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THE THIRTEEN PRINCIPAL
UPANISHADS

TRANSLATED FROM THE SANSKRIT

PRINTED IN ENGLAND

AT TJIK OXFORD UNIVERSITY PRKHS

DY FREDERICK II ALL

THE THIRTEEN PRINCIPAL

UPANI SHADS

TRANSLATED FROM THE SANSKRIT

WITH AN OUTLINE OF

THE PHILOSOPHY OF THE UPANISHADS

AND

AN ANNOTATED BIBLIOGRAPHY
BY

ft

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

PROFESSOR OF THE HISTORY OF RELIGIONS IN
UNION THEOLOGICAL &MINARY, NEW YORK

HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS

LONDON EDINBURGH GLASGOW NEW YORK

TORONTO MELBOURNE CAPE TOWN BOMBAY

1921

TO MY COUSIN

JANE PORTER WILLIAMS

IN LOVE AND GRATITUDE

The One who, himself without color, by the manifold appli-
cation, of his power

Distributes many colors in his hicklon pwpose,

And into whom, its end and its beymnini*, the whole
dissolves — He is God !

May He endow us with clear intellect !

— &VETASVATARA Ui'ANISHAP, 4 I (p 4

VI

PREFACE

IN THE LONG HISTORY of man's endeavor to grasp the
fundamental truths of being, the metaphysical tieatiscs known
as the Upanishads l hold an honored place. They represent
the earnest efforts of the profound thinkers of early India
to solve the problems of the origin, the nature, and the destiny
of man and of the universe, or—more technically — the mean-
ing and value of ' knowing ' and ' being/ Though they con-
tain some fanciful ideas, naive speculations, and inadequate
conclusions, yet they arc replete with sublime conceptions
and \\ith intuitions of universal truth.2

Here are found intimations of the inadequacy of mere
nature-worship and of the falsity of an empty ceremonialism.
Here are expiesscd the momentous discoveries that the
various gods of polytheistic belief are but numerous special
manifestations of the One Power of the universe, and that
the supreme object of worship is this variously revealed,
pattiiilly elusive, all-comprehending unitary Reality.) Still
more momentous arc the discernments that man is of more
significance than all the forces of Nature; that man himself
is the interpretation as well as the interpreter of Nature,
becau.se he is akin to the reality at the heart of the universe ;
indeed/that the One God, the great intelligent Person who
is immanent in the universe, is to be found most directly in
the heart of man. Here in the Upanishads are set forth, in
concrete example as well as in dogmatic instruction, two
opposing theories of life: an ignorant, narrow, selfish way
of life which seeks temporary, unsatisfying, unreal ends ; and
a way of life which seeks to relate itself to the Supreme
Reality of the universe, so as to escape from the needless
misery of ordinary existence into undying bliss/

These important texts, the earliest of which can hardly

1 According to the derivation of the word, they are ' sittings under [a teacher]' ;
in the acmal usage of the Upanishads themselves, ' mystic teachings.'

2 C)u the position of the Upanishads in the history of philosophy and the estimate
of them in East and West at the present day, see pp. 1-9, 7I~73'

vii

have taken form later than the seventh century H.c.,1 arc surely
finding, and will continue to find, more than a limited circle
of readers. The student of the history of philosophy who
desires to know the answers reached in India for the ever
insistent problems of man and the universe and the ideals of
the highest existence ; the special student of India who strives
to understand the essence as well as the externals of its
culture ; the religious teacher and worker in Kast and West
who seeks to apprehend the aspii aliens and spiritual ideals of
the Hindu soul; the educated English-speaking Hindu who
feels a special affection for, and inteiest in, the sacied writings
of his native land; and the deep thinker who searches in
arcane doctrine for a clue to the solution of life's mysleiics™
all of these will turn constantly to the Upanibhads as an
authoritative compendium of Indian metaphysical speculation.
To meet the need of these varying types of readers for a
faithful rendering of the original text -an English version
that will enable them to know exactly what the icvercd
Upanishads say — has been my constant aim in the piepaui-
tion of this work.

It is hardly necessary to dwell here on the difficulties and
perplexities that confront anyone engaged on such a task ;
texts such as these are among the hardest to present adequately
in another language, and a completely satisfying translation
is wcllnigh unattainable. I trust that I have succeeded at
least in being literal without becoming cryptic, and in attain-
ing clearness without exegctical accretions. Further remarks
on the plan and anangemcnt of the translation will be found
on subsequent pages (pp. xii~xiv), which those making use
of this book are requested to consult.

In publishing this new version I would first pay due respect
to Professor F. Max Mliller, that eminent figure of the past
generation of Sanskrit scholars, who, in volumes I and XV
of the Sacred Books of the East (1879, 1884), published an
English translation of twelve of the thirteen Upanishads here
presented. For comment on that translation the reader is

1 'They lepresent a time probably from the 8lh to the 6th century fiu'.],'— •
Garbe, Die bamkhya Philosophic, p. 107. 'The earliest of them can hnnlly be
dated later than 600 B.C.' — Macdonell, History of Samknt Literature, p, 226,

viii

referred to the Bibliography, p. 462 below. In the present
status of Sanskrit scholarship, as well as of comparative
religion and comparative philosophy, it is no unappreciative
aspersion to asscit that the same work can be done better
now than it was done nearly forty years ago. Indeed, Max
Muller himself predicted such improvement1

Among previous translators my indebtedness is greatest to
the late Piofessor Paul Dcusscn, of the University of Kiel.
No Western scholar of his time has made a more thorough
study of the Upnnishads, both in themselves and in their
i elation to the wide field of Sanskiit literature. As a philo-
sophical inteipreter as well as an exact translator of the
Upanishads, Deusscn has no equal. I most gladly and grate-
fully acknowledge the help derived from constant reference
to his German translation, Sccksig Upanishads des Veda? as
well as the stimulus of personal association with him, many
years ago, at his home in Kiel

It is a pleasure to express here the debt of gratitude that
I owe to Professor E. Washburn Hopkins, of Yale University.
Under his supervision the introductoiy essay and part of the
translation oiiginally took form, and he has since been good
enough to revise the entire work in manuscript. His instiuc-
tion and encouragement have been of the greatest assistance
in the prepaiation of this volume, and many a passage has
been clarified as a result of his helpful comments and con-
structive suggestions.

This volume has also had the benefit of the scholarship and
technical skill of my friend Geoigc C. 0. Haas, A.M., Ph.D.,
for some years an editor of the Journal of the American
Oriental Society and at present holding an administrative post
under the United States Government. He not only revised
the entire manuscript before it went to press, solving problems
of typographical detail and securing consistency throughout

* *J have no doubt tlut future translators will find plenty of work to do.*
(Ltotttm on the l^ddnta Philosophy t p. 119.) ' Each one [of the previous trans-
lators] has contributed something, but there is still much left to be improved. In
these studies everybody does the best he can , and scholars should never forget
how easy it is to weed a field winch has once been ploughed, and how difficult to
plough unbroken soil* (Saered Jfooks ofth& East, vol. I, American edv preface, p, f.)

3 Sec the liibliogiaphy, p. 464 below.

ix

PREFACE

the different parts of the entire work, but also undertook the
laborious task of seeing the book through the pi ess. For
this generous assistance extending over a long .series of
years I feel deeply and sincerely grateful.

For assistance in connection with the compilation of the
Bibliography thanks are due to James Southgate, E.sq , who,
as a member of the Department of Oriental Books and
Manusciipts of the Biitish Museum, revised and amplified the
collection of titles which I had myself gathered dining the
progress of the work.

A word must be said also in appreciation of the unfailing
courtesy and helpfulness of the Oxfoid University Press,
whose patience during the long course of putting the \voik
through the press, even amid the trials and difficulties of
recent years, deserves hearty recognition,

In conclusion I would add a reveicnt salutation to India,
my native land, mother of more religions than have ori»»in;xtrd
or flourished in any other country of the woild. In the early
years of childhood and later in the first period of adult service,
it was the chief vernacular of the Bombay Presidency which
furnished a medium, along with the English language, for
intercourse with the wistful people of India, among whom are
still many of my dearest friends. It Jhas been a satisfaction
that some part of the preparation of this book, begun in the
West, could be carried on in the land that gave these Upani-
slmds to the world. Many of the MS. pages have been worked
over in conjunction with native scholars in Calcutta and Bom-
bay, and I wish to acknowledge especially the patient counsels
of Mahdmahopadhyaya Hara Piasfid Shastri and some of his
group of pandits.

May this translation, with its introductory survey of the
philosophy of the Upanishacls, prove a means of bringing
about a wider knowledge of the contents of these venerated
texts and a discriminating appreciation of their teachings 1

ROBERT ERNEST HUMK.

UNION THEOLOGICAL SEMINARY,
NEW YORK.

CONTENTS

PAGE

PREFACE vii

REMARKS CONCERNING TEIE TRANSLATION: ITS

METHOD AND ARRANGEMENT . . . xit

LIST OF AIWRILVIATIONS xv

AN OUTLINE OF THE PHILOSOPHY OF THE

UPANISIIADS I

3*KHTAI>-AUAKYAKA UPANISIIAD .... 73

CHAN1XX5YA UPANISIIAD 177

TAITTIKIYA UPANISIIAD 375

AITARKYA UPANISIIAD 394

KAUSIIITAKI UPANISIIAD 302

KKNA UPANISIIAD 335

KATHA UPANISIIAD ...... 341

T£A UPANISHAD ,,..... 362

Muis'DAKA UPANISIIAD 366

TRASNA UPANISIIAD 378

MANUUKYA UPANISIIAD 391

SVKTASVATARA UPANISIIAD 394

MAITIU UPANISIIAD 41*

A BlBLIOCaiAPIIY OP THE UPANISIIADS,

SKLKCTED, CLASSIFIED, AND ANNOTATED . 459

SANSKRIT INDEX 509

GENERAL INDEX 514

XI

REMARKS CONCERNING THE TRANSLATION
ITS METHOD AND ARRANGEMENT

Principles observed in. tlie translation

It has been the aim of the tianslator to prepare a rendering that
lepiesents, as faithfully as possible, the foim and meaning of the
Sanskrit text A liteial equivalent, even though lacking in fluency
or giace of expression, has been preferred thioughout to a fine phnise
that less exactly reproduces the original. The version has been made
in accordance \vith philological principles, with constant and com-
prehensive comparison of recuircnt words and phi uses, and due
attention has been paid to the native commentaries as \vell as to the
\voik of previous scholars in East and West.

The text on which, it is based

The text of the Upanishads here translated may be said to be in
fairly good condition, and the readings of the printed editions could
in the main be followed. Occasional adoption of variants or eou-
jectuial emendations is mentioned and explained in the footnotes (as
on pp. 207, 226, 455). In the Brihad-Aranyaka Upanishad the text
of the Kanva recension has been used as the basis; some of the
variations of the Madhyathdina recensionN aie noted at the foot of
the page. In the Kaushitaki Upanibhad the pnncipal divergencies
between the Bibhotheca Indica edition and that in the Anandasrawa
Series are set foilh m the notes.

Order of the Upanishads in this volume

The traditional sequence of the ten principal Upanishads is that
given in the following useful versus memonaUs : —

aitareyam ca chandogyam brhaddranyakam
In the present volume, which adds the Maitri Upanishatl to the usual
group of twelve, they are anangcd in the probable order of their
original composition. Though the determination of this order is

1 From A Catechism of flinduum, by Si is Chandia Vasu, Benares, 1899, j>, 3.

xii

CONCERNING THE TRANSLATION

difficult and at best conjectural, yet a careful study of the style and
contents of these texts points to a relative sequence nearly like that
fust foimulatcd by Deussen.1 The only depaiture in this volume from
Deussen's oider consists in placing the £vetasvataza in the later group
with the Maitii, rather than in the earlier group before the Mundaka.2

Treatment of metrical portions

Metrical poitions of the text are indicated by the use of type of
a smalloi size and by an arrangement that suggests verse form to the
eye. The meter of each stanza is shown by the width of the margin :
ii maijrin of modciate width denotes the n -syllable tnstitbh, whereas
a wider maigin denotes the familiar sloka, or 8-syllable anustubh.
The number of lines accoids with the number of veises in the original,
and wherever possible the tianslation follows the text line for line.
It has frequently been possible to attain in English the same number
of syllables as in the Sanskiit, though no attempt has been made to
pioducc a consistently metiical translation to the detiiment of the
sense.

Additions in square brackets

Matter in square brackets is matter not actually expiessed in the
wouls of the Sanskiit text. It comprises —

(a) the Knglish equivalent of a woid or words omitted or to be

understood in the Sanskiit (as at Ait. 4. 6, p. 300; Katha 4.3,
P- 3S4);

(b) words added to complete or improve the English grammatical

structure (as at Chanel. 5. 3. 3, p. 230);

(r) explanations added by the translator to make clear the import
of the passage (as at Prasna 5. 3-5, p. 388 ; Maitri 6, 14,
P- 433)-

Additions in parentheses

Matter in parentheses is always identical in meaning with the pre-
ceding woi d or words. It comprises —

(a) translations or equivalents of pioper names or other designa-

tions, as: * the Golden Germ (Hiranyagaibha)';

(b) Sanskrit words in italics, immediately after their English trans-

lation as : * peace (santf)?

1 See Peussen, Die Philosophic der Upanishatf s , pp. 22-25; English tr.,
pp. aa -2<> (of. the Bibliography, p. 501 below). See also Macdonell, History of
$&mkrit IMtrature, London, 1900, p. 226.

* See Hopkins, « Notes on the <Jveta9vatara, etc,,' JAOS. 22 (1901), pp. 380-
387, where he controverts Deussen on this very point

xiii'

CONCERNING THE TRANSLATION

TJse of italics

Sanskrit words have been quoted freely in italics enclosed in
paientheses —

(a) to aid the special student in his search for the exact shade of

meaning by giving the original of which the word or phrase
immediately picceding is a translation ;

(b) to render evident to the eye the play on woids 01 the etymo-

logical explanation that frequently occms in the exposition
or argumentation of the Upanishads (cf. Chand. i. 2. 10-12,
p. 179),

Nouns and adjectives are usually given in their uninflected stcm-
foim; occasionally, however, an inflected form is used for the take of
clearness (as at Chand. 8, 3. 3, p. 265).

Transliteration of Sanskrit words

The transliteration of Sanskrit words in italics follows thr current
usage of Western Oriental scholars (except that anuwara is repre-
sented by m instead of by the customary #;). In rotmm XiyV, as pan
of the English tianslation, however, proper names (as of divinities,
persons, texts, and ceremonies) aie given in a slightly less technical
transliteration, with some concession to popular usage ; the vowel
r is lepresented by fri' (except in 'Rig/ 'Rig- Veda '), and the
sibilant s by ' sh.'

Headings in heavy-faced type

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

xiv

LIST OF ABBREVIATIONS

A ... the recension of Kaush. published in the Anan-

dasrama Sanskrit Series,
Ait. . . Aitarcya Upanishad.
Ait. Br. . Aitarcya Biahmana.
Ay P. . American Journal of Philology.
Asv. . . Asvalayana (Grihya Sutra).
AV. . * Atharva-Vcda.
A VTr. - Atharva-Vcda Translation, by Whitney and Lan-

man, in the Harvard Oriental Series, vols. 7

and 8, Cambridge, Mass., 1905.
B . . . the recension of Kaush. published in the Biblio-

thcca Indica.

BhG. , Bhagavad-Git5.
BR. . . Bohtlingk and Roth's great Sanskrit Dictionary,

7 vols., St. Petersburg, 1855-1875.
Brih. . . Brihad-Aranyaka Upanishad.
7>/r/p. . Bohtlingk's shoiter Sanskrit Dictionary, 7 parts,

St. Petorsbuig, 1879-1889.
Chanel. * Chandogya Upanishad.
com, . , commentator, commentators.
ccL . , edited, edition.

JAOS. . Journal of the American Oriental Society.
K * . Kanva recension of Brih.
Kaush. „ Kaushitaki Upanishad.
Lc. . . (loco ctiato)) at the place cited.
M . - Mudhyamdina recension of Brih.
MBh. . Mahabhfirata.
Mahanan MahanFirfiyana Upanishad.
Mfind. . Mandukya Upanishad.
MS. . . Maitrayani Samhita.
Mund. . Mundaka Upanishad.
MW* + Monier-Williams's Sanskrit Dictionary, ad edition,

Oxford, 1899.
xv

LIST OF ABBREVIATIONS

Par. . . Paraskara (Grihya Sutra).

RV. . . Rig- Veda.

Sat, Br . Satapatha Biahmana-

SJ1E. . Sacred Books of the East.

SV. . . Sama-Vcda.

s.v. . . (sub Tcrbo)^ under the word.

Svet. . Svctasvatara TJpanishad.

TA. . . Taittirlya Aranyaka.

Talt. * . Taittirlya Upanishad.

tr. . . . translated, translation.

TS. . . Taittirlya Samhita.

VS. . . Vajasaneyi Sariihita.

ERRATA

Page 48, line 2 for Madhyarhdina read Mildhyathdina

Page 483 line 3 for Kanva read Ktiuva

Page 143, line 26 for ibis home read this world

Page 172, line 6 for Tvashtri read Tvashtri

Page 175, line 26 for yajur r^Wyajus
Page 330, line 26

and note 4 for Tvashtri read Tvashtri

AN OUTLINE OF THE PHILOSOPHY
OF THE UPANISHADS

CHAPTER I

TIIK PLACE OF TIIK UPANISHADS IN THE HISTORY
OF PHILOSOPHY

ALMOST contemporaneous with that remarkable period of
active philosophic and religious thought the world over, about
the sixth century r».c., when Pythagoi as, Confucius, Buddha, and
Zoroaster were thinking out new philosophies and inaugurating
great religions, there was taking place, in the land of India,
a quiet movement which has exercised a continuous influence
upon the entire subsequent philosophic thought of that country
and which has also been making itself felt in the West.

The Aryan invaders of Hindustan, after having conquered the
territory and gained an undisputed foothold, betook themselves
to the consideration of those mighty problems which thrust
themselves upon eveiy serious, thoughtful person — the problems
of the meaning of life and the world and the great unseen powers.
They cast about on this side and on that for explanation. Thus
we find, for example, in the Sveta^vatara Upanishad (i. i) : —

* What is the cause? Brahma? Whence aie we born? \
Whereby do \vc live? And on what arc we established?

Overruled by whom, in pains and pleasures, /

Do we live our various conditions, O ye theologians ? ' j

In childlike manner, like the early Greek cosmologists, they
accepted now one thing and now another as the primary material
out of which the whole xvorld is made. Yet, again like the
early Greek philosophers and also with 'the subtlety and
directness of childlike insight, they discerned the underlying
unity of all being. Out of this penetrating intuition those
early Indian thinkers elaborated a system of pantheism which
has proved most fascinating to their descendants. If there is

i B

PHILOSOPHY OF THE UPANISIIADS

any one intellectual tenet which, explicitly or implicitly, is held
by the people of India, furnishing a fundamental presuppo-
sition of all their thinking", it is this doctrine of pantheism.

The beginnings of this all-pervading form of theorizing are
recorded in the Upanishacls. In these ancient documents are
found the earliest serious attempts at construing the world
of experience as a rational whole. Furthcrmoie, they have
continued to be the generally accepted authoiitative state-
ments with which every subsequent oithodox philosophic
formulation has had to show itself in accord, or at least not in
discord. Even the materialistic Carvfikas, who denied the
Vedas, a future life, and almost every sacred doctrine of the
orthodox Brahmans, avowed respect for these Upanishads.
That interesting later epitome of the Vcdfmla, the Vedftnta-sfira,1
shows how these Carvakas and the adherents of the Buddhistic
theory and also of the litualistic Purva-mlmfunsa and of the
logical Nyaya appealed to the Upanishads in .support of their
varying theories. Even the clualistic Sankhya philosophers
claimed to find scripture authority in the Upanishads.^ For
the orthodox Vedanta, of course, the Upanishads, with
Badarfiyana's Vedanta-Sutras and Sankara's Commentary on
them, have been the very text-books.

Not only have they been thus of histoiical impoitancc in
the past development of philosophy in India, but they are of
present-day influence. * To every Indian Brahman today the
Upanishads are what the New Testament is to the Christian.'3
Max Muller calls attention to the fact that there arc more new
editions published of the Upanishads and Saankara, in India
than of Dcscaites and Spinoza in Europe.'1 Especially now,
in the admitted inadequacy of the existing degraded form of
popular Hinduism, the educated Hindus arc turning to their
old Scriptures and are finding there much which they con-

1 Translated by Col. Jacob in his Manual of Hindu Pantheism > homlon, 1(891,
pp 76-78* Text published by him m Bombay, 1894, and by Bohllinfjk in his
Sanskrit- Chrestoviath ie.

2 See the Sarva-daxiaaa-samgiaha, a later summary of the vanous philosophers,
translated by Cowell and Cough, p. 227 (and ed., London, 1894).

3 Deussen, The Philosophy of the Ufianishads, tr. by Gedtkn, p, viii, J&Uuburah,
1906,

4 Max Muller, Lectures on the Vedanta, Philosophy > p, 39,

PHILOSOPHY OF THE UPANISHADS

fidcnlly stake against the claims of superiority of any foreign
religion 01 philosophy. It k noteworthy that the significant
movement indicated by the reforming and theistic Samajas
of modem times was inaugurated by one who was the
first to prepare an English tianslation of the Upanishads.
Rammohun Roy expected to restore Hinduism to its pristine
purity and superiority through a resuscitation of Upanishadic
philosophy with an infusion of certain eclectic elements.

