perfect as a thousand of Br/hati verses. In this thousand of Br/hatis there are one thousand one hundred and twenty-five Anush/ubhs, For the smaller is contained in the larger. 2. This has been said by a Rishi (Rv. VIII, 76, 3. 'A speech of eight feet;' — because there are eight feet of four syllables each in the Anush/ubh, 4. 'Of nine corners;' — because the Br/hati becomes nine-cornered (having nine feet of four syllables each). 5. 'Touching the truth;' — because speech (Anush/ubh) is truth, touched by the verse (Brz'hati)^ 6. 'He (the Hotr/) makes the body out of Indra;' — for out of this thousand of Br/hati verses turned into Anush/ubhs, and therefore out of Pra;^a as connected with Indra^, and out of the Br/hati (which is Pra;/a), he makes speech, that is Anush/ubh, as a body ^.

7. This Mahaduktha is the highest development ^ Vak, speech, taking the form of Anush/ubh, and being joined with the i?/X', or the Br/liati, touches the true, i. e. Pra«a, breath, which is to be meditated on under the form of the Br/hati. Comm. 2 Cf Ait. Ar. II, 2, 3, 4. ^ Because the AnushAibh is made out of the Br/hati, the Br/liati being breatli, therefore the Anush/ubh is called its body. of speech, and it is fivefold, viz. measured, not measured, music, true, and untrue. 8. A Rik verse, a gatha\ a kumbya^ are measured (metrical). A Ya^us line, an invocation, and general remarks ^, these are not measured (they are in prose). A Saman, or any portion (parvan) of it, is music. Om is true, Na is untrue. 9. What is true (Om) is the flower and fruit of speech. He is able to become celebrated and of good report, for he speaks the true (Om), the flower and fruit of speech. 10. Now the untrue is the root^ of speech, and as a tree whose root is exposed dries up and perishes, thus a man who says what is untrue exposes his root, dries up and perishes. Therefore one should not say what is untrue, but guard oneself from it.

11. That syllable Om (yes) goes forward (to the first cause of the world) and is empty. Therefore if a man says Om (yes) to everything, then that (which he gives away) is wanting to him here ^ If he says Om (yes) to everything, then he would empty himself, and would not be capable of any enjoyments. 12. That syllable Na (no) is full for oneself*'. If a man says No to everything, then his reputation ^ A gatha is likewise in verse, for instance, prataA pratar 'SSiriX.z.m te vadanti. ^ A kumbya is a metrical precept, such as, brahma^aryasyaposzxi2Jii karma kuru, diva ma svapsi;^, &c. ^ Such as arthavadas, explanatory passages, also gossip, such as is common in the king's palace, laughing at people, &c. ^ As diametrically opposed to the flowers and fruits which represent the true. Comm. " Then that man is left empty here on earth for that enjoyment. Comm. ^ He who always says No, keeps everything to himself. II ARAi^YAKA, 3 ADHYAYA, 7 KUANDA, I. 23I would become evil, and that would ruin him even here. 13. Therefore let a man give at the proper time only, not at the wrong time. Thus he unites the true and the untrue, and from the union of those two he grows, and becomes greater and greater.

14. He who knows this speech of which this (the mahaduktha) is a development, he is clever. A is the whole of speech, and manifested through different kinds of contact (mutes) and of wind (sibilants), it becomes manifold and different. 15. Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for I. This (nishkevalya-^astra) becomes perfect as a thousand of Br/hatis. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life ^ — so said Mahidasa Aitareya. Having departed he becomes Indra (or Hira/^yagarbha) and shines in those worlds ^. ^ The commentator explains visrasa by ' merging his manhood in the identity with all,' and doing this while still alive. Visras is the gradual loosening of the body, the decay of old age, but here it has the meaning of vairagya rather, the shaking off of all that ties the Self to this body or this life.

" The fourteen worlds in the egg of Brahman. Comm. Some hold that he who enters on this path, and becomes deity, does not 2. And with regard to this they say: 'If a man obtains the other world in this form (by meditating on the prd;m, breath, which is the uktha, the hymn of the mahavrata), then in what form does he obtain this world ^>' 3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Aditya (sun) ; therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus ^ these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire ^). I. Here (with regard to obtaining Hira;2yagarbha) there are these ^Slokas :

arrive at final liberation. Others, however, show that this identification with the uktha, and through it with the pra«a (breath) and Hira«yagarbha, is provisional only, and intended to prepare the mind of the worshipper for the reception of the highest knowledge of Brahman. ^ The last line on page 246 should, I think, be the penultimate line of page 247. ^ The body consists of six elements, and is hence called sha/- kaui-ika. Of these, three having a white appearance (fat, bone, and marrow), come from the sun and from man; three having a red appearance, come from fire and from the woman. ^ It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hirawyagarbha. Comm. II ARAiVYAKA, 3 ADHYAYA, 8 KHAJN'DA, 6. 233 2. The fivefold body into which the indestructible (pra;/a, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods ^ become one. 3. That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one.

4. After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for) ; dependent on names they rejoiced in what had been revealed ^. 5. That in which the poets rejoiced (the revealed nature of pra/za, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in pra;^a), the enlightened man goes to the Svarga world (becomes one with Hira/^yagarbha^, the universal spirit). 6. No one wishing to describe him (pra/^a, breath) by speech, describes him by calling him ' woman,' ' neither woman nor man,' or ' man ' (all such names applying only to the material body, and not to pra/^a or breath). ^ The worshipper identifies himself by meditation with prawa, breath, which comprehends all gods. These gods (Agni and the rest) appear in the forms of speech, &c. Comm. "^ The pra«a, breath, and their identity with it through meditation or worship. Comm. ^ Sarvahammani hira«yagarbha iti jrute^. Comm. 7. Brahman (as hidden beneath pra//a) is called the A; and the I (ego) is gone there (the worshipper should know that he Is uktha and pra;za).

8. This becomes perfect as a thousand of Brz hati verses, and of that hymn, perfect with a thousand Brz'hati verses, there are 36,000 syllables. So many are also the thousands of days of human life\ By means of the syllable of life (the a) alone (which is contained in that thousand of hymns) does a man obtain the day of life (the mahavrata day, which completes the number of the days in the Gavamayana sacrifice), and by means of the day of life (he obtains) the syllable of life. 9. Now there is a chariot of the god (pra;^a) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hira;«yagarbha). Its front part (the point of the two shafts of the carriage where the yoke is fastened) is speech, its wheels the ears, the horses the eyes, the driver the mind. FrAna (breath) mounts that chariot (and on it, i. e. by means of meditating on Pra;2a, he reaches Hlra^^yagarbha). 10. This has been said by a 7?2shi (Rv. X, 39, 1 2) : — • IT. * Come hither on that which Is quicker than mind,' and (Rv. VIII, y^,, 2) 'Come hither on that which is quicker than the twinkling of an eye,' yea, the twinkling of an eye^.

' Cf. II, 2, 4, 4. ^ The commentator remarks that the worship and meditation on the uktha as pra«a, as here taught, is different from the pra«avidya, the knowledge of pra;/a, taught in the ^^andogya, the Brz'hadara- «yaka, &c., where pra«a or life is represented as the object of meditation, without any reference to the uktha or other portions of the Mahavrata ceremony. He enjoins that the meditation on II ARAiVYAKA, 3 ADHYAYA, 8 KllANDA. 235 the uktha as pra«a should be continued till the desired result, the identification of the worshipper with praz/a, is realised, and that it should afterwards be repeated until death, because otherwise the impression might vanish, and the reward of becoming a god, and going to the gods, be lost. Nor is the worship to be confined to the time of the sacrifice, the Mahavrata, only, but it has to be repeated mentally during life. There are neither certain postures required for it, nor certain times and places. At the time of death, however, he who has become perfect in this meditation on uktha, as the emblem of prawa, will have his reward. Up to a certain point his fate will be the same as that of other people. The activity of the senses will be absorbed in the mind, the activity of the mind in breath, breath in the activity of life, life with breath in the five elements, fire, &c., and these five elements will be absorbed up to their seed in the Paramatman or Highest Self. This ends the old birth. But then the subtile body, having been absorbed in the Highest Self, rises again in the lotus of the heart, and passing out by the channel of the head, reaches a ray of the sun, whether by day or by night, and goes at the northern or southern course of the sun to the road of Ar>^is or light. That Ar/Cis, light, and other powers carry him on, and led by these he reaches the Brahma-loka, where he creates to himself every kind of enjoyment, according to his wish. He may create for himself a material body and enjoy all sorts of pleasures, as if in a state of waking, or he may, without such a body, enjoy all pleasures in mind only, as if in a dream. And as he creates these various bodies according to his wish, he creates also living souls in each, endowed with the internal organs of mind, and moves about in them, as he pleases. In fact this world is the same for the devotee (yogin) and for the Highest Self, except that creative power belongs truly to the latter only. At last the devotee gains the highest knowledge, that of the Highest Self in himself, and then, at the dissolution of the Brahma-loka, he obtains complete freedom with Brahm.an.

With this adhyaya begins the real Upanishad, best known under the name of the Aitareya-upanishad, and often separately edited, commented on, and translated. If treated separately, what we call the fourth adhyaya of the second Ara«yaka, becomes the first adhyaya of the Upanishad, sometimes also, by counting all adhyayas from the beginning of the Aitareya-arawyaka, the ninth. The divisions adopted by Saya«a, who explains the Upanishad as part of the Arawyaka, and by ■S'ahkara, who explains it independently, vary, though Sayawa states that he follows in his commentary on the Upanishad the earlier commentary of -S'ahkara. I have given the divisions adopted by Sayawa, and have marked those of 6'ahkara's by figures in parentheses, placed at the end of each paragraph. The difference between this Upanishad and the three preceding adhyayas is easily perceived. Hitherto the answer to the question, Whence this world ? had been, From Pra«a, pra«a meaning breath and life, which was looked upon for a time as a sufficient explanation of all that is. From a psychological point of view this prawa is the conscious self (pra^natman) ; in a more mythological form it appears as Hira«yagarbha, ' the golden germ,' sometimes even as Indra. It is one of the chief objects of the pra«avidya, or lifeknowledge, to show that the Hving principle in us is the same as the living principle in the sun, and that by a recognition of their identity and of the true nature of pra«a, the devotee, or he who has rightly meditated on prawa during his life, enters after death into the world of Hirawyagarbha.

