Upanishads (12 principal, Sacred Books of the East)

* Pushan is here explained as a name of Savitr/, the sun ; likewise all the names in the next verse. « Cf. Maitr. Up. VI, 35. " Of Ijvara or Hirawyagarbha. The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun). 3. Breath to air and to the immortal ! Then this my body ends in ashes. Om ! Mind, remember ! Remember thy deeds ! Mind, remember ! Remember thy deeds^ ! 4. Agni, lead us on to wealth (beatitude) by a good path^ thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise ! (Rv. I, 189, i.) ^ The Va^asaneyi-saOThita reads : Om, krato smara, k/z'be smara, 'kriiam smara. Uva/a holds that Agni, fire, who has been worshipped in youth and manhood, is here invoked in the form of mind, or that kratu is meant for sacrifice. 'Agni, remember me! Think of the world! Remember my deeds!' K//be is explained by Mahidhara as a dative of k/;p, k//p meaning loka, world, what is made to be enjoyed (kalpyate bhogaya). "^ Not by the Southern path, the dark, from which there is a fresh return to life.

1. Harl/^, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so. 2. He who knows the richest^ becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so. 3. He who knows the firm rest, becomes himself firm on even and uneven ground. The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground. 4. He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him. 5. He who knows the home, becomes a home of his own people, a home of all men. The mind ^ This Brahma«a, also called a Khila (p. 10 10, 1. 8 ; p. 1029, 1. 8), occurs in the INIadhyandina-^akha XIV, 9, 2. It should be compared with the AVzandogya-upanishad V, i (Sacred Books of the East, vol. i, p. 72); also with the Ait. Ar. II, 4 ; Kaush. Up. Ill, 3 ; and the Prajwa Up. II, 3.

2 Here used as a feminine, while in the -Oand. Up. V, i, it is vasish///a. indeed is the home. He who knows this, becomes a home of his own people and a home of all men. 6. He who knows generation \ becomes rich in offspring- and cattle. Seed indeed is generation. He who knows this, becomes rich in offspring and cattle. 7. These Pra/^as (senses), when quarrelling together as to who was the best, went to Brahman^ and said : ' Who is the richest of us ?' He replied : * He by whose departure this body seems worst, he is the richest.' 8. The tongue (speech) departed, and having been absent for a year, it came back and said : ' How have you been able to live without me ?' They replied : ' Like unto people, not speaking with the tongue, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then speech entered in. 9. The eye (sight) departed, and having been absent for a year, it came back and said : ' How have you been able to live without me ?' They replied : ' Like blind people, not seeing with the eye, but breathing with the breath, speaking with the tongue, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then the eye entered in.

10. The ear (hearing) departed, and having been absent for a year, it came back and said : * How have you been able to live without me ? ' They replied : ' Like deaf people, not hearing with the ear, ^ This is wanting in the ^//and. Up. Roer and Foley read Pra^apati for pra^ati, MS. I. O. 375 has pra^ati, MS. I. O. 1973 pra^apati. ^ Here we have Pra^apati, instead of Brahman, in the ^/^and. Up. ; also siesh/Aa. instead of vasish//;a. VI ADHYAYA, I BRAHMAiVA, 1 4. 2O3 but breathing with the breath, speaking with the tongue, seeing with the eye, knowing with the mind, generating with seed. Thus we have Hved.' Then the ear entered in. 11. The mind departed, and having been absent for a year, it came back and said : ' How have you been able to Hve without me ?' They repHed : 'Like fools, not knowing with their mind, but breathing with the breath, seeing with the eye, hearing with the ear, generating with seed. Thus we have lived.' Then the mind entered In. 12. The seed departed, and having been absent for a year, it came back and said : ' How have you been able to live without me ? ' They replied : ' Like Impotent people, not generating with seed, but breathing with the breath, seeing with the eye, hearingf with the ear, knowinor with the mind. Thus we have lived.' Then the seed entered in.

13. The (vital) breath, when on the point of departing, tore up these senses, as a great, excellent horse of the Sindhu country might tare up the pegs to which he is tethered. They said to him : ' Sir, do not depart. We shall not be able to live without thee.' He said : ' Then make me an offering.' They said : ' Let it be so.' 14. Then the tongue said: ' If I am the richest, then thou art the richest by it' The eye said : ' If I am the firm rest, then thou art possessed of firm rest by It' The ear said : ' If I am success, then thou art possessed of success by It.' The mind said : * If I am the home, thou art the home by it.' The seed said : ' If I am generation, thou art possessed of generation by it.' He said : ' What shall be food, what shall be dress for me ?' They replied: ' Whatever there is, even unto dogs, worms, insects, and birds \ that is thy food, and water thy dress. He who thus knows the food of Ana (the breath) 2, by him nothing is eaten that is not (proper) food, nothing is received that is not (proper) food. 6'rotriyas (Vedic theologians) who know this, rinse the mouth with water when they are going to eat, and rinse the mouth with water after they have eaten, thinking that thereby they make the breath dressed (with water).'

1. 6Vetaketu Aru/^eya went to the settlement of the Pa;K'alas. He came near to Pravaha;^a Ga.ivali^, who was walking about (surrounded by his men). As soon as he (the king) saw him, he said : ' My boy !' ^'vetaketu replied : ' Sir !' Then the king said : ' Have you been taught by your father ! ' * Yes,' he replied. 2. The king said : ' Do you know how men, when they depart from here, separate from each other ? ' ' No,' he replied. ' Do you know how they come back to this world?' ' No,' he replied ^ ^ It may mean, every kind of food, such as is eaten by dogs, worms, insects, and birds. ^ We must read, with MS. I.O. 375, anasyannam, not annasyannam, as MS. I.O. 1973, Roer, and Foley read. Weber has the right reading, which is clearly suggested by J^/iand. Up. V, 2, i. ' See ^/;and. Up. V, 3 ; Muir, Original Sanskrit Texts, I, 433 ; Deussen,Vedanta, p. 390. The commentator treats this chapter as a supplement, to explain the ways that lead to the pitr/loka and the devaloka. * The ]MSS. I. O. 375 and 1973 give Gaivali, others Gaibali. He is a Kshatriya sage, who appears also in A7/and. Up. I, 8, i, as silencing Brahmawas.

^ The same question is repeated in Roer's edition, only substi- VI ADHYAYA, 2 BRAHMAiVA, 4. 205 ' Do you know how that world does never become full with the many who again and again depart thither?' ' No,' he replied. ' Do you know at the offering of which libation the waters become endowed with a human voice and rise and speak ?' ' No,' he replied. ' Do you know the access to the path leading to the Devas and to the path leading to the Fathers, i.e. by what deeds men gain access to the path leadinor to the Devas or to that leadins^ to the Fathers ? For we have heard even the saying of a 7?/shi : " I heard of two paths for men, one leading to the Fathers, the other leading to the Devas. On those paths all that lives moves on, whatever there is between father (sky) and mother (earth)." ' ^Svetaketu said : ' I do not know even one of all these questions.' 3. Then the king invited him to stay and accept his hospitality. But the boy, not caring for hospitality, ran away, went back to his father, and said : ' Thus then you called me formerly well-instructed !' The father said : ' What then, you sage ?' The son replied : ' That fellow of a Ra^anya asked me five questions, and I did not know one of them.'

' What were they ? ' said the father. ' These were they,' the son replied, mentioning the different heads. 4. The father said : ' You know me, child, that whatever I know, I told you. But come, we shall go thither, and dwell there as students.' * You may go. Sir,' the son replied. tuting sampadyante for apadyante. The MSS. I. O. 375 and 1973 do not support this. Then Gautama went where (the place of) Pravaha;^a (9aivah was, and the king offered him a seat, ordered water for him, and gave him the proper offerings. Then he said to him : ' Sir, we offer a boon to Gautama.' 5. Gautama said : ' That boon is promised to me ; tell me the same speech which you made in the presence of my boy.' 6. He said : 'That belongs to divine boons, name one of the human boons.' 7. He said : ' You know well that I have plenty of gold, plenty of cows, horses, slaves, attendants, and apparel ; do not heap on me ' what I have already in plenty, in abundance, and superabundance.' The king said : * Gautama, do you wish (for instruction from me) in the proper way ? '

Gautama replied : ' I come to you as a pupil.' In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but Gautama actually dwelt as a pupil (of Pravaha/^a, who was a Ra^anya) in order to obtain the fame of having respectfully served his master 2. ' Abhyavadanya is explained as niggardly, or unwilling to give, and derived from vadanya, liberal, a-vadanya, illiberal, and abhi, towards. This, however, is an impossible form in Sanskrit. Vadanya means liberal, and stands for avadanya, this being derived from avadana, lit. what is cut off, then a morsel, a gift. In abhyavadanya the original a reappears, so that abhyavadanya means, not niggardly, but on the contrary, liberal, i. e. giving more than is required. Avadanya has never been met with in the sense of niggardly, and though a rule of Pacini sanctions the formation of a-vadanya, it does not say in what sense. Abhyavada in the sense of cutting off in addition occurs in 6'atap. Br. II, 5, 2, 40 ; avadanaw/ karoti, in the sense of making a present, occurs Maitr. Up. VI, 33. 2 The commentator takes the opposite view. In times of distress, he says, former sages, belonging to a higher caste, have

8. The king said : * Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brahma;/a ^ But I shall tell it to you, for who could refuse you when you speak thus ? 9. ' The altar (fire), O Gautama, is that world (heaven)'-; the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the i'raddha libation (consisting of water ^). From that oblation rises Soma, the king (the moon). 10. ' The altar, O Gautama, is Par^anya (the god of rain) ; the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. 11. 'The altar, O Gautama, is this world'*; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food. submitted to become pupils to teachers of a lower caste, not, however, in order to learn, but simply in order to live. Therefore Gautama also becomes a pupil in name only, for it would be against all law to act otherwise. See Gautama, Dharma-sutras VII, I, ed. Stenzler; translated by Biihler, p. 209.

^ Here, too, my translation is hypothetical, and differs widely from 6'ahkara. 2 Cf. Z/^and. Up. V, 4. ^ Deussen translates : ' In diesem Feuer opfern die Gotter den Glauben.' * Here a distinction is made between ayara loka, this world, and przthivi, earth, while in the AV^and. Up. aya;« loka is the earth, asau loka the heaven. 12. 'The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed. 13. 'The altar, O Gautama, is woman ^ On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies, 14. 'They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour. 15. ' Those who thus know this (even Grzhasthas), and those who in the forest worship faith and the True ^ (Brahman Hira??yagarbha), go to light (ar- ^Is), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit^ comes near them, and leads them to the worlds of the (conditioned) Brahmian. In these worlds of Brahman they dwell exalted for ages. There is no returning for them.

^ Tasya upastha eva samil, lomani dhumo, yonir ar/^ir, yad anta^karoti te 'hgara, abhinanda visphulihga/;. ^ 6'ahkara translates, ' those who with faith worship the True,' and this seems better. ^ ' A person Hving in the Brahma-world, sent forth, i. e. created, by Brahman, by the mind,' ^ahkara. •' Der ist nicht wie ein Mensch,' Deussen, p. 392. VI ADHYAYA, 3 BRAHMAiVA, I. 209 16. ' But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases ^ But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § ii), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before.

' Those, however, who know neither of these two paths, become worms, birds, and creeping things.' T. If a man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days ^ (i. e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish ^ See note 4 on ^/^and. Up.V, 10, and Deussen,Vedanta, p. 393. .Sankara guards against taking apyayasvapakshiyasva as a IMantra. A similar construction is^ayasva mr/yasva, see AVmnd. Up. V, 10, 8. 2 Madhyandina text, p, 1103 ; cf. A'y^and. Up. V, 2, 4-8 ; Kaush. Up. II, 3. * Yasmin puwye 'nukijle 'hni karma /^ikirshati tatay^ prak puwyaham evarabhya dvadai'aham upasadvrati. made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the housealtar, avasathya), sprinkles it, lays the fire, spreads grass round it according to rule ^ prepares the clarified butter (afya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha^ (the herbs, fruits, milk, honey, &c.), he sacrifices (he pours a^ya Into the fire), saying "' : ' O G^atavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion ; may they, being pleased, please me with all desires.' Svaha !

' That cross deity who lies down ^, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee.' Svaha ! 2. He then says, Svaha to the First, Svaha to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Breath, Svaha to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Speech, Svaha to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Eye, Svaha to Success, pours ghee into the fire, and throws what rem.ains into the Mantha (mortar). He then says, Svaha to the Ear, Svaha to the ^ As the whole act is considered smarta, not jrauta, the order to be observed (avr/t) is that of the sthalipaka. ^ Dravadravye prakshipta mathita/z saktava// is the explanation of Mantha, given in (7aimin. N. M.V. p. 406. ^ These verses are not explained by 6'ahkara, and they are absent in the ^>^and. Up. V, 2, 6, 4. * The Madhyandinas read nipadyase. Home, pours ghee into the fire, and throws what remains into the Mantha (mortar).

He then says, Svaha to the Mind, Svaha to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar). 3. He then says, Svaha to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhu// (earth), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuva/^ (sky), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Sva/i (heaven), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhiir, Bhuva/^, Sva/i, Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Kshatra (the knighthood), pours ghee into the fire, and throws what remxains into the Mantha (mortar).

He then says, Svaha to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar). 2 I 2 Bi2JIIADARAiVYAKA-UPANISHAD. He then says, Svaha to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Pra^apati, pours ghee into the fire, and throws what remains into the Mantha (mortar). 4. Then he touches it (the Mantha, which is dedicated to Pra;za, breath), saying : ' Thou art fleet (as breath). Thou art burning (as fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou art the abode of all (as the earth). Thou hast been saluted with Hin (at the beginning of the sacrifice by the prastotr?). Thou art saluted with Hih (in the middle of the sacrifice by the prastotrz"). Thou hast been sung (by the udgatrt at the beginning of the sacrifice). Thou art sung (by the udgatrz in the middle of the sacrifice). Thou hast been celebrated (by the adhvaryu at the beginning of the sacrifice). Thou art celebrated again (by the agnidhra in the middle of the sacrifice). Thou art bright in the wet (cloud). Thou art great. Thou art powerful. Thou art food (as Soma). Thou art light (as Agni, fire, the eater). Thou art the end. Thou art the absorption (of all things).'