They <ue also being taken up and exploited by a certain
class who have found a rich reward and an attractive field of
operation in the mysticism and cicdulity of India. Having
hopes foi ' the Upanishads as a world-scripture, that is to say,
a scripture appealing to the lovers of religion and truth in all
races and at all times, without distinction,5 theosophists have
been endeavoring to make them available for their converts.1

Not only have the Upanishads thus furnished the regnant
philosophy for India from their date up to the present time
and proved fascinating to mystics outside of India, but their
philosophy presents nianj^tej'esting^jjaralljeb ft&d . contrasts ,,
to the elaborate philosophizings of Western lands. And
Western professional students of philosophy, as well as liteiary
historians, have felt and expressed the importance of the
Upanishads. In the case of Arthur Schopenhauer, the chief
of modem pantheists of the West, his philosophy is unmis-
takably transfused with the doctrines expounded in the
Upanishads, a fact that might be surmised from his oft-quoted
eulogy : * It pu c, Anquetil du Perron's Latin translation of a
Persian rendering of the Upanishads] is the most rewarding
and the most elevating reading which (with the exception of
the original text) there can possibly be in the world. It has
been the solace of my life and will be of my death.' 2

Professor Deussen, the Professor' of Philosophy in the
University of Kiel (Germany), has always regarded his
thorough study of the Vedanta philosophy as a reward in

1 The VfanishadS) by Mead and Chaftopadhyaya, p. 5, London, Theosophical
Publishing Society, 1896. See also The Theosophy of the Upanishads (anonymous),
London, Theosophical Publishing Society, 1896, and The. Upanishads with
tankards Commentary ', a translation made by several Hindus, published by V. C»
fteshacharri, Madras, 1898 (dedicated to Mrs* Annie Besant),

fl P&rtrga, 2, § 185 (Werke, 6, 427).

3 B 2

PHILOSOPHY OF THE UPANISHADS

itself, apait from the satisfaction of contributing so largely to
our understanding of its teachings. Foi in the UpunLshads he
has found Parmcnidcb, Plato, and Kant in a nutshell, and on
leaving India in 1^93, in an address before the Bombay Hianch
of the Royal Asiatic Society,1 he gave it as his paiting advice
that 'the Veddnta, in its imfalsified form is the strongest support
of pure morality, is the greatest consolation in the sufferings
of life and death Indians, keep to it ! ;

Professor Royce of Harvard University deemed the philo-
sophy of the Upanishads sufficiently important to expound it
in his Gifford Lectures,2 before the University of Aberdeen,
and to introduce sonic original translations especially made by
his colleague Professor Lanman.

So, in East and West, the Upanishads have made and will
make their influence felt. A broad survey of the facts will
hardly sustain the final opinion expressed by Regnaucl ;
4 Arbitrary or Icgcndaiy doctrines, that is to say, those which
have sprung from individual or popular imagination, such as
the Upanishads, resemble a gallery of portraits whose originals
have long since been dead. They have no more than a his-
torical and comparative value, the principal interest of which is
for supplying important elements for the study of the human
mind.' 3

Historical and comparative value the Upanishads undoubt-
edly have, but they are also of great present-day importance.
No one can thoroughly understand the workings and conclusions
Df the mind of an educated Hindu of today who does not know
something of the fountain from which his ancestors for cen-
turies past have drunk, and from which he too has been deriving
h]s intellectual life. The imagery under which his philosophy
is conceived, the phraseology in which it Is couched, and the
analogies by which it is supported arc largely the same in the
discussions of today as arc found in the Upanishads and in
Sankara's commentaries on them and on the Sutras. Further-
more, although some elements arc evidently of local interest

1 Printed as a pamphlet, Bombay, 1897,, and also contained in hi« /Memento of
Metaphysics, English translation, p 337, London, 1894.

2 Royce, The World and the Individual, i. 156-175, New York, 1900,

3 Regnaud, Mat&riaitx pour scrvir & Phi stain de la philosophic dc /'///<#, a, 304,
Paris, 1878.

4

PHILOSOPHY OF THE UPANISHADS

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

CHAPTER II

THE UPANISHADS AND THEIR PLACE IN
INDIAN PHILOSOPHY

TIIK Upanishads are religious and philosophical treatises
forming part of the early Indian Vedas.1 The preceding por-
tions are the Mantras, or Hymns to the Vedic gods, and the
Brahmanas, or directories on and explanations of the sacrificial
ritual. Accordingly these three divisions of the Sruti, 01
4 Revelation,' may be roughly characterized as the utteiances
successively of poct3 pncst, and philosopher. The distinction
of course, is not strictly exclusive ; for the Upanishads, being
integral parts of the Brahmanas,2 are continuations of the
sacrificial rules and discussions, but_Jhey^pass over into .pixila-
sophical considerations. Much that is in"lKe'"~Opanishads
particularly in the Brihad-Aranyaka and in the Chandogya
might more properly be included in the Brahmana portion
and some that is in the Brahmanas is Upanishadic in charac-
ter. The two groups are closely interwoven.

1 * That which is hidden in the sccict of the Vedas, even the Upanishads.'—
£vetaivntara Upixnishad 5, rt,

u Technically, the older Upanishads i, with the exception of the I6a, which is th<
last chapter of the Sarhhita of the White Yajur-Veda) form part of the Aranyakas
' Forest JBooks/ which in turn are part of the Biahraanas, the second part of ih<
Vedas.

Later a distinct class of independent Upanishads arose, but even of several o
the classical Upanishads the connection with the Brahmanas has been lost. Onl^
the thirteen oldest Upanishads, which might be called classical and which ar<
translated in this volume, are here discussed.

5

PHILOSOPHY OF THE UPANISHADS

This fact, along with the general lack of data in Sanskiit
literature for chronological orientation, makes it impossible to
fix any definite dates for the Upanishacls. The Satapalha
Brahmana, of which the Brihad-Aranyaka Upanishud forms
the conclusion, is believed to contain material that comes down
to 300 B.C. The UpanLshads themselves contain several
references to writings which undoubtedly arc much latct than
the beginnings of the UpanishacLs The best that can be done
is to base conjcctuies upon the gcneial aspect of the contents
compaied with what may be supposed to precede and to suc-
ceed, The usual date that is thus assigned to the Upanishads
is about 600 or J)OQ it. (J^Just prior to the Buddhist revival,

Yet evidences of Buddhist influences are not wanting in
them. In Brih. 3. a. 13 it is stated that after death the differ-
ent parts of a person return to the different parts of Nature
from whence they came, that even his soul (aim an) goes into
space and that only his karma, or effect of work, remains over.
This is out and put tbc.HuddhistJoctrine. Connections in the
point of dialect may also be shown, Sarvavat is * a word
which as yet has not been discovered in the whole range ol
Sanskrit literature, except in Satapatha Brahmana 14. 7. i. 10
[ = Brih. 4. 3. 9] and in Northern Buddhist writings,' l Its Tali
equivalent is sabbavfi. In Brih. 4. 3. a-6 r is changed to /»
i. e, paly-ay ate for pary-ayatc — a change which is regularly
made in the Pali dialect in which the books of Southern Bud-
dhism arc written. It may be that this is not a direct influence
of the Pali upon the Sanskrit, but at least it is the same ten-
dency which exhibits itself in Pali, and here the two languages
are close enough together to warrant the assumption of contact
and mutual influence. Somewhat surer evidence, however, is
the use of the second person plural ending tha for la. Mitllcr
pointed out in connection with the word acarathct (MtmcL
i. 2, i) that this irregularity looks suspiciously Buddhistic.
There are, however, four other similar instances. The word
samvatsyatka (Prasiaa i. 2) might be explained as a future
indicative (not an imperative), serving as a mild future imper-
ative. But prcckatha (Pra&ia jr. 2), apadyatha (Pnufou a. 3),
and/###Afctf and vimtmcatAa(Mu%d. 2, 3. 5) arc evidently meant

1 Kern, *?#£ 2r, p. xvii,
6

PHILOSOPHY OF THE UPANISHADS

as imperatives, and as such arc formed with the Pali instead of
with the regular Sanskrit ending. It has long been suspected
that the later Siva sects, which recognized the Atharva-Veda
as their chief scripture, were closely connected with the Bud-
dhistic sects. Peihaps in this way the Buddhistic influence1
was transmitted to the Prasna and Mundaka Upanishads of
the Atharva-VccUi.

This shows that the Upanishads are not unaffected by out-
side influences. Even irrespective of these, their inner structure
reveals that they arc heterogeneous in their material and com-
pound in then composition. The Brihad-Aianyaka, for
instance, is composed of three divisions, each of which
is concluded, as if it were a complete whole, by a vai'ufat or
genealogy of the doctrine (that is, a list of teachers through
whom the doctrine there taught had originally been leceived
from Brahma and handed down to the time of wilting). The
first section, entitled ' The Honey Section,' contains a dialogue
between Vajnavalkya and Maitrcyl which is almost verbally
repeated in the second section, called ' The Yajnavalkya Sec-
tion.' It seems quite evident that these two pieces could not
have been parts of one continuous writing, but that they were
parts of t\\o sepaiate works which were mechanically united
and then connected with the third section, whose title, e Supple-
mentary Section/ is in accord with the heterogeneous nature of
its contents,

Both the Brihad-Aranyaka and the Chandogya are very
composite in character. Disconnected explanations of the
sacrificial ritual, legends, dialogues, etymologizing^ (which now
appear absurd, but which originally were regarded as im-
portant explanations),2 sayings, philosophical disquisitions, and
so forth arc, in the main, merely mechanically juxtaposed. In
the shorter and later Upanishads there is not room for such
a collection ; but in them, more and more, quotations from the
earlier Upanishads and from the Vedas are inserted. Many of
these can be recognized as such. There are also certain
passages, especially in the Katha and Svetasvatara, which,
t "*""*"

1 See on this point the interesting testimony adduced by Foucher, &tude sur
I ' iconographic bbuddhiqnt de Flndc^ Paris, 1900.

2 Such as Hrih. r, 2.7; i. 3. 22; i. 4. i ; 3.9. 8-9 ; Chanel, i. 2. 10-12 ; 6, 8. i.

7

PHILOSOPHY OF THE UPANISHADS

though not referable, arc evidently quotations, since they arc
not grammatically construablc in the sentence, but contain
a thought which seems to be commented upon in the words
immediately following.

Not only are the Upanishads thus heterogeneous in point of
structure, but they also contain passages which .set forth the
dualistic Sankhya philosophy, which has been the chief antag-
onist of the monistic Vcdfmta. Of the earlier Upanishads
the CbcTndogya, in 6. 4, explains all existing objects as a com-
position of three elements, a reduction which has an analogue
in the Sankhya with its three qualities. In Katha 4. 7, the
prakrti or £ Nature3 of the Sankhya is described. In Katha
3. 10-13, and similarly in 6. 7~c85 there is a gradation of
psychical principles in the order of their emanation from the
Unmanifest (avyakta) which agrees closely with the Srmkhya
order ; but a difference is added when that UmnamTcst, instead
of being left as the ultimate, is suboidinated to the Person of
the world-ground. Somewhat similar arc the genealogies of
Munch i. i. 8 ; a. t. 3; and Prasna 6. ^. In Prasna 4, 8 is
a combined Sankhya and Vedanta list, the major part of
which, up to citta, 'thought and what can be thought/ Is
Sankhyan. The term buddhi, 'intellect,' is an important
Sankhyan word. It is noticeable that it docs not occur until
the Katha, where other Sankhyan similarities are first
prominent^and where this word is found four times.

In the Svetasvatara the Sankhya is mentioned by name in
the last chapter, and the statement is made that it icascms
in search of the same object as is there being expounded The
references in this Upanishad to the Sankhya arc unmistakable.
The enumerations of i, 4-5 arc distinctly non-Vcdfmtic and
quite Sankhyan. The passage at 6. j, where svah/tava, 'the
nature of things,3 evidently means prah-ti^ the c Nature J of the
Sankhya, denounces that theory as the utterance of deluded
men. Similarly I. 3 contradicts the Sfinkhyaa doctrine in
placing the gunas, or c qualities/ in God and in attributing to
him ' self-power/ But more numerous arc the instances where
the Vedanta theory is interpreted in Sankhyan terms, as in
4- 10, where the prakrti of the Sankhya is identified with the
may a of the Vedanta. The passage 4. 5, where the cxplana-

8

PHILOSOPHY OF THE UPANISHADS

tion of experience is sensually analogized, is thoroughly
Sankhyan. The relation of the Vedanta to the Sankhya has
not yet been satisfactorily made out. Perhaps, as Professor
Cowell maintained,1 'the Svetasvatara Upanishad is the most
direct attempt to reconcile the Sankhya and the Vedanta.5
The Maitri is even more evidently pervaded by Sankhyan
influences, especially the explicit references to the gunas,
or s qualities/ with the enumeration of their effects (3. 5) and
the explanation of their origin '(5, 2).

Even with due allowance made for a supposititious period
when the terms of philosophy may have existed without
distinction of systems, such as are known afterwards as
Vedanta and Sankhya, it is nevertheless improbable that so
complete a Sankhyan vocabulary as meets us in the Svetas-
vatara and the Maitri Upanishads could belong to such a
period. They seem rather to belong to a period when
systems were not only recognized as such, but as antagonistic.
^ These remarks have made it clear that the Upanishads are
no homogeneous products, cogently presenting a philosophic
theory, but that they are compilations from different sources
recording the fi guesses at truth' of the early Indians. A
single, well articulated system cannot be deduced from them ;
but underlying all their expatiations, contradictions, and
unordered matter there is a general basis of a developing
pantheism which will now be placed in exposition.

CHAPTER III

FIRST ATTEMPTS AT THE CONCEPTION OF
A UNITARY WORLD-GROUND

AMONG the early Indians, as among the early Greeks, an
explanation of the beginnings of the world, its original sub-
stance, and its construction, formed the first and most inter-
esting subject of philosophical speculation. In the Ve'das such
speculation had gone on to some extent and had produced the

a In his notes to Colebrooke's •Miscellaneous Essays, i. 257, London, 1873.

But see 'more. especially: Professor Hopkins, JA OS. 22, 380-387. > ; '•.•"•': •; ! '•

: : 9

PHILOSOPHY OF TIIK UPANISHADS

famous Creation Hymn, RV. 10. 1 29, as well as others (such as
RV. TO. vju ; 10. 81 ; 10. 73 ; 10. 90) in which the origin of
the world was conjectured under architectural, generative, and
sacrificial analogies. In the Brahmanas speculation continued
further along the same lines. When the peiiod of the
Upanishads arrived, the same theme had not grown old — and
when will it? The quotation from Svet. T. i already cited
(page i) shows how this theme was still discussed and indicates
the alternatives that were offered late in the period. Hut
among the early Upanishads these first crude cosmo^onic
theories had not yet been displaced.

Prominent among these is one which was advanced among
the early Greeks by Thalcs and which was also a widely
prevailing Semitic idea, namely, that the original stuff of the
world was Water. Thus in Brih $. 5 we find it stated that { In
the beginning this world was just Water.' clt is just Water
solidified that is this earth, that is the atmosphere, that is the
sky, that is gods and men, that is animals and birds, grass
and trees, beasts, together with worms, flies, and ants ; all
these are just Water solidified' (Chanel 7. To. i), Gargi in
Brih. 3. 6. i opens a discussion with the philosopher Yajnavalkya
by asking for an explanation of the popular theory that *all
this world is woven, warp and woof, on water.1

In the later Katha a more philosophic theory of the world-
ground was added on to this older theory that water was the
primal entity : ' [Atman], who was born of old from the waters '
(4- 6). Somewhat similar combinations of the earlier and laloi
theories arc made in Ait. i. r. 3, where Atman, after creating
the wateis, 'from the waters drew forth and shaped a person/
from whose members the different parts of the world and of
man emanated; arid in Kaush. t, 7, where Brahma declares
ethc waters, verily, indeed, arc my world/

In a little more philosophic fashion Space also was posited
as the ultimate ground of the world. At Chand 1.89 three
men are represented as having a discussion over the origin (or
'what it goes to,' gati] of the Saman, ' Chant,' of the sacrificial
ritual. One of the group traced it back to sound, to breath, to
food, to water, to yonder world. When pressed as to what
' yonder world goes back to/ he replied: 'One should not lead

10

PHILOSOPHY OK THE UPANISHADS

beyond the heavenly world. We establish the Saman upon the
heavenly woild, for the Saman is praised as heaven.' The second
member of the group taunted the first that his Saman had no
foundation, and when challenged himself to declaie the origin
of that world, replied 'this world'; but he was immediately
brought to the limit of his knowledge as regards the origin of
this world. ' One should not lead beyond the world-support.
We establish the Sfxman upon the world as a support, for the
Saman Ls piaiscd as a support/ Then the third member put
in his taunt . l Your Saman comes to an end,' said he. It is
noticeable that he, who was the only one of the three not
a Brahman, or professional philosopher, was able to explain:
'Verily, all things here aiise out of space. They disappear
back into space, for space alone is greater than these ; space
is the final goal/

With still greater abstraction the origin of the world is
traced back, as in the early Greek speculations and as in
RV. 10. 73. 3-3 and AV. 17. j. 19, to Non-being (a-sad).

¥£ fn the beginning, verily, this [world] was non-existent.
Thcicfiom, vcnly, Being was pioduced/ (Tail:. 2. 7.)

In Chdnd. 3. 19 the same theory is combined with another
theory, which is found among the Greeks and which was
popular among the Indians, continuing even after the time of
Mann, namely, that of the cosmic egg. ' In the beginning
this world was merely non-being (a~sad). It was existent.
It developed. It turned into an egg. It lay for the period of
a year. It was split asunder. One of the two eggshell-parts
became silver, one gold. That which was of silver is this
earth. That which was of gold is the sky. What was the
outer membrane is the mountains. What was the inner
membrane is cloud and mist. What were the veins are the
rivers* What was the fluid within is the ocean/

This theory of the Rig- Veda, of the Atharva-Veda, of the
Taittirlya, and of the early part of the Chandogya is expressly
referred to and combated at Chand. 6. $. ' In the beginning,
my dear, this world was just Being, one only, without a second.
To be sure, some people say : C{ In the beginning this world
was just Non-being, one only, without a second ; from that

PHILOSOPHY OF THE UPANISHAIXS

Non-being Being was produced." But verily, my dcai,
whence could this be? How from Non-being could Being
be produced? On the contrary, my dear, in the beginning
this world was Being, one only, without a second. It
bethought itself: ''Would that I were many! Let me
procreate myself!'3 It emitted heat.' Similaily the heat
procicatcd water, and the water food. Out of these three
elements., after they had been infused by the oiiginal existent
with name and form (i.e. a principle of individiuition), all
physical objects and also the organic and psychical nature
of man were composed.

Still more abstract than the space-theory, but connected
with it, is the cosmological speculation offeicd by Yfijfiavalkya
to Gargl,who confronted him with two supposedly unanswerable*
questions. c That which is above the sky, that which is beneath
the earth, that which is between these two, sky and earth,
that which people call the past and the present and the futmv
— across what is that woven, warp and woof? ' * Acioss space/
was Yajnavalkya's reply. l Across what then, pray, is spaa*
woven ?' < That, O Gargi, Brahmans call the Imperishable,'
answers Yajnavalkya, but he does not attempt to describe this,
since it is beyond all earthly distinctions. However, with
a directness and a grand simplicity that call to mind the
Hebrew account of the creation by the mandatory word of
the Divine Being, there follows an account of the governances
of the world by that world-ground. 'Verily, () Gargi, at the
command of that Imperishable the sun and moon stand apart.
Verily, 0 Gargi, at the command of that Imperishable the
earth and the sky stand apart. Verily, C) Gurgi, at the
command of that Imperishable the moments, the hours,
the days, the nights, the fortnights, the months, the seasons,
and the years stand apart. Verily, 0 GargT, at the command
of that Imperishable some rivers flow from the snowy
mountains to the east, others to the west, in whatever direction
each flows ' (Brih. 3. 8. 3-9).

These searchings for the origin and explanation of the world
of phenomena, first in a phenomenal entity like water and
space, and then in a super-phenomenal entity like non-being,
being, or the Imperishable, had even in the Rig- and Alharva-

PHILOSOPHY OF THE UPANISHADS

Vcdas reached the conception of a necessarily unitary basis
of the world and even the beginnings of monism. Thus :—
- Hiahmana.spati like a smith

Did foige together all things heie.' (RV. 10. 72. 2.)
VLsvakarman (Hteially, the < All-maker'), the one God,
established all things (RV. 10. 81). From the sacrificial
dismemberment of Purusha, the World-Person, all things
were formed (RV. 10. 90). Again, in RV. 10. 131. i:—

' In the beginning aiose Hiranyagaibha,
The cauli's begetter, ^ho cieated heaven.'

So also in RV. 10. 129. i, 2, the Creation Hymn:—
'Tlu'ie was then neither being nor non-being.. ..
Without hi oath breathed by Us own power That One.'

So also RV, i, 1 64. 6 : —

' L unknowing, ignoiant, here
Ahk the wise sages for the sake of knowledge :
What was That One, in the form of the unborn,
Who established these six worlds?'

A glimpse into monism is seen in RV. i, 164. 46 : —

' Him who is the One existent, sages name variously/

Various, indeed, wcie the conjectures regarding the world-
ground. Four — Brahmanaspati, Visvakarman, Purusha, and
Iliranyagarbha — besides the indefinite That One, have just been
cited from the Rig-Veda. Another, Prajapati (literally ' Lord
of creatures ') began to rise towards the end of the Vedic period,
increased in prominence through the Brahmanic, and continued
on into the Upanishadic. But the conception which is the
ground- woi k of the Vcdanta, which overthrew or absorbed into
itself all other conceptions of the world-ground, was that of
Brahma, Emerging in the Brahmanas, it obtained in the
Upanishads a fundamental position which it never lost, In-
deed, the philosophy of the Upanishads is sometimes called
Brahma-Lsm from its central concept.

PHILOSOPHY OF THE UPANISIIADS

CHAPTER IV

THE DEVELOPMENT OF THTC CONCEPTION
OF BRAHMA

AS the early cosmologies started with one tiling and another,
but always one particular thing, posited as the piimal entity,
so in Brih. i. 4. 10-1 1 and again in Maitii 6. 17 we find the*
statement: ' Verily, in the beginning this world was Brahma.'
And as in the old cosmologies, especially in the Rig- Veda and
in the Brahmanas, so also in the Upanishacls procreation was
adopted as the specific analogy for world-production. Thus:
' He desired: "Would that I were many' Let me procreate my-
self! " He performed austerity. Having perfoimed austerity,
he created this whole world, whatever thcic is here' (Tail.
2. 6) It should be noticed that consciousness, which was
absent in the water- and space-cosmologies, is here posited for
the production of the world ; also that the creation of the
world, as in the Purusha Hymn, RV, 30. 90, and all through
the Brahmanas, is an act of religious significance accompanied
by ceremonial rites.