This is well expressed in the Kaushitaki-upanishad III, 2, where Indra says to Pratardana : ' I am Pra«a ; meditate on me as the conscious self (pra^Satman), as life, as immortality. Life is pra«a, pra«a is life. Immortality is prawa, pra«a is immortality. By ■prana. he obtains immortality in the other world, by knowledge (pra^na) true conception. Pra«a is consciousness (pra^iia), consciousness is prawa.' This, however, though it may have satisfied the mind of the Brahmans for a time, was not a final solution. That final solution of the problem not simply of life, but of existence, is given in the Upanishad which teaches that Atman, the Self, and not Pra;/a, Life, is the last and only cause of everything. In some places this II ARAiVYAKA, 4 ADHYAYA, I KUANDA, 4. 237 doctrine is laid down in all its simplicity. Our true self, it is said, has its true being in the Highest Self only. In other passages, however, and nearly in the whole of this Upanishad, this simple doctrine is mixed up with much that is mythological, fanciful, and absurd, arthavada, as the commentators call it, but as it might often be more truly called, anarthavada, and it is only towards the end that the identity of the self-conscious self with the Highest Self or Brahman is clearly enuntiated.

Adoration to the Highest Self. Hari, Om! 1. Verily, in the beginning ^ all this was Self, one only; there was nothing else blinking- whatsoever. 2. He thought : ' Shall I send forth worlds ?' (i) He sent forth these worlds, 3. Ambhas (water), Mariii (light), Mara (mortal), and Ap (water). 4. That Ambhas (water) is above the heaven, and it is heaven, the support. The MarU'is (the lights) are the sky. The Mara (mortal) is the earth, and the waters under the earth are the Ap world ^. (2) ^ Before the creation. Comm. ^ Blinking, mishat, i. e. living ; cf. Rv. X, 190, 2, vii'vasya mishato vaji, the lord of all living. Saya«a seems to take mishat as a 3rd pers. sing. ^ The names of the four worlds are peculiar. Ambhas means water, and is the name given to the highest world, the waters above the heaven, and heaven itself, Mari-^is are rays, here used as a name of the sky, antariksha. Mara means dying, and the earth is called so, because all creatures living there must die. Ap is water, here explained as the waters under the earth. The usual division of the world is threefold, earth, sky, and heaven. Here it is fourfold, the fourth division being the water round the earth, or, as the commentator says, under the earth. Ambhas was probably intended for the highest heaven (dyaus), and was then explained both as what is above the heaven and as heaven itself, the support. If we translate, like 6'arikara and Colebrooke, 'the water is the region above the heaven which heaven upholds,' we should lose heaven altogether, yet heaven, as the third with sky and earth, is essential in the Indian view of the world.

5. He thought: 'There are these worlds; shall I send forth guardians of the worlds ? ' He then formed the Purusha (the person) \ taking him forth from the water 2. (3) 6. He brooded on him ^, and when that person had thus been brooded on, a mouth burst forth ^ like an egg. From the mouth proceeded speech, from speech Agni (fire) ^. Nostrils burst forth. From the nostrils proceeded scent (pr^na) **, from scent Vayu (air). Eyes burst forth. From the eyes proceeded sight, from sight Aditya (sun). Ears burst forth. From the ears proceeded hearing, from hearing the Di^ (quarters of the world). Skin burst forth. From the skin proceeded hairs (sense of touch), from the hairs shrubs and trees. The heart burst forth. From the heart proceeded mind, from mind Aandramas (moon). The navel burst forth. From the navel proceeded the Apana (the down-breathing)"^, from Apana death. ^ Purusha ; an embodied being, Colebrooke ; a being of human shape, Roer ; purushakaram vira/piw^/am, Saya«a. ^ According to the commentator, from the five elements, beginning with water. That person is meant for the Vira^. ^ Tap, as the commentator observes, does not mean here and in similar passages to perform austerities (tapas), such as the Krt'M/iT^, the -ffandrayawa, &c., but to conceive and to will and to create by mere will. I have translated it by brooding, though this expresses a part only of the meaning expressed by tap.

* Literally, was opened. ® Three things are always distinguished here — the place of each sense, the instrument of the sense, and the presiding deity of the sense. ^ Pra«a, i. e. ghrawendriya, must be distinguished from the prawa, the up-breathing, one of the five prawas, and likewise from the pra«a as the principle of life. '' The Apana, down-breathing, is generally one of the five vital airs II ARAiVYAKA, 4 ADHYAYA, 2 KHANDA, 4. 239 The generative organ burst forth. From the organ proceeded seed, from seed water. (4) 1. Those deities (devata), Agni and the rest, after they had been sent forth, fell into this great ocean \ Then he (the Self) besieged him, (the person) with hunger and thirst. 2. The deities then (tormented by hunger and thirst) spoke to him (the Self) : 'Allow us a place in which we may rest and eat food ^.' (i) He led a cow towards them (the deities). They said : ' This is not enoug-h.' He led a horse towards them. They said : ' This is not enough.' (2) He led man ^ towards them. Then they said : ' Well done *, indeed.' Therefore man is well done.

3. He said to them : ' Enter, each according to his place.' (3) 4. Then Agni (fire), having become speech, entered the mouth. Vayu (air), having become scent, entered the nostrils. Aditya (sun), having become sight, entered the eyes. The Di^ (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. A'andramas (the moon), having become mind, entered which are supposed to keep the body alive. In our place, however, apana is deglutition and digestion, as we shall see in II, 4, 3, 10. ^ They fell back into that universal being from whence they had sprung, the first created person, the Vira^. Or they fell into the world, the last cause of which is ignorance. "^ To eat food is explained to mean to perceive the objects which correspond to the senses, presided over by the various deities. ' Here purusha is different from the first purusha, the universal person. It can only be intended for intelligent man. * Sukrz'ta, well done, virtue ; or, if taken for svakr/ta, self-made. the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4) 5. Then Hunger and Thirst spoke to him (the Self) : ' Allow us two (a place).' He said to them : ' I assign you to those very deities there, I make you co-partners with them.' Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5)

1. He thouoht : ' There are these worlds and the guardians of the worlds. Let me send forth food for them.' (i) He brooded over the water ^ From the water thus brooded on, matter^ (miirti) was born. And that matter which was born, that verily was food ^ (2) 2. When this food (the object matter) had thus been sent forth, it wished to flee ^ crying and turning away. He (the subject) tried to grasp it by speech. He could not grasp it by speech. If he had grasped it by speech, man would be satisfied by naming food. (3) He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food, (4) He tried to grasp it by the eye. He could not ^ The water, as mentioned before, or the five elements. ^ Murti, for murtti, form, Colebrooke; a being of organised form, Roer ; vrihiyavadirijpa mushakadirupa /('a murti/^, i. e. vegetable food for men, animal food for cats, &c. ^ Offered food, i. e. objects for the Devatas and the senses in the body. * Atya^ighawsat, ati^ayena hantuw gantum aiH-^at. Sayawa.

II ARAiVYAKA, 4 ADHYAYA, 3 KHAiVDA, 6. 24I grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5) He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6) He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7) He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8) He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the payvindriya). He got it. 3. Thus it is Vayu (the getter ^) who lays hold of food, and the Vayu is verily Annayu (he who gives life or who lives by food). (10)

4. He thought : ' How can all this be without me ?' 5. And then he thought : ' By what way shall I get there ^ ?' 6. And then he thought : 'If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the ofif-breathing digests, if the organ sends forth, then what am I?' (11) ^ An attempt to derive vayu from vi, to get. ^ Or, by which of the two ways shall I get in, the one way being from the top of the foot (cf. Ait. Ar. II, i, 4, i), the other from the skull? Comm. 7. Then opening the suture of the skull, he got in by that door. 8. That door is called the Vidmi (tearing asunder), the Nandana (the place of bliss), 9. There are three dwelling-places for him, three dreams ; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart) \ (12) 10. When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. ' I saw it/ thus he said- ; (13)

Therefore he was Ida;;2-dra (seeing this). 11. Being Ida;;^dra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14) ^ Passages like this must always have required an oral interpretation, but it is by no means certain that the explanation given in the commentaries represents really the old traditional interpretation. Sayawa explains the three dwelling-places as the right eye, in a state of waking ; as the throat, in a state of dreaming ; as the heart, in a state of profound sleep. -Sahkara explains them as the right eye, the inner mind, and the ether in the heart. Sayawa allows another interpretation of the three dwelling-places being the body of the father, the body of the mother, and one's own body. The three dreams or sleeps he explains by waking, dreaming, and profound sleep, and he remarks that waking too is called a dream as compared with the true awakening, which is the knowledge of Brahman. In the last sentence the speaker, when repeating three times ' this dwelling-place,' is supposed to point to his right eye, the throat, and the heart. This interpretation is supported by a passage in the Brahma-upanishad, Netre ^agarita»^ vidyat kawZ/^e svapna/« samadi^et, sushuptawz hr/dayasya tu.

"^ In this passage, which is very obscure, ^Sahkara fails us, either because, as Ananda^ilana says, he thought the text was too easy to require any explanation, or because the writers of the MSS. left out II ARAiVYAKA, 5 ADHYAYA, I KHANDA, 4. 243 1. Let the women who are with child move away^ ! 2. Verily, from the beginning he (the self) is in man as a germ, which is called seed. 3. This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth, (i) 4. That seed becomes the self of the woman, as the passage. Ananda^fiana explains : ' He looked through all creatures, he identified himself with them, and thought he was a man, blind, happy, &c.; or, as it is elsewhere expressed, he developed forms and names. And how did this mistake arise ? Because he did not see the other, the true Self; ' or Hterally, 'Did he see the other Self ? ' which is only a figure of speech to convey the meaning that he did not see it. The particle iti is then to be taken in a causal sense, (i.e. he did so, because w^hat else could he have wished to proclaim ?) But he allows another explanation, viz. ' He considered all beings, whether they existed by themselves or not, and after having considered, he arrived at the conclusion, What shall I call diff'erent from the true Self.?' The real difficulties, however, are not removed by these explanations. First of all, we expect vavadisham before iti, and secondly, unless anyam refers to atmanam, we expect anyad. My own translation is literal, but I am not certain that it conveys the true meaning. One might understand it as implying that the Self looked about through all things, in order to find out, 'What does wish to proclaim here another Self?' And when he saw there was nothing which did not come from himself, then he recognised that the Purusha, the person he had sent forth, or, as we should say, the person he had created, was the developed Brahman, was the Atman, was himself. Saya«a explains vavadishat by vadishyami, but before iti the third person cannot well refer to the subject of vyaikshat.

^ Some MSS. begin this adhyaya with the sentence apakramantu garbhiwya/^, may the women who are with child walk away I It is counted as a paragraph. if one of her own limbs. Therefore it does not injure her. 5. She nourishes his (her husband's) self (the son) within her. (2) She who nourishes, is to be nourished, 6. The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after ^ 7. When he thus elevates the child both before and after his birth, he really elevates his own self, 8. For the continuation of these worlds (men). For thus are these worlds continued. 9. This is his second birth. (3) 10. He (the son), being his self, is then placed in his stead for (the performance of) all good works. IT. But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs. 12. And departing from hence he is born again. That is his third birth. 13. And this has been declared by a Rish'i (Rv. IV, 27, I): (4) 14. 'While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon.'