5. Then he holds it (the Mantha) forth, saying : ' Thou ^ knowest all, we know thy greatness. He is ^ These curious words a ma7«si a mawhi te mahi are not explained by vS'ahkara. Anandagiri explains them as I have trans- VI ADHYAYA, 3 BRAHMAiVA, 7. 213 indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.' 6. Then he eats it, saying: 'Tat savitur vare72 yam ^ (We meditate on that adorable light) — The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey ! Bhu/i (earth) Svaha ! ' Bhargo devasya dhimahi (of the divine Savitr/) — May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey ! Bhuva/^ (sky) Svaha ! 'Dhiyo yo na./i pro/§odayat (who should rouse our thoughts) — May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey ! Sva/^ (heaven) Svaha ! ' He repeats the whole Savitri verse, and all the verses about the honey, thinking. May I be all this ! Bhur, Bhuva/^, Sva//, Svaha ! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Aditya (the sun), with the hymn, ' Thou art the best lotus of the four quarters, may I become the best lotus among men.' Then returning as he came, he sits down behind the altar and recites the genealogical list^.

7. Uddalaka Aru;^i told this (Mantha-doctrine) to his pupil Va^asaneya Ya^/Iavalkya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' lated them. They correspond to ' amo namasy ama hi te sarvam idam' in the jOand. Up. V, 2, 6, 6. The Madhyandinas read : amo 'sy ama;« hi te mayi, sa hi rag^, &c. Dvivedagahga translates : ' thou art the knower, thy knowledge extends to me.' 1 Rv. Ill, 62, 10. ^ This probably refers to the list immediately following. 8. V^^asaneya Ya^;1avalkya told the same to his pupil Madhuka Pairigya, and said : ' If a man were to pour it on a dry stick, branches would grow, and leaves spring forth,' 9. Madhuka Paingya told the same to his pupil A'ula Bhagavitti, and said: *If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 10. A'ula Bhagavitti told the same to his pupil 6^anaki Ayasthii;^a, and said : ' If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 1 1 . 6^anaki Ayasthiuza told the same to his pupil Satyakama 6^abala, and said : ' If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

1 2. Satyakama (Cabala told the same to his pupils, and said: ' If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' Let no one tell this ^ to any one, except to a son or to a pupil ^. 13. Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (/^amasa), the fuel, and the two churning sticks. There are ten kinds of village (cultivated) seeds, viz. rice and barley (brihiyavas), sesamum and kidneybeans (tilamashas), millet and panic seed (a;^upriyahgavas), wheat (godhumas), lentils (masuras), pulse (khalvas), and vetches (khalakulas ^). After having ^ The Mantha-doctrine with the prawadarjana. Comm, ^ It probably means to no one except to one's own son and to one's own disciple. Cf. Svet. Up. VI, 22. ^ I have given the English names after Roer, who, living in India, had the best opportunity of identifying the various kinds of plants here mentioned. The commentators do not help us much. ^Sahkara VI ADIIYAYA, 4 BRAMMAiVA, 2. 215 ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter ^ (a^ya).

1. The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man. 2. And Prafapati thought, let me make an abode for him, and he created a woman (6'atarupa). Ta.m^ sr/sh/vadha upasta, tasmat striyam adha upasita. Sa etam prafi/cam grava/^am atmana eva samudaparayat, tenainam abhyasr/c-'at. says that in some places Priyahgu (panic seed or millet) is called Kafigu ; that Khalva, pulse, is also called Nishpava and Valla, and Khalakula, vetches, commonly Kulattha. Dvivedaganga adds that Anu is called in Guzerat Moriya, Priyangu Kangu, Khalva, as nishpava, Valla, and Khalakula Kulattha. ^ According to the rules laid down in the proper Gr/hya-sutras. 2 This Brahma«a is inserted here because there is supposed to be some similarity between the preparation of the .S'rimantha and the Putramantha, or because a person who has performed the 6'rimantha is fit to perform the Putramantha. Thus ^Safikara says : Franadavsina/i jrimantha/?; karma kr/tavata/z putramantha 'dhikara/z. Yada putramantha;;; ^'ikirshati tada j-rimantha;;; bVlva ntukala;;; patnya/^ (brahma/^arye;2a) pratikshata iti. ^ I have given those portions of the text which did not admit of translation into English, in Sanskrit. It was not easy, however, to determine always the text of the Ka;;va-sakha. Poley's text is not always correct, and Roer seems simply to repeat it. ^ahkara's commentary, which is meant for the Ka;;va text, becomes very short towards the end of the Upanishad. It is quite sufficient for the purpose of a translation, but by no means always for restoring a correct text. MS. Wilson 369, which has been assigned to theKa7;va-jakha, and which our Catalogue attributes to the same school, gives the Madhyandina text, and so does MS. Mill 108. I have therefore collated two MSS. of the India Office, which Dr. Rost had the kindness to select for me, MS. 375 and MS. 1973, which I call A. and B.

^ Brahma/zayana^, the same as brahmabandhava/^, i. e. Brahmans by descent only, not by knowledge. * NarakaOT ga/^^/^antityartha/z. Dvivedaganga. ^ Bahu va svalpaw va. ^ The Madhyandinatext has agnayo, and Dvivedaganga explains it by dhishwya agnaya/2 jartrasthita//. Foley and Roer have punar agnir dhishwya, and so have A. and B. ■^ Nirm;7^yat, A. ; nimrm^yat, B. ^ Dvivedaganga adds, retoyonav udake reta/^si/J-as tatra svuMMyadarjane prayaj>^ittam aha. VI ADHYAYA, 4 BRAHMAiVA, lO. 21 7 recite the following verse : ' May there be in me splendour, strength, glory, wealth, virtue.' She is the best of women whose garments are pure ^ Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her. 7. If she do not give in 2, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her^ saying: 'With manly strength and glory I take away thy glory,' — and thus she becomes unglorious *. 8. If she give in, he says : ' With manly strength and glory I give thee glory,' — and thus they both become glorious.

9. Sa yam iH7/et kamayeta meti tasyam artha;;^ nish/aya ^ mukhena mukha??^ sandhayopastham asya abhimrwya ^aped aiigadahgat sambhavasi hr/dayad adhi ^^^ayase, sa tvam aiigakashayo ^ 'si digdhaviddham'' iva madayemam amum mayiti ^ 10. Atha yam iM/ien na garbhaw dadhiteti^ tasyam arthaw nish^aya mukhena mukha/;^ sandhayabhipra/zyapanyad indriye;^a te retasa reta adada ity areta^° eva bhavati. ^ Triralravrata;?z kmva -^aturtha 'hni snatam. 2 Instead of connecting kamam with dadyat, Dvivedagahga explains it by yatha^akti. 3 Atikram, scil. maithunaya. * Bandhya durbhaga. s Nish/aya, A. B. ; nish/Zzaya, Roer, Foley; the same in § 10. * Sa tvam ahganawz kashayo raso 'si. '' Vishalipta^araviddham mngim iva. 8 Madayeti is the reading of the INIadhyandjna text. Foley, Roer, A. and B. read madayemam amum mayiti. Anandagiri has mngim ivamum madiya?« striyam me madaya madva^aw kurv ityartha^. Dvivedagahga explains madayeti. s Rupabhraz?ijayauvanahanibhayat. ^° Agarbhiwi. 2 I 8 Bii/HADARAiVYAKA-UPANISHAD. 11. Atha yam ikk/ied. garbha?;^ dadhiteti tasyam artham nish/aya mukhena mukha;;^ sandhayapanyabhipra;2yad indriye/za te retasa reta adadhamiti garbhi;^y eva bhavati. 12. Now again, if a man's wife has a lover and the husband hates him, let him (according to rule)^ place fire by an unbaked jar, spread a layer of arrows in inverse order ^, anoint these three arrow-heads ^ with butter in inverse order, and sacrifice, saying : ' Thou hast sacrificed in my fire, I take away thy up and down breathing, I here ^.*

' Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.' ' Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I here.' ' Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.' He whom a Brahma;<ja who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a ^'rotriya^ who knows this, for he who knows this, is a dangerous enemy. 1 3. When the monthly illness seizes his wife, she Paj/^imagraw. dakshiwagrara va yatha syat tatha. Tisra/; is left out by Roer and Foley, by A. and B. 1 have translated according to the Ka;/va text, as far as it could be made out. As there are four imprecations, it is but natural that tisra// should be left out in the Kawva text. It is found in the Madhyandina text, because there the imprecations are only three in number, viz. the taking away of hope and expectation, of sons and cattle, and of up and down breathing. Instead of asav iti, which is sufficient, the Madhyandina text has asav iti nama gn'hnati, and both Anandagiri and Dvivedagahga allow the alternative, atmana/i j-atror va nama grthnati, though asau can really refer to the speaker only. ^ Roer reads dvarewa; Foley, A. and B. dare^a; the Madhyan-

VI ADHYAYA, 4 BRAHMAiVA, 1 8. 2ig should for three days not drink from a metal vessel, and wear a fresh dress. Let no Vr/shala or Vrzshali (a K^udra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice ^ 14. And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring. 15. And if a man wishes that a reddish ^ son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being •fit to have offspring. 16. And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring.

I 7. And if a man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring. 18. And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that dinas ^ayaya. 6'ankara, according to Roer, interprets dvare^za, but it seems that darewa is used here in the singular, instead of the plural See Paraskara Gn'hya-siitras I, 11. ^ To be used for the ceremony described in § 14 seq. ^ Kapilo var/zata-^ pihgala^ pihgaksha/?. he should hve to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull. 19. And then toward morning, after having, according to the rule of the Sthalipaka (pot-boiling), performed the preparation of the A^ya (clarified butter^), he sacrifices from the Sthalipaka bit by bit, saying : ' This is for Agni, Svaha ! This is for Anumati, Svaha ! This is for the divine Sd^Mitri, the true creator, Svaha !' Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying : ' Rise hence, O Vii-vavasu 2, seek another blooming girl, a wife with her husband.'

20. Then he embraces her, and says : T am Ama (breath), thou art Sa (speech) ^. Thou art Sa (speech), I am Ama (breath). I am the Saman, thou art the Rik *. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten ^' ^ Name of a Gandharva, as god of love. See Rig-veda X, 85, 22. Dvivedagahga explains the verse differently, so that the last words imply, I come together with my own wife. ^ Because speech is dependent on breath, as the wife is on the husband. See AT-^and. Up. I, 6, i. * Because the Sama-veda rests on the Rig-veda. ^ This is a verse which is often quoted and explained. It occurs in the Atharva-veda XIV, 71, as ' amo 'ham asmi sa tva;;/, samaham asmy rik tvaw, dyaur aham przthivi tvam; tav iha sam bhavava pra^am a ^anayavahai.' Here we have the opposition between ama^ and sa, while in the Ait. Brahma;za VIII, 27, we have amo 'ham asmi sa tvam, giving ama/^ in opposition to sa. It seems not unlikely that tins VI ADHYAYA, 4 BRAHMAiVA, 23. 221 2 1. Athasya tirii vihdpayati, vi^ihithai?;^ dyavaprzthivi iti tasyam arthaw nish/aya mukhena miikha;;^ sandhaya trir enam anulomam ^ anumarsh/i, Vish;mr yoni;;/ kalpayatu, Tvash/a rCipa;^i pi;;^i'atu, asm^atu Pra^apatir Dhata garbha;;^ dadhatu te. Garbhaw dhehi Sinivali, garbha;;^ dhehi pr/diush/uke, garbha;;2 te Ai'vinau devav adhattam pushkarasra^au.

22. Hlra/^mayi ara;2i yabhya?;^ nirmanthatam^ ai'vinau ^, ta;;2 te garhham havamahe ^ dai-ame masi stitave. Yathagnigarbha pr/thivi, yatha dyaur indrena garbhi;^!, vayur d[s3.77i yatha garbha eva;;^ garbha;;/ dadhami te 'sav iti \ 23. Soshyantim^adbhirabhyukshati. Yatha vayu/^'^ pushkari/n?;/ sami;^^ayati sarvata/^, eva te garbha e^atu sahavaitu ^arayu/^a. Indrasyaya?;/ vragaA krita/i sirga/a/^ ® sapariiraya/^ ^ tarn indra nir^ahi garbhe^^a savara;;^ ^° saheti. was an old proverbial formula, and that it meant originally no more than ' I am he, and thou art she.' But this meaning was soon forgotten. In the A7/and. Up. I, 6, i, we find sa explained as earth, ama as fire (Sacred Books of the East, vol. i, p. 13). In the Ait. Brahmawa sa is explained as J?/k, ama as Saman. I have therefore in our passage also followed the interpretation of the commentary, instead of rendering it, ' I am he, and thou art she ; thou art she, and I am he.' ^ Anulomam, murdhanam arabhya padantam. ^ Nirmathitavantau. ^ Ajvinau devau, Madhyandina text. * Dadhamahe, INIadhyandina text. Instead of sutave, A. has suyate, B. siataye. ^ Iti nama gn'hnati, Madhyandina text. 6'afikara says, asav iti tasya>^. Anandagiri says, asav iti patyur va nirdesah ; tasya nama g/7'h;/atiti purvewa sambandha//. Dvivedagahga says, ante bhartasav aham iti svatmano nama gr/hwati, bharyaya va.