This last fact is not unnatural when the situation is considered.
Every undertaking of importance had to be preceded by sani-
ficcs and austerities in order to render it auspicious. The
greater the importance of the affair, such as beginning a wat-
er going on a journey, the greater was the need of abundant
saciifice. And if saciifice was so essential and efficacious for
human affairs, would it not be equally necessary and efficacious
for so enormous an undertaking as the creation of the world ?

These considerations probably had the greater weight in
view of the meaning and historical importance of the word
&ra/ima, which now and henceforth was to be employed as
the designation of the world-ground.

In the Rig- Veda brahma seems to have meant first ' hymn/
prayer/ ' sacred knowledge/ * magic formula/ In this very
sense it is used in the Upanishads, e. g. Tait. 3. 10. 4, as well as
in compounds such as brafivtavat, 'possessed of magic formulas/
and brahma-varcasa, ' superiority in sacred knowledge/ It
also signified the power that was inherent in the hymns,

14

PHILOSOPHY OF THE UPANISHADS

piaycrs, sacicd foimulas, and sacicd knowledge. This latter
meaning it was that induced the application of the word to the
world-ground — a power that created and pervaded and upheld
the totality of the univeisc.

Yet how difficult it was to preserve the penetrating philo-
sophical insight which discerned that efficiency, that power,
that brahnia undei lying the world — an insight which dared
to take the word from its religious connection and to infuse
into it a philosophical connotation — will be shown in the
recorded attempts to grasp that stupendous idea, all of which
fell back, because of figurative thinking, into the old cosmo-
logies which this very Brahma-theory itself was intended to
transcend.

The unknown character of this newly discovered Being and
the idea that only by its will do even the gods perform their
functions, is indicated in a legend contained in the Kena
Upanishad. Biahma appeared to the gods, but they did not
understand who it was. They deputed Agni, the god of fire,
to ascertain its identity. He, vaunting of his power to burn,
was challenged to burn a straw, but was baffled. Upon his
unsuccessful return to the gods, Vayu, the god of wind, was
sent on the same mission. He, boasting of his power to blow
anything away, was likewise challenged to blow a straw away
and was likewise baffled. To Indra, the next delegate,
a beautiful woman, allegorized by the commentator as Wis-
dom, explained that the incognito was Brahma, through whose
power the gods were exalted and enjoyed greatness.

In Brih. 3. 9. 1-9 Yajnavalkya was pressed and further
pressed by Sakalya to state the real number of the gods. Un-
willingly he reduced, in seven steps, the popular number of
3306 gods to one, and that one was Brahma, the only God.

But apart from legend and apait from religion it was
difficult for the ordinary person to understand who or what
this Brahma was,

Gargi, one of the two women in tthe Upanishads who
philosophize, takes up the old water-cosmology and asks
Yajnavalkya, the most prominent philosopher of the Upani-
shads (Brih. 3, 6) : ' On what, pray, is the water woven, warp
and woof?1 He replies, 'The atmosphere- wo rids/ On being

PHILOSOPHY OF THK UPANLSIIADS

asked again/ On what then, pray, arc the atmosphcrc-wotlds
woven, warp and woof?' he .says, 'The Gandharva-xvorld
[or^ world of spirits]; The rcgressus has been entered, and
Yajnavalkya plays somewhat the part of Locke's 'poor
Indian [i. c. American Indian] philosopher ' with his toitotsc,
and elephant, and so forth, as the world's last standing-
ground. Merc he takes Gaigl back to the worlds of the sun
upon which the Gandharva-worlds arc woven, and then in turn
to the worlds of the moon, the worlds of the stais, the woiUls
of the gods, the woilds of Indra, the woilds of Prajapati,
the worlds of Brahma. « On what then, pray, arc the worlds
of Brahma woven, warp and woof?' 'Gfugi, do not question
too much, lest your head fall off. In tiuth you arc question-
ing too much about a divinity about which furl her questions
cannot be asked. GargI, do not over-question.1 Thereupon
Gargi ceased to question.

It is a remnant of the old space-cosmology joined with the
Brahma-theory when in Brih. 5. i it is stated that • Brahma is
ether— the ether piimcval, the ether that blows' A little
more b added when it is said that v Brahma is life, Brahma
is joy. Brahma is the void ' (Chanel, 4. i o. 3). The abundance
and variousncss of being in that world-ground which must
also be the ground of the physical and of the mental life of
persons is approached in Tait 3, where the instruction is
successively given that Brahma is food, biealh, mind, under-*
standing, and bliss, since out of each of those, as from the
world-ground, things arc bora, by those they live, unto those
they enter on departing hence.

There arc four other passages where attempts are expressly
made to define Brahma,

In^Brih. a. i the renowned Brahman Gargya Ufilfiki came
to Ajatasatru, king of Benares, and volunteered to tell him of
Brahma, The wealthy king, In emulation of the lavish Janaka,
offered a thousand cows for such an exposition, Gargya
explained that he venerated the person in the sun as Brahma.
£ Talk not to me about such a Brahma/ Ajataiitru protested
He venerated as Brahma the Supreme Head and King of all
beings. Then Gargya said that he also venerated the person
m the moon as Brahma. Ajfita&tru again protested against

PHILOSOPHY OF THE UPANISHADS

the inadequacy of such a conception of Brahma, He vener-
ated It as the great white-robed king Soma (i.e. the person
vivifying the moon). Again Gargya gave another definition
of Brahma, namely, as the person in the lightning ; and again
Ajfita^atru condemned his statement as inadequate by de-
claring that he venerated as Brahma the Brilliant One, the
principle of brilliancy, not only in the lightning but in all
brilliant things. So the two converse back and forth, Gargya
successfully giving new definitions and Ajatasatru declaring
their inadequacy with a broader conception which included
and went beyond Gfirgya's, and at the same time deducing a
practical benefit to any who held such a conception. Gargya Js
conception of Brahma as the person in space was supple-
mented by the conception of Brahma as the Full, the
non-active ; the person in the wind, by Indra, the terrible,
and the unconquered army; the person in the fire, by the
Vanquisher; the person in water, by the Counterpart (of
all phenomenal objects); the person in the mirror, by the,
Shining One ; the sound which follows after one, by Life ;
the person in the quarters of heaven, by the Inseparable
Companion ; the person consisting of shadow, by Death ; the
person ia the body, by the Embodied One— in all, twelve1
conceptions of Brahma, which exhaust Gargya Balakfs
speculation on the subject. He, the challenger, the professional
philosopher, then requests instruction from his vanquisher, who,
it may be noticed again? was not a Brahman, but a Kshatriya
(i. a a man belonging to the second caste). Ajatasatru called
attention to the anomaly of a Brahman's coming to a Kshatriya
for instruction, but consented to make him know clearly this
comparatively new and not fully comprehended conception of
Brahma. * He, verily, 0 Balaki, who is the maker of all these
persons [whom you have mentioned in succession], of whom,

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

17 c

PHILOSOPHY OF THE UPANISIIADS

verily, this Is the work— he, verity, should be known ' (Kaush.
4.19). With the illustration at hand of a man awaking from sleep,
Ajatasatru shows that finally Brahma is to be conceived of as
that into which one goes to sleep and from which one wakes
again. The conclusion Ls : < As a spicier might come out with
his thread, as small sparks come forth from the fire, even so
from this Soul come forth all vital energies, all worlds,
all gods, all beings. The mystic meaning \itfanisa<f) there-
of is k£ the Real of the real " } (Brih. 3. i. 30).

This is the most important passage, for it is the first in the
Upanishads where the conception of Biahrna Ls subjected to
a regressive analysis leading to a conclusion which obtains
throughout the remainder of the Upanishads, except us it is
further supplemented. In it the following points an* to be
noticed. The old cosmologies, accoidiny to which the woi Id-
ground was to be discovered in some particular phenomenal
object or substance, aic still clung to in so Eir as Urahmu, the
newly postulated world-ground, is to be found in one and
another individual object, such as the sun, the moon, lightning,
space, fire, water, and so forth; they are transcended, however!
in so far as those objects arc not regarded as themselves of the
stuff out of which the world was fashioned, but arc looked upon
only as a habitation of the world-ground, which is also a person,
locally lodged. Such a conception of the first disputant is
corrected by the second's pointing out that the world ground
cannot be the substrate of only certain particular phenomena ;
that the several principles must be referred back to a .single
one, ' who is the maker of these persons, of whom this [ universe')
is the work5 (Kaush. 4. 19), and (more impoitant still) that if
one would come close to the apprehension of this world-ground,
it is chiefly to be known as the upholder of his own psychical
existence through the period of sleep ; that it is a Soul (Atman]
and that this Soul is the source of all existing things, vital
energies, worlds, gods, all beings, which arc actual, to bo sure,
but actual only because It is their Real.

A very great advance in the conception of the world-ground
is here made, and a doctrine is reached of which most of the
later dialogues are further explications. There are two other
dialogues, however, which by a similar succession of definitions

18

PHILOSOPHY OF THE UPANISHADS

and corrections arrive at the same fundamental conception of
Brahma.

In Brih. 4. 1-2 Janaka, at Yajfiavalkya's request, states the
various philosophical theories that have been piopounded to
him. Six diffeient conceptions of Brahma, taught by different
teachers, arc thus elicited- First, that Brahma is speech.
This was self-evident, replied Yajiiavalkya, but it was saying
no more than that one had a mother, or a father, or a teacher ;
without explaining the scat and support of speech, such a
Brahma was one-legged. Yajnavalkya then supplied the
deficiency by explaining that its seat was speech, its support
space, and it should be reverenced as intelligence, for by speech
all things were known. Similarly, the theory that Brahma
was breath was approved as true, but condemned as inade-
quate, and supplemented by the explanation that breath was
its scat, space its support, and it should be reverenced as dear,
since the breath of life is dear. So Brahma is sight, the eye
its scat, space its suppoit ; and it should be reverenced as
truthfulness, since the eyes see truly. Brahma is hearing, the
ear its scat, space its support ; and it should be reverenced as
the endless, for the quarters of heaven from which one hears
arc endless. Brahma is mind, its scat is mind, its support is
space ; and it should be reverenced as the blissful, for with the
mind one experiences bliss. Brahma is the heart, its seat is
the heart, its support is space ; and it should be reverenced as
the steadfast, for the heart is a steadfast support. The con-
clusion is not clearly connected with the dialogue ; at 4. 3. 4
there seems to be a break in the text. But it ends with the
description of the Atman (Soul, or Spirit), which is without
deseribablc limits. *

^rL

Here it is to be noticed that Brahma isVpostulated as mani-
fest in a person's psychical activities ; that It has its seat in the
sense-organs and in the mental organs ; that It has various
qualities, such as the quality of intelligence, truthfulness, end-
lessness, blissfulness, steadfastness ; and that It turns out to be
a Self, without any limiting qualities. All these statements are
of importance, both as indicating the development of the con-
ception of Brahma and as contrasted with later modifications.

The only other dialogue where an extended attempt is made

19 C a

PHILOSOPHY OF THE UPANISHADS

to arrive at a conception of Brahma, exhibits in philosophy
the henothcistic religious tendency of the Indian mind, which
elevates the god or the concept immediately concerned to the
highest position and accepts it as supreme and complete, only
to turn to anothei and repeat the process. In Chanel. 7. i
Narada, in search of saving knowledge, comes to Saaat-
kumara with the request * Teach me, Sir ! (adlilhi bhagavo).
[It is probable that this should be 'Sir, declare Biahma!'
(adhlki hJiagavo brakma], the same icqucst that Bhrigu
Varuni put to his father in a similar progressive definition of
Brahma (Tait.3- J, referred to on page J 6).] The latter, being
bidden to declare his learning, enumerates seventeen books and
sciences, but is informed that they all teach such knowledge
as is only a name — not however worthless, since a name is part
of Brahma and should be revered as Brahma. Indeed, he who
does so venerate names as Brahma has free sway so far as
a name covers the nature of Brahma, which, however, is only to
a slight extent. But there is more than a name, viz. speech.
That, too, is a manifestation of Brahma, because it makes every-
thing manifest — all the sciences, all objects, all distinctions.
But there is more than speech, viz. the mental organ, or
mind (manas), for that embraces both speech and name.
The self is mind. The world is mind. Brahma is mind.
But there is something more than mind or ideation. There is
will (samkalpa, the constructive faculty). It is through will
that everything comes into existence. Again, though will
defines a phase of Brahma, theic is something greater, viz.
thought. Verily, when one thinks, then he wills and performs
all the previously named processes. So there is giwn a
successive advance over each previous conception of Brahma,
and usually some reason for the dependence of the preceding
upon the succeeding^ After thought follows meditation, under-
standing, strength, food, water, heat, space, memory, hope, and
breath, or life ; everything is breath. Further, by a circuitous
route, the author leads to the immortal, unrestricted, undifFcr-
cnced, self-supported plenum which is below, above, before,
behind, to the right, to the left, which is the whole world itself*
The next thought seems to be that since it is a spirit for whom
there is a below and above, a before and behind, a right and

20

PHILOSOPHY OF THE UPANISHADS

a left, a spirit for whom a whole world exists, therefore all these
arc themselves spirit, or the Spirit (Afrnan). So Spirit alone
is below, above, before, behind, to the right, to the left. This
whole world is Spirit. Out of Spirit arise hope, memory,
space, heat, water, appearance and disappearance, food, strength,
understanding, meditation, thought, will, mind, speech, name,
sacred verses, religious work — which previously were defined
as parts of Brahma. Indeed, this whole world arises out of
Spirit (Atmaii).

One more reference will show the manner of progress in the
development of the conception of Brahma which has now
been reached, namely that It is the one great reality, present both
In objective phenomena and in the self's activities (Chand.
3. 1 8. i-a). 'One should reverence the mind as Brahma.
Thus with reference to the self (atman). Now with reference
to the divinities [who operate the different departments of
nature]. One should reverence space as Brahma. . . . That
Brahma has four quarters. One quarter is speech. One
quarter is breath. One quarter is the eye. One quarter Is
the ear. Thus with reference to the self. Now with reference
to the divinities. One quarter is Agni (Fire). One quarter is
Vayu (Wind). One quarter is Aditya (the Sun). One quarter
Is the quarters of heaven. This is the twofold instruction with
reference to the self and with reference to the divinities.'

Two stages are analyzable in the progress thus far: (i) the
necessity for a universal, Instead of a particular, world-ground
led to a theory which postulated a world-ground that embraced
all phenomena as parts of it, and so which gradually identified
everything with the world-ground; (s,) it was felt that this
world-ground was in some sense a Soul, co-related with the
finite ego. These two tendencies will now be further traced.

According to the earlier theory of Brahma, in which It
was the primal entity which procreated the woild, the world
was somehow apart from Brahma. Thus, ' having created it,
into it he entered5 (Tait. a. 6). Or, as Chand. 6. 3 speaks
of the originally Existent, after it had procreated heat, water,
and food : 'That divinity thought to itself: " Come ! Let me
enter these three divinities [i,e. heat, water, and food] with
this living Soul, and separate out name and form," '

21

PHILOSOPHY OF THE UPANISIIADS

With the development of the concept of Brahma away fiom
its earliest form (i.e. from the influence of the early cosmogonies),
the thought of perva.ding-all, mentioned in the previous para-
graph, and the gcncial enlargement and universalizing of the
concept, led to the thought of being-all. So the world was
identified with Brahma, in a different sense from what is implied
in ' Verily, in the beginning this world was Bi ahma ' (Brih. 1.4.
10). The world, according to this developed conception, is not
the emanation of the original Being that was called Brahma, not
is it strictly the past construct of an artificer Brahma (Kaush.
4. 19). Nor yet is it to be regarded as pervaded by Brahma
as by something not itself, as in: 'He entered in here, even to
the fingernail-tips, as a razor would be hidden in a razor-case,
or fire in a fire-holder [i.e. the fire- wood]1 (Brih. i. 4. 7). But
here and now Verily, this whole world is Brahma7 (Chanel 3. 14).
The section of the Chandogya just quoted is the first clear
statement of the pantheism which had been latent in the
previous conception of Brahma and of the relation of the
world to It. Later that pantheism is made explicit and remains
so through the rest of the Upanishacls, where the thought recurs
that Brahma actually is everything.1 Thus : —

' The swan [i. e. the sun] in the clear, the Vasu in the atmo-
sphere,

The priest by the altai, the guest in the house,
In man, in broad space, in the light (r/a}: in the sky,
Born in water, born in cattle, born in the right, born in rock,
is the Right, the Groat.' (Katha g. 2.)

'Brahma, indeed, is this tmmoital. Brahma bcfoio,
Brahma behind, to right and to left.
Stretched forth below and above,
Brahma, indeed, is this whole world, this widest extent/

(Munch 2, 2, n.)
* For truly, everything here is Brahma ' (Mfuul. 3).

Thus far, in the exposition of the development of the
pantheistic conception of the world, the merging of all objective

1 Bnhad-Aianyaka, Chandogya, Taittinyn, Aitareya, Kaushltaki, ami Kcna
14-34 (the prose portion) are regarded as forming the group representative of the
earlier Upamshadic philosophy, The otheis are later and dogmatic, presupposing
a considerable development of thought and not infrequently quoting the earlier ones.

PHILOSOPHY OF THE UPANISHADS

phenomena into a unitary world-ground has been, the process
emphasized; for this seems to have been its first stage,
Objective phenomena are the ones which first arrest the
attention and demand explanation. But, as the Svetasvatara,
at its beginning (i. 2), in recounting the various speculative
theories, states explicitly, there is another important factor,
namely < the existence of the soul (atmcui); which cannot be
lumped in with material objects, but presents another and
more difficult fact for the philosopher who would find a
unitary ground that shall include the diverse objective and
subjective.

This leads over to what was stated on page 21 as the second
stage in the development of the conception of Brahma as
the world-ground, namely, that It is in some sense a Soul
co-related with the finite ego.

CHAPTER V

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

IN the dialogue in Brih. 2. i (and its longer recension,
Kaush, 4), where a progressive attempt was made to con-
ceive of Brahma, it was admitted that Brahma was to be
found not only in the not-self, but also in the self; that It was
not only the essence of cosmical phenomena, but also of the
organic and mental functions of the human person.

This probably was an outgrowth of the primitive anthro-
pomorphic notion- that the world-ground is an enormous
human person, graphically portrayed in the £ Hymn of the
Cosmic Person/ RV. JQ. 90, The sun came out of his eye,
the moon from his mind, Indra and Agni (fire) from his mouth,
Vayu (the wind) from his breath, the air from his navel, the
sky from his head, the earth from his feet, and so forth.

In the Atharva-Vcda (10. 7. 32-34) the earth is the base of
the highest Brahma, the air his belly, the sky his head, the
sun and moon his eyes, fire his mouth, the wind his breaths.

In the cosmology in Brih. i. a fire Is the semen of the

PHILOSOPHY OF THE UPANISHADS

demiurge Death, the east is his head, the south-east and
north-east his arms, the west his hinder part, the south-west
and the north-west his thighs, the south and north his sides, the
sky his back, the atmosphere his belly, the earth his chest.

According to Aitareya i, there proceeded from the mouth
of the world-person fire., from his nostrils the wind, from his
eyes the sun, from his ears the quarters of heaven, from his skin
plants and trees, from his heart the moon, from his navel
death, from his male generative organ water. But here the
important thought is added that not only are the bodily parts
of this cosmic person to be observed in the external world, but
they are also correlated with the functions of the individual
person. So, in the sequel of the Aitareya account, fire became
speech and entered in the mouth of the individual ; wind became
breath and entered in his nose ; the sun, sight in his eyes ; the
quarters of heaven, hearing in his ears ; plants and trees, hairs
in his skin ; the moon, mind in the heart ; Death, semen in the
generative organ.

This is perhaps the first detailed mention of a correspon-
dence between the microcosm and the macrocosm. Glimpses
of it there have been before, as in Chanel. 5, 18. 3, where Brah-
ma, selfwise, is fourfold: speech, breath, eye, ear; and with
regard to nature, is implicitly corresponding, also fourfold :
fire, wind, sun, quarters. A correspondence between four
parts of the bodily self and of the world is as old as the
Cremation Hymn of the Rig-Vecla (10. .16, 3), where the
deceased is addressed : c Let thine eye go to the sun, thy
breath to wind/ a notion of dissolution at death which recurs
in L4a 17, c My breath to the immortal wind/ and more fully
in Brih. 3. 3. 13 : < The voice of a dead man goes into fire, his
breath into wind, his eye into the sun, his mind into the moon,
his hearing into the quarters of heaven, his body into the earth,
his soul (&tmm) into space, the hairs of his head into plants,
the hairs of his body into trees, and his blood and semen into
water.*

I After the correspondence between the parts of the bodily
self and the cosmic phenomena was firmly in mind, the next
step with the development of abstract thought was probably
to conceive of the world as really a Soul (Atmari), a universal

,34 .

PHILOSOPHY OF THE UPANISHADS

1 Soul of which the individual self or soul is a miniature. This
was a great step in advance. A sign of the dawning of the
philosophical self-consciousness and of a deeper insight into the
nature and meaning of the self is given in Brih. i. 4. 7 . 'One's
self (atmau), for therein all these become one. That same
thing, namely, this self, is the trace of this All ; for by it one
knows this All. Just as, verily, one might find by a footprint.'
This thought recurs in Svet. 2. 15 : —

' When with the nature of the self, as with a lamp,
A piactiscr of Yoga beholds heie the natme of Brahma/

Still crude and figurative, it is nevertheless of deep philo-
sophical significance, yielding a concept which is of equal import-
ance to that of Brahma. Its development may in the same way
be traced now, remembering that this Atman theory was not in
all probability a development subsequent to that of Brahma,
which has already been traced, though its beginnings certainly
were posterior to the beginnings of the Brahma theory. The
two, it would seem, progressed simultaneously and influenced
each other until their final union. For the sake of clearness in
exposition, however, they are here analyzed and followed
separately.