15. Vamadeva, lying in the womb, has thus declared this. (5) And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6) ^ By nourishing the mother, and by performing certain ceremonies both before and after the birth of a child. II ARAiVYAKA, 6 ADHYAYA, I KHANDA, 6. 245 1. Let the women go back to their place. 2. Who is he whom^ we meditate on as the Self? Which 2 is the Self? 3. That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (i) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, holding, thinking, considering, readiness (or suffering), remembering, conceiving, willing, breathing, loving, desiring ? 4. No, all these are various names only of knowledge (the true Self). (2) 5. And that Self, consisting of (knowledge), is Brahman (m.) ^, it is Indra, it is Pra^apati ^ All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed ^, and seeds of this kind and that kind, born from eggs, born from the womb, born from heat, born from germs ^, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable — all that is led (produced) by knowledge (the Self).

6. It rests on knowledge (the Self). The world ^ I read ko yam instead of ko 'yam. 2 Or, Which of the two, the real or the phenomenal, the nirupadhika or sopadhika ? ^ Hirawyagarbha. Conim. * Vira^. Comm. ^ Serpents, &c., says the commentary. ® Cf. Kk. Up. VI, 3, I, where the sveda^a, born from heat or perspiration, are not mentioned. is led (produced) by knowledge (the Self). Knowledge is its cause \ 7. Knowledge is Brahman. (3) 8. He (Vamadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4) I. My speech rests in the mind, my mind rests in speech ^ Appear to me (thou, the Highest Self) ! You (speech and mind) are the two pins^ (that hold the wheels) of the Veda. May what I have learnt not forsake me ^ I join day and night with what I have learnt ^ I shall speak of the real, I shall speak the true. May this protect me, may this protect the teacher ! May it protect me, may it protect the teacher, yea, the teacher!

^ We have no words to distinguish between pra^ilS, state of knowing, and pra^nana, act of knowing. Both are names of the Highest Brahman, which is the beginning and end (pratish///a) of everything that exists or seems to exist. ^ This seventh adhyaya contains a propitiatory prayer (jantikaro mantra/^). It is frequently left out in the MSS. which contain the Aitareya-upanishad with 6'ahkara's commentary, and Dr. Roer has omitted it in his edition. Saya;za explains it in his commentary on the Aitareya-arawyaka ; and in one MS. of 5ahkara's commentary on the Aitareya-upanishad, which is in my possession, the seventh adhyaya is added with the commentary of Madhavamatya, the A^ilapalaka of Virabukka-mahara^a. ^ The two depend on each other. * Ant, explained by the commentator as anayanasamartha. « Cf. K/i. Up. IV, 2, 5. ' I repeat it day and night so that I may not forget it. 1. Next follows the Upanishad of the Sa/«hiti^ 2. The former half is the earth, the latter half the heaven, their union the air^, thus says Ma;^^ukeya ; their union is the ether, thus did Makshavya teach it. 3. That air is not considered ^ independent ^, therefore I do not agree with his (Ma?^<T^uka's) son,

4. Verily, the two are the same, therefore air is ^ This last portion of the Upanishad is found in the MS. discovered by Dr. Biihler in Kashmir, and described by him in the Journal of the Bombay Branch of the Royal Asiatic Society, 1877, p. 36. I have collated it, so far as it was possible to read it, many lines being either broken off altogether, or almost entirely obliterated. ^ Sa7«hita is the sacred text in which all letters are closely joined. The joining together of two letters is called their sa/z/hita ; the first letter of a joined group the purvarupa (n.), the second the uttararfipa. For instance, in agnim i/e the m is purvarupa, the i uttararfipa, and mi their sawhita or union. ^ As in worshipping the .Salagrama stone, we really worship Vishwu, so we ought to perceive the earth, the heaven, and the air when we pronounce the first and the second letters of a group, and that group itself. * Mene has here been taken as 3rdpers. sing, perf passive. The commentator, however, explains it as an active verb, nij/^itavan. ^ Because it is included in the ether, not the ether in the air. Comm.

considered independent, thus says Agastya. For it is the same, whether they say air or ether \ 5. So far with reference to deities (mythologically) ; now with reference to the body (physiologically) : 6. The former half is speech, the latter half is mind, their union breath (pra;/a), thus says ^'uravira^ Ma/^^ukpya. 7. But his eldest son said : The former half is mind, the latter half speech. For we first conceive with the mind indeed^, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath. 8. Verily, it is the same with both, the father (MaJidukeya.) and the son ^. 9. This (meditation as here described), joined ^ with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prash/ivahana). 10. And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 1 1. Now all this comes from the Ma;^</ukeyas. I. Next comes the meditation as taught by K^akalya. ^ Both views are tenable, for it is not the actual air and ether which are meditated on, but their names, as declared and explained in this peculiar act of worship. We should read akajaj>^eti, a reading confirmed both by the commentary and by the Kashmir MS.

^ The man among heroes. Comm. ^ The Kashmir MS. reads manasaivagre. * Both views are admissible. Comm. ^ Prawasawhita/;, Kashmir MS. Ill ARAiVYAKA, I ADHYAYA, 2 KHANDA, 9. 249 2. The first half is the earth, the second half heaven, their uniting the rain, the uniter Par^anya \ 3. And so it is when he (Par^anya) rains thus strongly, without ceasing, day and night ^ 4. Then they say also (in ordinary language), ' Heaven and earth have come together.' 5. So much with regard to the deities ; now with regard to the body: — 6. Every man is indeed like an egg ^. There are two halves * (of him), thus they say : ' This half is the earth, that half heaven.' And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man. 7. As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body ; as there is that fire on earth, there is this seed in the member.

8. Having thus represented the self (body) as the whole world, ^akalya said : This half is the earth, that half heaven. 9. He who thus knows this union, becomes united with offspring, cattle, fame, glory of coun- ^ If i is followed by a, the i is changed to y, and both are united as ya. Here a is the cause which changes i into y. Thus Par- ^anya, the god of rain, is the cause which unites earth and heaven into rain. Comm. 2 When it rains incessantly, heaven and earth seem to be one in rain. ^ Andam, awo^asadmam. Comm. * The one half from the feet to the lower jaw, the other half from the upper jaw to the skull. Comm. tenance, and the world of Svarga. He lives his full age. 1. Next come the reciters of the Nirbhu^a^. 2. Nirbhu^a abides on earth, PratrzVw^a in heaven, the Ubhayamantare;2a in the sky. 3. Now, if any one should chide him who recites the Nirbhu^a, let him answer : ' Thou art fallen from the two lower places ^' If any one should chide him who recites the Pratr/;^;^a, let him answer : ' Thou art fallen from the two higher places *.' But he who recites the Ubhayamantare/^a, there is no chiding him.

4. For when he turns out the Sandhi (the union of words), that is the form of Nirbhu^a ^; and when he pronounces two syllables pure (without modification), that is the form of Fratrinua ^. This comes ^ Cf. Rig-veda-prati^akhya, ed. Max Miiller, p. iii, and Nachtrage, p. ii. ^ Nirbhu^a(n) is the recitation of the Veda without intervals, therefore the same as Sa??ihita. Prat;7««a is the recitation of each word by itself (pada-pa/Z^a) ; Ubhayamantare?/a, the between the two, is the intertwining of Sawhita and Pada-pa///a, the so-called Krama-pa///a. By reciting the Saw^hita inattentively, one may use forms which belong to the Pada-text ; and by reciting the Pada inattentively, one may use forms which belong to the Sawzhita-text. But in reciting the Krama both the Sarahita and Pada forms are used logether, and therefore mistakes are less likely to happen. ^ From earth and sky. Cf. Il/i. Up. II, 22, 3. * From the sky and from heaven, ^ Nirbhu^a may mean without arms, as if the arms of the words were taken away, or with two arms stretched out, the two words forming, as it were, two arms to one body. ^ Pratn«;a means cut asunder, every word being separated from the others.

Ill ARAiVYAKA, I ADHYAYA, 3 KHAiVDA, lO. 25 I first ^ By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada). 5. Let him who wishes for proper food say the Nirbhu^a ; let him who wishes for Svarga, say the FrsLtrmndi ; let him who wishes for both say the U bhayamantare;^a. 6. Now if another man (an enemy) should chide him who says the Nirbhu^a, let him say to him : ' Thou hast offended the earth, the deity; the earth, the deity, will strike thee.' If another man should chide him who says the Fra.t7^t7ina., let him say to him : ' Thou hast offended heaven, the deity ; heaven, the deity, will strike thee.' If another man should chide him who says the Ubhayamantare;/a, let him say to him : ' Thou hast offended the sky, the deity; the sky, the deity, will strike thee.' 7. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. 8. But to a Brahma/^a let him not say anything except what is auspicious. 9. Only he may curse a Brahma/^a in excessive wealth I

10. Nay, not even in excessive wealth should he curse a Brahma;^a, but he should say, ' I bow before Brahma/zas,' — thus says ^Suravira Ma;^^ukeya. ^ The words were first each separate, before they were united according to the laws of Sandhi. ^ He may curse him, if he is exceeding rich ; or he may wish him the curse of excessive wealth ; or he may curse him, if something great depends on it. 1. Next follow the imprecations \ 2. Let him know that breath ^ is the beam (on which the whole house of the body rests). 3. If any one (a Brahma;/a or another man) should chide him, who by meditation has become that breath as beam ^ then, if he thinks himself strong, he says : ' I grasped the breath, the beam, well ; thou dost not prevail against me who have grasped the breath as the beam.' Let him say to him : ' Breath, the beam, will forsake thee.' 4. But if he thinks himself not strong, let him say to him : * Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.'

5. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brahma;^a let him not say anything except what is auspicious. Only he may curse a Brahma/^a in excessive wealth. Nay, not even in excessive wealth should he curse a Brahma;2a, but he should say, ' I bow before Brahma;^as,' — thus says KSuravira Ma;^^iikeya. ^ The commentator explains anuvyahara, not as imprecations, but as referring to those who teach or use the imprecations, such imprecations being necessary to guard against the loss of the benefits accruing from the meditation and worship here described ; such teachers say what follows. ' Breath, the union of mind and speech, as explained before. This is the opinion of Sthavira .Sakalya, of III, 2, i, i. ^ If he should tell him that he did not meditate on breath properly. Ill ARAiVYAKA, I ADHYAYA, 5 KHANDA, 6. 253 1. Now those who repeat the Nirbhu^a say: 2. ' The former half ^ is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Sa;;2hita (union).'