« See Paraskara Gn'hya-sutra I, 16 seq. ' Vata/^, M. * Arga^/aya nirodhena saha vartamana-^ sa.Tga.da/i, Dvivedagahga. ® Saparijraya/2, parijraye??a parivesh/anena j^'arayuwa sahita>^, ^" Savaram is the reading given by Foley, Roer, A, and B. 24 \ When the child is born, he prepares the fire, places the child on his lap, and having poured prishadi^ya, i. e. dadhi (thick milk) mixed with ghrita, (clarified butter) into a metal jug, he sacrifices bit by bit of that pr/shada^ya, saying : ' May I, as I increase in this my house, nourish a thousand ! May fortune never fail in his race, with offspring and catde, Svaha !' ' I offer to thee in my mind the vital breaths which are in me, Svaha ! ' ' Whatever ^ in my work 1 have done too much, or whatever I have here done too little, may the wise Agni Svish/akr/t make this right and proper for us, Svaha !' 25. Then putting his mouth near the child's right ear, he says thrice. Speech, speech ^ ! After Anandagiri explains : garbhani/^sarawanantara;;? ya ma?«sapei't nirgaH7?ati savara, tarn ka. nirgamayety zrtha./i. Dvivedagahga (ed. Weber) writes: nirgamyamanama/z^sapei-i sa-avarajabdava/^ya, taw savara;« ka. nirgamaya. ^ These as well as the preceding rules refer to matters generally treated in the Gr^^lya-sutras ; see Ajvalayana, Gr/hya-sutras I, 1 3 seq. ; Paraskara, Gr/hya-sutras 1, 1 1 seq. ; -Sahkhayana, Gn'hyasutras I, 19 seq. It is curious, however, that Ai'valayana I, 13, i, refers distinctly to the Upanishad as the place where the pu;«savana and similar matters were treated. This shows that the Upanishads were known before the composition of the Gr/hya-suiras, and explains perhaps, at least partially, why the Upanishads were considered as rahasya. Ajvalayana says, ' Conception, begetting of a boy, and guarding the embryo are to be found in the Upanishad. But if a man does not read the Upanishad, let him know that he should feed his wife,' &c. Naraya;/a explains that Ai-valayanajiere refers to an Upanishad which does not exist in his own iSakha, but he objects to the conclusion that therefore the garbhadhana and other ceremonies need not be performed, and adds that some hold it should be performed, as prescribed by -Saunaka and others.

^ A^valayana, Gn'hya-stitra I, 10, 23. ^ Trayilakshawa vak tvayi pravi^atv iti ^apato 'bhipraya/^. that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold ^ saying : ' I give thee BhCi/^, I give thee Bhuva/^, I give thee Sva/^ ^. Bh6r, Bhuva/2, Sva/i, I give thee all ^' 26"^. Then he gives him his name, saying: 'Thou art Veda ;' but this is his secret name^. 27. Then he hands the boy to his mother and gives him her breast, saying : * O Sarasvati, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here".' 28 '^. Then he addresses the mother of the boy : ^ Cf. Paraskara Gnliya-sutras I, 16, 4, anamikaya suvar«antarhitaya ; 6'ahkhayana, Gr^liya-sutras I, 24, pra^aye^ ^atarupe^za. ^ Bhur bhuva// sva-^ are explained by Dvivedagafiga as the i?z*gveda, Ya^ur-veda, and Sama-veda. They might also be earth, air, and heaven. See vSaiikhayana, G/^liya-sutras I, 24; Bhur n'gveddim tvayi dadhami, &c. ^ The Madhyandinas add here another verse, which the father recites while he strokes his boy : ' Be a stone, be an axe, be pure gold. Thou art my Self, called my son ; live a hundred harvests.' The same verse occurs in the A^valayana Grzliya-sutras I, 15, 3.

* The two ceremonies, here described, are the ayushya-karman and the medha^anana. They are here treated rather confusedly. Paraskara (Gr/hya-sutras I, 16, 3) distinguishes the medha^anana and the ayushya. He treats the medh%anana first, which consists in feeding the boy with honey and clarified butter, and saying to him bhus tvayi dadhami, &c. The ayushya consists in repeating certain verses in the boy's ear, wishing him a long life, &c. In Ajvalayana's Gnliya-siatras, I, 15, i contains the ayushya, I, 15, 2 the medha^anana. 6'ankhayana also (I, 24) treats the ayushya first, and the medha^anana afterwards, and the same order prevails in the Madhyandina text of the Br/hadarawyaka-upanishad. ^ In the Madhyandina text these acts are differently arranged. ^ Rig-veda I, 164, 49. '' These verses are differently explained by various commentators. Anandagiri explains i/a as stutya, bhogya. He derives Maitravarum * Thou art I /a Maitravaru;a : thou strong woman hast born a strong boy. Be thou blessed with strongf children thou who hast blessed me with a strongf child.' And they say of such a boy : * Ah, thou art better than thy father ; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brahma;^a that knows this.'

I. Now follows the stem ^ : I. Pautimashiputra from Katyayaniputra, from Maitravaru7za, i. e. Vasish//;a, the son of Mitravaruwau, and identifies her with Arundhati. Dvivedagafiga takes i^a as bhogya, or ifl'apatrt, or pn'thivirupa, and admits that she may be called Maitravaruwi, because born of Mitravaru;/au. Vire is righdy taken as a vocative by Dvivedagahga, while Anandagiri explains it as a locative, mayi nimittabhiate. One expects a^i^ana/z instead of a^iganat, which is the reading of A. and B. The reading of the Madhyandinas, agiganatha/i, is right grammatically, but it offends against the metre, and is a theoretical rather than a real form. If we read ag^ga.na./i, we must also read akara^, unless we are prepared to follow the commentator, who supplies bhavati. ^ The Madhyandinas begin with vayam, we, then i. Bharadva^iputra, 2. Vatsima7;</aviputra, 3. Parajariputra, 4. Gargiputra, 5. Parajari-kauw^miputra, 6. Gargiputra, 7. Gargiputra, 8. Baf/eyiputra, 9. Maushikiputra, 10. Harikarwiputra, 11. Bharadva^iputra, 12. Paihgiputra, 13. 6'aunakiputra, 14. Ka^'yapi-balakya-ma/Z/ariputra, 15. Kautsiputra, 16. Baudhiputra, 17. 6'alankayaniputra, iS.Varshaga7;iputra, 19. Gautamiputra, 20. Atreyiputra, 21. Gautamiputra, 22. Vatsiputra, 23. Bharadva^iputra, 24. Paraj-ariputra, 25. Varkaru7/iputra; then from No. 20 as in the Ka;zva text. This stem is called by -Sahkara, Samastaprava^anava^wja//, and Anandagiri adds, purvau vawz5-au purushavii'eshitau, tri'tiyas tu striviseshita,^, stripradhanyat. Dvivedagahga writes, putramanthakarma«a/i strisawskararthatvenoktatvat tatsannidhanad aya;/z \d.viszh stripradhanyeno-^yate.

^ This last paragraph is wanting in the Madhyandina text, but a very similar paragraph occurs in -S'atapatha-brahma7^a X, 6, 5, 9, where, however, Vatsya comes before Saw^ilya. I. The Brahma-students say : Is Brahman the cause ^ ? Whence are we born ? Whereby do we live, and whither do we go ? O ye who know Brahman, (tell us) at whose command we abide, whether in pain or in pleasure ? ^ This translation seems the one which ^ankara himself prefers, for on p. 277, when recapitulating, he says, kim brahma kara;/am ahosvit kaladi. In comparing former translations, whether by Weber, Roer, Gough, and others, it will be seen that my own differs considerably from every one of them, and differs equally from 5ahkara's interpretation. It would occupy too much space to criticise former translations, nor would it seem fair, considering how long ago they were made, and how imperfect were the materials which were then accessible. All I wish my readers to understand is that, if I differ from my predecessors, I do so after having carefully examined their renderings. Unfortunately, Roer's edition of both the text and the commentary is often far from correct. Thus in the very first verse of the .Svetaj-vatara-upanishad, I think we ought to read sampratish///a/z, instead of sampratish///ita/^. In the commentary the reading is right. Vyavasyam is a misprint for vyavastham. In the second verse we must separate kala// and svabhava//. Yad/7/l'X'/2a, no very unusual word, meaning chance, was formerly taken for a name of the moon! Instead of na tvatmabhavat, both sense and metre require that we should read anatmabhavat, though the commentators take a different view. They say, because there is a seff, and then go on to say that even that would not suffice. Such matters, however, belong to a critical commentary on the Upanishads rather than to a translation, and I can refer to them in cases of absolute necessity only, and where the readings of the two MSS., A. and B, seem to offer some help.

2. Should time, or nature^, or necessity, or chance, or the elements be considered as the cause, or he who is called the person (purusha, vi^Mnatma) ? It cannot be their union either, because that is not selfdependent^, and the self also is powerless, because there is (independent of him) a cause of good and evil ^. 3. The sages, devoted to meditation and concentration, have seen the power belonging to God himself*, hidden in its own qualities (gu?/a). He, being one, superintends all those causes, time, self, and the rest^ 4^. We meditate on him who (like a wheel) has one felly with three tires, sixteen ends, fifty spokes, with twenty counter-spokes, and six sets of eight ; ^ Svabhava, their own nature or independent character. "^ Union presupposes a uniter. ^ Atma is explained by -Sahkara as the g'i'V2ih, the living self, and as that living self is in his present state determined by karman, work belonging to a former existence, it cannot be thought of as an independent cause. * Devatmarakti is a very important term, differently explained by the commentators, but meaning a power belonging to the Deva, the Ij-vara, the Lord, not independent of him, as the Safikhyas represent Prakrzti or nature. Herein lies the important distinction between Vedanta and Sahkhya.

^ Kalatmabhyaw yuktani, kalapurushasaw/yuktani svabhavadini. Atman is here taken as synonymous with purusha in verse 2. •^ It is difficult to say whether this verse was written as a summing up of certain technicalities recognised in systems of philosophy existing at the time, or whether it is a mere play of fancy. I prefer the former view, and subjoin the explanation given by A^ahkara, though it is quite possible that on certain points he may be mistaken. The uvara or deva is represented as a wheel with one felly, which would seem to be the phenomenal world. It is called trivr/t, threefold, or rather having three tires, three bands or hoops to bind the felly, these tires being intended for the three gu«as of the prakr^'ti, the Sattva, Ra^as, and Tamas. In the Brahmopanishad (Bibl. Ind. whose one rope is manifold, who proceeds on three different roads, and whose illusion arises from two causes. p. 251) the tvivri't sutram is mentioned. Next follows sho</ajantam, ending in the sixteen. These sixteen are differently explained. They may be meant for the five elements and the eleven indriyas or organs (the five receptive and the five active senses, together with manas, the common sensory) ; or for the sixteen kalas, mentioned in the Prajiiopanishad, VI, i, p. 283. Then follows a new interpretation. The one felly may be meant for the chaos, the undeveloped state of things, and the sixteen would then be the two products in a general form, the Vira^ and the Sutratman, while the remaining fourteen would be the individual products, the bhuvanas or worlds beginning with BhM.

Next follows jatardharam, having fifty spokes. These fifty spokes are supposed to produce the motion of the mundane wheel, and are explained by ^Safikara as follows : 1. The five Viparyayas, misconceptions, different kinds of ignorance or doubt, viz. Tamas, Moha, Mahamoha, Tamisra, Andhatamisra, or, according to Patarl^ali, ignorance, self-love, love, hatred, and fear (Yoga-sutras I, 8 ; II, 2 ; Sahkhya-siltras III, 37). 2. The twenty-eight Ajaktis, disabilities, causes of misconception. (See Sahkhya-sutras III, 38.) 3. The nine inversions of the Tush/is, satisfactions. (Sahkhyasfitras III, 39.) 4. The eight inversions of the Siddhis, perfections. (Sahkhyasiitras III, 40.) These are afterwards explained singly. There are 8 kinds of Tamas, 8 kinds of Moha, 10 kinds of Mahamoha, 18 kinds of Tamisra, and 18 kinds of Andhatamisra, making 62 in all. More information on the A^aktis, the Tush/is, and Siddhis may be found in the Sahkhya-sutras III, 37-45; Sahkhya-karika 47 seq.; Yogasutras II, 2 seq. Then follow the 20 pratyaras, the counter-spokes, or wedges to strengthen the spokes, viz. the 10 senses and their 10 objects. The six ash/akas or ogdoads are explained as the ogdoads of Prakrz'ti, of substances (dhatu), of powers (aijvarya), of states (bhava), of gods (deva), of virtues (atmaguwa).

The one, though manifold cord, is love or desire, Kama, whether of food, children, heaven or anything else. The three paths are explained as righteousness, unrighteousness, 5\ We meditate on the river whose water consists of the five streams, which is wild and winding with its five springs, whose waves are the five vital breaths, whose fountain head is the mind, the course of the five kinds of perceptions. It has five whirlpools, its rapids are the five pains ; it has fifty kinds of suffering, and five branches. 6. In that vast Brahma-wheel, in which all things live and rest, the bird flutters about, so long as he thinks that the self (in him) is different from the mover (the god, the lord). When he has been blessed by him, then he gains immortality 2. 7. But what is praised (in the Upanishads) is the and knowledge, and the one deception arising from two causes is ignorance of self, produced by good or bad works. ^ Here again, where the ii-vara is likened to a stream, the minute coincidences are explained by 6'ankara in accordance with certain systems of philosophy. The five streams are the five receptive organs, the five springs are the five elements, the five waves are the five active organs. The head is the manas, the mind, or common sensory, from which the perceptions of the five senses spring. The five whirlpools are the objects of the five senses, the five rapids are the five pains of being in the womb, being born, growing old, growing ill, and dying. The next adjective pa?lMradbhedam is not fully explained by 6'ankara. He only mentions the five divisions of the klesz (see Yoga-sutras II, 2), but does not show how their number is raised to fifty. Dr. Roer proposes to read pafi/^akle^'a-bhedam, but that would not agree with the metre. The five parvans or branches are not explained, and may refer to the fifty kinds of suffering (kleja). The whole river, like the wheel in the preceding verse, is meant for the Brahman as karyakarawatmaka, in the form of cause and effect, as the phenomenal, not the absolutely real world,

^ If he has been blessed by the I^-vara, i, e. when he has been accepted by the Lord, when he has discovered his own true self in the Lord. It must be remembered, however, that both the Ijvara, the Lord, and the purusha, the individual soul, are phenomenal only, and that the Brahma-wheel is meant for the prapail-^-a, the manifest, but unreal world. I ADHYAYA, lO. 235 Highest Brahman, and in it there is the triads The Highest Brahman is the safe support, it is imperishable. The Brahma-students^, when they have known what is within this (world), are devoted and merged in the Brahman, free from birth ^. 8. The Lord (i^a) supports all this together, the perishable and the imperishable, the developed and the undeveloped. The (living) self, not being a lord, is bound ^ because he has to enjoy (the fruits of works) ; but when he has known the god (deva), he is freed from all fetters. 9. There are two, one knowing (i^vara), the other not-knowing (^iva), both unborn, one strong, the other weak^; there is she, the unborn, through whom each man receives the recompense of his works ^ ; and there is the infinite Self (appearing) under all forms, but himself inactive. When a man finds out these three, that is Brahma'^.