In the second movement, Atman being postulated as the
world-ground, attempts were made to conceive of him as was
the case with Brahma. Thus there was an early theory of
procreation, Brih. I. 4. 1-5, but much coarser than the similar
theory with Brahma. Although by a recognized mistake he
was stricken by fear at first and overcame it, Atman was pos-
sessed by a feeling of loneliness in his primeval solitariness and
wished : ' Would that I had a wife, then I would procreate '
(Brih. i. 4. 17). By an act of self-bifurcation which, etymo-
logically interpreted, explains the existence and comple-
mentary nature of husband and wife, he produced a female
principle by union with which, the pair continually converting
themselves into different species, all the different kinds ot
animals were born. Then, by the usual method of attrition
and blowing, he made fire. This crude myth, near the begin-
ning of the earliest Upanishad, is based on the primitive idea
that the same empirical methods which man uses for productive

PHILOSOPHY OF THE UPANISHADS

purposes, especially the one which is the most mysterious and
which accounts for his own production, may be held account-
able analogously for the production of the world. It is in the
old Brahmanic style and is somewhat misplaced in an Upani-
shad. The idea docs not recur again.

A more serious attempt to conceive of At man is the dialogue
in Chand. 5.11-1 cS3 which again resembles similar attempts with
Brahma. Five learned householders came together and
discussed: 'Who is our Atman ? What is Brahma?' (a col-
location which shows that the two theories of the world-ground
were being connected ; in this passage they arc not, however,
identified, as they are to be later). These five decided to
resort to another who had the reputation of understanding that
universal Atman, but even he dared not expound him and
answer all questions concerning him. The six then repair to
the famed Asvapati for instruction. He, in genuine Socratic
manner, first elicits from each of them his present conception
of the universal Atman. One says that he vcnciatcs the sky
as the universal Atman. Asvapati commends the conception
and gives assurance that he is shining like the sky, but a gicat
deal more. The sky would be only his head, The others in
turn contribute their conceptions, all of which arc accepted as
true, but as only partially true, and in essence false. The
universal Atman is indeed the sun, and like it all-formed ; but
the sun is only his eye. He is indeed the wind, and like it
moving in various paths ; but the wind is only his breath. The
universal Atman is indeed space, and like it expanded ; but
space is only his body. He is indeed water, and like it abun-
dant ; but water is only his bladder. The universal Atman is
indeed the earth, and like it a support ; but the earth is only his
feet. The six Brahmans, as they learned from ASvapati, in
spite of having thus grasped partial truth, had made a most
serious error in conceiving of Atman as something apart from
themselves. This universal Atman, or Soul, is best referred
to as in oneself.

Important steps in the development of the Atman doctrine
are here taken. In the figurative manner of speculation, from
which Indian philosophy as well as all philosophy proceeded,
Atman3 like Brahma, is first conceived under the form of par*

36

PHILOSOPHY OF THE UPANISHADS

ticular objects of nature. The truth there contained is appre-
ciated and, better than in the Brahma-dialogues, commended
by being immediately universalized. All the great nature-gods,
mentioned as hcnothcistically venerated for the philosophical
world-ground, are indeed the Atman, but only parts of him.
They may, by an accommodation to the learner's standpoint
of sense-thought, be regarded as his bodily parts. But by
transcending this lower plane of attention directed to object-
ively observed facts, AsVapati directed them, in their search
for ultimate icality, to an inclusive cosmic Self, which must be
conceived of after the analogy of a human self and with which
the human self must be identified.

A new line of thought is here entered upon, namely intro-
spection, which always follows after extrospection, but which
marks the beginnings of a deeper philosophic thought. What
it finally led on to will be described after an exposition of
certain developments and conjunctions of the concept of Atman.

The world-ground being Atman, an objective Soul, which
was known by the analogy of the soul, but which externally
included the soul, certain closer relations were drawn between
the not-self and the self, of both of which that Atman was the
ground. On pages a 3- 24 citations were made illustrating the
notion of correspondences between parts of the world as a cosmic
corporeal person and of the individual's bodily self. That
notion occurs also in the first chapter of the Chandogya.
1 This [breath in the mouth] and that [sun] are alike. This is
warm. That is warm. People designate this as sound (svara),
that as sound (svara) [an approximation to $var> light] and as
the reflecting (fratyasvara)' (Chand. i. 3, 3). ' The form of this
one is the same as that [Person seen in the sun] ' (Chand.
i , 7. 5). But now with the doctrine of a universal Atman imma-
nent both in the subjective and in the objective, it is no longer
similarities, but parts of a unity or identities. c Both he who
is here in a person and he who is yonder in the sun — he is one '
(Tait a. 8 ; 3. 10. 4), 'He who is in the fire, and he who is
here in the heart, and he who is yonder in the sun — he is one '
(Mailri 6. 17 ; 7. 7), ' He who is yonder, yonder Person
(putotfa)—! myself am he!' (Brih. 5. 15; Ka 16). £ Verily,
what the space outside of a person is — that is the same as what

37

PHILOSOPHY OF THE UPANISITADS

the space within a person is. Verily, what the space within
a person is — that is the same as what the space heie within the
heart is, That is the Full, the Non-moving' (Chanel. 3. i a. 7 c;).

Longer descriptions of Atman as the basis of the unity
implied in the usual correlations of the not-self and the self,
are the two following : Atman is the person in the caith and
the person in the body; in the waters and in the semen; in
fire and in speech ; in wind and in breath ; in the sun and in
the eye ; in the quarters and in the car and in the echo ; in the
moon and in the mind ; in lightning and in heat , in thunder
and in sound ; in space and in the space of the heart -, in law
and in virtuousncss ; in truth and in truthfulness ; in humanity
and in a human ; in the Self and in the self. All these are
just Atman (Brih. 2. 5). Brih. 3. 9. 10-1 7 similaily presents this
idea of the one Person immanent in and including1 the scklf and
the not-self: the person in the earth and in fire is also the
person in the body ; the person in the sun is also the person
in appearances and in the eye ; the person in space is also the
person in the car and in hearing; the poison in claikness
and in the shadow is also the person in the heart ; the person
in the waters is also the person in semen and in the heart.
And finally he is Atman, the Self, the Soul

So, as Yajilavalkya explained to Ushastas : ' Uc who
breathes in with your breathing in is the Soul (Atman) of yours
which is in all things. He who breathes out with your
breathing out is the Soul of yours which is in all things. He
who breathes about with your breathing about is the Soul of
yours which is in all things. He who breathes up with your
breathing up is the Soul of yours which is in all things' (Brih.
3. 4- *)• The inner essence, then, of the objective and the
subjective is one Being, and that, too, of the nature of a Self,
by reason of the reality of the directly known self which
necessarily constitutes a part of that ground of all being.

But by a different course of speculation and (as was natural
with the earlier) one which had regard more especially to the
objective, the conception of a single world-ground and then
of the actual being of the world itself had been that of Brahma,
An objective entity though this Brahma was, the unity of
being which it was intended to signify could not disregard the

PHILOSOPHY OF THE UPANISHADS

existence and activities of the self, which surely were as real as
the sun, moon, waters, space, and so forth that had been the
prominent facts to be grounded in the unitary being of the
world of Brahma, An approachment to Brahma as under-
lying the self also was being made, as was shown In the
exposition of the development of the conception of Brahma.
But, differently from the realistic procedure with Brahma,
a more personal and self-like ground was necessary for effect-
ing (he union of the psychologically viewed subjective and
objective. For this purpose the old conception of a cosmic
Person was more serviceable ; and it was developed away from
its first materialistic and corporeal connections to that of a
more spiritual Atman, who is immanent in self and not-self and
who constitutes the unity expressed in their correlation,

Yet finally these two world-grounds, Brahma and Atman,
arc not different and separate. Their essential oneness, as
aspects of the same great Being, was at first only hinted at,
but was later explicitly stated. The suspicion that these two
theories., which were becoming current and which people
desired to understand more fully, were both of the same
Being, was manifested by the form in which learners who came
to recognized philosophers for instruction put their questions.
Thus, Ushastas came to Yajnavalkya and said : f Explain to
me him who Is the Brahma, present and not beyond our ken,
him who Is the Soul (Atman) in all things ' (Brih. 3. 4. i).
Likewise the five householders who came to A3vapati were
first discussing among themselves * Who is our Atman (Soul) ?
What is Brahma?' (Chand. 5. n. i).

Then we find it directly stated : c Verily, that great unborn
Soul, undccaying, undying, Immortal, fearless, is Brahma*
(Brih. 4. 4. 35). ' He [i. e. Atman] is Brahma ' (Ait. 5. 3). ' Him
[i.e. Brahma] alone know as the one Soul (Atman). Other
words dismiss' (Muriel, a, 3. 5). 'The Soul (Atman), which
pervades all things . . . , this is Brahma ' (Svet. 1. 16). Before
the identification of Brahma and Atman was formally made,
the two terms were hovering near each other as designations
of the ultimate world-ground, as in Brih. %. 5- *> where to
emphasize a point the phrases are used In succession : ' This
Soul (Atman), this Immortal, this Brahma, this AIL' After

PHILOSOPHY OF THE UPANISHADS

the identification was made the two became interchangeable
terms, as in Chand. 8. 14. i : ' . . . Brahma, that is the immortal,
that is the Soul (Atman),' and Muncl. 2.2 9 : * Brahma, that which
knowcrs of the Soul (Atman) do know ' (through the whole of
this section, where the Imperishable is being dc^ciibcd,the terms
Brahma and Atman are used indifferently). So the two great
conceptions — Brahma, reached first realistically, the unitary
cosmic ground, with outrcachings towards a cosmo-antluopic
ground ; and Atman, the inner being of the self and the not-self,
the great world-spirit — were joined, the former taking over to
itself the latter conception and the two being henceforth to a
considerable degree synonymous. Here the quest for the real,1
for the unity of the diversified world, for the key to the
universe, reached a goal. That which Svctnkctu did not know,
though he had been away from home studying twelve years and
had studied all the Vcdas and thought himself learned, even that
c whereby what has not been heard of becomes heard of, what
has not been thought of becomes thought of, what has not been
understood becomes understood * (Chand. 6, i. 1-3); that for
instruction in which Saunaka, the great householder, came to
Angiras (Mund. 1. 1.3) ; that which Karachi knew not, though
he knew eighteen books and sciences, and for lack of the
knowledge of which he was sorrowing (Chand. 7, i. 1-3) ;
that for complete instruction in which Inclra remained with
Prajapati as a pupil for one hundred and one years — that
supreme object is just this Brahma, this Atman, who is in the
world, who is the great Self, the ground of oneself. J Ic is the
highest object of knowledge, whom one should desire to know.

* By knowing Him only, a wise
Brahman should get for himself intelligence/ (Brih. 4. 4. 21,)

He Is the key to all knowledge, \ c Verily, with the seeing of,
with the hearkening to, with the thinking of, and with the imder-

1 Beautifully expressed, in a different connection, by the three verses of Brill,
i. 3. 28 .—

'From the unreal lead me to the real.
From darkness lead me to light.
From death lead me to immortality/

The earnestness of the search for truth is one of the delightful and commendable
features of the Upanishads.

3°

PHILOSOPHY OF THE UPANISHADS

standing of the Soul, this world-all is known7 (Brih. a. 4. 5)
* Verily, he who knows that thread and the so-called Inner
Controller knows Brahma, he knows the worlds, he knows the
gods, he knows the Vedas, he knows created things, he knows
the Soul, he knows everything' (Brih. 3. 7. i). < This is the
knowledge the Brahmans know. Thereby I know what is to
be known ' (Brih. 5. i. i). « As, when a drum is being beaten
one would not be able to grasp the external sounds, but by
grasping the drum or the beater of the drum the sound is
grasped ; as, when a conch-shell Is being blown, one would not
be able to grasp the external sounds, but by grasping the
conch-shell or the blower of the conch-shell the sound is
grasped ; as, when a lute is being played, one would not be
able to 01 asp the external sounds, but by grasping the lute
or the player^ of the lute the sound is grasped'— so by com-
prehending At man or Brahma eveiything is comprehended
(Brih. 4. 4. 7-9).

So the unity which has been searched for from the beginning
of Indian speculation was reached. < As all the spokes are
held together in the hub and felly of a wheel, just so in this
Soul all things, all gods, all worlds, ail breathing things, all
selves are held together' (Brih. 2. 5. 15). Pantheism now is
the ruling conception of the world, for the world is identical
with Atman. ' Atrnan alone is the whole world3 (Chand.
7, 35. 2), * This Brahmanhood, this Kshatrahood, these worlds,
these gods, these beings, everything here is what this Soul is'
(Brih. a. 4. 6 ; 4. 5. 7). c Who is this one? J is asked in Ait. 5, i,
and the reply is: 'He is Brahma; he is Indra; he is Prajapati;
[he is] all the gods here ; and these five gross elements, namely
earth, wind, space, water, light ; these things and those which
are mingled of the fine, as it were ; origins of one sort or
another : those born from an egg, and those born from a womb,
and those born from sweat, and those born from a sprout ;
horses, cows, persons, elephants ; whatever breathing thing there
is here— whether moving or flying, and what is stationary/
As the later metrical £vcta£vatara expresses the thought : —

* That God faces all the quarters of heaven,
Aforetime was he bom, and he it is within the womb.
He has been born forth. He will be born.' (£vet. 2, 16.)

3*

PHILOSOPHY OF THE UPANISHADS

And again, with more indefinitcness, concerning the pantheistic
'That':—

1 That study is Agni (fnc). That is Adilya (the sun).
That is Vayu (the ^md), and That is the moon.
That suiely is the pure. That is Biahma.
That is the wateis. That is Piajdpati (Lord of Creation).

Thou ait woman. Thou ait man.

Thou ait the youth and the maiden too.

Thou as an old man totteiest with a staff.

Being bom, thou becomest facing in eveiy dhcction.

Thon art the claik-blue biid and the green [parrot) with red

eyes.
Thou hast the lightning as thy child. Thou art the seasons

and the seas.

Having no beginning, thou dost abide with all-pcivadingness,
Whercfrom all beings aie bom/ (SveU 4. 2—4.)

And most important of all, as Uddalaka nine times repeated
to Svetaketu (Chfmd. 6. 8-16): 'That ait thou.'

CHAPTER VI

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

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

PHILOSOPHY OF THE UPANISHADS

greater than these worlds.' It must also be capable of all
contraries ; —

' Unmoving, the One is swifter than the mind.
The sense-poweis icached not It, speeding on before,
Past olheis miming, This goes standing.
In It Miitansvan places action.

It moves. It moves not.

It is fin, and It is near.

It is within all this,

And It is outside of all this/ (Isa 4-5.)
'Sitting, he proceeds afai.

Lying, he goes eveiywheie ' (Katha 2. 21.)

The diverse identification and constitution of this pantheistic
Being arc further expressed in the verses : —

c As ike (Agni), he \vaims. He is the sun (Suiya).
lie is the bountiful lam (Parjanya). He is the wind (Vayu).
He is the earth, matter, God,

Being and Non-being, and what is immoital/ (Prasna 2. 5.)
' What that is, know as Being and Non-being/

(Mund. 2. 2. i.)

This necessity of postulating in the substrate itself of the
world the whole store of materials and qualities which exist
in the world, led to the summary contained in Brih. 4. 4. 5,
where Brahma is described as ' made of knowledge, of mind,
of breath, of seeing, of hearing, of earth, of water, of wind, of
space, of energy and of non-energy, of desire and of non-desire,
of anger and of non-anger, of virtuousness and of non-
virtuousuess. It is made of everything. This is what is meant
by the saying " made of this, made of that." '

But such a realistic conception of Brahma as a conglomerate
was subversive of the very idea of unity which the concept of
Brahma fundamentally signified. All those diverse material
objects, psychical functions, and mental states as such could
not be regarded as the materials composing the structure of a
unitary world-ground. Yet there is diversity and manifoldness
in the being of the world which cannot be regarded as existing
apart from the world-ground. How account for them ?

In one of the old cosmologies (Tait, 2. 6), where Brahrna

33 D

PHILOSOPHY OK TIIK UPANISIIADS

wished that he were many, performed austerities, procreated
himself, and ejected this whole world from himself, it is stated
that he entered into it with a double naliuo. ' He became both
the actual and the yon both the defined and the undefined, both
the based and the non-based, both the conscious and the un-
conscious, both the real and the false/ Hcic is perhaps the first
emergence of the thought which is the solution to the question
put above. It is the distinction made between the so-called
phenomenal and noumcnal, between the sensuously peiceived
and that which cannot be thus bi ought into consciousness, but
can only be thought. This notion that there is much of reality
which is not within the spheie of the senses, or within the
woild of what is called common-sense experiences, expresses
itself here and there in the caily part of the Upanishads, as in
Chfmd. 3. 12. 6 - —

'All beings arc one fouith of him ,
Three fouiths, the immoital m the sky.'

Also in Brih. I. 4. 7: cllim they sec not, for [as seen] he is
incomplete.' And later also, more like the modern conceptions
of immanence and transcendence, as in Brih. 3. 7. ;; : * He who,
dwelling in the earth, yet is other than the earth, . , , whose body
the earth is, who controls the earth from within,3 and similarly
of twenty other objects.

' As the one wind has entered the world
And becomes corresponding in foim to every form,
So the one Inner Soul of all things
Is corresponding in foim to evciy foim, and yet is
outside.' (Katha 5. 10.)

But it is by the distinction between the noumenal and the
phenomenal that the apparent conflict between the One and
the many is solved. In a noteworthy passage, Brih. i. 6, 3, it
is declared that ' Life (prdna, ' breath ') [a designation of the
Atman], verily, is the Immortal. Name and form [the usual
phrase signifying individuality] arc the actual By them this
Life is veiled.' Similarly in Brih. 2. i , 20 : 4 The mystic mean-
ing (npanisad) thereof is the l< Real of the real" Breathing
creatures, verily 9 arc the real. He is their Real' Brih. 3, 3. i
makes the distinction explicit by affirming that 'there arc,

34

PHILOSOPHY OF THE UPANISHADS

assuredly, two forms of Brahma/ It is the same thought, for
the section closes with the woids of Brih. 2. i. 30, just cited /but
the effort to express the great truth finds itself halting and
falling back directly upon the early sensuous conceptions
which it endeavored to iise above.

These two foims of Brahma are the formed and the un-
formed, the mortal and the immortal, the stationary and the
moving, the actual and the yon. As regards the Vedic nature-
gods, the unformed, immortal, moving, yonder Brahma is the
wind and the atmosphere. The essence of that is the person
in the sun-disk. The formed, the mortal, the stationary, the
actual Brahma is what is different from the wind and the
atmosphere. Its essence is the sun which gives forth heat.
As regards the self, the unformed, immortal, moving, yonder
Brahma is the breath and the space in the heart. Its essence
is the person in the right eye. The formed, mortal, stationary,
and actual Brahma is what is different from the breath and the
intercardiac space. Its essence is the eye (this being typical of
the senses by which the phenomenal is perceived). The glorious,
brilliant nature of the higher Brahma is then represented by
similes of the bright and shining— a saffron- colored robe, white
wool, the purple beetle, a flame of fire, a white lotus flower,
a sudden flash of lightning. But immediately there follows
the warning that the noumenal Brahma cannot be represented
to the senses, indeed cannot be defined by any positive
characteristics. ' Ncti.ncti: Not thus! Not so!' (Brih. 3. 3.
6; 3. 9. 36). Nevertheless it is the reality of the individual
phenomenal actualities. Though starting with and making use
of sense data and accepting a strange pair of differentia, namely
the stationary and the moving, for the actual and the yon, or
for the phenomenal and the noumenal Brahmas, this section
nevertheless advances toward the final idealistic conception
of reality, to which the pantheism of the Upanishads led.

The two Brahmas are described again in Maitri 6. 15.
* There are, assuredly, two forms of Brahma : Time and the
Timeless* That which is prior to the sun is the Timeless
(a-MZa) without parts (a~kala). But that which begins with
the sun is Time, which has parts/

The thought begins to appear that if all is One, the manifold

35 D3

PHILOSOPHY OF THE UPANTSHADS

differences that seem so real in experience arc not constitutive
of the inner being of that One ; they must be only an appear -
ancc, a phenomenon. So again the two Brahmas aic described
in Maitri 6. a a . fc Verily there aic two Brahmas to be medi-
tated upon sound and non-sound. Now non-sound is revealed
only by sound. ... Of it there is this sevenfold comparison :
like rivers, a bell, a brazen vessel, a wheel, the croaking of fiogs,
rain, as when one speaks in a sheltered place. Passing beyond
this variously characterized [souncl-Btahma], men disappear
in the supreme, the non-sound, the unmanifcst Brahma/

These two Brahmas, the one manifold with sense qualities,
and the other a supcrphcnomcnal unity, wcie accepted as
both ical, though in different ways. They wcic ( both the
higher and the lower ' of Muncl. % 2. <S and Prasna 5 2 ; the
two forms of Svet. i. 13. They formed the subject-matter
of the ' two knowledges to be known — as indeed the knowcrs
of Brahma aie wont to say: a higher and a lower/ The
lower knowledge is of various sciences, but * the higher Is
that whereby that Imperishable is apprehended ' (Mund. i. i.
4-5). Their importance in a complete knowledge of Brahma
is affirmed by Katha 6. 13, for

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

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

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

1 Thus fWkara reconciled the opposition between the two Bralmmn and the
one Bfahma, at the end of his commentary on the Veclanta-Sfltras, 4, 3, 14.

PHILOSOPHY OF THE UPANISHADS

1 The seer sees not death,
Nor sickness, nor any distress.
The seer sees only the All,
Obtains the All entirely/ (Chand. 7. 26. 2.)

That is the real Brahma, the undifferenced unity. The
lower Brahma of sense- manifoldness, in which everything
appears as a sclf-subsistent entity, is merely an appearance
due to a person's ignorance that all is essentially one ; that is,
it is an illusion. So Maitri 6. 3 says plainly of the two
Brahmas : ' There are, assuredly, two forms of Brahma • the
formed and the formless. Now, that which is the formed is
unreal ; that which is the formless is real.'

The distinction between the phenomenal and the super-
phenomenal was, as has been described, made quite early in
the Upanishadic thought. First, the phenomenal, though
admittedly a part of the reality of the world, is only a fragment
of its totality. : Him they see not, for [as seen] he is incom-
plete. . . .Whoever worships one or another of these [individual
manifestations] — he knows not ; for he is incomplete with one
or another of these5 (Brih. 1.4.7). I* '1S rnere ignorance
(amdya) on one's own part, then, that allows him to rest in the
things of sense as the ultimate being of the world ; but this
ignorance, or non-knowledge, is remediable under instruction
concerning the underlying unity.