3. He who thus knows this Sa;;2hita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 4. Now Hrasva Ms-ndukeya. says : ' We reciters of N4rbhu^a say, " Yes, the former half is the first syllable, and the latter half the second syllable, but the Sa;;/hita is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not^, and distinguishes what is the mora and what is not." ' 5. He who thus knows this Sa;;2hita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 6. Now his middle son, the child of his mother Pratibodhi ^, says : ' One pronounces these two syllables letter by letter, without entirely separating ^ As spoken of before, III, i, i, i. ^ In agnim i/e, i/e by itself has no accent, but as joined by sandhi with agnim, its first syllable becomes svarita, its second pra/^ita. In tava it, the vowel i is a short mora or matra ; but if joined with va, it vanishes, and becomes long e, tavet. Comm.

^ Pratibodhiputra, the son of Pratibodhi, she being probably one out of several wives of Hrasva. Another instance of this metronymic nomenclature occurred in Krishna. Devakiputra, J^k. Up. Ill, 7, 6. The Kashmir MS. reads Pra>^ibodhi, but Pratibodha is a recognised name in Gawa Vidadi, and the right reading is probably Pratibodhi. The same MS. leaves out putra aha. them, and without entirely uniting them \ Then that mora between the first and second halves, which indicates the union, that is the Saman (evenness, sliding). I therefore hold Saman only to be the Sa;;^hita (union). 7. This has also been declared by a Rishi (Rv. 11,23, 16):— 8. ' O BWhaspati, they know nothing higher than Saman.' 9. He who thus knows this Sa;;2hita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 1. Tarukshya- said: ' The Sawhita (union) is formed by means of the Br/hat and Rathantara^ Samans.' 2. Verily, the Rathantara Saman is speech, the Br/hat Saman is breath. By both, by speech and breath, the Sa;;^hita is formed ^ 3. For this Upanishad (for acquiring from his teacher the knowledge of this Sa?;2hita of speech and breath) Tarukshya guards (his teacher's) cows a whole year.

4. For it alone Tarukshya guards the cows a whole year. ^ So that the e in tavet should neither be one letter e, nor two letters a + i, but something between the two, enabling us to hear a + i in the pronunciation of e. ^ The Kashmir MS. reads Tarkshya, a name used before as the title of a hymn (Ait. Ar. I, 5, 2, 8). Here Tarukshya seems preferable, see Pa«. IV, i, 105. ^ See Ait. Ar. I, 4, 2, 1-4. * These two, the Brz'hat and Rathantara, are required for the Pr/shMastotra in the Agnish/oma, and they are to remind the worshipper that speech and breath are required for all actions. Ill ARAA'YAKA, I ADHYAYA, 6 KHANDA, 1 3. 255 5. This has also been declared by a Rzsh'i (Rv. X, 181, i; and Rv. X, i8i, 2): — 6. ' Vasish///a carried hither the Rathantara ; 'Bharadva^a brought hither the Brihat of Agni.' 7. He who thus knows this Sawzhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 8. Kau;^Maravya said : * Speech is united with breath, breath with the blowing air, the blowing air with the Vii-vedevas, the Vii-vedevas with the heavenly world, the heavenly world with Brahman. That Sa;;^hita is called the gradual Samhitk.'

9. He who knows this gradual Sa;;/hita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Sa;;/hita, i.e. gradually. 10. If that worshipper, whether for his own sake or for that of another, recites (the Sawhita), let him know when he is going to recite, that this Sa;72hita went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so ! 11. He who thus knows this Sa/-^hita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 12. Vah^ala^anda. said : ' The Sa7«hita (union, composition) is speech.' 13. Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech ; therefore speech is everything here^. ^ Everything can be obtained by speech in this life and in the next. Comm. 14. With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath ; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son.

15. This has been declared also by a 7?/shi (Rv. X, 114, 4): — 16. ' There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart) ; the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).' 17. He who thus knows this Sawhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 18. Next follows the Pra^apati-Sa;;^hita. 19. The former half is the wife, the latter half the man ; the result of their union the son ; the act of their union the begetting ; that Sa/;2hita is Aditi (indestructible). 20. For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting. 21. This has also been declared by a Rzsh'i (Rv. I, 189, 10) : — 22. 'Aditi is mother, is father, is son.' 23. He who thus knows this Sa;;2hita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. Ill ARAiVYAKA, 2 ADHYAYA, I KHANDA, 5. 257

1. Sthavira ^akalya said that breath Is the beam-, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this'^ breath. 2. Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels^, — so said Hrasva Ma;^^ukeya. 3. To us It was said to be a triad only ^ 4. Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720 ^ are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days. 5. He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age. ^ In the first adhyaya meditations suggested by sawhita, pada, and krama have been discussed. Now follow meditations suggested by certain classes of letters.

2 Ait. Ar. Ill, I, 4. ^ The Kashmir MS. reads etasmin pra;/e. The self here is meant for the body, and yet it seems to be different from jarira. * The Kashmir MS. writes antastha without visarga, while it is otherwise most careful in writing all sibilants. ^ -Sakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads traya?/i tv eva na ityetat proktam. * The Kashmir MS. reads sapta viw^-atij ka, jatani. 1. Next comes Kau;^//5aravya : 2. There are 360' syllables (vowels), 360 sibilants (consonants), 360 groups. 3. What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days). 4. Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones ; the sibilants which we explained mythologically, are physiologically the marrow. 5. Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not orrow, 6. The groups which we explained mythologically, are physiologically the joints.

7. Of that triad, viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the Br^'hati verses and the day (of the Mahavrata) \ 8. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables. 9. He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age. ' There are in the Mahavrata eighty tristichs of Br/hatis, and as each Bri'hzti is decreed to consist of thirty-six syllables, ten would give 360 syllables, and three times ten, 1080. Comm. Ill ARA7VYAKA, 2 ADHYAYA, 3 KHAiVDA, 10. 259 1. Badhva^ says, there are four persons (to be meditated on and worshipped). 2. The person of the body, the person of the metres, the person of the Veda, and the Great person. 3. What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self. 4. What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a.

5. What we call the person of the Veda is (the mind) by which we know the Vedas, the i?/g-veda, Ya^r-veda, and Sama-veda. Its essence is Brahman 2 (m.) 6. Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice. 7. What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun. 8. One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently). 9. This has also been declared by a Rish'i (Rv. I, 115, i):— 10. ' The bright face of the gods arose, the eye of Mitra, Varu/^a, and Agni ; it filled heaven and earth ^ Instead of Badhya, the commentary and the Kashmir MS. read Badhva. ^ Hirawyagarbha, with whom he who knows the Veda becomes identified. Comm. and the sky, — the sun is the self of all that rests and moves.' 11. 'This I think to be the regular Sawhita as conceived by me/ thus said Badhva. 12. For the Bahvr//'as consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the iOandogas In the Mahavrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman.

13. That self which consists of sight, hearing, metre, mind, and speech is like unto the year. 14. He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year, 1. To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru) ; he does not know the path of virtue. 2. This has also been declared by a J^i'sh'i (Rv. X, 71.6):— 3. 'He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.' 4. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue. 5. Therefore let no one who knows this, lay the sacrificial fire (belonging to the Mahavrata) for another, let him not sing the Samans of the Mahavrata Ill ARAA^YAKA, 2 ADHYAYA, 4 KHAiVDA, lO. 26 1 for another, let him not recite the ^astras of that day for another, 6. However, let him willingly do this for a father or for an A/^arya ; for that is done really for himself.

7. We have said that the incorporeal conscious self and the sun are one ^ When these two become separated ^, the sun is seen as if it were the moon ^ ; no rays spring from it ; the sky is red like madder ; the patient cannot retain the wind, his head smells bad like a raven's nest : — let him know then that his self (in the body) is gone, and that he will not live very long*. 8. Then whatever he thinks he has to do, let him do it, and let him recite the following hymns : Yad anti yai ia durake (Rv. IX, 67, 21-27) ; Ad it pratnasya retasa// (Rv. VIII, 6, 30); Yatra brahma pavamana (Rv. IX, 113, 6-1 1); Ud vaya;;/ tamasas pari (Rv. I, 50, 10). 9. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i. e. that he is going to die soon). 10. Next, when he sees himself in a mirror or in the water with a crooked head, or without a head^, or when his pupils are seen inverted ^ or not straight, let him know then that it is so.

^ Ait. Ar, III, 2, 3, 8. ^ This separation of the self of the sun and the conscious self within us is taken as a sign of approaching death, and therefore a number of premonitory symptoms are considered in this place. ^ r^Xios firjvoti^rjs, Xen. Hist. gr. 4, 3, 10. * The Kashmir MS. reads ^ivayishyati. ^ The Kashmir MS. reads gihrms\ra.s3.m vai'ariram atmanam. ^ A white pupil in a black eye-ball. Comm. 11. Next, let him cover his eyes and watch, then threads are seen as if falhng together ^. But If he does not see them, let him know then that it is so. 12. Next, let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage ^. But if he does not hear it, let him know then that it is so. 13. Next, when fire looks blue like the neck of a peacock ^, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so. 14. Next, when he sees the ground as if It were burning, let him know that it is so.

15. These are the visible signs (from 7-14). 16. Next come the dreams*. 17. If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on^ him; the wind carries him along quickly; having swallowed gold he spits It out ^ ; he eats honey; he chews stalks ; he carries a red lotus ; he drives with asses and boars ; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south ^ 18. If a man sees any one of these (dreams), let * The Kashmir IMS. reads ba/iraka«i sampatanttva. ^ See K/i. Up. Ill, 13, 8. The Kashmir IMS. and the commentary give the words rathasyevopabdis, which are left out in the printed text. ^ The Kashmir MS. reads mayftragriva ameghe. * The Kashmir MS. reads svapna,^. ^ The Kashmir MS. reads askandati. * The Kashmir MS. reads avagirati. "^ The commentator separates the last dream, so as to bring their number to ten. Ill ARAiVYAKA, 2 ADHYAYA, 5 KHAiVDA, 4. 263 him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Ratri hymn (Rv. X, 127), and then, after having fed the Brahma;^as, with other food (prepared at his house) eat himself the (rest of the) oblation.

19. Let him know that the person within all beings, not heard* here \ not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self. 1. Now next the Upanishad of the whole speech. True all these are Upanishads of the whole speech, but this they call so (chiefly). 2. The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent Agni (fire), the sibilants air, the vowels the sun. The mute consonants represent the i^/g-veda, the sibilants the Ya^ur-veda, the vowels the Sama-veda. The mute consonants represent the eye, the sibilants the ear, the vowels the mind. The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing. 3. Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it. 4. As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach ^ The Kashmir MS. reads sa yataj svuto. ^ After having inserted the preceding chapter on omina and the concluding paragraph on the highest knowledge, he now returns to the meditation on the letters.

of this, SO there is the cavity^ (in the board) of that. As there is a tongue of this, so there is a tongue - in that. As there are fingers of this, so there are strings of that ^. As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with^ sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with a hairy skin. 5. Verily, in former times they covered a lute with a hairy skin. 6. He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Aryan languages, there they know him. 7. Next follows the verse, called vagrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse : 8. ' May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well,' This is the vagrasa, the essence of speech.