10. That which is perishable^ is the Pradhana^ (the first), the immortal and imperishable is Hara ^^ ^ The subject (bhokt/-/), the object (bhogya), and the mover (preritr/), see verse 12. ^ B. has Vedavido, those who know the Vedas. ^ Tasmin praUyate tv atma samadhi/^ sa udahr/'ta^. * Read badhyate for budhyate. ^ The form ijanuau is explained as /^^^andasa ; likewise brahmam for brahma. « Cf. ^'vet. Up. IV, 5, bhuktabhogyam. ' The three are (i) the lord, the personal god, the creator and ruler ; (2) the individual soul or souls ; and (3) the power of creation, the devatma^akti of verse 3. All three are contained in Brahman ; see verses 7, 12. So 'pi mayi parame^varo mayopadhisannidhes tadvan iva. * See verse 8. ® The recognised name for Prakr/ti, or here Devatma^akti, in the later Sahkhya philosophy. J° Hara, one of the names of »S"iva or Rudra, is here explained as The one god rules the perishable (the pradhana) and the (living) self \ From meditating on him, from joining him, from becoming one with him there is further cessation of all illusion in the end. Ti. When that god is known, all fetters fall off, sufferings are destroyed, and birth and death cease. From meditating on him there arises, on the dissolution of the body, the third state, that of universal lordship 2; but he only who is alone, is satisfied -^

12. This, which rests eternally within the self, should be known ; and beyond this not anything has to be known. By knowing the enjoyer*, the enjoyed, and the ruler, everything has been declared to be threefold, and this is Brahman. 13. As the form of fire, while it exists in the under-wood ^, is not seen, nor is its seed destroyed, avidyader harawat, taking away ignorance. He would seem to be meant for the uvara or deva, the one god, though immediately afterwards he is taken for the true Brahman, and not for its phenomenal divine personification only. ^ The self, atman, used here, as before, for purusha, the individual soul, or rather the individual souls. ^ A blissful state in the Brahma-world, which, however, is not yet perfect freedom, but may lead on to it. Thus it is said in the 6ivadharmottara : Dhyanad ai^varyam atulam aii'varyat sukham uttamam, Giia.nen2L tat paritya^a videho muktim apnuyat. ' This alone-ness, kevalatvam, is produced by the knowledge that the individual self is one with the divine self, and that both the individual and the divine self are only phenomenal forms of the true Self, the Brahman. * Bhokta, possibly for bhoktra, unless it is a AV^andasa form. It was quoted before, Bibl. Ind. p. 292, 1. 5. The enjoyer is the purusha, the individual soul, the subject ; the enjoyed is prakmi, nature, the object ; and the ruler is the ij-vara, that is, Brahman, as god. I take brahmam etat in the same sense here as in verse 9.

"* This metaphor, like most philosophical metaphors in Sanskrit, but it has to be seized again and again by means of the stick and the under-wood, so it is in both cases, and the Self has to be seized in the body by means of the pra7^ava (the syllable Om). 14. By making his body the under-wood, and the syllable Om the upper-wood, man, after repeating the drill of meditation, will perceive the bright god, like the spark hidden in the wood ^ 15. As oil in seeds, as butter in cream, as water in (dry) river-beds^, as fire in wood, so is the Self seized within the self, if man looks for him by truthfulness and penance^; 16. (If he looks) for the Self that pervades everything, as butter is contained in milk, and the roots whereof are self-knowledge and penance. That is the Brahman taught by the Upanishad. is rather obscure at first sight, but very exact when once understood. Fire, as produced by a fire drill, is compared to the Self. It is not seen at first, yet it must be there all the time ; its lihga or subtle body cannot have been destroyed, because as soon as the stick, the indhana, is drilled in the under-wood, the yoni, the fire becomes visible. In the same way the Self, though invisible during a state of ignorance, is there all the time, and is perceived when the body has been drilled by the Prawava, that is, after, by a constant repetition of the sacred syllable Om, the body has been subdued, and the ecstatic vision of the Self has been achieved.

Indhana, the stick used for drilling, and yoni, the under-wood, in which the stick is drilled, are the two arawis, the fire-sticks used for kindling fire. See Tylor, Anthropology, p. 260. ^ Cf. Dhyanavindupan. verse 20; Brahmopanishad, p. 256. ^ Srotas, a stream, seems to mean here the dry bed of a stream, which, if dug into, will yield water. ^ The construction is correct, if we remember that he who is seized is the same as he who looks for the hidden Self. But the metre would be much improved if we accepted the reading of the Brahmopanishad, evam atma atmani griTiyate 'sau, which is confirmed by B. The last line would be improved by reading, satyenaina?;z ye 'nupajyanti d\ma./i. 1 ^ Savitr/ (the sun), having first collected his mind and expanded his thoughts, brought Agni (fire), when he had discovered his light, above the earth. 2 2. With collected minds we are at the command of the divine Savitrz, that we may obtain blessedness. ^ The seven introductory verses are taken from hymns addressed to Savitr/ as the rising sun. They have been so twisted by 6ankara, in order to make them applicable to the teachings of the Yoga philosophy, as to become almost nonsensical. I have given a few specimens of 6'ahkara's renderings in the notes, but have translated the verses, as much as possible, in their original character. As they are merely introductory, I do not understand why the collector of the Upanishad should have seen in them anything but an invocation of Savitr?'.

These verses are taken from various Sa/«hitas. The first yuii^ana/z prathamam is from Taitt. Sawh. IV, i, 1,1,1; V%. Sawh. XI, i; see also ^S'at. Br. VI, 3, i, 12. The Taittiriya-text agrees with the Upanishad, the Va^asaneyi-text has dhiyam for dhiya/?, and agne/z for agnim. Both texts take tatvaya as a participle of tan, while the Upanishad reads tattvaya, as a dative of tattva, truth. I have translated the verse in its natural sense. .Saiikara, in explaining the Upanishad, translates : ' At the beginning of our meditation, joining the mind with the Highest Self, also the other prawas, or the knowledge of outward things, for the sake of truth, Savitn, out of the knowledge of outward things, brought Agni, after having discovered his brightness, above the earth, in this body.' He explains it : ' May Savitr/, taking our thoughts away from outward things, in order to concentrate them on the Highest Self, produce in our speech and in our other senses that power which can lighten all objects, which proceeds from Agni and from the other favourable deities.' He adds that ' by the favour of Savitr/, Yoga may be obtained.' ^ The second verse is from Taitt. Sawh. IV, 1,1,1,3; ^^^- Sawih. XI, 2. The Va^asaneyi-text has svargyaya for svargeyaya, and i'aktya for jaktyai. vSahkara explains : ' With a mind that has been joined

3^ May SavItW, after he has reached with his mind the gods as they rise up to the sky, and with his thoughts (has reached) heaven, grant these gods to make a great hght to shine. 4-. The wise sages of the great sage collect their mind and collect their thoughts. He who alone knows the law (Savitr/) has ordered the invocations ; great is the praise of the divine Savit/V. by Savitr/ to the Highest Self, we, with the sanction of that Savitr/, devote ourselves to the work of meditation, which leads to the obtainment of Svarga, according to our power.' He explains Svarga by Paramatman. Saya«a in his commentary on the Taittiriya-sawhita explains svargeyaya by svargaloke giyamanasyagne,^ sampadanaya ; ^Sankara, by svargapraptihetubhutaya dhyanakarma7/e. ^'aktyai is explained by 6'ahkara by yathasamarthyam ; by Saya«a, by j-akta bhuyasma. Mahidhara explains j-aktya by svasamarthyena. I believe that the original reading was svargyaya ^aktyai, and that we must take j'aktyai as an infinitive, like ityai, construed with a dative, like dmaye siiryaya, for the seeing of the sun. The two attracted datives would be governed by save, 'we are under the command of Savitr/,' svargyaya jaktyai, 'that we may obtain svargya, Hfe in Svarga or blessedness.'

^ The third verse is from Taitt. Sarah. IV, 1,1, i, 2 ; Va^. Sa.?nh. XI, 3. The Taittiriyas read yuktvaya manasa; the Va^asaneyins, yuktvaya savita. vS'ankara translates : ' Again he prays that Savitr/, having directed the devas, i. e. the senses, which are moving towards Brahman, and which by knowledge are going to brighten up the heavenly light of Brahman, may order them to do so ; that is, he prays that, by the favour of Savitr/, our senses should be turned away from outward things to Brahman or the Self.' Taking the hymn as addressed to Savitr?', I have translated deva by gods, not by senses, suvaryata// by rising to the sky, namely, in the morning. The opposition between manasa and dhiya is the same here as in verse i, and again in verse 4. ^ This verse is from Taitt. Sa;;2h. IV, i, i, i, 4; i, 2, 13, i, i; VcV- Sawh. V, 14; XI, 4; XXXVII, 2; Rig-veda V, 81, i; .S'at. Br. Ill, 5, 3, 11; VI, 3, I, 16. -S'aiikara explains this verse again in the same manner as he did the former verses, while the 6'atapathabrahma;/a supplies two different ritual explanations.

5^ Your old prayer has to be joined ^ with praises. Let my song go forth like the path of the sun ! May all the sons of the Immortal listen, they who have reached their heavenly homes. 6. Where the fire is rubbed ^ where the wind is checked, where the Soma flows over, there the mind is born. ^ For this verse, see Taitt. Sawh. IV, i, i, 2, 1 ; Va^. Samh. XI, 5 ; Atharva-veda XVIII, 3, 39 ; Rig-vedaX, 13, i. The Va^asaneyins read vi jloka etu for vi jloka yanti ; sure/2 for sura/2 ; srmva.nlu for jrmvanti ; and the Rig-veda agrees with them. The dual vam is accounted for by the verse belonging to a hymn celebrating the two jakatas, carts, bearing the offerings (havirdhane) ; most likely, however, the dual referred originally to the dual deities of heaven and earth. I prefer the text of the Rig-veda and the Va^asaneyins to that of the Taittiriyas, and have translated the verse accordingly. In the Atharva-veda XVIII, 39, if we may trust the edition, the verse begins with svasasthe bhavatam indave na/z, which is really the end of the next verse (Rv, X, 13, 2), while the second line is, vi sloksL eti pathyeva sun/i srmvaniu visve amrz'tasa etat. I see no sense in pathyeva sfira/^. 6'ahkara explains pathyeva by pathi sanmarge, athava pathya kirti//, while his later commentary, giving j/-/«vantu and putra-^ suratmano hira«yagarbhasya, leads one to suppose that he read sure/2 J77>2vantu. Sayawa (Taitt. Sa.mh. IV, i, i, 2) explains pathya sura iva by girvawamarga antarikshe suryarajmayo yatha prasaranti tadvat. The same, when commenting on the Rig-veda (X, 13, i), says: pathya-iva sure/^, yatha stotu/^ svabhuta pathya pari^zamasukhavahahutir vij-van devan prati vividhaw gaWiati tadvat. INIahidhara (Va^. Sa?«h. XI, 5) refers sure/^ (paw^itasya) to shka/i, and explains pathyeva by patho 'napeta pathya ya^ilamargapravr/ttahuti/^.

^ Yu^e cannot stand for yuolge, as all commentators and translators suppose, but is a datival infinitive. Neither can yu?l^ate in the following verse stand for yuhkte (see Boehtlingk, s. v.), or be explained as a subjunctive form. A. reads adhirudhyate, B. abhirudhyate, with a marginal note abhinudyate. It is difficult to say whether in lighting the fire the wind should be directed towards it, or kept from it. ^ That is, at the Soma sacrifice, after the fire has been kindled and stirred by the wind, the poets, on partaking of the juice, are II ADHYAYA, lO. 24I 7. Let US love the old Brahman by the grace of Sa.vitri; if thou make thy dwelling there, the path will not hurt thee \ 8. If a wise man hold his body with its three erect parts (chest, neck, and head) even 2, and turn his senses with the mind towards the heart, he will then in the boat of Brahman" cross all the torrents which cause fear. 9. Compressing his breathings let him, who has subdued all motions, breathe forth through the nose with gentle breath ■*. Let the wise man without fail restrain his mind, that chariot yoked with vicious horses ^.

10. Let him perform his exercises in a place *^ inspirited for new songs. 6'ankara, however, suggests another explanation as more appropriate for the Upanishad, namely, 'Where the fire, i.e. the Highest Self, which burns all ignorance, has been kindled (in the body, where it has been rubbed with the syllable Om), and where the breath has acted, i. e. has made the sound peculiar to the initial stages of Yoga, there Brahman is produced.' In fact, what was intended to be taught was this, that we must begin with sacrificial acts, then practise yoga, then reach samadhi, perfect knowledge, and lastly bliss. ^ We must read kr/;/avase, in the sense of ' do this and nothing will hurt thee,' or, if thou do this, thy former deeds will no longer hurt thee. 2 Cf. Bhagavadgita VI, 13. Samam kayajirogrivaw dharayan. ^ahkara says: tri«y unnatany urogrivajira;«sy unnatani yasmin jarire. ^ Explained by ^"ahkara as the syllable Om. * Cf. Bhagavadgita V, 27. Pra?;apanau samau kr/tva nasabhyantara Hri?/au. See Telang's notes, Sacred Books of the East, vol viii, p. 68 seq. ^ A similar metaphor in Ka//z. Up. Ill, 4-6 ; Sacred Books of the East, vol. xv, p. 13. " The question is whether i-abda^ala^rayadibhi^^ should be referred to mano 'nukule, as I have translated it, or to vivar^ate, as ^ahkara seems to take it, because he renders jabda, sound, by noise, and

level, pure, free from pebbles, fire, and dust, delightful by its sounds, its water, and bowers, not painful to the eye, and full of shelters and caves. 11. When Yoga is being performed, the forms which come first, producing apparitions in Brahman, are those of misty smoke, sun, fire, wind, fire-flies, lightnings, and a crystal moon \ 12. When, as earth, water, light, heat, and ether arise, the fivefold quality of Yoga takes place ^ then there is no longer illness, old age, or pain^ for him who has obtained a body, produced by the fire of Yoga. 13. The first results of Yoga they call lightness, healthiness, steadiness, a good complexion, an easy pronunciation, a sweet odour, and slight excretions. 14. As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incarnate person satisfied and free from grief, after he has seen the real nature of the self*. a-sraya. by mandapa, a booth. See Bhagavadgila VI, 11. In the Maitr. Up. VI, 30, Ramatirtha explains juiau dese by girinadipulinaguhadwuddhasthane. See also Asv. Grzliya-sutras III, 2, 2. ^ Or, it may be, a crystal and the moon. ^ The Yogaguwa is described as the quality of each element, i. e. smell of the earth, taste of water, &c. It seems that the perception of these gu?zas is called yogapravr/tti. Thus by fixing the thought on the tip of the nose, a perception of heavenly scent is produced ; by fixing it on the tip of the tongue, a perception of heavenly taste ; by fixing it on the point of the palate, a heavenly colour ; by fixing it on the middle of the tongue, a heavenly touch ; by fixing it on the roof of the tongue, a heavenly sound. By means of these perceptions the mind is supposed to be steadied, because it is no longer attracted by the outward objects themselves. See Yoga-sutras I, 35.