But soon the conception arose that the error is attributable
not so much to oneself, as to that Other which hides its
unitary nature. * There is nothing by which he is not covered,
nothing by which he is not hid' (Brih. 2. 5. 18). Poetically
expressed, 'Life, verily, is the Immortal. Name and form
are the real By them that Life is veiled 3 (Brih. i. 6. 3). He
who is essentially one,

' The Inner Soul (antaratman) of all things . . . ,
Who makes his one form manifold' (Katha 5. 12),

is performing a piece of supernatural magic in appearing as
many.

'He became corresponding in form to every form.

This is to be looked upon as a form of him.

Indra by his magic powers (mays) goes about in many forms;

Yoked are his ten-hundred steeds/ (Brih. 2. 5. 19.)

37

PHILOSOPHY OF THE UFANISHA1XS

This is the first occurrence in the Upanishadsof the word
— in the plural, be it noticed, and as a quotation from Rig-Veda
6. 47. jtS, wheic it occurs many limes in the meaning of '•super-
natural powers' or 'artifices' It is this thought which is
developed into^ the theory of cosmic illusion and \\hich is
expressed in Svct 4. 9-10, the favorite proof-text in the
UpanishacLs of the later Maya doctrine.

4 This \\holc woild the illusion-maker piojccts out of this

[Brahma].

And m it by illusion the other is confined.
Now, one should know that Natuie is illusion,
And that the Mighty Loid is the illusion-makei .'

Such was the beginning of that which became a prominent
doctrine of the later Vcdanta, the doctrine of Maya or thr
inevitable illusorincss of all human cognition. In its early
development it did not base itself in any way upon what was
a chief source of the early Greek scepticism, namely illusions of
sense. The sole reference to them in the Upani.shuds, Katha
5.11—

'As the sun, the eye of the whole woild,

Is not sullied by the external faults of the eyes ' —
is not used as an argument for illusion, though Sankara in his
Commentary in loco explains It by the stock simile of the later
Vedanta in which the piece of rope lying by the wayside
appears in the twilight as a snake to the belated traveler.1 On
the contrary, sight is to the philosophers of the UpanishacLs the
symbol of truth, 'Sight is truthfulness, for when they say
to a man who sees with his eyes " Have you seen ? " and he
says te I have seen," that is the truth9 (Brih, 4. 1.4; similarly
also in Brih. 5. 14. 4).

The doctrine of illusion, then, was the speculative outcome of
the conflict between the phenomorfal and the super-phenomenal,
between the lower and the higher Brahma, It was the logical

1 Gottgh, in Ins Philosophy 0J the (rpanishads, maintains, in my judgment, an
ei'roneousposition, viz, that the UpanibhacU tench the pure Vcdantismof finfckiura,
who flourished at least a thousand years after their date, Cough's book in filled
with explanations bunging in the similes of the rope and wolec, the distant poht
seeming to be a man, the mirage on the band, the reflection of the sun on the water,
etc., all of which are drawn from Sankara and even later Hindu philosophers, and
not from the Upanibhads.

38

PHILOSOPHY OF THE UPANISHADS

conclusion of the abstract presupposition as to the nature and
possibilities of the pure unity which these thinkers conceived
of as the essence of reality and to which they pressed on as
the great goal of all their speculations. The manifold world
of sense furnished no such unity and therefore had to be aban-
doned as illusory and unreal, in favor of that undifferenced
unity to \vhich they were driven as the basis underlying
the illusory and which, just because it is beyond all sense-
qualities, distinctions, or limitations of any kind, is the real
Brahma.

eAs a unity only is It to be looked upon —
This indemonstrable, enduring Being.3 (Brih. 4. 4. 20.)

The attempts to describe this pure unity of being are nume-
rous. ' This Brahma is without an earlier and without a later,
without an inside and without an outside' (Brih. 2, 5. 19).
* For him cast and the other directions exist not, nor across,

nor below, nor above [He is] unlimited ' (Maitri 6. 17). < It

is not coarse, not fine, not short, not long, not glowing, not
adhesive, without shadow and without darkness, without air
and without space, without stickiness [intangible], odorless,
tasteless, \\ithout eye, without ear, without voice, without
mind, without energy, without breath, without mouth, [without
personal or family name, unageing, undying, without fear,
immortal^ stainless, not uncovered, not covered], without
measure, without inside and without outside. It consumes
nothing soever. No one soever consumes it J (Brih. 3. 8. 8).

* What is soundless, touchless, foimless, imperishable,
Likewise tasteless, constant, odoiless,
Without beginning, without end, higher than the great.'

(Katha 3. 15.)

1 That which is invisible, ungraspable, without family, without
caste — without sight or hearing is It, without hand or foot,
eternal ' (Mund. i. i. 6). He is apart from all moral, causal, or
temporal relations. One must put Him aside as possessed of
qualities and take Him as the subtile only (Katha 3. 13-14).
The ultimate is void of any mark (a-hnga] whatever (Katha 6.
8; ^vet. 6, 9); without qualities (nir-gima) (£vet 6. 11). About
this higher Brahma c there is the teaching " Not thus ! Not

39

PHILOSOPHY OF THE UPANISIIADS

so I " (ncti, nrti), for there is nothing higher than this [negative
definition]' (Brih. s. 3. 6 ; 3. 9. 26 ; 4, 2. 4). '\ Indefinable; k incon-
ceivable,1 mere negative statements are all that can be asserted
of this pure being, which ex hypothesi is incapable of the
qualification, determination, and diversity implied in descriptive
attribution. This is exactly the conclusion which Spinoza
reached with his in many respects similar pantheism — the
famous dictum 'Omnis dclcrminatio ncgatio cst.' 1

How now is this kind of real Biahma to be known ? The
practical method, stated in Katha 2. 8-Q and frequently else-
where, that if one were taught by a competent guru, or teacher,
he might find Brahma, is of course superseded. The progress
of speculation had taken Brahma to that far-off, transcendent
realm where it is a question whether it may be reached or
known at all. Certainly —
1 Not above, not acioss,
Not in the middle has one giasped Him.
Thcie is no likeness of Him
Whose name is Gicat Gloiy.
His form is not to be beheld.
No one soevei sees Him with the eye.
They who know Him with heait and mind
As abiding in the heart, become immortal/ (£vet. 4. 19-20.)
But no ! that higher Brahma is not accessible to knowledge by
sense or by thought or by instruction :—
'There the eye goes not;
Speech goes not, nor the mind.
We know not, we understand not
How one would teach it.3 (Kena 3.)
' Whciefiom words turn back,
Together with the mind, not having attained.'

(Tait, 2. 4, 9.)

No more than its bare existence can be postulated,
'Not by speech, not by mind,
Not by sight can lie be apprehended.
How can He be comprehended

Otherwise than by one's saying "He is I"? (Katha 6. la.)
But even here the real point is dodged.

3 £ All determining (describing or qualifying) is a negating.*
40

PHILOSOPHY OF THE UPANISHADS

4 lie who mles the ignoiance and the knowledge is another.'

(Svet. 5. i.)

' [Brahma is] highei than understanding/ (Mund 2. 2. i.)
'Other indeed is It than the known,

And moieover above the unknown.3 (Kena 3.)
' Into blind daikness enter they

That worship ignoiance ;

Into daikness greater than that, as it were,

That delight in knowledge.

Other indeed, they say, than knowledge '

Other, they say, than non-knowledge !

— Thus have we heard from the wise

Who to us have explained It.J (Isa 9-10.)

Utterly inconceivable is this supreme Brahma. The very
attempt to conceive of it indicates that one does not know the
essential fact about it. There follows the paradox :

' It is conceived of by him by whom It is not conceived of,
He by whom It is conceived of, knows It not.
It is not understood by those who [say they] understand It.
It is understood by those who [say they] understand It
not.' (Kena n.)

Such is the outcome of a long circuitous journey to reach
that ultimate unity of reality which was dimly foreseen long
before in the Rig-Veda and which had been the goal of all the
succeeding speculations. What is it — we pause and ask — that
has now been reached ? On the one hand an illusory world
and on the other hand an unknowable reality. Honestly and
earnestly had the thinkers of the Upanishads sought to find
the true nature of this world of experience and of a beyond
which constantly lured them on, but it had proved to be an
ignis fatitus. Yet they did not give up in the despair of
agnosticism or in the disappointment of failure. The glimpses
which they had had of that final unity had frequently suggested
that the self must be accounted for in the unity of being
They had found an underlying basis for the subjective and
objective in the great Atman, the world-soul, like unto the
self-known soul and inclusive of that, but in itself external to
it And they had found that the great Atman was identical
with the great Brahma, the power or efficacy that actuates

PHILOSOPHY OF THE UPANISMADS

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

CHAPTER VII

IDEALISM AND THE CONCEPTION OF
PURE UNITY

THE former glimpses of that nearest of known facts, the self,
bhowcd the thinkers of the Upanishads that the path they had
been following, the path of realism, had logically led thorn to
an unsatisfying conclusion. The unity for which they had been
searching as if it were something outside of and apart from
the self, could never be reached. For there still remains the
stubborn dualism of self and not-self, howevci deeply the two
might be set into a pantheistic unity which should embrace
them both in an external grasp. Kpistcmological idealism
must hcitceforth be the path traveled in order to reach the goal
of an absolute unity

This was a wonderful discovciy, intuitions of which had
flashed out here and there, but which was forced upon them for
adoption" by the limit which they had i cached along the line
of cpistcmological realism. , The final unity could not and
would not, then, be found outside of self, but in it, In truth,
the self is the unity that they had been looking for all along,
'for therein all these [things] become one' (Brill, i. 4, 7), and
only in it, i. e. in one's own consciousness, do things exist, 4 As
far, verily, as this world-space extends, so far extends the space
within the heart. Within it, indeed, arc contained both heaven
and earth, both fiic and wind, both suu and moon, lightning
and stais, both what one possesses here and what one does
not possess ; everything here is contained within it J (Chand.
8. i. 3).

Realistic pantheism has been changed into epistemological
idealism. All existence is for, and in, the self. t This whole
world is Brahma, , . . This Soul of mine within the heart
, . .' (Chand. 3. 14. i, 3). * He is the world-protector. He is

43

PHILOSOPHY OF THE UPANISHADS

the world-sovereign. He is the lord of all. He is my self
(Kaush.3 8). «I am Brahma!1 (Brih. i. 4. 10). Thus that
world-ground, that unity of being which was being searched
for realistically outside of the self, and which, as it was being
approached, seemed to recede back into the illusory and into
the unknowable, is none other than the self, which had eluded
cognition for the reason that, as the subject of consciousness,
it could not become an object. £ He is the unseen Seer, the
unheard Hearer, the unthought Thinker, the ununderstood
Understander ' (Brih. 3. 7. 23). 'You could not see the seer
of seeing. You could not hear the hearer of hearing. You
could not think the thinker of thinking. You could not
understand the understander of understanding' (Brih. 3. 4. 2).
' Wherewith would one understand him with whom one under-
stands this All? Lo, wherewith would one understand the
understander ? ' (Brih. 2. 4. 14).

The world, which by the simile of birds supported on a tree
as their roost had been realistically explained (in Pras'na 4. 7)
as supported on that which, with unforeseen insight, was called
Atman, a Self, because I, a self, am also a part of It — that
world is none other than my self.

' He ^vho has found and has awakened to the Soul (Self) . . .
The world is his; indeed, he is the world itself.'

(Brih. 4. 4. 13.)

t One should reverence the thought "I am the world-all!"
(Chand. 2. 21. 4). (l alone am this whole world* (Chand.
7. 25. T). ' When he imagines . * , ee I am this world-all/' that
is his highest world. This, verily, is that form of his which is
beyond desires, free from evil, without fear ' (Brih. 4. 3. 20-21).
Rather, instead of being identified with my consciousness,
this world of sense is the product of my constructive imagina-
tion, as is evident in sleep, when one ( himself tears it apart,
himself builds it up, and dreams by his own brightness, by his
own light. . . . There are no chariots there, no spans, no roads,
But he projects from himself chariots, spans, roads. There
are no blisses there, no pleasures, no delights. But he pro-
jects from himself blisses, pleasures, delights. There are no
tanks there, no lotus-pools, no streams. But he projects from

43

PHILOSOPHY OF THE UPANISHADS

himself tanks, lotus-pools, streams. For he is a creator. , . *

In the state of sleep going aloft and alow,
A god, he makes many forms for himself.1

(I>rih. 4, ,j. <), 10, 13.)

Such a theory is distinctly idealistic metaphysics '

Here, then, is the source of that manifold diversity which has
seemed to contradict the pure unity of being. It all is the
thought-pi oduct of the larger real Self, apait from whom
neither it nor I have any existence whatever. lllc who
knows " Let rnc smell this," u Let me uttei this,1' "Let me
hear this," " Let me think this," is the Self (Clulncl <S. 1 2. 4-5).
The ego does not perform those activities. * Assuredly, the
Soul (Atman) of one's soul is called the Immortal Leader.
As perccivel , thinker, goer, cvacuator, begetter, doer, speaker,
taster, smcllci, seer, hcaicr — and he touches the All-pervudei
has entered the body ' (Maitri 6. 7). The ical illusion is not
strictly the trick of the other, the gieat magician, but my own
persistence in the vain belief that I and the world exist apart
from, or arc in any sense other than, the pure, untliffcrencccl unity
of the Self — or, according to the theory of realistic pantheism,
the one world-all Brahma,2

In cither case knowledge of the truth banishes the illusion
and restores the identity which was only temporarily sun-
dered by ignorance. 'Whoever thus knows "I am Brahma!"
becomes this All ; even the gods have not powci to prevent
his becoming thus, for he becomes thcii self (Brih. i. *}. 10).
Knowledge of the real nature of Brahma in general effects an
assimilation of the knowcr of it. 4 Verily, Brahma is fearless.
He who knows this becomes the fearless Brahma' (Brill,
4. 4. 35). 'He, verily, who knows that supreme Brahma,
becomes very Brahma ' (Muncl 3. 3, 9). ' He who recognises
that shadowless, bodiless, bloodless, pure Imperishable, anivcs
at the Imperishable itself. He, knowing all, becomes the All '
(Pra^na 4. 10). { Brahma-knowcrs become merged in Brahma *
(Svet i. 7).
,4 In the Atman-lheory the great desideratum is union with

1 This is an ancient foreshadowing of the mockin theory of the ' project.*

2 c In tbib Brahma-wheel the soul (Jtamsa) flutters about, thinking that itself and
the Actuator are different ' (Svet. I, 6).

44

PHILOSOPHY OF THE UPANISHADS

Alman, the inner, real, unitary Self — who in truth am I, if
I but knew it and could realize it. That is ' the Self which
is free from evil, ageless, deathless, sorrowless, hungerless,
thirstless, whose desire is the Real, whose conception is the
Real' (Chand. 8. 7. i , Maitri 7. 7). In the Brahma-theory
also it is complete unqualified unity that is the ideal. £ An
ocean, a seer alone without duality, becomes he whose world

is Brahma. This is a man's highest path This is his highest

bliss' (Brih 4. 3. 32). For £ verily, a Plenum is the same as
Pleasure. Theie is no Pleasure in the small. Only a Plenum
is Pleasure/ (Chanel. 7. 33. i). This path, however, from the
troubled consciousness with its limitations, sorrows and pains,
to that state of unalloyed beatitude and unbounded bliss —

' A sharpened edge of a razor, hard to traverse,
A difficult path is this — poets declare!' (Katha 3. 14.)

1 Verily, there are just two conditions of this person: the
condition of being in this world and the condition of being
in the other world. There is an intermediate third condition,
namely, that of being in sleep ' (Brih. 4. 3. 9). Going to it, as
a fish goes over to the other side of a river and back, one may
have an actual experience of that reality of bliss in contrast
with which the waking life is but a bad dream (Brih. 4. 3. 18).
It is noteworthy how the dominant realistic pantheism of
the Upanishads is frequently overriden by the idealistic
tendency which rejects the world of the waking consciousness
as the real world and which adopts the state of dreamless
sleep or of vacuous meditation as grasping the absolute unity
and reality. So Prajapati described the real Self, after futile
attempts to satisfy Indra with the lower conceptions such as
the person who is seen in the eye and the reflected image
in a vessel of water, as follows : ' He who moves about happy
in dream — he is the Self J (Chand. 8. 10. i). But Indra per-
ceived the failure on Prajapati's part to instruct him about
a Self which is free from evil and from sorrow, for even in
dreams one has most unpleasant experiences, such as being
struck and cut to pieces.1

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

45

PHILOSOPHY OF THE UPANISIIADS

Admitting the inadequacy of the state of dreaming .sleep as
famishing a cognition of the supreme blissful Self, PiajTipati
gives it as his final instruction that * When one is sound asleep,
composed, serene, and knows no cheam — that is the Self1
(Chanel. 8. u. i). But Indra found no satisfaction in such
a Self, for in that condition a man does not leally know
himself so that he can say 'This is I,' noi does he know
other things. The objection is not fairly met by IVajapatfs
reply that pleasure and pain arc due to the self's connection
with the body ; that the highest condition is when in sleep
the serene one, rising out from this body, no longer thinks of the
appendage of the body, but goes around laughing, spotting,
taking delight with women or chariots or relatives. For the
explanation is a relapse into the state of dreaming sleep, which,
however pleasant it may be at times, had nevertheless been
condemned by Prajapati himself as faulty, because it is a
conscious condition and thercfoic liable to all the vicissitudes
of waking consciousness,

In contrast with the unsatisfactory conclusion of this
dialogue, Yfijnavalkya, in Brih. a. 4. 14 and 4. 5. 1/5, gave
to Maitrcyl — who, like Indra, had been perplexed by the
similar instruction that the highest stage of the one Self is
unconscious — a more philosophical explanation of why it can
not be conscious. 'Where there is a duality, as it were,
there one sees another; there one smells another; there one
tastes another ; there one speaks to another. . . . Hut where
everything has become just one's own self, then whereby and
whom would one sec? then whereby and whom would one smell ?
then whereby and to whom would one speak ? then whereby
and whom would one hear? then whereby and of whom would
one think? then whereby and whom would one touch? then
whereby and whom would one understand ? M 4 Knowledge
is only of a second.' Consciousness means consciousness of an
object ; but in that consciousness where all things become one
(Kaush, 3. 4), in that unbounded ocean-like pure unity of the

explanation that ' he is imagining through ignorance the very fear which he nets
when awake1 and which by implication is illusory,

1 There is another almost identical occurrence of n part of this passage in Byilu
4- .V ?>l-

PHILOSOPHY OF THE UPANISHADS

real Self (Brih. 4. 3. 32), the duality and limitation of the
subject-object relation is obliterated. In it, therefore, con-
sciousness is an impossibility.

The conception of this pure unity of being and of the blissful
union with self was not clearly defined and consistently held,
Haiti i 6. 7 suggests the reason. 'Now, where knowledge is
of a1 dual natuic [i.e. subjective-objective], there, indeed, one
hears, sees, smells, tastes, and also touches , the soul knows
everything. Where knowledge is not of a dual nature, being
devoid of action, cause, or effect, unspeakable, incomparable,
indescribable — what is that ? It is impossible to say ! ' It is
strictly inconceivable . —

( Whercfiom words turn back,

Together with the mind, not having attained —

The bliss of Brahma.' (Tait. 2, 4.)

It may only be affirmed as approximately conceived : —

' " This is it " — thus they recognize
The highest, indescribable happiness/ (Katha 5. 14.)

There was consequently vacillation and indefmiteness in the
statements regarding it* Prajapati, when pressed to justify
it as unconsciousness, fell back upon the notion of pleasant
dreams. The Taittiriya Upanishad, where by arithmetical
computation that perfect bliss is declared equal to octillion
blisses of the most favored man on earth, states in closing
that the aspirant, having reached the ' self which consists of
bliss/ goes up and down these worlds, eating what he will and
assuming what forms he will, and sits singing the song
of universal unity which begins with ' Oh, wonderful ! Oh,
wonderful ! Oh, wonderful ! ' (Tait. 3. 10. 5).

The limitation of the not-self certainly would be absent in
that plenary bliss. £ Where one sees nothing else, hears
nothing else, understands nothing else — that is a Plenum. But
where one sees something else — that is the small.' 'Verily,
a Plenum is the same as Pleasure. There is no Pleasure in
the small. Only a Plenum is Pleasure' (Chand*. 7. 33-34).
One passage, Brih. 4, 3, 23-30 (the only one of its kind
in the Upanishads), attempts, contrary to the prevailing
conception of the condition of union with the Self, to make

47

PHILOSOPHY OF THE UPANTSIIADS

qualified provision for sense-activity by a sort of paradox,
which is more intelligible in the Madhyaiiidina than in the
Kanva recension. c Vciily, while he doas not there sec, he is
verily seeing, though he docs not sec what is [usually] to be
seen ; for there is no cessation of the seeing of a seer, because
of his impel ishability. It is not, howcvei, a second thing,
other than himself and separate, that he may sec.' Similarly
he continues to smell, taste, speak, hear, think, touch, and
know, though not a second thing othci than himself and
separate.

A sensual conception of that bliss is pictured in Brih, 4. 3. 3 1 ,
according to which the condition of union with the Self is
conscious, but void of content cither subjectively or objectively
refcrrent, a mere state of bliss. ' As a man, when in the
embrace of a beloved wife, knows nothing within or without,
so this person when in the embrace of the intelligent Soul
knows nothing within or without' In Ma ml 5 that bliss is
found in deep sleep as such.

The true conception of the bliss of union with the Self, then,
would seem to be that it is strictly an unconscious condition ;
but with the attempt to conceive of that condition, which
indeed was asserted to be inconceivable; recourse is had to
sensual experiences and to balmy sleep.

Strictly it is the state of dreamless sleep which is taken as
typifying the attainment of the real ' Therefore they say of
him "he sleeps," for he has gone to his own' (Chand, 6. 8. i).
This is true both in the Brahma theory and in the Atman theory.
' So, just as those who do not know the spot might go over a
hid treasure of gold again and again, but not find it, even so all
creatures here go to that Brahma-world [in deep sleep] day by
day, but do not find it ' (Chand. 8. 3. 2) — a doctrine alluded to
in Pra^na 4. 4. * Now, that serene one [the soul in sleep] who,
rising up out of this body, reaches the highest light and
appears with his own form — He is the Soul ! That is the
immoital, the fearless. That is Brahma. The name, verily,
of that Brahma is the Real . . . Day by day, verily, he who
knows this goes to the heavenly world ' (Chand. 8, 3, 4-5),

The pleasant dreams of sleep, rather than the hampered
waking consciousness, were, according to some of the passages

48

PHILOSOPHY OF THE UPANISHADS

which have been quoted, tentatively accepted as characteristic
of the unlimited Self; but, because of the fact of unpleasant
dreams, they were rejected in favor of the bliss of dreamless
sleep, where even the duality of subject and object that is
foreign to the essential nature of the unitary Self is melted
away.