I. Next Krzsh;^a-Harita^ confided this Brahma;^a '"' concerning speech to him (his pupil) : ^ The Kashmir MS. reads udara evam, &c. ^ Vadanam, what makes the instrument speak, hastena. Comm. ^ Here the order is inverted in the text * One of the sons of Harita, who was dark. Comm. ^ Brahma;/a, in the sense of Upanishad, this secret doctrine or explanation. It forms an appendix, Hke the svish/ak;7t at the end of a sacrifice. ' Iva,' which the commentator explains as restrictive or useless, may mean, something hke a Brahma;/a. Ill ARAiVYAKA, 2 ADHYAYA, 6 KUANDA, 8. 265 2. Pra^apati, the year, after having sent forth all creatures, burst. He put himself together again by means of /^/^andas (Vedas). Because he put himself together again by means of ^/landas, therefore (the text of the Veda) is called Sawhita (put together). 3. Of that Sawhita the letter 7i is the strength, the letter sh the breath and self (atman). 4. He who knows the jRi'^ verses and the letters n and sh for every Sawhita, he knows the Sa;;^hita with streno^th and breath. Let him know that this is the life of the Sawhita. 5. If the pupil asks, ' Shall I say it with the letter n or without it ? ' let the teacher say, 'With the letter n.' And if he asks, * Shall I say it with the letter sh or without it ?' let the teacher say, ' With the letter sh \'

6. Hrasva Ma/^rt'ukeya said : ' If we here recite the verses according to the Sawhita (attending to the necessary changes of n and s into n and sh ^), and if we say the adhyaya of Ma/zrt'ukeya (Ait. Ar. Ill, i), then the letters u and sh (strength and breath) have by this been obtained for us.' 7. Sthavira .5akalya said: 'If we recite the verses according to the Sawhita, and if we say the adhyaya of Ma;^<7:'ukeya, then the letters n and sh have by this been obtained for us.' 8. Here the 7?/shis, the Kavasheyas ^, knowing ^ The letters ;/ and sh refer most Ukely to the rules of ;/atva and shatva, i. e. the changing of n and s into ;/ and sh. ^ If we know whenever n and s should be changed to n and sh in the Sa7^^hita. ^ The Kavasheyas said that, after they had arrived at the highest knowledge of Brahman (through the various forms of meditation and worship that lead to it and that have been described in the Upanishad) no further meditation and no further sacrifice could be this, said : ' Why should we repeat (the Veda), why should we sacrifice ? We offer as a sacrifice breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).'

9. Let no one tell these Sawhitas (Ait. Ar. Ill, iIII, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor^ Thus say the teachers, yea, thus say the teachers. required. Instead of the morning and evening stoma they offer breath in speech, whenever they speak, or speech in breath, when they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases. ^ The strict prohibition uttered at the end of the third Arawyaka, not to divulge a knowledge of the Sa/whita-upanishad (Ait. Ar. Ill, 1-2), as here explained, is peculiar. It would have seemed self-evident that, like the rest of the siuti or sacred literature, the Ara«yaka too, and every portion of it, could have been learnt from the mouth of a teacher only, and according to rule (niyamena), i. e. by a pupil performing all the duties of a student (brahma/^arin^), so that no one except a regular pupil (antevasin) could possibly gain access to it. Nor can there be any doubt that we ought to take the words asa;^ivatsaravasin and apravaktr?' as limitations, and to translate, ' Let no one tell these Sa?;ihitas to any pupil who has not at least been a year with his master, and who does not mean to become a teacher in turn.'

That this is the right view is confirmed by similar injunctions given at the end of the fifth Arawyaka. Here we have first some rules as to Avho is qualified to recite the Mahavrata. No one is permitted to do so, who has not passed through the Diksha, the initiation for the Agnish/oma. If the Mahavrata is performed as a Sattra, the sacrificer is a Hotr/ priest, and he naturally has passed through that ceremony. But if the Mahavrata is performed as an Ekaha or Ahina ceremony, anybody might be the sacrificer, and therefore it was necessary to say that no one who is adikshita, uninitiated, should recite it for another person ; nor should he do so, ^ Apastamba-sutras, translated by Btihler, p. 18. Ill ARAiVYAKA, 2 ADHYAYA, 6 KUANDA. 267 when the Mahavrata is performed without (or with) an altar, or if it does not last one year. In saying, however, that one should not recite the Mahavrata for another person, parents and teachers are not to be understood as included, because what is done for them, is done for ourselves. After these restrictions as to the recitation of the Mahavrata, follow other restrictions as to the teaching of it, and here we read, as at the end of the Upanishad :

4. ' Let no one teach this day, the Mahavrata, to one who is not a regular pupil (antevasin), and has been so for one year, certainly not to one who has not been so for one year; nor to one who is not a brahma/tarin and does not study the same Veda\ certainly not to one who does not study the ^ame Veda ; nor to one who does not come to him. 5. ' Let the teaching not be more than saying it once or twice, twice only. 6. ' One man should tell it to one man, so says G^atukarwya. 7. ' Not to a child, nor to a man in his third stage of life. 8. ' The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground. 9. 'The pupil should not lean backward while learning, nor lean forward. He should not be covered with too much clothing, nor assume the postures of a devotee, but without using any of the apparel of a devotee, simply elevate his knees. Nor should he learn, when he has eaten flesh, when he has seen blood, or a corpse, or when he has done an unlawful thing ^; when he has anointed his eyes, oiled or rubbed his body, when he has been shaved or bathed, put colour on, or ornamented himself with flowerwreaths, when he has been writing or eff'acing his writing ^\

10. 'Nor should he finish the reading in one day, so says Gatukarwya, while according to Galava, he should finish it in one day. Agnivei-yayana holds that he should finish all before the Tn'ka.i'itis *, and then rest in another place finishing it. 11. ' And in the place where he reads this, he should not read ^ See Gautama- sutras XIV, 21, and Biihler's note. ^ Navratyam akramya is explained by the commentator by uX'^/zish/adyakramaHa. ^ This, if rightly translated, would seem to be the earliest mention of actual writing in Sanskrit Uterature. * See Ait. Ar. I, 4, 3, 1-4. anything else, though he may read this (the Mahavrata) where he has read something else. 12. ' No one should bathe and become a snataka^ who does not read this. Even if he has read many other things, he should not become a snataka if he has not read this. 1 3. ' Nor should he forget it, and even if he should forget anything else, he should not forget this. 1 4. ' No, he should never forget this. 15. 'If he does not forget this, it will be enough for himself (or for acquiring a knowledge of the Self).

16. ' It is enough, let him know this to be true. 17. 'Let him who knows this not communicate, nor dine, nor amuse himself with any one who does not know it.' Then follow some more rules as to the reading of the Veda in general : 18. 'When the old water that stood round the roots of trees is dried up (after about the month of Pausha, January to February-) he should not read ; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall together). Nor should he read ^ when a cloud has risen ; and when there is an unseasonable rain (after the months of Srivam. and Bhadrapada, August and September*) he should stop his Vedic reading for three nights. Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge. 19. ' This (the Veda thus learnt and studied) is the name of that Great Being; and he who thus knows the name of that Great Being, he becomes Brahman, yea, he becomes Brahman.'

^ Apastamba-sutras, translated by Biihler, p. 92 (I, 2, 30, 4). ^ Apastamba-sfitras, translated by Biihler, p. 33 (I, 3, 9, 2). ^ Apastamba-sutras, translated by Biihler, p. 44 (I, 3, 11, 31). * Apastamba-sutras, translated by Biihler, p. 33 (I, 3, 9, i). KAUSH ITAKI-BRAH M AyVAUPANISHAD.

I. A^iTRA Garigyayani^ forsooth, wishing to perform a sacrifice, chose Arum (Uddalaka ^, to be his chief priest). But Aru;zi sent his son, K^vetaketu, and said : ' Perform the sacrifice for him.' When 6Vetaketu^ had arrived, A'itra asked him: 'Son of Gautama ^, is there a hidden place in the world where you are able to place me, or is it the other way, and are you going to place me in the world to which it (that other way) leads ^ ? ' ^ It is difficult tO" determine whether ^itra's name was Gangyayani or Gargyayawi. Professor Weber adopted first Gargyaya«i (Indische Studien I, p. 395), afterwards Gahgyayani (ibid. II, 395). Professor Cowell adopts GangySyani, but he tells us that the Telugu MS. reads Gargyayam throughout, and the other MSS. B, C do so occasionally. The commentator explains Gahgyayani as the descendant (yuvapatyam) of Gahgya. I confess a preference for Gargyayawi, because both Gahga and Gahgya are names of rare occurrence in ancient Vedic literature, but I admit that for that very reason the transition of Gahgyayani into Gargyayawi is perhaps more intelligible than that of Gargyayawi into Gahgyayani. 2 Cf. A7/. Up. V, II, 2 ; Bn'h. Ar. VI, 2, i.

» Cf. A'/z. Up. V, 3 ; VI, I. * Bn'h. Ar. VI, 2, 4. ^ The question put by JTitra to ^S'vetaketu is very obscure, and was probably from the first intended to be obscure in its very wording. What A'itra wished to ask we can gather from other passages in the Upanishads, where we see another royal sage, Pravaha/za Gaivali (A7z. Up. V, 3; Bn'h. Ar. VI, 2), enlightening 6'vetaketu on the future life. That future life is reached by two roads ; He answered and said : * I do not know this. But, let me ask the master.' Having approached his father, he asked : ' Thus has i^itra asked me ; how shall I answer ? ' one, the Devapatha, leading to the world of Brahman (the conditioned), beyond which there lies one other stage only, represented by knowledge of and identity with the unconditioned Brahman ; the other leading to the world of the fathers, and from thence, after the reward of good works has been consumed, back to a new round of mundane existence. There is a third road for creatures which live and die, worms, insects, and creeping things, but they are of little consequence. Now it is quite clear that the knowledge which king K\ix2i possesses, and which -Svetaketu does not possess, is that of the two roads after death, sometimes called the right and the left, or the southern and northern roads. These roads are fully described in the A'-^andogya-upanishad and in the Br;had-ara;/yaka, with certain variations, yet on the whole with the same purpose. The northern or left road, called also the path of the Devas, passes on from light and day to the bright half of the moon ; the southern or right road, called also the path of the fathers, passes on from smoke and night to the dark half of the moon. Both roads therefore meet in the moon, but diverge afterwards. While the northern road passes by the six months when the sun moves towards the north, through the sun, (moon,) and the lightning to the world of Brahman, the southern passes by the six months when the sun moves towards the south, to the world of the fathers, the ether, and the moon. The great difference, however, between the two roads is, that while those who travel on the former do not return again to a new life on earth, but reach in the end a true knowledge of the unconditioned Brahman, those who pass on to the world of the fathers and the moon return to earth to be born again and again.