^ Or no death, na mn'tyu/i, B. * Paresham paZ/^e tadvat sa tattvam prasamikshya dehiti. 15. And when by means of the real nature of his self he sees, as by a lamp, the real nature of Brahman, then having known the unborn, eternal god, who is beyond all natures \ he is freed from all fetters. 16. He indeed is the god who pervades all regions : he is the first-born (as Hira;2yagarbha), and he is in the womb. He has been born, and he will be born^. He stands behind all persons, looking everywhere. 1 7. The god ^ who is in the fire, the god who is in the water, the god who has entered into the whole world, the god who is in plants, the god who is in trees, adoration be to that god, adoration ! ^ Sarvatattvair avidyatatkaryair vi^'uddham asawspr/sh/am. ^ This verse is found in the Va^. Sawh. XXXII, 4 ; Taitt. Ar. X, I, 3, with slight modifications. The Va^asaneyins read esho ha (so do A. B.) for esha hi ; sa eva ^ata// (A. B.) for sa vi^ata/z ; ^anas (A.B.) for^ana»?s. The Ara^zyaka has sa vi^ayamana/z for sa vi^ata^, pratyanmukhas for pratyai'^^anaws, and vijvatomukha/z for sarvatomukhaj^. Colebrooke (Essays, I, 57) gives a translation of it. If we read ^ana>^, we must take it as a vocative,

^ B. (not A.) reads yo rudro yo 'gnau. 1. The snarer^ who rules alone by his powers, who rules all the worlds by his powers, who is one and the same, while things arise and exist =^, — they who know this are immortal. 2. For there is one Rudra only, they do not allow a second, who rules all the worlds by his powers. He stands behind all persons^, and after having created all worlds he, the protector, rolls it up ^ at the end of time. 3 ^ That one god, having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings '^. ^ This Adhyaya represents the Highest Self as the personified deity, as the lord, ua, or Rudra, under the sway of his own creative power, prakr/ti or maya. 2 6'ahkara explains ^ala, snare, by maya. The verse must be corrected, according to -Sahkara's commentary : ya eko ^alavan uata ijanibhi/^ sarvan llokan uata i^anibhi/^. ^ Sambhava, in the sense of Vergehen, perishing, rests on no authority. * Here again the MSS. A. B. read ^anas, as a vocative.

^ I prefer sa»/-^uko^'a to saf/ikukopa, which gives us the meaning that Rudra, after having created all things, draws together, i. e. takes them all back into himself, at the end of time. I have translated samsngysL by having created, because Boehtlingk and Roth give other instances of sawsr?^ with that sense. Otherwise, ' having mixed them together again,' would seem more appropriate. A. and B. read saw^uko^a. * This is a very popular verse, and occurs Rig-veda X, 8i, 3; Yag. Samh. XVII, 19; Ath.-veda XIII, 2, 26; Taitt. Sawh. IV, 6, 2, 4; Taitt. Ar. X, i, 3. ' .S'ahkara takes dhamati in the sense of saz/^yo^ayati, i.e. he joins men with arms, birds with wings. Ill ADHYAYA, 9. 245 4. He\ the creator and supporter of the gods, Rudra, the great seer, the lord of all, he who formerly gave birth to Hira/^yagarbha, may he endow us with good thoughts. 52. O Rudra, thou dweller in the mountains, look upon us with that most blessed form of thine which is auspicious, not terrible, and reveals no evil ! 6 ^ O lord of the mountains, make lucky that arrow which thou, a dweller in the mountains, boldest in thy hand to shoot. Do not hurt man or beast !

7. Those who know beyond this the High Brahman, the vast, hidden in the bodies of all creatures, and alone enveloping everything, as the Lord, they become immortal "*. 8^1 know that great person (purusha) of sunlike lustre beyond the darkness ^ A man who knows him truly, passes over death ; there is no other path to go'^. 9. This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is 1 See IV, 12. 2 See Y^g. Samh. XVI, 2 ; Taitt. Samh. IV, 5, i, i. 3 See Va^. Samh. XVI, 3 ; Taitt. Sawh. IV, 5, i, i ; Nilarudropan. p. 274. * The knowledge consists in knowing either that Brahman is I^a or that Ija is Brahman. But in either case the gender of the adjectives is difficult. The -Sveta^yvatara-upanishad seems to use brzhanta as an adjective, instead of br/hat. I should prefer to translate : Beyond this is the High Brahman, the vast. Those who know tsa, the Lord, hidden in all things and embracing all things to be this (Brahman), become immortal. See also Muir, Metrical Translations, p. 196, whose translation of these verses I have adopted with few exceptions.

« Cf. Va^o-. Sarah. XXX, 18 ; Taitt. Ar. Ill, 12, 7; III, 13, i. « Cf. Bhagavadgita VIII, 9. ' Cf. ^vet. Up. V], 15. nothing smaller or larger, who stands alone, fixed like a tree in the sky\ 10. That which is beyond this world is without form and without suffering. They who know it, become immortal, but others suffer pain indeed^. 1 1. That Bhagavat ^ exists in the faces, the heads, the necks of all, he dwells in the cave (of the heart) of all beings, he is all-pervading, therefore he is the omnipresent 6'iva. 12. That person (purusha) is the great lord; he is the mover of existence^, he possesses that purest power of reaching everything^, he is light, he is undecaying. 13^. The person (purusha), not larger than a thumb, ^ Divi, the sky, is explained by .Sahkara as dyotanatmani svamahimni. ^ The pain of saz/zsara, or transmigration. See Brihad. Up. IV, 3, 20 (p. 178). ^ I feel doubtful whether the two names Bhagavat and -Siva should here be preserved, or whether the former should be rendered by holy, the latter by happy. The commentator explains Bhagavat by ai.rvaryasya samagrasya viryasya yasa.sa/i siiyak Cilanavairagyayoj /caiva sha««am bhaga itirawa. Wilson, in his Essay on the Religious Sects of the Hindus, published in 1828, in the Asiatic Researches, XVI, p. 11, pointed out that this verse and another {Svet. Up. II, 2) were cited by the ^aivas as Vedic authorities for their teaching. He remarked that these citations would scarcely have been made, if not authentic, and that they probably did occur in the Vedas. In the new edition of this Essay by Dr. Rost, 1862, the references should have been added.

* .Sahkara explains sattvasya by anta.^karawasya. ^ I take prapti, like other terms occurring in this Upanishad, in its technical sense. Prapti is one of the vibhutis or aijvaryas, viz. the power of touching anything at will, as touching the moon with the tip of one's finger. See Yoga-sutras, ed. Rajendralal Mitra, « Cf. Taitt. Ar. X, 71 (Anuv. 38, p. 858). Ka//^. Up. IV, 12-13; above, p. 16. Ill ADIIYAYA, 1 8. 247 dwelling within, always dwelling in the heart of man, is perceived by the heart, the thought^ the mind; they who know it become immortal. 14 ^ The person (purusha) with a thousand heads, a thousand eyes, a thousand feet, having compassed the earth on every side, extends beyond it by ten fingers' breadth. 15. That person alone (purusha) is all this, what has been and what will be ; he is also the lord of immortality ; he is whatever grows by food ^ 16. Its^ hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the worlds 17. Separate from all the senses, yet reflecting the qualities of all the senses, it is the lord and ruler of all, it is the great refuge of all.

18. The embodied spirit within the town with nine o-ates^ the bird, flutters outwards, the ruler of ^ The text has manvi^a, which Aifikara explains by gnanesa. But Weber has conjectured rightly, I believe, that the original text must have been manisha. The difficulty is to understand how so common a word as manisha could have been changed into so unusual a word as manvira. See IV, 20. 2 This is a famous verse of the Rig-veda, X, 90, i ; repeated in the Atharva-veda, XIX, 6, i; Va^. Sa/«h. XXXI, i; Taitt. Ar. Ill, 12,1. -Sahkara explains ten fingers' breadth by endless; or, he says, it may be meant for the heart, which is ten fingers above the navel. ^ Saya7/a, in his commentary on the Rig-veda and the Taitt. Ar., gives another explanation, viz. he is also the lord of all the immortals, i. e. the gods, because they grow to their exceeding state by means of food, or for the sake of food. ' The gender changes frequently, according as the author thinks either of the Brahman, or of its impersonation as I^a, Lord. ^ -Sahkara explains loka by nikaya, body. « Cf. Ka//;. Up.V, i. the whole world, of all that rests and of all that moves.

19. Grasping without hands, hasting without feet, he sees without eyes, he hears without ears. He knows what can be known, but no one knows him ; they call him the first, the great person (purusha). 20^ The Self, smaller than small, greater than great, is hidden in the heart of the creature. A man who has left all grief behind, sees the majesty, the Lord, the passionless, by the grace of the creator (the Lord). 21^ I know^ this undecaying, ancient one, the self of all things, being infinite and omnipresent. They declare that in him all birth is stopped, for the Brahma-students proclaim him to be eternal*. ^ Cf. Taitt. Ar. X, 12 (10), p. 800; KaM. Up. II, 20; above, p. II. The translation had to be slightly altered, because the 6'vetai'vataras, as Taittiriyas, read akratum for akratu/^, and i^am for atmana,^. - Cf. Taitt. Ar. Ill, 13, i; III, 12, 7. ■■' A. reads vedaru(///am, not B. * A. and B. read brahmavadino hi pravadanti. 1. He, the sun, without any colour, who with set purpose^ by means of his power (^akti) produces endless colours^, in whom all this comes together in the beginning, and comes asunder in the end — may he, the god, endow us with good thoughts ^

2. That (Self) indeed is Agni (fire), it is Aditya (sun), it is Vayu (wind), it is i^andramas (moon) ; the same also is the starry firmament "*, it is Brahman (Hira;/yagarbha), it is water, it is Pra^apati (Viraf). 3. Thou art woman, thou art man; thou art youth, thou art maiden ; thou, as an old man, totterest ^ along on thy staff; thou art born with thy face turned everywhere. 4. Thou art the dark-blue bee, thou art the green ^ Nihitartha, explained by ^ahkara as grz'hitaprayo^ana-^ svarthanirapeksha/?. This may mean with set purpose, but if we read agr/hitaprayo§-ana/; it would mean the contrary, namely, without any definite object, irrespective of his own objects. This is possible, and perhaps more in accordance with the idea of creation as propounded by those to whom the devatmajakti is maya. Nihita would then mean hidden. "^ Colour is intended for qualities, differences, &c. ^ This verse has been translated very freely. As it stands, vi /^aiti kinie vijvam adau sa deva/^, it does not construe, in spite of all attempts to the contrary, made by ^ahkara. What is intended is yasminn idara sa?« /^a vi /('aiti sarvam (IV, 11); but how so simple a line should have been changed into what we read now, is difficult to say.

* This is the explanation of ^"ahkara, and probably that of the Yoga schools in India at his time. But to take ^ukram for diptiman nakshatradi, brahma for Hirawyagarbha, and Pra^apati for Vira^ seems suggested by this verse only. ^ VaTi/^ayasi, an exceptional form, instead of va?1/^asi (A. B.) parrot with red eyes, thou art the thunder-cloud, the seasons, the seas. Thou art without beeinnine^. because thou art infinite, thou from whom all worlds are born. 5 -. There Is one unborn being (female), red, white, and black, uniform, but producing manifold offspring. There is one unborn being (male) who loves her and lies by her ; there is another who leaves her. while she is eatino^ what has to be eaten, ^ We see throughout the constant change from the masculine to the neuter gender, in addressing either the lord or his true essence. ' This is again one of the famous verses of our Upanishad, because it formed for a long time a bone of contention between Vedanta and Safikhya philosophers. The Sahkhyas admit two principles, the Purusha, the absolute subject, and the Prakr/ti, generally translated by nature. The Vedanta philosophers admit nothing but the one absolute subject, and look upon nature as due to a power inherent in that subject. The later Sahkhyas therefore, who are as anxious as the Vedantins to find authoritative passages in the Veda, confirming their opinions, appeal to this and other passages, to show that their view of Prakr/ti, as an independent power, is supported by the Veda. The whole question is fully discussed in the Vedanta-stitras I, 4, 8. Here we read rohitakr/sh/za-juklam, which seems preferable to lohita-kr/sh«a-var«am, at least from a Vedanta point of view, for the three colours, red, black, and white, are explained as signifying either the three gu«as, ragusj sattva, and tamas, or better (A'^and. Up. VI, 3, i), the three elements, teg^s (fire), ap (water), and anna (earth). A. reads rohitajuklakr/sh«am ; B. lohitajuklakrishwa (sic). We also find in A. and B. bhuktabhogam for bhuktabhogyam, but the latter seems technically the more correct reading. It would be quite wrong to imagine that a^a and a^a are meant here for he-goat and she-goat. These words, in the sense of unborn, are recognised as early as the hymns of the Rig-veda, and they occurred in our Upanishad I, 9, where the two a^as are mentioned in the same sense as here. But there is, no doubt, a play on the words, and the poet wished to convey the second meaning of he-goat and she-goat, only not as the primary, but as the secondary intention.