But even that condition of profound sleep from which one
wakes refreshed— back, however, into diversity and into the
limitation of the waking consciousness — seems too near the
unreality of the illusory egohood which is conscious of falsely
apparent objects and subjects. In the Mandukya, therefore,
there is put, above the waking consciousness and the dreaming
sleep and the dieamless sleep, a fourth stage. ' Not inwardly
cognitive, not outwardly cognitive, not bothwise cognitive, not
a cognitive mass, not cognitive, not non-cognitive unseen, with
which there can be no dealing, ungraspable, having no distinctive
mark, non-thinkable, that cannot be designated, the essence
of the assurance of which is the state of being one with the
Self J (Mand. 7). Another later Upanishad, the Maitri, adopts
the same fourfold condition of all existence and denominates
the fourth and highest condition tuny a (7. n).

Not only in sleep and in a supposititious condition beyond
profound slumber does one reach that unity with the Self.
He does it also in death, the consummation of unification, for
then the diversity and illusoriness of sense-knowledge and
separatcness arc overcome. c When this self comes to weakness
and to confusedness of mind, as it were, then the breaths gather
around him. He takes to himself those particles of energy and
descends into the heart. When the person in the eye turns
away, back [to the sun], then one becomes non-knowing of
forms, " He is becoming one/' they say ; " he does not see."
" He is becoming one" they say; "he does not smell"
" He is becoming one," they say ; (c he does not taste."
" He is becoming one/' they say ; cc he does not speak." " He
is becoming one/' they say; "he does not hear." "He is
becoming one," they say ; " he does not think." " He is becom-
ing one/* they say ; " he does not touch " e< He is becoming
one," they say; "he does not know." , . . He becomes one
with intelligence' (Brih. 4. 4. 1-3). Similarly in Chand. 6.

49 E

PHILOSOPHY OF THE UPANISIIADS

8. 6 and 6. 15 death is only the process of absorption into the
Real, into the Self. Of a dying person it is said : ' His voice
goes into his mind ; his mind into his breath ; his breath into
heat ; the heat into the highest divinity. That which is the
finest essence — the whole world has that as its soul That
is Reality. That is At man. That art thou, Svctaketu.' And,
it might be added, only ignorance and persistence in the
thought of a scpaiatc self keep one from actually being It.
Death is truly the loosing of the cords of the hcait which
bind one to an illusoiy life and to the thought of a separate
self-existence.

' Gone aie the fifteen parts according to then station,
Even all the bense-organs m their conespondm<» divinities!
One's woik and the soul that consists of understanding —
All become unified in the supiemc Impciishablo.'

(Mu ml. 3. 2. 7.)

It is evident that this pure unity of the self, the really
Existent, union with which is effected in bleep and in death, is
unconscious, because it is void of all limitations or distinctions
whatsoever, being * the Person all-pervading and without any
mark whatever ' (Katha 6. 8).

And therein even the possible distinction that 4 this is I '
{loss of which represented a condition which seemed so abhor-
rent to Indra and which Prajapati did not succeed in justifying)
is impossible, just because the duality and limitations of the
subject-object relation arc impossible in that plenary unity*
Thus, from the empirical point of view which regaids the
waking consciousness as the real, a man docs in this way * go
straight to destruction ' ; but to the philosopher, who
understands the falsity of ordinary standards and the
illusorincss of the ego to which men fondly cling, the loss of
finite individuality in the real Self that is unlimited is the
supreme achievement. This doctrine is set forth in parables
from nature in the ' That-art -thou ' section of the Chfmdogya.
* As the bees, my dear, prepare honey by collecting the essences
of different trees and reducing the essence to a unity, as
they are not able to discriminate u I am the essence of this tree,"
"I am the essence of that tree" — even so, indeed, my dear,
all creatures here, though they reach Being, know not "We

50

PHILOSOPHY OF THE UPANISHADS

have reached Being." . . . These rivers, my dear, flow, the eastern
toward the east, the western toward the west. They go
just from the ocean to the ocean. They become the
ocean itself. As there they know not £C I am this one," " I am
that one " — even so, indeed, my dear, all creatures here, though
they have come forth from Being, know not " We have come
forth from Being"' (Chand. 6. 9-10). It is the very con-
sciousness of £this' and of fl' which is the limitation that
separates one from the unlimited. And individuality and self-
consciousness must be lost ere one reach that infinite Real.
"As these flowing rivers that tend toward the ocean, on
reaching the ocean, disappear, their name and form [or in-
dividuality] are destroyed, and it is called simply " the ocean "
— even so of this spectator these sixteen parts that tend toward
the Person, on reaching the Person, disappear, their name and
form are destroyed, and it is called simply "the Person"'
(Prasna 6. 5).

Thus the ultimate unity of reality which has been the
search throughout the Upanishads is finally reached. On the
cpistcmological basis of the common-sense realism which views
all things as really existing just as they are seen to exist, and
in continuation of the cosmologies of the Rig- Veda, the
Upanishads started by positing various primeval entities, out
of which by various processes the manifold world was produced.
Then Brahma, a power such as that inherent in the ritual and
sacrifice whereby rain and the forces of nature were controlled,
was postulated as the one world-producer and controller.
This conception of Brahma gradually developed into a monism.
Simultaneously speculation regarding the nature of the unity
in which the self and object's are joined developed the con-
ception of Atman, a great Self, after the analogy of the
individual self. The Atman-theory and the Brahma- theory
became merged together in an absolute pantheism. An
apparent conflict between the many and the One led to the
distinction between phenomenon and noumenon. Those two
under further speculation turned out to be respectively an
illusory world and an unknowable reality. The theory of
epistemological idealism which had been intuited previously
on occasions and which had been led up to by the failure of

51 E3

PHILOSOPHY OF THE UPANISHADS

realism, was then developed. The manifold world was seen to
be the construction of the imagination, and the supreme unity
was found in one's own Self from which the ego is falsely sun-
dered by the life of waking consciousness. That pine unity
with the Real which is actually effected in sleep and in death
is a blissful state of consciousness in which individuality and
all distinctions arc overcome.

Thus far chiefly the metaphysical doctrines of the Upuni-
shads have been treated. There remain important ethical and
practical corollaries to the main propositions here laid down,
and these will be considered in the following chapters.

CHAPTER VIII

THE OUTCOME ON RELIGION AND ON TIIK
DOCTRINE OF KARMA

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

PHILOSOPHY OF THE UPANISHADS

to the period of the first speculations about that conception.
There Agni (Fire) and Vayu (Wind) discover that their power
is not independent, but is subject to the will of the world-ruler
Brahma. However, by their knowledge of Brahma they
attained a pre-eminence over the other gods ; and < he, verily,
who knows it thus, striking off evil becomes established in
the most excellent, endless, heavenly world— yea, he becomes
-established ' (Kena 34).

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

53

PHILOSOPHY OF THE UPANISHADS

Thus religious piety is renounced as unnecessary, and know-
ledge of that fact, or metaphysical knowledge in general,
replaces religiosity in worth and alone renders efficacious any
religious or meritorious act which any one, for the sake
of conformity to popular custom, may choose to perform. >
' If one offers the Agnihotra sacrifice without knowing this
[i. c. that the cosmic process itself is a continuous Agnihoti a | —
that would be just as if he were to remove the live coals and
pour the offering on ashes. But if one offers the Agnihoti a
sacrifice knowing it thus, his offering is made in all worlds,
in all beings, in all selves' (Chand. 5. 34. 1-3). * This that
people say, <f By offering with milk for a year one escapes the
second death " — one should know that this is not so, since on
the very day that he makes the offering he who knows escapes
the second death ' (Brih. i . 5. 2).

This last quotation leads to a topic which holds an im-
portant place in the practical religion of India today, namely,
the doctrine of karma (literally 'action'), the theory that
according to one's good or bad actions In this life one passes
at death into the body of a higher or a lower animal. It
is noteworthy that in the Rig- Veda there is no trace of
metempsychosis.1 This fact is interestingly confirmed in the
Upanishads at Chand. 5. 3, where neither Svctnketu (who,
according to Chand. 6. i. a, had spent twelve years in study-
ing the Vcdas) nor his father and instructor, Gautama, had
heard of the doctrine ; and when they are instructed m 5tT
it is expressly stated that the doctrine had always belonged
to the Kshatriyas, the military class, and was then for the
first time divulged to one of the Brahman class. In the
Rig- Veda the cschatology consisted of a belief in a personal
immortality in the paradise of the gods. After ' a preliminary
sign of the doctrine of metempsychosis in the Atharva-Veda/ "
the notion first makes its definite appearance in the Satapatha
Brahmana. In the Upanishads it had not yet become what
it became in later times, a belief which Monier Williams

1 The native commentator of later times thought he discovered ft reference to it
in RV. 1. 164. 32, bahfafrajafi , interpreting the word as * subject to many births/
For a refutation see Monier Williams, Brahmanism mid Hinduism, p. 18, note a*

2 Hopkins, Religions of India^ p. 175.

54

PHILOSOPHY OF THE UPANISHADS

has aptly characterized in the following severe statement :
' Transmigration, or metempsychosis, is the great bugbear
— the terrible nightmare and daymare — of Indian philoso-
phers and metaphysicians. All their efforts are directed to
the getting rid of this oppressive scare The question is not,
What is the truth? The one engrossing problem is, How
is the man to break this iron chain of repeated existences ? ' l

How his doctrine of karma and reincarnation came to be
so thoroughly accepted in India, is uncertain . whether from
the Indigenes whom the invading Aryans found in India (as
Gough conjectures 2) or whether as the most plausible philo-
sophic explanation of the phenomena of instinctive knowledge
(as in Brih. 4. 4. a) and of dreaming and remembrance of
things not experienced in this life, as well as of sin (according
to Sankara on Brih. 4. 3, 9). (In passing be it noted that
these are exactly the considerations which led philosophers
like Plato, and Christian theologians like Origen and Julius
Midler to the belief in an existence prior to the present life.)
At any rate, the belief in a person's renewed existence in
another body after death, is present in the Upanishads, but
not as a burden of despair. It is only the belief in the
retributive reward of chaiacter operating with a continued
existence in the locality of this world instead of in the locality
of heaven or hell. ' Accordingly, those who are of pleasant
conduct here — the prospect is3 indeed, that they will enter
a pleasant womb, either the womb of a Brahman, or the womb
of a Kshatriya, or the womb of a Vaifya. But those who are
of stinking conduct here—the prospect is, indeed, that they
will enter a stinking womb, either the womb of a dog, or the
womb of a swine, or the womb of an outcast' (Chand.
5. 10.7).

'According unto his deeds the embodied* one successively
Assumes forms in various conditions.

Coarse and fine, many in number,

The embodied one chooses forms according to his own
qualities.

1 Monier "Williams, Br&hmanisw and Hinduism , p. 41, ,

s In the first chapter of his Philosophy of the Upanisltads, where ne cites the
prevalence of the belief among semi-savage peoples, connected with animism- '

55

PHILOSOPHY OF THE UPANISHADS

[Each] subsequent cause of his union with them is aeon to he
Because of the quality of his acts and of himsell.'

(£vet. fj. IT- 1 2.)

The character which is thus determinative of one's position
in the next life is formed not only by action but also by
knowledge ' Either as a worm, or as a moth, or as a fish, or as
a bird, or as a snake, or as a tiger, or as a poison, 01 as some
other in this or that condition, he is born again heie accoi cl-
ing to his deeds, according to his knowledge' (Kaush. i. 3).

1 Some go into a womb
For the embodiment of a corpoical being*.
Others go into a stationaiy thing

Accoi ding to their dcseds, accoiding to their knowledge/

(Katha 5, 7,)

As in the matter of religion, so as regards this theological
tenet, the Upam.shads offer the philosophical knowledge which
was the result of their own speculations and which was assessed
at a very high value as the means of escape. * Now, whether they
perform the cremation obsequies in the case of such a person
[i.e. a person who knows] or not, they [i.e. the dead] pass over
into a flame; from a (lame, into the day ; from the clay, into
the half-month of the waxing moon; from the half-month of the
waxing moon, into the six months during which the sun moves
northwards ; from the months, into the year ; from the year,
into the sun ; from the sun, into the moon ; from the moon, into
lightning. There there is a person who is non-human. lie
leads them on to Brahma. This is the way to the gods, the
way to Brahma. They who proceed by it return not to the
human condition here!' (Chand. 4. 15, 5 6), In Brih, 6.2,
where the same transmigration theory is discussed the con-
clusion is that ' those who know this [namely, the stages of
transmigration] ' go to the Brahma-worlds. i Of these there
is no return' (Brih. 6. a. 15),

There are several other passages which emphasize the
efficaciousness over karma and rebirth of that knowledge,
the bringing forth of which formed the travails of the
Upanishads and the laborious attainment of which induces!
an exceeding high estimate of its value ; —

56

PHILOSOPHY OF THE UPANISHADS

* What is soundless, touchless, formless, imperishable,
Likewise tasteless, constant, odorless,

Without beginning, without end, higher than the great, stable-
By discerning That, one is liberated from the mouth of death,'

(Katha 3. 15.)

' And one's deeds (karma) cease
When He is seen — both the higher and the lower.'

(Mund. 2. 2. 8.)

* By knowing what is therein, Brahma-knoweis

Become merged in Biahma, intent theieon, libeiated from the

womb [i. e. from rebirth]/ (5vet. i. 7.)
'By knowing God theie is a falling off of all fetters;
With disti esses destroyed, there is cessation of birth and

death.3 (Svet, i. n.)

Slightly different from the theory of sainsara, which con-
ceives of the round of existence as bounded within the confines
of this world, there is another variety in which persons may
by the good deeds of religion earn a limited amount of merit,
to be enjoyed for a time in heaven, after which the inexorable
law of rebirth returns them to the world : —

1 Unsafe boats, howevei, are these sacrificial foims,
The eighteen, in which is expressed the lower work [i.e. the
Vedas and the sciences of subsidiary rules].

Since doers of deeds do not understand, because of passion,
Therefore, when their worlds are exhausted, they sink down
wretched.

Thinking sacrifice and merit is the chiefest thing,

Naught better do they know — deluded!

Having had enjoyment on the top of the heaven won by

good works,
They re-enter this world, or a lower.' (Mund, i, 2. 7, 9, 10,)

* But they who seek the Atman by austerity, chastity, faith,
and knowledge . . , they do not return5 (Pras"na i. 10).

57

PHILOSOPHY OF THE UPANISIIADS

CHAPTER IX

THE OUTCOME ON PRACTICAL LIFK AND
ON MORALS

KNOAYLKDCJK — not ( much learning,5 but the understanding of
metaphysical truths — was the Impelling motive of the thinkers
of the Upanishads. > Because of the theoretical importance of
knowledge in that period of speculative activity, and also
because of the discrediting of the popular polytheistic leligion
by philosophical reasoning, there took place In India during
the times of the UpanishacLs a movement similar to that which
produced the Sophists in Greece, namely, an unsettling of the
accepted ethics and a substitution of knowledge for religion
and morality. Knowledge was the one object of supreme
value, the irresistible means of obtaining one's ends. This
Idea of the worth and cfficicy of knowledge is expressed again
and again throughout the UpanishacLs not only in connection
with philosophical speculation, but also in the practical affairs
of life. 'That Udgatri priest who knows this — whatever
desire he desires, cither for himself or for the sacrifice!', that
he obtains by singing. This, indeed, Is world-conquering*
(Brih. i. 3. a8). ' This whole world, whatever there is, is five-
fold. He obtains this whole world who knows this' (Brih.
j. 4. 17). 'He [Indra] is without a rival. ... He who knows
this has no rival' (Brih. i. 5. 12). * Whoever strives with one
who knows this, dries up and finally olios' (Brih. i. 5, 21),
' lie who knows this [the etymology of Atri (eater) | becomes
the eater of everything; everything becomes his food' (Brih,
a, 2. 4). ' He who knows that wonderful being as the first-
born— namely, that Brahma is the Real — conquers these worlds*
Would he be conquered who knows thus that great spirit as
the first-born— namely, that Brahma is the Real ? ' (Brih, 5, 4),
s As a lump of clay would fall to pieces in striking against
a solid stone, so falls to pieces he who wishes evil to one who
knows this, and he, too, who injures him, Such a one J&
a solid stone* (Chand. i, 3. 8),

58

PHILOSOPHY OF THE UPANISHADS

1 He who knows Brahma as the real, as knowledge, as the

infinite . . . ,
He obtains all desires/ (Tail. 2. i.)

cHe who knows that food which is established on food,
becomes established. He becomes an eater of food, possessing
food. He becomes great in offspring, in cattle, in the splendor
of sacred knowledge, great in fame' (Tait. 3. 7). 'Whatever
conquest is Brahma's, whatever attainment — that conquest he
conquers, that attainment he attains who knows this ' (Kaush.
1.7). ' Verily, indeed, if upon one who knows this both moun-
tains should roll themselves forth — both the southern and the
northern — desiring to lay him low, indeed they would not lay
him low. But those who hate him and those whom he himself
hates — these all die around him' (Kaush. 2. 13). c He, verily,
who knows that supreme Brahma ... in his family no one igno-
rant of Brahma arises' (Mund. 3. 2. 9). (So frequent are the
statements describing the invulnerability and omnipotence of
him who is possessed of this magic talisman, that j^z evam veda,
f he who knows this,3 becomes the most frequently recurring
phrase in all the Upanishads.

Beside this practical value of knowledge and the speculative
value, previously described, for attainment of the ideal unity
with the Real,1 knowledge also had a marked ethical value.

1 It is noteworthy how the extreme valuation put upon both these kinds of
knowledge produced a reaction withm the period of the Upanishads themselves.
The license to override the prescriptive usages of religion and custom which the
possessor of knowledge claimed for himself, is distinctly denied in Maitn 4. 3, on
the point of the four customary stages in the life of every orthodox Hindu, through
disregard of which the revenues of the priests were seriously diminished.

As regards speculative knowledge of Atman, its apprehension by means of
human knowledge is opposed by the doctrine of prasada, or ' Grace ', in Katha
2. 20 (and, with a slight verbal change, in Svet. 3. 20) * c Through the grace of the
Creator he beholds the greatness of Atman/ It is by means of this grace, according to
i5vet. 1. 6, that an individual obtains release from illusion and reaches immortality : —
4 In this Brahma-wheel the soul flutters about,
Thinking that itself and the Actuator aie different.
When favored by Him, it attains immortality.'

An even more explicit denial of the knowledge-doctrine is found at Katha 2. 23
(=Mund, 3. 2. 3), where a strict Calvinistic doctrine of election is anticipated : —
' This Soul is not to be obtained by instruction,
Nor by intellect, nor by much learning.
He is to be obtained only by the one whom He chooses.
To such a one that Soul reveals his own person/

59

PHILOSOPHY OF THE UPANISHADS

The possessor of knowledge is freed even now from all his evil
deeds as well as from the later mctcmpsychosical results of
doing any deeds at all. l Verily, indeed, even if they lay
very much [wood] on a fiic5 it burns it all. I wen so one
who knows this, although he commits very much evil, con-
sumes it all and becomes clean and pure, ageless and immoital '
(Brih. 5. 14. tf). 'Brahma is lightning (vidyitt), they say,
because of unloosing (viddna)* Lightning unlooses him fiom
evil who knows this, that Brahma is lightning' (JJrih, 5. 7).

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

But he who knows these five fires [i.e. the five-fire doctrine,
pancagnwidya~\ thus, is not stained with evil, even though con-
sorting with those people. He becomes pure, clean, possessor
of a pure world, who knows this—yea, he who knows this1
(Cliand. 5. 10. 9-30). 'As a rush-reed laid on a fire would
be burned up, even so arc burned up all the evils of him who
offers Agnihotra sacrifice knowing it thus' (Chund. 3. 44. 3),
' He who understands me [Indra is the speaker, representing
Atman]— by no deed whatsoever of his is his world injured,
not by stealing, not by killing an embryo, not by the murder
of his mother, not by the murder of his father ; if he has clone
any evil, the dark color departs not from his face ' (Kaushu 3. j),
This ethical theory has been compared with the Socratic
doctrine of the identity of knowledge and virtue. There is
a wide difference, however, between the Upanishadic theory
and the theory of the Greek sages that the man who has know-
ledge should thereby become virtuous in character, or that
the result of teaching should be a virtuous life. Here the
possession of some metaphysical knowledge actually cancels
all past sins and even permits the knowcr unblushingly to
continue in 'what seems to be much evil,' with perfect
impunity, although such acts arc heinous crimes and arc disas-
trous in their effect for others who lack that kind of knowledge
But this unbridled licentiousness of the- earlier Upanishads
could not long continue. It probably went to excess, for in

60

PHILOSOPHY OF THE UPANISHADS

the middle of the period it is sternly denounced. Good
conduct was declared to be an equal requisite with knowledge.
e He who has not understanding,

Who is unmindful and ever impure,

Reaches not the goal,

But goes on to transmigration.

He, however, who has undei standing,

Who is mindful and ever pure,

Reaches the goal

From which he is bom no more.5 (Katha 3. 7-8.)
1 Not he who has not ceased from bad conduct . . .

Can obtain Him by intelligence/ (Katha 2. 24.)

The earlier conception that the knower was able to continue
in evil unharmed was true only so far as it expressed the idea
that knowledge exempts from evil.

' One should be familiar with it. By knowing it,
One is not stained by evil action/ (Bnh. 4. 4. 23.)