The question therefore which ^itra addresses to .Svetaketu can refer to these two roads only, and though the text is very corrupt, and was so evidently even at the time when the commentary was written, we must try to restore it in accordance with the teaching imparted by A^itra in what follows. I propose to read: Gautamasya putra, asti samvrttzm loke yasmin ma dhasyasy anyatamo vadhva tasya (or yasya) md loke dhasyasi, ' Is there a hidden place in the world where you (by your sacrificing and teaching) are able to Arum said : * I also do not know this. Only after having learnt the proper portion of the Veda in A'itra's own dwelling, shall we obtain what others give us (knowledge). Come, we will both go.' Having said this he took fuel in his hand (like a pupil), and approached A'itra Gaiigyayani, saying: 'May I come near to you?' He replied: 'You are worthy of Brahman \ O Gautama, because you were not led away by pride. Come hither, I shall make you know clearly.' 2. And A"itra said : All who depart from this world (or this body) go to the moon -. In the former, (the bright) half, the moon delights in their spirits ; in the other, (the dark) half, the moon sends them on

place me, or is it the other way, arid will you place me in the world to which it leads.''' Even thus the text is by no means satisfactory, but it is better than anyam aho vadhva, adopted by the commentator and explained by him : Is there a hidden place in that world in which you will place me as another, i. e. as different from the whole world or identical with the whole world, and, if as different, then having bound me (vadhva =baddhva) and made me a different person.? We may read anyataro for anyatamo vadhva. The commentator sums up the question as referring to a hidden or not hidden place, where .^itra should be placed as another person or not another person, as bound or not bound; or, as Professor Cowell renders it, ' O son of Gautama, is there any secret place in the world where thou canst set me unconnected, having fixed me there (as wood united with glue); or is there some other place where thou canst set me?' The speculations on the fate of the soul after death seem to have been peculiar to the royal families of India, while the Brahmans dwelt more on what may be called the shorter cut, a knowledge of Brahman as the true Self. To know, with them, was to be, and, after the dissolution of the body, they looked forward to immediate emancipation, without any further wanderings.

^ Worthy to know Brahman, or, as the commentator, who reads brahmargha, thinks, to be honoured like Brahman. ^ Both roads lead to the moon, and diverge afterwards. to be born again \ Verily, the moon is the door of the Svarga world (the heavenly world). Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free ^ But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent ^ or as a tiger, or as a man, or as something else in different places ^ When he has thus returned to the earth, some one (a sage) asks: 'Who art thou?' And he should answer : * From the wise moon, who orders the seasons ■', when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they (the gods mentioned in the Paii/^-agnividya®) gathered up in an active man, and through an active

^ I should like to read aparapakshe pra_^anayati, instead of aparapakshewa, or aparapakshe na. The negative is out of the question, for pra^anayati, he sends into a new life, is exactly what the moon does to those who do not proceed on the Devapatha to the Brahmaloka. Therefore if the reading aparapakshewa must be retained, it should be rendered by ' the moon with the dark half sends them into a new life.' ^ This is supposed to be the hidden place, or rather the way to it, when the departed leave the moon, and pass on to lightning and to the world of Brahman. This is in fact the Devayana, as opposed to the Vitriyanx, described in the A'/zandogya-upanishad. ' Parajva, dandai'ukavijesha;^. There is no authority for translating it by dog; of Indische Studien I, 396. * This might even include naraka or hell. ' If r/tava^ is here the genitive of n'tu, its meaning would be the ordainer of the seasons; cf. Hibbert Lectures, p. 247. Vi>^akshawa is applied to the moon again, II, 9, and the throne of Brahman also is called v\kaksha.na., I, 3. « Kh. Up. V, 4-8. man they brought me to a mother. Then I, growing up to be born, a being hving by months, whether twelve or thirteen, was together with my father, who also lived by (years of) twelve or thirteen months, that I might either know it (the true Brahman) or not know it. Therefore, O ye seasons ^ grant that I may attain immortality (knowledge of Brahman). By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.' ' Who art thou ? ' the sage asks again. ' I am thou,' he replies. Then he sets him free ^ (to proceed onward).

3. He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of Vayu (air), to the world of Varu/ea, to the world of Indra, to the world of Pra^apati (Viraf), to the world of Brahman (Hira- ^eyagarbha). In that world there is the lake Ara^ the moments called Yesh/iha '*, the river Vi^ara (age-less), the tree Ilya^ the city Sala^ya, the palace Apara^ta (unconquerable), the door-keepers Indra ' The commentator takes rz'tava^ as an accusative. I take it as a vocative, and as used in a sense analogous to the Zend ratu, an epithet of Ahura. Darmesteter, Ormazd, p. 12, n. 3. 2 If a person fears heaven (svarga) as much as hell, because neither gives final liberation, then he is fit to proceed to a knowledo-e of Brahman. It would seem that after this, this person is in the same position as the other who, objecting to remain in the moon, was set free at once. ^ Consisting of ari's, enemies, such as love, anger, &c. In the A7?. Up. VIII, 5, 3, it is called Ara. * Explained to mean, killing the sacrifice, which consists in a desire for Brahman.

^ The same as the ajvattha/i somasavana/z in A7z.Up.VIII, 5, 3. and Pra^apati, the hall of Brahman, called Vibhu ^ (built by vibhu, egoism), the throne Vi/C'aksha;^a (buddhi, perception), the couch Amitau^as (endless splendour), and the beloved Manasi (mind) and her image Aakshushi (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambas (i-ruti, sacred scriptures), and Ambayavis (buddhi, understanding), and the rivers Ambayas (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryahka-vidya) approaches. Brahman says to him : ' Run towards him (servants) with such worship as is due to myself. He has reached the river Vi^ara (age-less), he will never age.' 4. Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit ^ in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahrrian, the knower of Brahman moves towards Brahman (neut.)^ He comes to the lake Ara, and he crosses it by the mind, while those who come to it without knowing the truth ^, are drowned. He comes to the moments called Yesh^iha, they flee from him.

^ Vibhunamakam pramitaw sabhasthalam. ^ Some MSS. read pha/^ahasta//, and the commentator explains pha«a by abharawa. ^ Though brahman is used here as a neuter, it refers to the conditioned Brahman. * Samprativid is here explained as brahmavidyajunya, ignorant, while in other places (Ait. Ar. II, 3, i) it stands for samyagabhi^^na. If the latter is the true meaning, we might read here tarn itvasaniprativido. He comes to the river Vi^ara, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels (without being touched by them), thus he will look at day and night, thus at good and evil deeds, and at all pairs (at all correlative things, such as light and darkness, heat and cold, &:c.) Being freed from good and freed from evil he, the knower of Brahman (neut.), moves towards Brahman. 5. He approaches the tree Ilya, and the odour of Brahman reaches him. He approaches the city Sala^ya, and the flavour of Brahman reaches him. He approaches the palace Apara^ita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Pra^apati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). He approaches the throne Vi/6aksha;/a. The Saman verses, Brz'had and Rathantara, are the eastern feet of that throne^; the Saman verses, ^Syaita and Naudhasa, its western feet ; the Saman verses, Vairupa and Vaira^a, its sides lengthways (south and north) ; the Saman verses, 6akvara and Raivata, its sides crossways (east and west). That throne is Pra- ^fia, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitau^as. That is Pra/^a (speech). The past and the future are its eastern feet ; prosperity and earth its western feet ; the Saman verses, B/'zhad and Rathantara, are the two sides lengthways of the couch (south and north) ;

' Cf. Atharva-veda XV; Aufrecht, in Indische Studien I, p. 122. the Saman verses, Bhadra and Ya^nayac^iiiya, are its cross-sides at the head and feet (east and west) ; the J^ik and Saman are the long sheets ^ (east and west); the Ya^is the cross-sheets (south and north); the moon-beam the cushion ; the Udgitha the (white) coverlet; prosperity the pillow^. On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. Then Brahman says to him : 'Who art thou ?' and he shall answer : 6. ' I am (like) a season, and the child of the seasons, sprung from the womb of endless space, from the light (from the luminous Brahman). The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self ^ Thou art the Self. What thou art, that am I.' Brahman says to him : ' Who am I ?' He shall answer : ' That which is, the true ' (Sat-tyam). Brahman asks : ' What is the true ?' He says to him : ' What is different from the ofods and from the senses (prana.) that is Sat, but the gods and the

^ Sheets or coverings seem more applicable here than mere threads forming the woof and warp ; cf. Aufrecht, Indische Studien I, p. 131. ^ I read udgitha upajri^, ^rir upabarhawam. The Atharva text has udgitho 'pajrayaA. ^ This passage is corrupt, and the various readings and various interpretations of the commentators do not help us much. One view, which I have followed, as far as possible, is that it had to be explained how the same being could be the child of the seasons, or living from year to year, and, at the same time, born of the light. The answer is. Because light is the seed or cause of the year, and the year the cause of everything else. I take no responsibility for this view, and I see no way of discovering the original reading and the original meaning of these sentences. senses are Tyam. Therefore by that name Sattya (true) Is called all this whatever there is. All this thou art' 7. This is also declared by a verse : ' This great /?/shi, whose belly is the Ya^us, the head the Saman, the form the Rik, is to be known as being imperishable, as being Brahman.'

Brahman says to him : ' How dost thou obtain my male names ?' He should answer : ' By breath (pra/za/^).' Brahman asks: ' How my female names?' He should answer : ' By speech (vi/^).' Brahman asks: 'How my neuter names?' He should answer : ' By mind (manas),' ' How smells ?' ' By the nose.' ' How forms ?' * By the eye.' ' How sounds ? ' ' By the ear.' ' How flavours of food ? ' ' By the tongue.' ' How actions ? ' ' By the hands.' ' How pleasures and pain?' 'By the body.' 'How joy, delight, and offspring ? ' ' By the organ.' ' How journeyings ?' ' By the feet.' ' How thoughts, and what is to be known and desired ?' 'By knowledge (pra^fia) alone.' Brahman says to him : ' Water indeed is this my worlds the whole Brahman world, and it is thine.' Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this^. ^ It sprang from water and the other elements. Comm. Professor Weber proposes to translate apa/z by Erlangungen, acquisitions, with reference to apnoshi, 'how dost thou acquire my names?' in what precedes.