6 \ Two birds, inseparable friends, cling to the same tree. One of them eats the s^veet fruit, the other looks on without eating. 7. On the same tree man sits grieving, immersed, bewildered, by his own impotence (an-ii-a). But when he sees the other lord (isa.) contented, and knows his glory, then his grief passes away. 8 -. He who does not know that indestructible being of the i?zg-veda, that highest ether-like (Self) wherein all the gods reside, of what use is the Rig-vtda. to him ? Those only who know it, rest contented. 9. That from which the maker (mayin^) sends forth all this — the sacred verses, the ofterines. the sacrifices, the panaceas, the past, the future, and all ^ The same verses occur in the 'Mufidakz Up. Ill, i. ^ It is difficult to see how this verse comes in here. In the Taitt. At. II, 11, 6, it is quoted in connection with the syllable Om, the Akshara, in which all the Vedas are comprehended. It is similarly used in the Nr/si7«ha-purva-tapani, IV, 2; V, 2. In our passage, however, akshara is referred by 6'ahkara to the paramatman, and I have translated it accordingly. Riksik is explained as a genitive singular, but it may also be taken as a nom. plur., and in that case both the verses of the Veda and the gods are said to reside in the Akshara. whether we take it for the Paramatman or for the Om. In the latter case, parame vyoman is explained by utkr/sh/e and rakshake.

^ It is impossible to find terms corresponding to maya and ma}'in. ISIaya means making, or art, but as all making or creating, so far as the Supreme Self is concerned, is phenomenal only or mere illusion, maya conveys at the same time the sense of illusion. In the same manner mayin is the maker, the artist, but also the magician or juggler, ^^'hat seems intended by our verse is that from the akshara. which corresponds to brahman, all proceeds, whatever exists or seems to exist, but that the actual creator or the author of all emanations is Ija, the Lord, who, as creator, is actina: through maya or devatmajakti. Possibly, however, anya, the other, may be meant for the individual piurusha. that the Vedas declare — in that the other is bound up through that maya. 10. Know then Prakmi (nature) is Maya (art), and the great Lord the Mayin (maker) ; the whole world is filled with what are his members. 11. If a man has discerned him, who being one only, rules over every germ (cause), in whom all this comes together and comes asunder again, who is the lord, the bestower of blessing, the adorable god, then he passes for ever into that peace.

12 ^ He, the creator and supporter of the gods, Rudra, the great seer, the lord of all, who saw ^ Hira/^yagarbha being born, may he endow us with good thoughts. 13. He who is the sovereign of the gods, he in whom all the worlds ^ rest, he who rules over all twofooted and four-footed beings, to that god'^ let us sacrifice an oblation. 14. He who has known him who is more subtile than subtile, in the midst of chaos, creating all things, having many forms, alone enveloping everything^, the happy one (6^1 va), passes into peace for ever. ^ See before, III, 4. ^ »Sankara does not explain this verse again, though it differs from III^ 4. Vi^/7anatman explains pai-yata by apajyata, and qualifies the Atmanepada as irregular. * B. reads yasmin deva//, not A. * I read tasmai instead of kasmai, a various reading mentioned by Vi^wanatman. It was easy to change tasmai into kasmai, because of the well-known line in the Rig-veda, kasmai devaya havisha vidhema. Those who read kasmai, explain it as a dative of Ka, a name of Pra^apati, which in the dative should be kaya, and not kasmai. It would be better to take kasmai as the dative of the interrogative pronoun. See M. M., History of Ancient Sanskrit Literature, p. 433 ; and Vitana-sutras IV, 22.

' Cf. Ill, 7. 15. He also was in time ^ the guardian of this world, the lord of all, hidden in all beings. In him the Brahmarshis and the deities are united ^ and he who knows him cuts the fetters of death asunder. 16. He who knows vS'iva (the blessed) hidden in all beines, like the subtile film that rises from out the clarified butter ^ alone enveloping everything, — he who knows the god, is freed from all fetters. 1 7. That god, the maker of all things, the great Self ^ always dwelling in the heart of man, is perceived by the heart, the soul, the mind^ ; — they who know it become immortal. 18. When the light has risen^ there Is no day, no night, neither existence nor non-existence "^ ; ^'iva (the blessed) alone is there. That is the eternal, the adorable light of Savitr^^ — and the ancient wisdom proceeded thence. 19. No one has grasped him above, or across, or in the middle \ There is no image of him whose name is Great Glory. 20. His form cannot be seen, no one perceives him with the eye. Those ^^ who through heart and

^ In former ages, .S'ahkara. 2 Because both the Brahmarshis, the holy seers, and the deities find their true essence in Brahman. ^ We should say, like cream from milk. * Or the high-minded. 5 See III, 13. ^ Atamas, no darkness, i. e. light of knowledge. ■^ See on the difficulty of translating sat and asat, r6 ov and r6 ^17 ov, the remarks in the Preface. ^ Referring to the Gayatri, Rig-veda III, 62, 10 ; see also Svet. Up. V, 4. 9 See Muir, Metrical Translations, p. 198; Maitr. Up. VI, 17. " B. reads hr/da manisha manasabhik/zpto, yat tad vidur; A. hn'di hr/distham manasaya enam evam vidur. mind know him thus abiding in the heart, become immortal. 21. 'Thou art unborn/ with these words some one comes near to thee, trembhng. O Rudra, let thy gracious ^ face protect me for ever ! 2 2^. O Rudra! hurt us not in our offspring and descendants, hurt us not in our own lives, nor in our cows, nor in our horses ! Do not slay our men in thy wrath, for, holding oblations, we call on thee always. ^ Dakshi«a is explained either as invigorating, exhilarating, or turned towards the south,

^ See Colebrooke, Miscellaneous Essays, I, p. 141; Rig-veda I, 114, 8; Taitt. Sawh. IV, 5, 10, 3; V%. Samh. XVI, 16. The various readings are curious. Ayushi in the Svet Up., instead of ayau in the Rig-veda, is supported by the Taitt. Sa»^h. and the Va^. Sa;;^h.; but Vi^wanalman reads ayau. As to bhamito, it seems the right reading, being supported by the Rig-veda, the Taitt. Sawh., and the Svet. Up., while bhavito in Roer's edition is a misprint. The Va^. Sa7«h. alone reads bhamino, which Mahidhara refers to viran. The last verse in the Rig-veda and Va^. Samh. is havishmanta;^ sadam it tva havamahe ; in the Taitt. Sawh. havishmanto namasa vidhema te. In the Svet. Up. havishmanta/2 sadasi tva havamahe, as printed by Roer, seems to rest on ^ahkara's authority only. The other commentators, 6'aiikarananda and Vi^Tlanatman, read and interpret sadam it. 1. In the imperishable and infinite Highest Brahman \ wherein the two, knowledge and ignorance, are hidden 2, the one, ignorance, perishes ^ the other, knowledge, is immortal ; but he who controls both, knowledge and ignorance, is another*. 2. It is he who, being one only, rules over every germ (cause), over all forms, and over all germs ; it is he who, in the beginning, bears ^ in his thoughts the wise son, the fiery, whom he wishes to look on^ while he is born"^.

3 1 In that field ^ in which the god, after spreading out one net after another ^'^ in various ways, draws it together again, the Lord, the great Se\P\ having ^ ^ankara explains Brahmapare by brahma?zo hirawyagarbhat pare, or by parasmin brahmawi, which comes to the same. Y'lgna.- natman adds /C'Zandasa// paranipata/z. As the termination e may belong- to the locative singular or to the nom. dual, commentators vary in referring some of the adjectives either to brahman or to vidyavidye. 2 Gud/ie, lokair ^watum a^akye, 6'ankarananda. ^ iS'ankara explains ksharam by sa;«SA7tikara«am, amr/tam by mokshahetu/^. * 6'ankara explains that he is different from them, being only the sakshin, or witness. 6'ahkarananda seems to have read Somya, i, e. Somavatpriyadar^ana, as if 6'vetajvatvara addressed his pupil. ^ Like a mother, see I, 9. ^ Like a father. ' See on this verse the remarks made in the Introduction. ^ The MSS. read yasmin for asmin, and patayas for yatayas, which the commentator explains by patin. ^ The world, or the mulaprakrzti, the net being the sawsara. " 6'ahkara explains ekaikam by pratyekam, i. e. for every creature, such as gods, men, beasts, &c. " I doubt whether mahatma should be translated by the great

further created the lords ^ thus carries on his lordship over all. 4. As the car (of the sun) shines, lighting up all quarters, above, below, and across, thus does that god, the holy, the adorable, being one, rule over all that has the nature of a germ^. 5. He, being one, rules over all and everything, so that the universal germ ripens its nature, diversifies all natures that can be ripened^, and determines all qualities ^ 6^. Brahma (Hira?2yagarbha) knows this, which is hidden in the Upanishads, which are hidden in the Vedas, as the Brahma-germ. The ancient gods Self, or whether great would not be sufficient. The whole verse is extremely difficult. ^ From Hira?/yagarbha to insects ; or beginning with Mari/^i. 2 Cf. IV, 1 1 ; V, 2. ^ MS. B. has pra/tyan, and explains it by purvotpannan. * This is again a very difficult verse. I have taken visvayonlk as a name for Brahman, possessed of that devatma^akti which was mentioned before, but I feel by no means satisfied. The commentators do not help, because they do not see the difficulty of the construction. If one might conjecture, I should prefer paiet for paiati, and should write pariwamayed yat, and viniyo^ayed yat, unless we changed yakka. into ya.s /^a.

^ This verse admits of various translations, and requires also some metrical emendations. Thus Vi^ilanatman explains vedaguhyopanishatsu very ingeniously by the Veda, i.e. that part of it which teaches sacrifices and their rewards; the Guhya, i.e. the Arawyaka, which teaches the worship of Brahman under various legendary aspects ; and theUpanishads, which teach the knowledge of Brahman without qualities. These three divisions would correspond to the karmaka«(fa, yogakaw^^a, and gnznakanda. ((zaimini, Pataw^ali, Badarayawa). See Deussen, Vedanta, p. 20. Mr. Gough and Dr. Roer take Brahmayoni as ' the source of the Veda,' or as the source of Hirawyagarbha. The irregular form vedate may be due to a corruption of vedante. and poets who knew it, they became it and were immortal. 7^ But he who is endowed with quahties, and performs works that are to bear fruit, and enjoys the reward of whatever he has done, migrates through his own works, the lord of life, assuming all forms, led by the three Gu;/as, and following the three paths ^. 8^ That lower one also, not larger than a thumb, but brilliant like the sun, who is endowed with personality and thoughts, with the quality of mind and the quality of body, is seen small even like the point of a goad.

9. That living soul is to be known as part of the hundredth part of the point of a hair*, divided a hundred times, and yet it is to be infinite. 10. It is not woman, it is not man, nor is it neuter ; whatever body it takes, with that it is joined^ (only). 1 1 ^ By means of thoughts, touching, seeing, and ^ Here begins the description of what is called the tvam (thou), as opposed to the tat (that), i. e. the living soul, as opposed to the Highest Brahman. ^ The paths of vice, virtue, and knowledge. ^ Both MSS. (A. and B.) read aragramatro hy avaro 'pi drish/a//. * An expression of frequent occurrence in Buddhist literature. ^ A. and B. read yu^yate. A. explains yu^yate by sambadhyate. B. explains adyate bhakshyate tirobhuta/z kriyate. ■S'ahkara explains rakshyate, sawrakshyate, tattaddharman atmany adhyasyabhimanyate. ^ The INISS. vary considerably. Instead of mohair, A. and B. read homair. They read grasambuvrz'sh/ya /^atma. A. reads atmavivrzddhi^anma, B. atmanivr/ddha^anma. A, has abhisamprapadye, B. abhisamprapadyate. My translation follows -Sahkara, who seems to have read atmavivn'ddhi^anma, taking the whole line passions the incarnate Self assumes successively in various places various forms \ in accordance with his deeds, just as the body grows when food and drink are poured into it.

12. That incarnate Self, according to his own qualities, chooses (assumes) many shapes, coarse or subtile, and having himself caused his union with them, he is seen as another and another 2, through the qualities of his acts, and through the qualities of his body. 13^ He who knows him who has no beginning and no end, in the midst of'chaos, creating all things, having many forms, alone enveloping everything, is freed from all fetters. 14. Those who know him who is to be grasped by the mind, who is not to be called the nest (the body*), who makes existence and non-existence, the as a simile and in an adverbial form. Vi^wanatman, however, differs considerably. He reads homai/^, and explains homa as the act of throwing oblations into the fire, as in the Agnihotra. This action of the hands, he thinks, stands for all actions of the various members of the body. Grasambuvr/fsh/i he takes to mean free distribution of food and drink, and then explains the whole sentence by 'he whose self is born unto some states or declines from them again, namely, according as he has showered food and drink, and has used his hands, eyes, feelings, and thoughts.' 6'ahkarananda takes a similar view, only he construes sahkalpanam and spar^anam as two dr?sh/is, te eva dr/sh/i, tayor atmagnau prakshepa homa>^ ; and then goes on, na kevalam etai-^, kiw tv asmin sthane jarire grasambuvmh/ya ka.. He seems to read atmavivrz'ddha^anma, but afterwards explains vivr/ddhi by vividha vn'ddhik.