* As water adheres not to the leaf of a lotus-flower, so evil
action adheres not to him who knows this [that the *Self
is Brahma] ' (Chand. 4. 14. 3). This thought recurs at
Maitri 3. 3, and, with another simile, at Pra&ia 5. 5 : f As
a snake is freed from its skin, even so, verily, is he [who
knows this] freed from sin.' Still another simile is used to
drive home this same thought : —

£ As to a mountain that Js enframed
Deer and birds do not resort —
So, with the Brahma-knowers, faults
Do never any shelter find/ (Maitn 6. iS.)1

The consistent pantheistic conception, however, of the re-
lation of knowledge and moral evil is that knowledge exempts
from both good and evil, and elevates the knower altogether
from the region of moral distinctions to the higher one where
they are not operative. ' Such a one, verily, the thought does
not torment : " Why have I not done the good ? Why have
I done the evil ? " He who knows this, saves himself from

1 The similes contained in this and the three preceding passages are excellent
illustrations of a method of reasoning characteristic of the Upanishads and of the
Hindu mind in general. Analogies from nature that serve to illustrate a pro-
position are accepted with the force of an argument.

61

PHILOSOPHY OF THE UPANISMADS

these [thoughts]. For truly, from both of these he saves
himself — he who knows this ! ' (Tait. a. 9). 4 Him [who knows
this] these two do not overcome — neither the thought 44 Hence
I did wrong," noi the thought " Hence I did light." Verily
lie ovei comes them both. What he has clone and what he has
not done do not affect him ' (Brih. 4. 4. 32),

' When a seer sees the brilliant
JMakei, Potentate, Person, the Biahma-somce,
Then, being a knower, shaking oil" good ami evil,
Stainless, he attains supreme identity [with I Inn]/

(Mund. t\. i. 3.)

For this emancipation, an emancipation from the unreal and
an entrance into the ical, the reason is that to the knower
good and evil arc conceptions of partial knowledge which can
no longer hold in the light of full knowledge. They aie only
verbal distinctions. ; Vcniy, if there were no speech, neither
right nor wrong would be known, neither true nor false,
neither good nor bad, neither pleasant nor unpleasant. Speech,
indeed, makes all this known ' (Chfind. 7. a. i).

The world of reality, the Brahma-world to which the true
knower is admitted, is devoid of all distinctions, pleasant and
unpleasant, which are empirically real, but Iranscentlenlally
unreal. Accordingly that world is free also from tho ethical
distinction of good and evil. v Over that bridge theie cross
neither day, nor night, noi old age, nor death, nor sorrow, nor
well-doing, nor evil-doing. All evils turn back therefrom, for
that Brahma-world is freed from evil ' (Chanel 8. 4* i-j), c lie
goes to the world that is without heat, \vithout cold. Therein
he dwells eternal years ' (Brih. 5. TO).

'When theie is no daikncsw, then there is no day or night,
Nor being, noi non-being, only the Kindly One alone/

(Svet. 4. 1 8.)

f He, ... a knower of Brahma, unto Brahma goes on. ... lie
comes to the river Vijara (* Ageless 3)» This he crosses with his
mind alone, There he shakes off his good deeds and his evil
deeds. His dear relatives succeed to the good deeds ; those
not dear, to the evil deeds. Then, just as one driving a chariot
looks down upon the two chariot-wheels [which in their

63

PHILOSOPHY OF THE UPANISHADS

revolutions do not touch him], thus he looks down upon day
and night, thus upon good deeds and evil deeds, and upon all
the pairs of opposites. This one, devoid of good deeds, devoid
of evil deeds, a knower of Brahma, unto very Brahma goes
on' (Kaush. i. 4).

The same ethical position _is held in the Atman-theory.
The world-ground, the great Atman, in itself is —

'Apart from the right and apait from the unright,
Apart from both what has been done and what has not

been done here,
Apart fiom what has been and what is to be/

(Katha 2. 14)

'As the sun, the eye of the whole world,
Is not sullied by the external faults of the eyes,
So the one Inner Soul of all things

Is not sullied by the evil m the world, being external to it/

(Katha 5. n.)

' The bright, the bodiless, the scatheless,
The sinewless, the pure, unpieiced by evil/ (Isa 8.)

This idea that the Atman-world is ' free from evil or sin,
free from impurity, blameless, spotless,' which is expressed
in numerous epithets and detached phrases, also receives an
etymological justification. ' In the beginning this world was
Soul (Atman} alone in the form of a Person (purusa). . . . Since
before (purva) all this world he burned up (*/ns) all evils,
therefore he is a person (puwts-a) ' (Brih. I. 4. i).1

The Atman thus being void of all ethical distinctions, the
Atman-knower who by his knowledge becomes Atman like-
wise transcends them in his union with Him. 'As a man
when in the embrace of a beloved wife knows nothing within
or without, so this person when in the embrace of the intelligent
Soul knows nothing within or without. Verily, that is his
[true] form. . . , There a father becomes not a father ; a
mother, not a mother ; the worlds, not the worlds ; the gods,
not the gods ; the Vedas, not the Vedas ; a thief, not a thief.

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

63

PHILOSOPHY OF THE UPANISIIADS

... He is not followed by good, he is not followed by evil, for
then he has passed beyond all sorrows of the heart ' (Brih.
4. 3. 21-m).1

The ethical theoiy thus far presented, which was based on
the epistcmological realism of the Upanishads, did not, like
the theory of reality, suffer any change by the transition to
idealism, but lathci was confirmed by it. The illusion of an
external world and of an external Soul that needs to be reached
by effort of will served only to prove illusory all activity what-
ever, even the good and evil deeds making up such activity.
Sleep is the nearest approach to real existence, an individual
in sleep only ' appearing to think, appearing to move about *
(Brih. 4, 3. 7). ' In this state of sleep, having traveled around
and seen good and bad, he hastens again, according to the
entrance and place of origin, back to the state of waking.
Whatever he sees there [i c. in dreaming sleep], he is not
followed by it, for this person is without attachments ' (Brih. 4.
3. 1 6). He there actually reaches the Real and therefore is
not affected by the ethical distinctions which are alien to its
nature.- ' Now, when one is thus sound asleep, composed,
serene, he knows no dream . . . ; so no evil touches him, for then
he has reached the Bright Power' (Chand. 8. 6. 3),

So the final goal of metaphysical speculation and the
practical attainment of supreme and imperishable value was
the Soul, the larger Soul which was the ground of the in-
dividual soul and of all existence, ' That self is clearer than a
son, is dearer than wealth, is clearer than all else, since this
self is nearer' (Brih. i. 4. 8), 'He should be searched out,
Him one should desire to understand' (Chanel. 8, 7. i)»

3 Among the many Kantian ideas which I )eussen finds in the Upanishads there
is a striking one in this connection, namely, that the final jjoal and perfect condition
of the human soul is autonomy. See svaraj at Chfmd. 7, 35. 3 and warajyatf.
Tait. i. (5. 2, But the conception of autonomy tbeie held is very different from the
idea that an autonomous person is in such full control of self that he never by passion
disobeys the moral law. As is indicated in the following sentence, *ile has un-
checked sway in all the worlds,' the idoa of autonomy is that of unhindered
liberty to do what one willb, the same as the condition of perfect bliss described at
Tait. 3, 10. 5—a condition in which the successful aspirant 'goes up and down
these worlds, eating what he desires, assuming what form he desires.' Cf. also
Chand. 8. x. 6.

2 An idea possibly based on the psychological fact that in sleep the moral sense
appears greatly weakened.

64

PHILOSOPHY OF THE UPANISHADS

However beautiful such a doctrine was in theory, it might
very easily be misundei stood and misapplied in practice, as
indeed it was by Virocana, who is said to have lived as a pupil
with Prajapati for thirty-two years. After receiving instruction
about ' the Self which is free from evil, ageless, deathless,
sorrowless, hungerless, thirstless, whose desire is the Real,
whose conception is the Real/ he went forth and declared the
following doctrine : ' Oneself is to be made happy here on earth.
Oneself is to be waited upon. He who makes meiely himself
happy here on earth, who waits upon himself, obtains both
worlds, this world and the yonder/ Such utter selfishness is
forthwith condemned by the author, who comments : ' Therefore
even now here on earth they say of one who is not a giver, who
is not a believer, who is not a sacrifice!-, " Oh ' devilish ! " for
such is the doctrine of the devils/ And Prajapati also regret-
fully declared : * Whosoever shall have such a mystic doctrine —
be they gods or be they devils — shall perish ' (Chand. 8. 7-8).

The same mistaken ethical theory might be gathered from
Yajnavalkya's advice to Maitreyl, Brih. 2. 4 and 4, 5, if
Atman were translated by ' self ' or ' ego.' ' Not for love of
the wife is a wife dear, but for love of the Soul a wife is dear/
Similarly not for love of sons, wealth, the Brahman class3 the
Kshatriya class, the worlds, the gods, things, any thing, are
they dear, but for love of the Soul they are dean

This is not the modern psychological doctrine that we do
not desire anything in itself, but only the pleasantness or self-
advantage which the possession of that thing yields to us ; nor
is Yajnavalkya advocating the utilitarian doctrine that all love
and apparent altruism are and should be self-love and selfishness.
The central idea is rather that all those objects are not separate
entities, in themselves of value to us; but that they all are
phases of the world-self and that in the common, every-day
experience of having affection for others we find illustrated
the great doctrine of the individual self finding his selfhood
grounded in, and reaching out towards, that larger Self which
embraces all individuals and all things.

With this liberal interpretation, Yajnavalkya's advice to
Maitreyi, so far as it contains ethical theory, represents the
high-water mark in the Upanishads. The practical ethics are

65 F

PHILOSOPHY OF THE UPANISHADS

certainly not as high. The general teaching is that already
presented, namely, that moral distinctions do not obtain for the
man who has metaphysical knowledge. This is the influence
effected on the Bhagavad-Gita, the popular book of religious
meditation, in which (at a. 19) Krishna, the divine incarnation,
quells the scruples of Arjuna over the murdering of his enemies
by this Upanishadic assurance : —

flf the slayer think to slay,
If the slain think himself slain,
Both these understand not.
This one slays not, nor is slain/ (Katha 2. 19 )

CHAPTER X

THE ARTIFICIAL METHOD OF UNITY IN
RENUNCIATION AND IN YOGA

As the absolute unity of the Atman was the final goal of
speculative thought, so absolute unity with the Atman was re-
garded as the supreme actual attainment. Though this is
theoretically accomplishable by mere metaphysical knowledge,
it is as a matter of fact accomplished only after death or during
sleep. Therefore for the period while one is still alive and not
sleeping some other method than knowledge must be pro-
vided.

That was found to be what in Mund. 3. 2. i was joined with
knowledge as the means of escaping transmigration : —

' They who, being without desire, worship the Person
And are wise, pass beyond the seed [of rebirth] here/

After knowledge has informed a person that he is Brahma or
Atman, he should strictly have no more desires, for e he who
has found and has awakened to the Soul ... the world is his J
(Brih. 4. 4- 13)-

' If a person knew the Soul
With the thought " I am He ! "
With what desire, for love of what
Would he cling unto the body?' (Brih. 4, 4, 12.)

'Verily, because they knew this, the ancients desired not

66

PHILOSOPHY OF THE UPANISHADS

offspring, saying: "What shall we do with offspring, we
whose is this Soul, this home? " They, verily, rising above the
desire for sons and the desire for wealth and the desire for
worlds, lived the life of a mendicant' (Brih. 4. 4. w ; cf. 3, 5. i),
In actual experience, however, desires do still continue and
harass one, But by harboring desires and resorting to activity
to satisfy them, one is only admitting and emphasizing to the
mind a lack or limitation, and thereby preventing assimilation
to and union with the desireless, blissful plenum of the Soul.
The entertaining of any desires whatsoever, and the resulting
activity, are conditions which from the point of view of know-
ledge are sheer ignorance ; these react in dulling the under-
standing (cf. Mund. i. a. 9), blind one to the limitation
of existence in the world and to the series of rebirths, and
maintain the person's false separation from the real Brahma or
At man : —

'He who in fancy forms desires,
Because of his desires is born [again] here and there.'

(Mund. 3. 2. 2.)

The psychology and praxis of this doctrine are set forth in
a notable passage, Brih. 4. 4. 5-7. <A person is made of
desires only. As is his desire, such is his resolve; as is his
resolve, such the action he performs ; what action (karma) he
performs, that he procures for himself. On this point there is
this verse : —

Where one's mind is attached — the inner self
Goes theieto with action, being attached to it alone.

Obtaining the end of his action,

Whatever he does in this world,

He comes again from that world

To this world of action.

So the man who desires. Now the man who does not desire.
He who is without desire, who is freed from desire, whose
desire is satisfied, whose desire is the Soul— his breaths do not
depart, Being very Brahma, he goes to Brahma, On this
point there is this verse : —

When are liberated all

The desires that lodge in one's heart,

67 . F a

PHILOSOPHY OF THE UPANISHADS

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

But if the metaphysical knowledge of the essential oneness
of the individual soul (dtman) and the universal Soul (A tin an)
did not procure the blissful union with that Soul, neither docs
this theory of the avoidance of limiting desires ; for they inevit-
ably rise up in the ordinary life of activity. The final solution
of the practical problem which the Upanishads offer, namely
Yoga, is the outcome of that conception of strict unity which
started the speculations of the Upanishads and which urged them
on from cosmology to monism, from monism to pantheism,
and from an external to an internal unity. That unity — under
which it is the aim of every philosophy which has ever existed
rationally to bring experience — the early Indian thinkers found
in Brahma, and then in the objective Soul (Atman\ and then in
one's own soul, wherein the manifoldness of thought itself and
the limitation of the distinctions of object and subject and all
sorrows of the heart are merged into an undifferentiatcd unitary
blissful plenum. cTo the unity of the One goes he who
knows this [i. e. that all is one]. The precept for effecting this
[unity] is this : restraint of the breath, withdrawal of the senses
[from objects], meditation, concentration, contemplation, ab-
sorption5 (Maitri 6. 17, 18). This is Yoga (from the root yztj,
meaning to 'join/ 'yoke/ 'harness'), a harnessing of the
senses and mind from the falsely manifold objects and thoughts,
and at the same time a union with the unitary blissful Self.

e When cease the five

[Sense-]knowledges, together with the mind,
And the intellect stirs not —
That, they say, is the highest course/

(Katha 6. 10 ; Maitri 6, 30.)

The practical application, the ethics, and the offers of this

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

68

PHILOSOPHY OF THE UPANISHADS

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

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

The final exhortation of the Upanishads is well expressed in
the following words connected with the Brahma-theory : —

' Taking as a bow the great weapon of the Upanishad,
One should put upon it an arrow sharpened by meditation.
Stretching it with a thought directed to the essence of That,
Penetrate that Imperishable as the mark, my friend.

The mystic syllable Om l is the bow. The arrow is the

soul.

Brahma is said to be the mark.
By the undistracted man is It to be penetrated.
One should come to be in It, as the arrow [in the

mark].' (Mund. 2. 2. 3-4.)

CHAPTER XI
CONCLUDING ESTIMATE

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

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

PHILOSOPHY OF THE UPANISHADS

deep truths are subtile with the directness and subtlety of
new seekers after truth. In a few passages the Upanishads
are sublime in their conception of the Infinite and of God, but
more often they are puerile and groveling in trivialities and
superstitions. As Hegel, a keen appreciator and thorough
student of the history of philosophy, estimated it, f If we wish
to get the so-called pantheism in its poetic, most elevated,
and, if one will, its coarsest form, we must look for it in the
Eastern poets ; and the largest expositions of it are found
among the Indians.'

As it was suggested before, so it must be emphasized again
that, although at first the order of exposition here followed was
in all probability the historical order in the progress of thought
in the early Hindu philosophy, yet there arc not the chrono-
logical data in the Upanishads upon which an unquestioned
order can be maintained throughout. The Brihad-Aranyaka,
Chandogya, Taittinya, Aitareya, Kaushltaki and Kena 14-34,
from their stiucture and literary characteristics; as well as from
their contents., are quite certainly assigned to the earlier group
of the Upanishads. But even in them theie is a vaiiety of
philosophical doctrines which are not in the same stage of
development. The heterogeneity and unordered arrangement
and even contradictions of the material make it difficult,
indeed impossible, to set forth in systematic exposition a single
system of philosophy, The purpose has been, therefore, to
discern the different tendencies that are undoubtedly present in
the philosophy of the Upanishads and to present them in what
seems to be the most probable order of development. For the
purposes of exposition there have been followed out and con-
nected with each other certain lines of thought which in the
actual development of the philosophy could hardly have been
as independent as they are here set forth.

The thought of any people and of any generation is exceed-
ingly complex, consciously or unconsciously containing certain
elements from the past, which are being gradually discarded, and
also certain presentiments of truth which are only later fully
recognized. Yet in it all there Is a dominant tendency which
may readily be discerned. So in the Upanishadic period there
were mythical cosmologies inherited and accepted, whose in-

jo

PHILOSOPHY OF THE UPANISHADS

fluence continued long after they had logically been superseded
by more philosophical theories. In the main, however, there
was an appreciation of idealism. This, having seen in the
psychic self the essence of the whole world, and having
identified it with Brahma, reacted against the realistic philo-
sophy which had produced the concept of Brahma ; and then it
carried the Atman, or the purely psychical, element over into
the extreme of philosophical idealism.

Pantheism it may, in general, be called ; for, although very
different types of philosophy have been shown to be represented
in the Upanishads, pantheism is their most prevalent type
and the one which has constituted their chief heritage. Still,
even as pantheism., it is hardly the pantheism of the West,
nor is it the monism that is based upon science. It is like the
simple intuition of the early Greek philosopher Xenophanes,
who (after a prior course of cosmological theorizings similar
to those in the Upanishads) c looked up into the expanse of
heaven and declared, "The One is God."' (Aristotle's Meta-
physics, i. 5.) Can such faith in such form, although it has
laid hold of the profound truths of ultimate unity and spiritu-
ality, be expected to furnish the highly inspiring religion of
progress and the elaborately articulated philosophy, correlated
with science, which modern India demands ?

Before that question can be answered, it will be necessary to
find out exactly what the revered Upanishads do actually say.
Sanskritists, historians, philosophers, religionists — all who are
interested in India's past and concerned about India's future
may find here something of what each is already seeking in
his separate line. In particular, there will be found by the
sympathetic reader throughout these thirteen principal Upani-
shads the records of that eager quest which India has been
pursuing through the centuries, which is tersely expressed in
the Brihad-Aranyaka Upanishad in its first division (at i. 3.

38) :—

' From the unreal lead me to the real.

From darkness lead me to light.

From death lead me to immortality/

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

PHILOSOPHY OF THE UPANISHADS

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

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

BRIHAD-ARANYAKA UPANISHAD

FIRST ADHYAYA

FIRST BRAHMANA1
The world as a sacrificial horse 2

1. Om! Verily, the dawn is the head of the sacrificial
horse ; the sun, his eye ; the wind, his breath ; universal fire
(Agni VaisVanara), his open mouth. The year is the body
(atman) of the sacrificial horse ; the sky, his back ; the atmo-
sphere, his belly ; the earth, the under part of his belly ; the
quarters, his flanks ; the intermediate quarters, his ribs ; the
seasons, his limbs ; the months and half-months, his joints ;
days and nights, his feet ; the stars, his bones ; the clouds, his
flesh. Sand is the food in his stomach ; rivers are his entrails.
His liver and lungs are the mountains ; plants and trees, his
hair. The orient is his fore part ; the Occident, his hind part.
When he yawns, then it lightens. When he shakes himself,
then it thunders. When he urinates, then it rains. Voice,
indeed, is his voice.

2. Verily, the day arose for the horse as the sacrificial vessel
which stands before. Its place is the eastern sea.

Verily, the night arose for him as the sacrificial vessel which
stands behind. Its place is the western sea. Verily, these
two arose on both sides of the horse as the two sacrificial
vessels.3

1 This Brahmana occurs also as £at. Br, 10. 6 4.

2 The A&va-medha, * Horse-sacrifice,' the most elaborate and important of the
animal sacrifices in ancient India (described at length in Sat. Br. 13. 1-5), is
interpreted, in this and the following Brahmana, as of cosmic significance —
a miniature reproduction of the world-order. In the liturgy for the Horse-sacrifice
(contained in VS. 22-25) there is a similar apportionment of the parts of the
animal to the vanous parts of the world. Compare also a similar elaborate
cosmic correlation of the ox at AV. 9. 7.

3 The vessels used to hold the libations at the Asva-medha. Here they are
symbolized cosmically by the Bay of Bengal and the Indian Ocean.

73

i.i,2-] BRIHAD-ARANYAKA UPANISHAD

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

SECOND BRAHMANA*

The creation of the world, leading up to the
institution of the horse-sacrifice

i. In the beginning nothing whatsoever was here. This
[world] was covered over with death, with hunger — for hunger
is death.

Then he made up his mind (manas) : ' Would that I had
a self!'3

So he went on (acarat) praising (arcau). From him, while
he was praising, water was produced. 'Verily, while I was
praising, I had pleasure (ka) \ ' thought he, This, indeed, is
the tfTv&tf-nature of what pertains to brightness (arkya). Verily,
there is pleasure for him who knows thus that ar/ca-naturc of
what pertains to brightness.

2* The water, verily, was brightness.

That which was the froth of the water became solidified.
That became the earth.

On it he [i.e. Death] tortured himself ( Vsram}. When he had
tortured himself and practised austerity, his heat (tejas) and
essence (rasa) turned into fire.

3. He divided himself (atmanam) threefold : [fire (agni)
one third], the sun (aditya) one third, wind (vayii) one third.
He also is Life (prdna) divided threefold.

The eastern direction is his head. Yonder one and yonder
one4 are the foie quarters. Likewise the western direction is
his tail. Yonder one and yonder one 5 are the hind quarters.
South and north are the flanks. The sky is the back. The
atmosphere is the belly. This [earth] is the chest. He stands
firm in the waters. He who knows this, stands firm wherever
he goes.

1 Different names for, and aspects of, this cosmic carnei .

2 This Brahmana is found also as a part of Sat, Br. 10, 6. 5.

3 Or * a body,' atman-mn*

4 Explained by Sankara as northeast and southeast respectively.

5 Explained by Sankara as northwest and southwest respectively.

74

BRIHAD-ARANYAKA UPANISHAD [-1.2.7

4. He desired : < Would that a second self of me were pro-
duced 1 ' He — death, hunger — by mind copulated with speech
(vac). That which was the semen, became the year. Previous
to that there was no year. He bore him for a time as long as
a year. After that long time he brought him forth. When
he was born, Death opened his mouth on him. He cried
' bhan ! ' That, indeed, became speech.