2 Who knows the conditioned and mythological form of Bra':- man as here described, sitting on the couch. 1. Frana. (breath)^ is Brahman, thus says Kaushitaki. Of this pra;^a, which is Brahman, the mind (manas) is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of pra;^a, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant. Now to that pra;/a, which is Brahman, all these deities (mind, speech, eye, ear) bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ' Beg not! ' As a man who has begged through a village and got nothing sits down and says, ' I shall never eat anything given by those people,' and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ' Let us give to thee.'

2. Pra?/a (breath) is Brahman, thus says Pairigya. And in that pra/^a, which is Brahman, the eye ^ In the first chapter it was said, ' He approaches the couch Amitaucras, that is pra;;a, breath, spirit, life. Therefore having explained in the first adhyaya the knowledge of the couch (of Brahman), the next subject to be explained is the knowledge of pra«a, the living spirit, taken for a time as Brahman, or the last cause of everything.' Stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the ear, and the spirit stands firm behind the mind \ To that pra;^a, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ' Beg not ! ' As a man who has begged through a village and got nothing sits down and says, ' I shall never eat anything given by those people,' and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ' Let us give to thee.'

3. Now follows the attainment of the highest treasure (scil. pra;^a, spirit -). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground ^, strewn the sacred grass, and sprinkled water. Let him say : ' The deity called Speech is ^ I translate vakparastat, /^akshu/^parastat, mana//parastat as compounds, and read jrotraparastat. The commentator requires this. He says that speech is uncertain, and has to be checked by the eye. The eye is uncertain, taking mother of pearl for silver, and must be checked by the ear. The ear is uncertain, and must be checked by the mind, for unless the mind is attentive, the ear hears not. The mind, lastly, depends on the spirit, for without spirit there is no mind. The commentator is right in reading rundhe or runddhe instead of rundhate. ^ The vital spirits are called the highest treasure, because a man surrenders everything to preserve his vital spirits or his life. f Cf. Br/h. Ar.VI, 3, i.

the attalner, may it attain this for me from him (who possesses and can bestow what I wish for). Svaha to it!' ' The deity called pra/m (breath) is the attainer, may it attain this for me from him. Svaha to it!' ' The deity called the eye is the attainer, may it attain this for me from him. Svaha to it ! ' ' The deity called the ear is the attainer, may it attain this for me from him. Svaha to it ! ' ' The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svaha to it.* ' The deity called pra^fia (knowledge) is the attainer of it, may it attain this for me from him. Svaha to it ! ' Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish. 4. Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear ^ to any man or woman, or to any men or women, then at one of the (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying : ' I offer thy speech in myself, I (this one here ^), Svaha.' ' I offer thy ear in myself, I (this one here), Svaha.' ' I offer thy

^ As dear as pra«a or life. "^ The commentator explains these mysterious utterances by : 'I offer, I throw, in the fire, which is lit by the fuel of thy indifference or dislike, in myself, being the object of thy love, speech, the organ of speech, of thee, who art going to love me. This one, i.e. I myself, or my love, may prosper. Svaha, my speech, may grant approval to the oblation of me, the lover.' mind in myself, I (this one here), Svaha,' "' I offer thy pra^fia (knowledge) in myself, I (this one here), Svaha.' Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, (so that the wind may carry his words to the person by whom he desires to be loved). Surely he becomes dear, and they think of him. 5. Now follows the restraint (saz/^yamana) instituted by Pratardana (the son of Divodasa) : they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his pra;^a (breath) in his speech. And so long as a man breathes, he cannot speak, he offers all the while his speech in his breath. These two endless and immortal oblations he offers always, whether waking or sleeping. Whatever other oblations there are (those, e, g. of the ordinary Agnihotra, consisting of milk and other things), they have an end, for they consist of works (which, like all works, have an end). The ancients, knowing this (the best Agnihotra), did not offer the (ordinary) Agnihotra.

6. Uktha ^ is Brahman, thus said 6iishkabhrmgara. Let him meditate on it (the uktha) as the same with the Rik, and all beings will praise him as the best. Let him meditate on it as the same with the Ya^'us, and all beings will join before him ^ Uktha, aVedic hymn, has been identified with prawa, breath, in the Ka;/va and other 6'akiias (Brzli. Ar. V, 13, i; Ait. Ar. II, i, 2). Here uktha, i. e. the pra«a of the uktha, is further identified with Brahman. As uktha (the hymn) is pra;/a, and as the sacrifice is performed with hymns, the sacrifice, too, is uktha, and therefore prawa, and therefore Brahman. Comm. as the best. Let him meditate on it as the same with the Saman, and all beings will bow before him as the best \ Let him meditate on it as the same with might, let him meditate on it as the same with glory, let him meditate on it as the same with splendour. For as the bow is among weapons the mightiest, the most glorious, the most splendid, thus is he who knows this among all beings the mightiest, the most glorious, the most splendid. The Adhvaryu conceives the fire of the altar, which is used for the sacrifice, to be himself. In it he (the Adhvaryu) weaves the Ya^is portion of the sacrifice. And in the Ya^us portion the Hotr/ weaves the Rik portion of the sacrifice. And in the Rik portion the Udgatrz weaves the Saman portion of the sacrifice. He (the Adhvaryu or pra/^a) is the self of the threefold knowledge ; he indeed is the self of it (of pra/^a). He who knows this is the self of it (becomes pra;^a-).

* The verbs ■Axk, yu^, and sannam are not used idiomatically, but with reference to the words rik, ya^us, and saman. ^ The commentator explains this somewhat differently. He takes it to be the object of the last paragraph to show that the Pra;;a-vidya can ultimately produce final liberation, and not only temporal rewards. The Adhvaryu priest, he says, takes what is called uktha, and has been identified with Rik, Ya^us, and Saman hymns, all contained in the mouth, as being outwardly the sacrificial fire of the altar, because that fire cannot be lighted without such hymns. Thus the self of the Adhvaryu priest becomes identified, not only with the uktha, the hymns, but also with the sacrificial fire, and he meditates on himself as fire, as hymn (uktha), and as breath (pra«a). I read sa esha sarvasyai trayyai vidyaya atma, esha u evasyatma. Etadatma bhavati ya evaw veda. But if we read asyatma, we cannot with the commentator explain it by asya uktayas trayya atma, but must refer asya to pra/;a, breath, life, which is here to be identified with Brahman. 7. Next follow the three kinds of meditation of the all-conquering (sarva^it) Kaushitaki. The allconquering Kaushitaki adores the sun when rising, having put on the sacrificial cord ^, having brought water, and having thrice sprinkled the water-cup, saying : ' Thou art the deliverer, deliver me from sin.' In the same manner he adores the sun when in the zenith, saying : * Thou art the highest deliverer, deliver me highly from sin.' In the same manner he adores the sun when setting, saying : ' Thou art the full deliverer, deliver me fully from sin.' Thus he fully removes whatever sin he committed by day and by night. And in the same manner he who knows this, likewise adores the sun, and fully removes whatever sin he committed by day and by night.

8. Then (secondly) let him worship every month (in the year) at the time of the new moon, the moon as it is seen in the west in the same manner (as before described with regard to the sun), or let him send forth his speech toward the moon with two green blades of grass, saying : ' O thou who art mistress of immortal joy, through that gentle heart of mine which abides in the moon, may I never weep for misfortune concerning my children.' The children of him (who thus adores the moon) do not indeed die before him. Thus it is with a man to whom a son is already born. Now for one to whom no son is born as yet. He mutters the three Rik verses. ' Increase, O Soma ! may vigour come to thee' (Rv. I, 91, i6 ; IX, 31, 4). ^ This is one of the earliest, if not the earliest mention of the ya^iiopavita, the sacred cord as worn over the left shoulder for sacrificial purposes; cf. Taitt. Brahm. Ill, 10, 19, 12. 'May milk, may food go to thee' (Rv. I, 91, 18); ' That ray which the Adityas gladden.'

Having muttered these three Rik verses, he says : * Do not increase by our breath (pra;^a), by our offspring, by our cattle; he who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Aditya ^.' After these words, having raised the right arm (toward Soma), he lets it go again ^. ^ This refers to movements of the arm, following the moon and the sun. ^ It is extremely difficult to translate the Vedic verses which are quoted in the Upanishads. They are sometimes slightly changed on purpose (see § 11), frequently turned from their original purport by the authors of the Upanishads themselves, and then again subjected to the most fanciful interpretations by the various commentators on the Upanishads. In our paragraph (§ 8) the text followed by the commentator differs from the printed text. The commentator seems to have read : Yat te susima;^/ hr/dayam adhi ^andramasi jrztam, tenamr/tatvasyei'ane maham pautram aghaw rudam. I have translated according to the commentator, at least up to a certain point, for, as Professor Cowell remarks, there is an undercurrent in the commentator's explanation, implying a comparison between the husband as the sun or fire, and the wife as the moon, which it would be difficult to render in an English translation. The same or a very similar verse occurs in § 10, while other modi-

fixations of it may be seen in Ajval. Gn'hya-sutras 1, 13, 7, and elsewhere. The translation of the verses in full, of three of which the Upanishad gives the beginnings only, would be according to the commentator : ' (O goddess of the moon) who hast obtained immortal joy through that which is a beautiful (portion of the sun) placed in the moon, and filling thy heart (with pleasure), may 1 never weep for misfortune concerning my children.' Rv. I, 91, 16; IX, 31, 4. 'O goddess of the moon, increase! may the vigour from everywhere (from every limb of the fire or the sun) go to thee ! Help us in the attainment of food.' Rv. I, 91, 18. 'O goddess of the moon, may the streams of thy milk go well to our sons, those streams of milk which are invigorating, and 9. Then (thirdly) let him worship on the day of the full moon the moon as it is seen in the east in the same manner, saying : ' Thou art Soma, the king, the wise, the five-mouthed, the lord of creatures. The Brahma;^a is one of thy mouths ; with that mouth thou eatest the kings (Kshatriyas) ; make me an eater of food by that mouth ! The king is one of thy mouths ; with that mouth thou eatest the people (Vaii^yas) ; make me an eater of food by that mouth ! The hawk is one of thy mouths ; with that mouth thou eatest the birds ; make me an eater of food by that mouth ! Fire is one of thy mouths; with that mouth thou eatest this world ; make me an eater of food by that mouth ! In thee there is the fifth mouth ; with that mouth thou eatest all beings ; make me an eater of food by that mouth ! Do not decrease by our life, by our offspring, by our cattle ; he who hates us and whom we hate, decrease by his life, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Aditya.' After these words, having raised the right arm, he lets it go again.