^ Forms as high as Hirawyagarbha or as low as beasts. ^ Instead of aparo, B. reads avaro, but explains aparo. 2 Cf. Ill, 7; IV, 14, 16. * Nida. is explained as the body, but ^Sankarananda reads anilakhyam, who is called the wind, as being prawasya pra«am, the breath of the breath. happy one (vSiva), who also creates the elements ^ they have left the body. ^ 5'ahkara explains kalasargakaram by he who creates the sixteen kalas, mentioned by the Atharvawikas, beginning with pra^za, and ending with naman ; see Prama Up. VI, 4. Vi^ftanatman suggests two other explanations, 'he who creates by means of the kala, i. e. his inherent power ; ' or ' he who creates the Vedas and other sciences.' The sixteen kalas are, according to ^S'ankarananda, pra«a, jraddha, kha, vayu, gyohh, ap, pnthivi, indriya, mana,^, anna, virya, tapa-^, mantra, karman, kala (?), naman. See also before, I, 4. i\ Somewise men, deluded, speak of Nature, and others of Time (as the cause of everything^) ; but it is the greatness of God by which this Brahma-wheel is made to turn. 2. It Is at the command of him who always covers this world, the knower, the tirne of tlme^, who assumes qualities and all knowledge'*, it Is at his command that this work (creation) unfolds itself, which is called earth, water, fire, air, and ether ;

3 ^. He who, after he has done that work and rested again, and after he has brought together one essence (the self) with the other (matter), with one, two, three, or eight, with time also and with the subtile qualities of the mind, 4. Who, after starting^ the works endowed with (the three) qualities, can order all things, yet when, in the absence of all these, he has caused the destruction of the work, goes on, being in truth ^ different (from all he has produced) ; ^ See Muir, Metrical Translations, p. 198. ^ See before, I, 2. ^ The destroyer of time. Vi^?lanatman reads kalakalo, and explains it by kalasya niyanta, upaharta. 6'ankarananda explains kala^ sarvavindxakari, tasyapi vindi-akara//. See also verse 16. * Or sarvavid ya/^ ® Instead of vinivartya, Vi^nanatman and iS'ankarananda read vinivr/tya. " Aruhya for drabhya, iS'ahkarananda. "^ These two verses are again extremely obscure, and the explanations of the commentators throw little light on their real, original meaning. To begin with -S'ahkara, he assumes the subject to be the same as he at whose command this work unfolds itself, and explains 5. He is the beginning, producing the causes which unite (the soul with the body), and, being

tattvasya tattvena sametya yogam by atmano bhumyadina yogam sa?«gamayya. As the eight Tattvas he gives earth, water, fire, air, ether, mind, thought, personality, while the Atmaguwas are, according to him, the affections of the mind, love, anger, &c. In the second verse, however, 6'ahkara seems to assume a different subject. ' If a man,' he says, 'having done works, infected by qualities, should transfer them on I^vara, the Lord, there would be destruction of the works formerly done by him, because there would be no more connection with the self.' Something is left out, but that this is ^aiikara's idea, appears from the verses which he quotes in support, and which are intended to show that Yogins, transferring all their acts, good, bad, or indifferent, on Brahman, are no longer affected by them. ' That person,' ^afikara continues, ' his works being destroyed and his nature purified, moves on, different from all things (tattva), from all the results of ignorance, knowing himself to be Brahman.' ' Or,' he adds, ' if we read anyad, it means, he goes to that Brahman which is different from all things.' iSahkarananda takes a different view. He says : ' If a man has performed sacrifices, and has finished them, or, has turned away from them again as vain, and if he has obtained union with that which is the real of the (apparently) real, &c.' The commentator then asks what is that with which he obtains union, and replies, ' the one, i. e. ignorance ; the two, i. e. right and wrong ; the three, i.e. the three colours, red, white, and black ; and the eight, i. e. the five elements, with mind, thought, and personality ; also with time, and with the subtile affections of the mind.' He then goes on, ' If that man, after having begun qualified works, should take on himself all states (resulting from ignorance), yet, when these states cease, there would be an end of the work, good or bad, done by him, and when his work has come to an end, he abides in truth (according to the Veda) ; while the other, who differs from the Veda, is wrong.' -Sahkarananda, however, evidently feels that this is a doubtful interpretation, and he suggests another, viz. ' If the Lord himself,' he says, ' determined these states (bhava), it would seem that there would be no end of sa;«sara. He therefore says, that when these states, ignorance &c., cease, the work done by man ceases ; and when the work done ceases, the living soul gets free of sawsara, being in truth another, i. e, different from ignorance and its products.'

Vi^jlanatman says : ' If a man, having done work, turns away above the three kinds of time (past, present, future), he is seen as without parts ^ after we have first worshipped that adorable god, who has many forms, and who is the true source (of all things), as dwelling in our own mind. 6. He is beyond all the forms of the tree ^ (of the world) and of time, he is the other, from whom this world moves round, when ^ one has known him who from it, and obtains union of one tattva (the tvam, or self) with the real tattva (the tat, or the Lord) ; — and how ? By means of the one, i. e. the teaching of the Guru ; the two, i. e. love of the Guru and of the Lord; the three, i. e. hearing, remembering, and meditating ; the eight, i. e. restraint, penance, postures, regulation of the breath, abstraction, devotion, contemplation, and meditation (Yoga-sutras II, 29); by time, i. e. the right time for work ; by the qualities of the self, i. e. pity, &c. ; by the subtile ones, i. e. the good dispositions for knowledge, then (we must supply) he becomes free.' And this he explains more fully in the next verse. ' If, after having done qualified works, i. e. works to please the Lord, a Yati discards all things, and recognises the phenomenal character of all states, and traces them back to their real source in Mulaprakr/ti and, in the end, in the Sa/^/^idananda, he becomes free. If they (the states) cease, i. e. are known in their real source., the work done ceases also in its effects, and when the work has been annihilated, he goes to freedom, being another in truth ; or, if we read anyat, he goes to what is different from all these things, namely, to the Lord ; or, he goes to a state of perfect lordship in truth, having discovered the highest truth, the oneness of the self with the Highest Self.'

I think that, judging from the context, the subject is really the same in both verses, viz. the Lord, as passing through different states, and at last knowing himself to be above them all. Yet, the other explanations may be defended, and if the subject were taken to be different in each verse, some difficulties would disappear. ^ Vi^nanatman and -Sahkarananda read akalo 'pi, without parts, and -Sahkara, too, presupposes that reading, though the text is corrupt in Roer's edition. ^ Explained as sawisaravrzTcsha, the world-tree, as described in the Ka///a Up. VI, i. ^ It seems possible to translate this verse in analogy with the former, and without supplying the verb either from yati, in verse 4, brings good and removes evil, the lord of bliss, as dwelling within the self, the immortal, the support of all. 7. Let us know that highest great lord of lords \ the highest deity of deities, the master of masters, the highest above, as god, the lord of the world, the adorable. 8. There is no effect and no cause known of him, no one is seen like unto him or better ; his high power is revealed as manifold, as inherent, acting as force and knowledge.

9. There is no master of his in the world, no ruler of his, not even a sign of him 2. He is the cause, the lord of the lords of the organs ^ and there is of him neither parent nor lord. 10. That only god who spontaneously covered himself, like a spider, with threads drawn from the first cause (pradhana), grant us entrance into Brahman *. IT. He is the one God, hidden in all beings, all- or from vidama, in verse 7. The poet seems to have said, he is that, he is seen as that, when one has worshipped him, or when one has known him within oneself. 1 -Sankara thinks that the lords are Vaivasvata &c.; the deities, Indra &c. ; the masters, the Pra^apatis. Vi^jlanatman explains the lords as Brahman, Vishwu, Rudra, &c.; the deities as Indra, &c. ; the masters as Hira;/yagarbha, &c. ^ahkarananda sees in the lords Hira;;yagarbha &c., in the deities Agni &c., in the masters the Pra^apatis, such as Kai'yapa. 2 If he could be inferred from a sign, there would be no necessity for the Veda to reveal him. ^ Kara«a, instrument, is explained as organ of sense. The lords of such organs would be all living beings, and their lord the true Lord.

* Besides brahmapyayam, i. e. brahmawy apyayam, ekibhavam, another reading is brahmavyayam, i. e. brahma /^avyayaw /^a. pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver ^ the only one, free from qualities. 12 2. He Is the one ruler of many who (seem to act, but really do) not act ^ ; he makes the one seed manifold. The wise who perceive him within their self, to them belongs eternal happiness, not to others. 13 ^ He Is the eternal among eternals, the thinker among thinkers, who, though one, fulfils the desires of many. He who has known that cause which Is to be apprehended by ^'aiikhya (philosophy) and Yoga (religious discipline), he Is freed from all fetters. 1 All the MSS. seem to read keta., not /^etta. ^ See KaMa-upanishad V, 12-15. ^ 6'ankara explains that the acts of living beings are due to their organs, but do not affect the Highest Self, which always remains passive (nishkriya). ^ I have formerly translated this verse, according to the reading nityo 'nityanaOT. /;eta.na.s /^etananam, the eternal thinker of noneternal thoughts. This would be a true description of the Highest Self who, though himself eternal and passive, has to think (^ivatman) non-eternal thoughts. I took the first /^etana/z in the sense of y^etta, the second in the sense of /^etana;?/. The commentators, however, take a different, and it may be, from their point, a more correct view. 6'ahkara says : ' He is the eternal of the eternals, i. e. as he possesses eternity among living souls (^ivas), these living souls also may claim eternity. Or the eternals may be meant for earth, water, &c. And in the same way he is the thinker among thinkers.'

^'ankarananda says : ' He is eternal, imperishable, among eternal, imperishable things, such as the ether, &c. He is thinking among thinkers.' Vi^nanatman says : ' The Highest Lord is the cause of eternity in eternal things on earth, and the cause of thought in the thinkers on earth.' But he allows another construction, namely, that he is the eternal thinker of those who on earth are endowed with eternity and thought. In the end all these interpretations come to 14. The^ sun does not shine there, nor the moon and the stars, nor these Hghtnings, and much less this fire. When he shines, everything shines after him ; by his hght all this is lightened. 15. He is the one bird ^ in the midst of the world ; he is also (like) the fire (of the sun) that has set in the ocean. A man who knows him truly, passes over death ^ ; there is no other path to go. 16. He makes all, he knows all, the self-caused, the knower*, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man ^ the lord of the three qualities (guiia.), the cause of the bondage, the existence, and the liberation of the world *'.

1 7. He who has become that \ he is the immortal, remaining the lord, the knower, the ever-present guardian of this world, who rules this world for ever, for no one else is able to rule it. 18. Seeking for freedom I go for refuge to that God who is the light of his own thoughts ^ he who the same, viz. that there is only one eternal, and only one thinker, from whom all that is (or seems to be) eternal and all that is thought on earth is derived. 1 See Ka//^. Up. V, 15 ; Mnnd. Up. II, 2, 10; Bhagavadgita XV, 6. 2 Ha;7zsa, frequently used for the Highest Self, is explained here as hanty avidyadibandhakara^am iti ha?;zsa^. ' Cf. Ill, 8. * Again the MSS. read kalakalo, as in verse 2. They also agree in putting giiak before kalakalo, as in verse 2. ^ Pradhanam avyaktam, kshetra^wo vi^«anatma. « He binds, sustains, and dissolves worldly existence. '' He who seems to exist for a time in the form of kshetra^wa and pradhana. * The MSS. vary between atmabuddhiprakaj-am and atmabuddhiprasadam. The former reading is here explained by ^ahkarananda as svabuddhisakshi;/am. first creates Brahman (m,)^ and delivers the Vedas to him ;

19. Who is without parts, without actions, tranquil, without fault, without taint^, the highest bridge to immortality — like a fire that has consumed its fuel. 20. Only when men shall roll up the sky like a hide, will there be an end of misery, unless God has first been known ^ 21. Through the power of his penance and through the grace of God* has the wise ^'veta^vatara truly ^ proclaimed Brahman, the highest and holiest, to the best of ascetics'^, as approved by the company of 7?/shis. ' Explained as Hira?/yagarbha. ^ -Sahkarananda reads tada j-ivam avi^?1aya du//khasyanto bhavishyati ; Vi^?ianatman retains devam, but mentions jivam as a various reading. Both have anto, not antam, like Roer. iS'ankara seems to have found na before bhavishyati, or to have read du/zkhanto na bhavishyati, for he explains that there will be no end of misery, unless God has first been known. It is possible, however, that the same idea may be expressed in the text as we read it, so that it should mean, Only when the impossible shall happen, such as the sky being rolled up by men, will misery cease, unless God has been discovered in the heart.

* The MSS. read devaprasadat, which is more in keeping with the character of this Upanishad. ^ Samyak may be both adverb and adjective in this sentence, kakakshinyayena. ® Atyaj-ramin is explained by -Sankara as atyantam pu^yatamajTamibhya/2 ; and he adds, y^aturvidha bhikshavaj kz. bahudakaku/i- /('akau, Ha;;2sa>^ paramahaw/saj kz. yo ya-^ paj/^at sa uttama>^. Weber (Indische Studien, II, 109) has himself corrected his mistake of reading antyajramibhya/^, and translating it by neighbouring hermits. These four stages in the life of a Sannyasin are the same to-day as they were in the time of the Upanishads, and Dayananda Sarasvati 22. This highest mystery in the Vedanta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil ^ 23. If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth, — then they will shine forth indeed. describes them in his autobiography, though in a different order : I. Ku/i/^aka, Uving in a hut, or in a desolate place, and wearing a red-ochre coloured garment, carrying a three-knotted bamboo rod, and wearing the hair in the centre of the crown of the head, having the sacred thread, and devoting oneself to the contemplation of Parabrahma. 2. Bahudaka, one who lives quite apart from his family and the world, maintains himself on alms collected at seven houses, and wears the same kind of reddish garment. 3. Ha;;2sa, the same as in the preceding case, except the carrying of only a one-knotted bamboo. 4. Paramaha7«sa, the same as the others ; but the ascetic wears the sacred thread, and his hair and beard are quite long. This is the highest of all orders. A Paramahawsa who shows himself worthy is on the very threshold of becoming a Dikshita. 1 Cf. BnTi. Up. VI, 3, 12 ; Maitr. Up. VI, 29.

P R A6'/i^A- U PA N I S H A D. Adoration to the Highest Self! Hari/^, Om ! 1 . Siikei-as ^ Bharadva^a ^, and ^'aivya Satyakama, and Sauryaya;^in 3 Gargya, and Kausalya* A^valayana, and Bhargava Vaidarbhi ^, and Kabandhin Katyayana, these were devoted to Brahman, firm in Brahman, seeking for the Highest Brahman. They thought that the venerable Pippalada could tell them all that, and they therefore took fuel in their hands (like pupils), and approached him. 2. That J^zshi said to them : ' Stay here a year longer, with penance, abstinence, and faith ; then you may ask questions according to your pleasure, and if we know them, we shall tell you all.' 3. Then ^ Kabandhin Katyayana approached him and asked : * Sir, from whence may these creatures be born ?' ^ Sukejas seems better than. Sukejan, and he is so called in the sixth Prama, in MS. Mill 74. 2 Bharadvaga, 6'aivya, Gargya, Ajvalayana, Bhargava, and Katyayana are, according to -Sahkara, names of gotras or families. ^ S6ryasyapatya??z Saurya//, tadapatya?^ ^Sauryayawi//. Dirgha^ sulopa,? ka. y^/zandasa iti sa eva Sauryayawi. * Kausalyo namata;^, kosalayam bhavo va. ^ Vaidarbhi is explained as vidarbhe// prabhava//, or Vidarbheshu prabhava/z. Vidarbha, a country, south of the Vindhya mountains, with Kundina. as its capital. Vaidarbha, a king of the Vidarbhas, is mentioned in the Ait. Brahm. VII, 34. Vaidarbhi is a patronymic of Vidarbha. See B. R. s. v.

® After the year was over. 4. He replied: 'Pra^apati (the lord of creatures) was desirous of creatures (pra^a/^). He performed penance^, and having performed penance, he produces a pair, matter (rayi) and spirit (pra/^a), thinking that they together should produce creatures for him in many ways. 5 2. The sun is spirit, matter is the moon. All this, what has body and what has no body, is matter, and therefore body indeed is matter. 6. Now Aditya, the sun, when he rises, goes toward the East, and thus receives the Eastern spirits into his rays. And when he illuminates the South, the West, the North, the Zenith, the Nadir, the intermediate quarters, and everything, he thus receives all spirits into his rays. 7. Thus he rises, as Vaii^vanara, (belonging to all men,) assuming all forms, as spirit, as fire. This has been said in the following verse : 8 ^ (They knew) him who assumes all forms, the golden ^, who knows all things, who ascends highest, alone in his splendour, and warms us ; the thousandrayed, who abides in a hundred places, the spirit of all creatures, the Sun, rises. 9. The year indeed is Pra^apati, and there are two paths thereof, the Southern and the Northern. Now those who here believe in sacrifices and pious gifts as work done, gain the moon only as their

^ Or he meditated; see Upanishads, vol. i, p. 238, rr. 3. 2 5'ankara explains, or rather obscures, this by saying that the sun is breath, or the eater, or Agni, while matter is the food, namely, Soma. 3 Cf. Maitr. Up. VI, 8. * Hariwam is explained as ra^mimantam, or as harati sarvesham prawinam ayuwshi bhauman va rasan iti hari«a/^. I prefer to take it in the sense of yellow, or golden. (future) world, and return again. Therefore the i?/shis who desire offspring, go to the South, and that path of the Fathers is matter (rayi). 10. But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern path Aditya, the sun. This is the home of the spirits, the immortal, free from danger, the highest. From thence they do not return, for it is the end. Thus says the .Sloka ^ : 11. Some call him the father with five feet (the five seasons), and with twelve shapes (the twelve months), the giver of rain in the highest half of heaven ; others again say that the sage is placed in the lower half, in the chariot ^ with seven wheels and six spokes.

12. The month is Pra^apati ; its dark half is matter, its bright half spirit. Therefore some i?/shis perform sacrifice in the bright half, others in the other half. 13. Day and Night ^ are Pra^dpati ; its day is spirit, its night matter. Those who unite in love by day waste their spirit, but to unite in love by night is right. 14. Food is Pra^apati. Hence proceeds seed, and from it these creatures are born. 15. Those therefore who observe this rule of Pra^apati (as laid down in § 13), produce a pair, and to them belongs this Brahma-world here *. But * Rig-veda I, 164, 12. We ought to read upare vi/^aksha«am. ^ Sapta>^akre, i. e. rathe. The seven wheels are explained as the rays or horses of the sun ; or as half-years, seasons, months, halfmonths, days, nights, and muhurtas. ^ Taken as one, as a Nychthemeron. * In the moon, reached by the path of the Fathers. those in whom dwell penance, abstinence, and truth, 1 6. To them belongs that pure Brahma-world, to them, namely, in whom there is nothing crooked, nothing false, and no guile.' 1. Then Bhargava Vaidarbhi asked him: 'Sir, How many gods^ keep what has thus been created, how many manifest this ^, and who is the best of them ? *

2. He replied : 'The ether is that god, the wind, fire, water, earth, speech, mind, eye, and ear. These, when they have manifested (their power), contend and say : We (each of us) support this body and keep it^ 3 *. Then Pra/^a (breath, spirit, life), as the best, said to them : Be not deceived, I alone, dividing myself fivefold, support this body and keep it. 4. They were incredulous ; so he, from pride, did as if he were going out from above. Thereupon, ^ Deva-^, powers, organs, senses. ^ Their respective power. ^ This is ^afikara's explanation, in which ba«a is taken to mean the same as jarira, body. But there seems to be no authority for such a meaning, and Anandagiri tries in vain to find an etymological excuse for it. Bawa or Va«a generally means an arrow, or, particularly in Brahmawa writings, a harp with many strings. I do not see how an arrow could be used as an appropriate simile here, but a harp might, if we take avash/abhya in the setise of holding the frame of the instrument, and vidharayama^ in the sense of stretching and thereby modulating it. * On this dispute of the organs of sense, see Br/Ti. Up. VI, i, p. 201 ; K/iand. Up. V, i (S. B. E., vol. i, p. 72).

II QUESTION, lO. 275 as he went out, all the others went out, and as he returned, all the others returned. As bees go out when their queen ^ goes out, and return when she returns, thus (did) speech, mind, eye, and ear ; and, being satisfied, they praise Pra;/a, saying : 5. He is Agni (fire), he shines as Surya (sun), he is Par^anya (rain), the powerful (Indra), he is Vayu (wind), he is the earth, he is matter, he is God — he is what is and what is not, and what is immortal. 6. As spokes in the nave of a wheel, everything is fixed in Pra;^a, the verses of the i?/g-veda, Ya^urveda, Sama-veda, the sacrifice, the Kshatriyas, and the Brahmans. 7. As Pra^apati (lord of creatures) thou movest about in the womb, thou indeed art born again. To thee, the Pra;2a, these creatures bring offerings, to thee who dwellest with the other pra;^as (the organs of sense). 8. Thou art the best carrier for the Gods, thou art the first offering ^ to the Fathers. Thou art the true work of the 7?/shis ^ of the Atharvaiigiras. 9. O Frana, thou art Indra by thy light, thou art Rudra, as a protector ; thou movest in the sky, thou art the sun, the lord of lights.

10. When thou showerest down rain, then,0 Prana., these creatures of thine are delighted ^, hoping that there will be food, as much as they desire. ^ In Sanskrit it is madhukarara^a, king of the bees. ^ When a jraddha is offered to the Pitn's. ^ Explained as the eye and the other organs of sense which the chief Pra«a supports ; but it is probably an old verse, here applied to a special purpose. * Another reading is pra;zate, they breathe. 1 1. Thou art a Vratya \ O Vrana,, the only J^zshi ^ the consumer of everything, the good lord. We are the givers of what thou hast to consume, thou, O Matari^va ^, art our father. 12. Make propitious that body of thine which dwells in speech, in the ear, in the eye, and which pervades the mind ; do not go away ! 13. All this is in the power of Frana, whatever exists in the three heavens. Protect us like a mother her sons, and give us happiness and wisdom.' 1. Then Kausalya A^valayana asked: 'Sir, whence is that Pra/^a (spirit) born ? How does it come into this body ? And how does it abide, after it has divided itself? How does it go out? How does it support what is without *, and how what is within ? '

2. He replied : * You ask questions more difficult, but you are very fond of Brahman, therefore I shall tell it you. 3. This Pra/2a (spirit) is born of the Self. Like the shadow thrown on a man, this (the prana.) is ^ A person for whom the sawzskaras, the sacramental and initiatory rites, have not been performed. 6'ahkara says that, as he was the first born, there was no one to perform them for him, and that he is called Vratya, because he was pure by nature. This is all very doubtful. ^ Agni is said to be the 7?/shi of the Atharvawas. ' Instead of the irregular vocative Matarijva, there is another reading, Matarijvana/^, i.e. thou art the father of Matarijvan, the wind, and therefore of the whole world. * All creatures and the gods. Ill QUESTION, 6. 277 Spread out over it (the Brahman) ^ By the work of the mind ^ does it come into this body. 4. As a king commands officials, saying to them : Rule these villages or those, so does that Pra;^a (spirit) dispose the other pra/^as, each for their separate work. 5. The Apana (the down-breathing) in the organs of excretion and generation ; the Pra;^a himself dwells in eye and ear, passing through mouth and nose. In the middle is the Samana^ (the onbreathing) ; it carries what has been sacrificed as food equally (over the body), and the seven lights proceed from it.

6. The Self* is in the heart. There are the 10 1 arteries, and in each of them there are a hundred (smaller veins), and for each of these branches there are 72,000^. In these the Vyana (the backbreathing) moves. ^ Over Brahman, i. e. the Self, the parama purusha, the akshara, the satya. The pra/za being called a shadow, is thereby implied to be unreal (anri'ta). -Sahkara. ^ Manokr/ta is explained as an arsha sandhi. It means the good or evil deeds, which are the work of the mind. ^ I keep to the usual translation of Samana by on-breathing, though it is here explained in a different sense. Samana is here supposed to be between prawa and apana, and to distribute the food equally, samam, over the body. The seven lights are explained as the two eyes, the two ears, the two nostrils, and the mouth. * Here the Lingatma or G^ivatma. ^ A hundred times loi would give us 10,100, and each multiplied by 72,000 would give us a sum total of 727,200,000 veins, or, if we add the principal veins, 727,210,201. Anandagiri makes the sum total, 72 /^o/is, 72 lakshas, six thousands, two hundred and one, where the six of the thousands seems to be a mistake for da^asahasram. In the Brzhadar. Upanishad II, i, 19, we read of 72,000 arteries, likewise in Ya^jlavalkya III, io8. See also Bnh. Up. IV,

7. Through one of them, the Udana (the outbreathing) leads (us) upwards to the good world by good work, to the bad world by bad work, to the world of men by both. 8. The sun rises as the external Pra;^a, for it assists the Pra;^a in the eye \ The deity that exists in the earth, is there in support of man's Apana (down-breathing). The ether between (sun and earth) is the Samana (on-breathing), the air is Vyana (back-b reath i ng). 9. Light is the Udana (out-breathing), and therefore he whose light has gone out comes to a new birth with his senses absorbed in the mind. 10. Whatever his thought (at the time of death) with that he goes back to Pra/^a, and the Pra^^a, united with light^, together with the self (the ^ivatma) leads on to the world, as deserved. 11. He who, thus knowing, knows Pra;2a, his offspring does not perish, and he becomes immortal. Thus says the 6'loka : 12. He who has known the origin^, the entry, the place, the fivefold distribution, and the internal state * of the Pra;^a, obtains immortality, yes, obtains immortality.' 3, 20 ; K/i3.nd. Up. VI, 5, 3, comm. ; Kaush. Up. IV, 20 ; Ka//za Up. VI, 16.

^ Without the sun the eye could not see. ^ With Udana, the out-breathing. ^ This refers to the questions asked in verse i, and answered in the verses which follow. * The adhyatma, as opposed to the vahya, mentioned in verse i. Ayati instead of ayati is explained by k/zandas3.m hrasvatvam. 1. Then Sauryayamn Gargya asked :' Sir, What are they that sleep in this man, and what are they that are awake in him ? What power (deva) is it that sees dreams ? Whose is the happiness ? On what do all these depend ? ' 2. He replied : ' O Gargya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva) \ the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about He sleeps, that is what people say. 3. The fires of the pra/^as are, as it were ^, awake in that town (the body). The Apana is the Garhapatya fire, the Vyana the Anvaharyapa/^ana fire ; and because it is taken out of the Garhapatya fire, which is fire for taking out^, therefore the Pra/^a is the Ahavaniya fire *.

^ See note to verse 5. ^ We ought to read agnaya iva. ^ Prawayana, pra«iyate 'smad iti pra«ayano garhapatyo 'gn\A. * The comparison between the pra;?as and the fires or altars is not very clear. As to the fires or altars, there is the Garhapatya, placed in the South-west, the household fire, which is always kept burning, from which the fire is taken to the other altars. The Anvaharyapa/^ana, commonly called the Dakshi;/a fire, placed in the South, used chiefly for oblations to the forefathers. The Ahavaniya fire, placed in the East, and used for sacrifices to the gods. Now the Apana is identified with the Garhapatya fire, no reason being given except afterwards, when it is said that the Pra?^a is the Ahavaniya fire, being taken out of the Garhapatya, here called 4. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samana is he (the Hotrz priest) ^ The mind is the sacrificer, the Udana is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman. 5. There that god^ (the mind) enjoys in sleep greatness. What has been seen, he ^ sees again ; what has been heard, he hears again ; what has been enjoyed in different countries and quarters, he enjoys again ; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all ; he, being all, sees.

6. And when he is overpowered by light ^, then that god sees no dreams, and at that time that happiness arises in his body. 7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Atman, — 8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements ; the eye and what can be prawayana, in the same manner as the pra«a proceeds in sleep from the apana. The Vyana is identified with the Dakshiwagni, the Southern fire, because it issues from the heart through an aperture on the right. ' The name of the Hotr/ priest must be supplied. He is supposed to carry two oblations equally to the Ahavaniya, and in the same way the Vyana combines the two breathings, the in and out breathings. ^ The ^ivatman under the guise of manas. The Sanskrit word is deva, god, used in the sense of an invisible power, but as a masculine. The commentator uses manodeva-^, p. 212, 1. 5. I generally translate deva, if used in this sense, by faculty, but the context required a masculine. See verse 2,

^ In the state of profound sleep or sushupti. seen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Pra/^a and what is to be supported by it. 9. For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose essence is knowledge ^ the person, and he dwells in the highest, indestructible Self, — 10. He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright, — yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this 6'loka : 11. He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (pra?2as), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all.'