10. Next (having addressed these prayers to Soma) when being with his wife, let him stroke her help to conquer the enemy. O Soma-goddess, increasing for immortal happiness (for the birth of a son), do thou place the highest glory (the streams of thy milk) in the sky.' ' That ray (sushum;/a) which (as a woman) the Adityas gladden, that Soma which as imperishable the imperishable Adityas drink, may the guardian of the world (Pra^apati), Br/haspati, and king Varu«a gladden us by it.' The translations are made by the commentator regardless of grammar and sense : yet they command a certain authority, and must be taken into account as throwing light on the latest development of Indian mysticism. heart, saying : ' O fair one, who hast obtained immortal joy by that which has entered thy heart through Pra^apati, mayest thou never fall into sorrow about thy children K' Her children then do not die before her. 11. Next, if a man has been absent and returns home, let him smell (kiss) his son's head, saying : ' Thou springest from every limb, thou art born from the heart, thou, my son, art my self indeed, live thou a hundred harvests.' He gives him his name, saying : ' Be thou a stone, be thou an axe, be thou solid ^ gold; thou, my son, art light indeed, live thou a hundred harvests.' He pronounces his name. Then he embraces him, saying : * As Praj,''apati (the lord of creatures) embraced his creatures for their welfare, thus I embrace thee,' (pronouncing his name.) Then he mutters into his right ear, saying: 'O thou, quick Maghavan, give to him' (Rv. HI, 36, 10^). ' O Indra, bestow the best wishes' (Rv. H, 21, 6), thus he whispers into his left ear. Let him then thrice smell (kiss) his head, saying : ' Do not cut off (the line of our race), do not suffer. Live a hundred harvests of life ; I kiss thy head, O son, with thy name.' He then thrice makes a lowing sound over his head, saying : ' I low over thee with the lowing sound of cows.'

12. Next follows the Daiva Parimara^ the dying around of the gods (the absorption of the two ^ Cf. Ajvalayana Gr/Tiya-sutras 1, 13, 7. ^ Widely scattered, everywhere desired. Comm. Professor Cowell proposes unscattered, hoarded, or unconcealed. ^ The original has asnie, to us, not asmai, to him. * Cf. Taitt. Up. Ill, 10, 4; Ait. Brahm. V, 28; Colebrooke, Miscellaneous Essays (1873), II, p. 39. classes of gods, mentioned before, into pra/^a or Brahman). This Brahman shines forth indeed when the fire burns, and it dies when it burns not. Its splendour goes to the sun alone, the life {pra.713., the moving principle) to the air. This Brahman shines forth indeed when the sun is seen, and it dies when it is not seen. Its splendour goes to the moon alone, the life (pra;/a) to the air. This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (pra7^a) to the air. This Brahman shines forth indeed when the lightning flashes, and it dies when it flashes not. Its splendour goes to the air, and the life (pri/za) to the air. Thus all these deities (i. e. fire, sun, moon, lightning), having entered the air, though dead, do not vanish ; and out of the very air they rise again. So much with reference to the deities (mythological). Now then with reference to the body (physiological).

13. This Brahman shines forth indeed when one speaks with speech, and it dies when one does not speak. His splendour goes to the eye alone, the life (pra/za) to breath (pra;2a). This Brahman shines forth indeed when one sees with the eye, and it dies when one does not see. Its splendour goes to the ear alone, the life (pra;^a) to breath (pra7^a). This Brahman shines forth indeed when one hears with the ear, and it dies when one does not hear. Its splendour goes to the mind alone, the life (pra/^a) to breath (pra;^a). This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to the breath (prd;^a) alone, and the life (pra;^a) to breath (pra;^a). Thus all these deities (the senses, &c.), having entered breath or life (pra;za) alone, though dead, do not vanish ; and out of very breath (pra;^a) they rise again. And if two mountains, the southern and northern, were to move forward trying to crush him who knows this, they would not crush him. But those who hate him and those whom he hates, they die around him. 14. Next follows the Ni/^jreyasadana^ (the accepting of the pre-eminence of prawa (breath or life) by the other gods). The deities (speech, eye, ear, mind), contending with each for who was the best, went out of this body, and the body lay without breathing, withered, like a log of wood. Then speech went into it, but speaking by speech, it lay still. Then the eye went into it, but speaking by speech, and seeing by the eye, it lay still. Then the ear went into it, but speaking by speech, seeing by the eye, hearing by the ear, it lay still. Then mind went into it, but speaking by speech, seeing by the eye, hearing by the ear, thinking by the mind, it lay still. Then breath (pri;^a, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in pr4;^a, and having comprehended pra/^a alone as the conscious self (pra^crftatman) ^, went out of this body with all these (five different kinds of

' For other versions of this story see Kh. Up. V, i, note 2 ; Ait. Ar. II, I, 4, 9 ; Br/h. Ar. VI, i, 1-14 ; and Kaush. Up. Ill, 3. 2 Cf. i^//. Up. VII, 15, note. pra;/a), and resting in the air (knowing that praua had entered the air), and merged in the ether (akai'a), they went to heaven. And in the same manner he who knows this, having recognised the pre-eminence in pra;ea, and having comprehended pra;^a alone as the conscious self (pra^natman), goes out of this body with all these (does no longer believe in this body), and resting in the air, and merged in the ether, he goes to heaven, he goes to where those gods (speech, &c.) are. And having reached this he, who knows this, becomes immortal with that immortality which those gods enjoy. 15. Next follows the father's tradition to the son, and thus they explain it ^. The father, when going to depart, calls his son, after having strewn the house with fresh grass, and having laid the sacrificial fire, and having placed near it a pot of water with a jug (full of rice), himself covered with a new cloth, and dressed in white. He places himself above his son, touching his organs with his own organs, or he may deliver the tradition to him while he sits before him. Then he delivers it to him. The father says :

• Let me place my speech in thee.' The son says : * I take thy speech in me.' The father says: 'Let me place my scent (pra;^a) in thee.' The son says : ' I take thy scent in me.' The father says : ' Let me place my eye in thee.' The son says : ' I take thy eye in me.' The father says : ' Let me place my ear in thee.' The son says : ' I take thy ear in me.' The father says : * Let me place my tastes of food in thee.' The son says : ' I take thy tastes of food in me.' The father says : ' Let me place my actions ^ Cf. BnTiad-arawyaka I, 5, 17. U 2 in thee/ The son says : ' I take thy actions in me.' The father says : ' Let me place my pleasure and pain in thee.' The son says : ' I take thy pleasure and pain in me.' The father says : ' Let me place happiness, joy, and offspring in thee.' The son says : ' I take thy happiness, joy, and offspring in me.' The father says : ' Let me place my walking in thee.' The son says : ' I take thy walking in me ^' The father says : ' Let me place my mind in thee.' The son says: 'I take thy mind in me.' The father says: * Let me place my knowledge (pra^fia) in thee.' The son says : ' I take thy knowledge in me.' But if the father is very ill, he may say shortly : ' Let me place my spirits (pra/^as) in thee,' and the son : ' I take thy spirits in me.'

Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: ' May fame, glory of countenance, and honour always follow thee.' Then the other looks back over his left shoulder, covering himself with his hand or the hem of his garment, saying : ' Obtain the heavenly worlds (svarga) and all desires.' If the father recovers, let him be under the authority of his son, or let him wander about (as an ascetic). But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2. - Another ^akha adds here dhiya/z, the thoughts (active), vi^fiatavyarn, their object, and kama/z, desires. 2 I have taken samapayati in the sense of performing the last duties towards a dead person, though I confess I know of no parallel passage in which samapayati occurs in that sense. Professor Cowell translates : ' If he dies, then let them cause the son duly to receive the tradition, as the tradition is to be given.' The text itself varies, for the reading presupposed by the commentator is enaw (putram) samapayati, instead of ena?^ samapayeyu-^.

Ill ADHYAYA, I. 293 I. Pratardana, forsooth, the son of Divodasa (king of Ksisi), came by means of fighting and strength to the beloved abode of Indra. Indra said to him : ' Pratardana, let me give you a boon to choose.' And Pratardana answered: 'Do you yourself choose that boon for me which you deem most beneficial for a man.' Indra said to him : ' No one who chooses, chooses for another ; choose thyself.' Then Pratardana replied : ' Then that boon to choose is no boon for me.' Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him : ' Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvash/rz ; I delivered the Arunmukhas, the devotees, to the wolves (salav/'^'ka) ; breaking many treaties, I killed the people of Prahlada in heaven, the people of Puloma in the sky, the people of Kalakafi^a on earth ^. And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of

^ The object now is to explain the true Brahma-vidyS,, while the first and second chapters are only introductory, treating of the worship of the couch (paryahkopasana) and of the worship of pra«a. ^ This refers to heroic deeds performed by Indra, as represented in the hymns of the Rig-veda. See Rig-veda V, 34, 4, and Saya«a's commentary; Ait. Brahm. VII, 28. Weber, Indische Studien I, 410-418, has tried to discover an original physical meaning in the heroic deeds ascribed to Indra. A curious remark is made by the commentator, who says that the skulls of the Arunmukhas were turned into the thorns of the desert (karira) which remain to this day, — a very common phase in popular tradition. his mother, not by the murder of his father, not by theft, not by the kilHng of a Brahman. If he is going to commit a sin, the bloom ^ does not depart from his face/ 2. Indra said : ' I am pra;^a, meditate on me as the conscious self (pra^fiatman), as life, as immortality. Life is pra;^a, pra;2a is life. Immortality is prkns., pra;^a is immortality. As long as pra//a dwells in this body, so long surely there is life. By pra;/a he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.'

(Pratardana said) : * Some maintain here, that the pra;^as become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the ear, think a thought with the mind. After having become one, the pra;/as perceive all these together, one by one. While speech speaks, all pra/ms speak after it. While the eye sees, all pra;^as see after it. While the ear hears, all pra/^as hear after it. While the mind thinks, all pra/^as think after it. While the pra;^a breathes, all pra/^as breathe after it.' 'Thus it is indeed,* said Indra, 'but nevertheless there is a pre-eminence among the pra/^as ^. 3 Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see ^ Professor Cowell compares Taittiriya-Saw/hita III, i, i, nasya nita;« na hare vyeti. ^ Prawas, in the plural, is supposed to stand for the five senses as modifications of breath. It would be better if we could read pra«asya ni-^j'reyasam. See before, II, 14. Ill ADHYAYA, 3. 295 blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But pra/^a alone is the conscious self (pra^natman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha^ What is pra/^a, that is pra^fia (self-consciousness); what is prac-na (self-consciousness), that is pra;^a, for together they (pra^fia and pra/^a) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that pra;/a alone -. Then speech goes to him (when he is absorbed in pra;/a) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the pra;/as (speech, &c.) proceed, each towards its place ; from the pra;^as the gods (Agni, &c.), from the gods the worlds.