5. He bethought himself: 'Verily, if I shall intend against
him, I shall make the less food for myself.' With that speech,
with that self he brought forth this whole world, whatsoever
exists here : the Hymns (re) [i.e. the Rig- Veda], the Formulas
(yajus) [i.e. the Yajur-Veda], the Chants (sdman) [i.e. the
Sama-Veda], meters, sacrifices, men, cattle.

Whatever he brought forth, that he began to eat. Verily,
he eats ( Vad) everything : that is the adtti-oaiure of Aditi (the
Infinite). He who knows thus the tf&fz-nature of Aditi,
becomes an eater of everything here; everything becomes
food for him.

6. He desired : * Let me sacrifice further with a greater
sacrifice (yajna)V He toitured himself. He practised
austerity. When he had tortured himself and practised
austerity, glory and vigor went forth. The glory and vigor,
verily, are the vital breaths. So when the vital breaths
departed, his body began to swell. His mind, indeed, was in
his body (sarira).

7. He desired: ' Would that this [body] of mine were fit
for sacrifice ! Would that by it I had a self (atmanmn) ! J
Thereupon it became a horse (asva), because it swelled (a£vat).
' It has become fit for sacrifice (medhya) \ ' thought he. There-
fore the horse-sacrifice is called A6va-medha. He, verily,
knows the A3va-medha, who knows it thus.

He kept him [i.e. the horse] in mind without confining him.1
After a year he sacrificed him for himself, [Other] animals
he delivered over to the divinities. Therefore men sacrifice
the victim which is consecrated to Prajapati as though offered
unto all the gods.

1 Even as In the regular Asva-medha the consecrated horsse is allowed to range
free for a year.

75

i.a 7-] BRIHAD-ARANYAKA UPANISHAD

Verily, that [sun] which gives forth heat is the Asva-medha.
The year is its embodiment (atmau).

This [eaithly] fire is the ar&a.1 The worlds are its embodi-
ments. These aie two, the arka sacrificial fire and the A^va-
medha sacrifice. Yet again they are one divinity, even Death.
He [who knows this] wards off death again, death obtains him
not, death becomes his body (atman\ he becomes one of these
deities.

THIRD BRAHMANA
The superiority of breath among the bodily functions

1. The gods (devd) and the devils (asurd) were the twofold
offspring of Prajapati. Of these the gods were the younger,
the devils the older. They were struggling with each other
for these worlds.

The gods said • * Come, let us overcome the devils at the
sacrifice with the Udgitha.' 2

2. They said to Speech : c Sing for us the Udgitha.1

'So be it/ said Speech, and sang for them. Whatever
pleasure there is in speech, that it sang for the gods ; what-
ever good one speaks, that for itself.

They [i. e. the devils] knew : ' Verily, by this singer they
will overcome us.' They rushed upon it and pierced it with
evil. That evil was the improper thing that one speaks. That
was the evil.

3. Then they [i.e. the gods] said to the In-breath (prana) :
c Sing for us the Udgitha.'

e So' be it/ said the In-breath, and sang for them. Whatever
pleasure there is in the in-breath, that it sang for the gods ;
whatever good one breathes in, that for itself.

They [i.e. the devils] knew: 'Verily, by this singer they
will overcome us.' They rushed upon it and pierced it with
evil That evil was the improper thing thai one breathes in.
This, truly, was that evil.

4. Then they [i.e. the gods] said to the Eye: cSing for us
the Udgitha.'

1 That is, the fire in the Horse-sacrifice.

2 The important Loud Chant in the ntual.

BRIHAD-ARANYAKA UPANISHAD [-1.3.8

cSo be it/ said the Eye, and sang for them. Whatever
pleasure there is in the eye, that it sang for the gods ; what-
ever good one sees, that for itself.

They [i.e. the devils] knew: 'Verily, by this singer they
will overcome us/ They rushed upon it and pierced it with
evil. That evil was the improper thing that one sees. This,
truly, was that evil.

5. Then they [i. e. the gods] said to the Ear : * Sing for us
the Udgltha/

' So be it/ said the Ear, and sang for them. Whatever
pleasure there is in the ear, that it sang for the gods ; whatever
good one hears, that for itself.

They [i.e. the devils] knew. 'Verily, by this singer they
will overcome us/ They rushed upon it and pierced it with
evil. That evil was the improper thing that one hears.
This, truly, was that evil.

6. Then they [i.e. the gods] said to the Mind : ' Sing for us
the Udgltha/

c So be it/ said the Mind, and sang for them. Whatever
pleasure there is in the mind, that it sang for the gods , what-
ever good one imagines, that for itself.

They [i.e. the devils] knew: 'Verily, by this singer they
will overcome us/ They rushed upon him and pierced him
with evil. That evil was the improper thing that one imagines.
This, truly, was that evil.

And thus they let out upon these divinities with evil, they
pierced them with evil.

7. Then they [i.e. the gods] said to this Breath in the
mouth : ' Sing for us the Udgltha/

4 So be it/ said this Breath, and sang for them.

They [i.e. the devils] knew: c Verily, by this singer they
will overcome us/ They rushed upon him and desired to
pierce him with evil. As a clod of earth would be scattered by
striking on a stone, even so they were scattered in all directions
and perished. Therefore the gods increased, the demons
became inferior. He increases with himself, a hateful enemy
becomes inferior for him who knows this.

8. Then they said, * What, pray, has become of him who
stuck to us thus ? ' c This one here (ay am) is within the mouth

77

i. 3. 8-] BRIHAD-ARANYAKA UPANISHAD

(asyd) ! ' He is called Ayasya Angirasa, for he is the essence
(rasa) of the limbs (ahgct).

9. Verily, that divinity is Dur by name, for death is far
(durani) from it. From him who knows this, death is far.

10. Verily, that divinity having struck off the evil of these
divinities, even death, made this go to where is the end of the
quarters of heaven. There it set down their evils. Therefore
one should not go to [foreign] people, one should not go to
the end [of the earth], lest he fall in with evil, with death.

11. Verily, that divinity by striking off the evil, the death,
of those divinities carried them beyond death.

12. Verily, it carried Speech over as the first. When that
was freed from death, it became fire. This fire, when it has
crossed beyond death, shines forth.

13. Likewise it carried Smell across. When that was freed
from death, it became wind. This wind, when it has crossed
beyond death, purifies.

14. Likewise it carried the Eye across. When that was
freed from death, it became the sun. That sun, when it has
crossed beyond death, glows.

15. Likewise it carried the Ear across. When that was
freed from death, it became the quarters of heaven. These
quarters of heaven have crossed beyond death.

1 6. Likewise it carried the Mind across. When that was
freed from death, it became the moon. That moon, when it
has crossed beyond death, shines.

Thus, verily, that divinity carries beyond death him who
knows this.

17. Then it [i.e. breath] sang out food for itself, for what-
ever food is eaten is eaten by it. Hereon one is established.

1 8. Those gods said : c Of such extent, verily, is this universe
as food. You have sung it into your own possession. Give
us an after-share in this food.'

* As such, verily, do ye enter into me.'

* So be it.' They entered into him from all sides. There-
fore whatever food one eats by this breath, these are satisfied
by It. Thus, verily, his people come to him, he becomes the
supporter of his people, their chief, foremost leader, an eater
of food, an overlord— he who knows this. And whoever

78

BRIHAD-ARANYAKA UPANISHAD [-1.3.25

among his people desires to be the equal of him who has this
knowledge suffices not for his dependents. But whoever
follows after him and whoever, following after him, desiies
to support ^his dependents, he truly suffices for his dependents.

19. He is Ayasya Angirasa, for he is the essence (rasa) of
the limbs (anga). Verily, breath is the essence of the limbs,
for vcnly breath is the essence of the limbs. Therefore from
whatever limb the breath departs, that indeed dries up, for it
is verily the essence of the limbs.

so. And also it is Brihaspati. The Brihati l is speech. He
is her lord (pati), and is therefore Brihaspati.

2.1. And it is also Brahmanaspati. Prayer (brahman)?
verily, is speech. He is her lord (pati), and is therefore Brah-
manaspati.

A glorification of the Chant as breath

2.2. And it is also the Sama-Veda. The Chant (saman\
verily, is speech. It is sa (she) and ama (he). That is the
origin of the word sdman.

Or because it is equal (sama) to a gnat, equal to a fly, equal
to an elephant, equal to these three worlds, equal to this uni-
verse, therefore, indeed; it is the Sama-Veda. He obtains
intimate union with the Saman, he wins its world who knows
thus that Saman.

23. And it is also the Udgitha. The breath verily is up
(uj)9 for by breath this whole world is upheld (ut-tabdha}.
Song (glthd), verily, is speech ; ut and githa— that is Udgitha.

34. As also Brahmadatta Caikitaneya, while partaking of
King [Soma], said: 'Let this king cause this man's3 head
to fall off, if Ayasya Angirasa sang the Udgitha with any
other means than that, for/ said he, 'only with speech and
with breath did he sing the Udgitha/

25. He who knows the property of that Saman has that
property. Its property, truly, is tone. Therefore let him who
is about to perform the duties of an Ritvij priest desire a good

1 Name of a meter used m the Rig- Veda. Here it signifies the Rig- Veda
itself.

2 Here referring particularly to the Yajur-Veda.

3 That is, * my.'— Com.

79

I-3-35-] BRIHAD-ARANYAKA UPANISHAD

tone in his voice. Being possessed of such a voice, let him
perform the duties of the Ritvij priest. Therefore people
desire to see at the sacrifice one who has a good tone, as being
one who has a possession. He has a possession who knows
thus the property of the Saman.

36. He who knows the gold of that Saman comes to have
gold. The tone (svara), verily, is its gold. He comes to have
gold who knows thus that gold of the Saman.

27. He who knows the suppoit of that Saman is indeed
supported. Voice, verily, is its support, for when supported
on voice the breath sings. But some say it is supported on food.

Prayers to accompany an intelligent performance
of the Chant

28. Now next, the praying of the puiificatory formulas
(pavamana). —

The Prastotri priest (Praiser), verily, begins to praise with
the Chant (sdman). When he begins to praise, then let [the
sacrlficer] mutter the following : —

' From the unreal (asaf) lead me to the real (sat) I
From darkness lead me to light!
From death lead me to immortality ' '

When he says ' From the unreal lead me to the real/ the
unreal, verily, is death, the real is immortality. * From death
lead me to immortality. Make me immortal ' — that is what
he says.

* From darkness lead me to light ' — the darkness, verily, is
death, the light is immortality. ' From death lead me to im-
mortality. Make me immortal ' — that is what he says.

' From death lead me to immortality '—there is nothing there
that seems obscure.

Now whatever other verses there are of a hymn of praise
(stotra), in them one may win food for himself by singing.
And, therefore, in them he should choose a boon, whatever
desire he may desire. That Udgatri priest who knows this —
whatever desire he desires, either for himself or for the sacri-
ficer, that he obtains by singing. This, indeed, is world-con-
quering. There is no prospect of his being without a world
who knows thus this Saman.

80

BRIHAD-ARANYAKA UPANISHAD [-1.4,5

FOURTH BRAHMANA
The creation of the manifold world from the unitary Soul

T. In the beginning this woild was Soul (Atman) alone in
the form of a Person. Looking around, he saw nothing else
than himself. He said first : < I am.' Thence arose the name
' I.' Theiefore even today, when one is addressed, he says first
just ' It is I ' and then speaks whatever name he has. Since
before (purvd] all this world he burned up (Jus] all evils,
therefore he is a person (pur-iis-a). He who knows this, verily,'
burns up him who desires to be ahead of him.

2. He was afraid. Therefore one who is alone is afraid.
This one then thought to himself: ' Since there is nothing else
than myself, of what am I afraid ? ' Thereupon, verily, his
fear departed, for of what should he have been afraid ? Assur-
edly it is from a second that fear arises.

3. Verily, he had no delight. Therefore one alone has no
delight. He desired a second. He was, indeed, as large as
a woman and a man closely embraced. He caused that self
to fall (</J>at) into two pieces. Theiefrom arose a husband
(pati) and a wife (patnT). Therefore this [is true] : ' Oneself
(sva) * is like a half-fragment/ as Yajnavalkya used to say.
Therefore this space is filled by a wife. He copulated with
her. Therefrom human beings were pioduced.

4. And she then bethought herself- ' How now does he
copulate with me after he has produced me just from himself?
Come, let me hide myself/ She became a cow. He became
a bull. With her he did indeed copulate. Then cattle were
born. She became a mare, he a stallion. She became a female
ass, he a male ass ; with her he copulated, of a truth. Thence
were bom solid-hoofed animals. She became a she-goat, he a
he-goat ; she a ewe, he a ram. With her he did verily copulate.
Therefrom were born goats and sheep. Thus, indeed, he
created all, whatever pairs there are, even down to the ants.

5. He knew : ' I, indeed, am this creation, for I emitted it
all from myself.3 Thence arose creation. Verily, he who
has this knowledge comes to be in that creation of his.

1 Less likely is Deusben's interpretation • c Therefore is this [body] by itself

St G

i. 4. 6-] BRIHAD-ARANYAKA UPANISHAD

6. Then he rubbed thus.1 From his mouth as the fire-hole
(yoni) and from his hands he created fire (agni}< Both these
[i.e. the hands and the mouth] are hairless on the inside, for
the fire-hole (yom) is hairless on the inside.

This that people say, £ Worship this god ! Worship that
god!' — one god after another — this is his creation indeed!
And he himself is all the gods.

Now, whatever is moist, that he created from semen, and
that is Soma. This whole world, verily, is just food and the
eater of food.

That was Brahma's super-creation : namely, that he created
the gods, his superiors ; likewise, that, being mortal, he created
the immortals. Therefore was it a super-creation. Verily, he
who knows this comes to be in that super-creation of his.

7. Verily, at that time the world was undifferentiated. It
became differentiated just by name and foim, as the saying is :

* He has such a name, such a form/ Even today this world is
differentiated just by name and form, as the saying is : ' He
has such a name, such a form.'

He entered in here, even to the fingernail-tips, as a razor
would be hidden in a razor-case, or fire in a fire-holder.'2 Him
they see not, for [as seen] he Is incomplete. When breathing,
he becomes breath (prdnd) by name ; when speaking, voice ;
when seeing, the eye ; when hearing, the ear ; when thinking,
the mind : these are merely the names of his acts. Whoever
worships one or another of these — he knows not ; for he is

1 The adverb is here used deictically.

2 Such is the traditional interpretation. If that is correct, the passage presents
the earliest occurrence of a favorite simile of the later Vedanta ; cf. for example,
£ankara on the Brahma-Sutras 3. 2. 6 ' as fire is latent in firewood or in covered
embers.* But the meaning of m&vambJiara is uncertain. Etymologically the word
is a compound signifying * all-bearing.' As such it is an unambiguous appellation
of the earth at AV 12. I 6. The only other occurrence of its adjectival -use that
is cited in BR. is AV. 2. 16. 5, where the commentator substantiates his rendering

* fire' by quoting the piesent passage. In both of these passages Whitney rejects
the meaning ( fire ' (A V Tr. p. 60-61), and in his criticism of Bohtlingk's translation
of this Upamshad (AJP n. 432) suggests that ' vtivambhara may perhaps here
mean some kind of insect, in accordance with its later use,' and * since the point of
comparison is the invisibility of the things encased ' proposes the translation * or as
a vitvambhara in a vtfvam&kara-uest.1 But Professor Lanman adds to Whitney's
note on AV. a. 16. 5 (AV, Tr. p. 60-6 j) ; 'I think, nevertheless, that fire may be
meant.' The same simile recurs at Kaush. 4. 20.

BRIHAD-ARANYAKA UPANISHAD [-1.4.10

incomplete with one or another of these. One should worship
with the thought that he is just one's self (atman\ for therein
all these become one That same thing, namely, this self, is the
trace (fadaniyd) of this All, for by it one knows this All.
Just as, verily, one might find by a footprint (^r),thus— -1
He finds fame and praise who knows this.

8. That self is dearer than a son, is dearer than wealth, is
dearer than all else, since this self is nearer.

If of one who speaks of anything else than the self as dear,
one should say, fc He will lose what he holds dear/ he would
indeed be likely to do so. One should reverence the self
alone as dear. He who reverences the self alone as dear—
what he holds dear, verily, is not perishable.

9. Here people say : £ Since men think that by the knowledge
of Brahma they become the All, what, pray, was it that Brahma
knew whereby he became the All ? '

10. Verily, in the beginning this world was Brahma,

It knew only itself (atmanam) : < I am Brahma ! ' Therefore
it became the All. Whoever of the gods became awakened
to this, he indeed became it ; likewise in the case of seers (rsi),
likewise in the case of men. Seeing this, indeed, the seer
Vamadeva began : —

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

1 In the above translation warn (' thus *) is regarded as the complete apodosis of
the sentence whose protasis is introduced by yatka (' just as'). This arrangement
of clauses involves an ellipsis, which, if supplied m full, might be • 'Just as, verily,
one might find [cattle, the commentate! explains] by a footprint, thus one finds
this All by its footprint, the self (atwany

Another possible grouping would connect that protasis with the preceding
sentence merely as an added simile, warn (' thus ') being regarded as a resumptive
introduction for the following sentence. The translation of the words thus grouped
would be : f That very thing is the trace of this All—even this self (atman) ; for
by it one knows this All, just as, verily, one might find by a footprint. Thus he
finds fame and praise who knows this.'

Neither arrangement of the clauses is entirely satisfactory. Of the two, the
latter, however, would appear to be the less probable, for the reason that it
prevents the concluding sentence from assuming the exact form — peimitted by the
arrangement adopted above — of the customary formula announcing the reward of
knowing the truths which have been expounded.

* RV. 4. 26. I a.

83 G a

i.4. io-] BRIHAD-ARANYAKA UPANISHAD

becomes this All; even the gods have not power to pievcnt
his becoming thus, for he becomes their self (atman}.

So whoever worships another divinity [than his Self],
thinking ' He is one and I another/ he knows not He is like
a sacrificial animal for the gods. Verily, indeed, as many
animals would be of service to a man, even so each single
person is of service to the gods. If even one animal is taken
away, it is not pleasant. What, then, if many? Therefoie
it is not pleasing to those [gods] that men should know this,

ii. Verily, in the beginning this world was Biahma, one
only. Being one, he was not developed. He created still
further1 a superior form, the Kshatrahood, even those who
are Kshatras (rulers) 2 among the gods : Indra, Varuna, Soma,
Rudra, Parjanya, Yama., Mrityu, Isana. Therefore there is
nothing higher than Kshatra, Therefore at the Rajasuya
ceremony 3 the Brahman sits below the Kshatriya. Upon
Kshatrahood alone does he confer this honor. This same
thing, namely Brahrnanhood (brahma)> is the source of
Kshatrahood. Therefore, even if the king attains supremacy,
he rests finally upon Brahmanhood as his own source, So
whoever injures him [i.e. a Brahman] attacks his own source.
He fares worse in proportion as he injures one who is better.

is. He was not yet developed. He created the Vis (the
commonalty) ,those kinds of gods that are mentioned in numbers :
the Vasus, the Rudras, the Adityas, the Vi^vadevas, the Maruts.

13. He was not yet developed. He created the Sudra caste
(varya), Pushan 4 Verily, this [earth] is Pushan, for she nourishes
( Vpzts) everything that is.

14. He was not yet developed. He created still further a
better form, Law (dharma). This is the power (ksatra) of the
Kshatriya class (ksatra), viz. Law. Therefore there is nothing
higher than Law. So a weak man controls a strong man by
Law, just as if by a king. Verily, that which is Law is truth.
Therefore they say of a man who speaks the truth, < He speaks

1 aty-asrjata t super- created *

2 ksatra abstractly, power or dominion ; specifically, temporal power : used to
designate the military and princely class, as contrasted with the priestly class of
Brahmans, See page 98, note 2.

8 The ceremonial anointing of a king.
4 Another Vedic divinity.

BRIHAD-ARANYAKA UPANISHAD [-1.4.17

the Law/ or of a man who speaks the Law, < He speaks the
truth/ Verily, both these are the same thing.

15. So that Brahma [appeared as] Kshatra, Vis, and Sudra.
So among the gods Biahma appeared by means of Agni,
among men as a Brahman, as a Kshatriya by means of the
[divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya,
as a Sudra by means of the [divine] Sudra. Therefore people
desire a place among the gods in Agni, among men in a Brah-
man, for by these two forms [pre-eminently] Brahma appeared.

Now whoever depaits from this world [i. e. the world of the
Atman] without having recognized it as his own, to him it is
of no service, because it is unknown, as the unrecited Vedas or
any other undone deed [do not help a man].

Verily, even if one performs a great and holy work, but
without knowing this, that work of his merely perishes in the
end. One should worship the Self alone as his [true] world
The work of him who worships the Self alone as his world
does not perish, for out of that very Self he creates whatsoever
he desires.1

1 6. Now this Self, verily, is a world of all created things. In
so far as a man makes offerings and sacrifices, he becomes the
world of the gods In so far as he learns [the Vedas], he
becomes the world of the seers (rsi). In so far as he offers
libations to the fathers and desiies offspring, he becomes the
world of the fathers. In so far as he gives lodging and food
to men, he becomes the world of men. In so far as he finds
grass and water for animals, he becomes the world of animals.
In so far as beasts and birds, even to the ants, find a living in
his houses, he becomes their world. Verily, as one would
desire security for his own world, so all creatures wish security
for him who has this knowledge. This fact, verily, is known
when it is thought out.

17. In the beginning this world was just the Self (Atman),
one only. He wished ; c Would that I had a wife ; then I would
procreate. Would that I had wealth; then I would offer
sacrifice.' So great, indeed, is desire. Not even if one
desired, would he get more than that. Therefore even today
when one is lonely one wishes : ' Would that I had a wife, then

1 Cf. Chand. 8. 2, where this thought is developed in detail

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I.4.I7-] BRIHAD-ARANYAKA UPANISHAD

I would procreate. Would that I had wealth, then I would
offer sacrifice.3 So far as he does not obtain any one of these,
he thinks that he is, assuredly, incomplete. Now his complete-
ness is as follows : his mind truly is his self (dtmaii) ; his voice
is his wife ; his breath is his offspring ; his eye is his worldly
wealth, for with his eye he finds ; his ear is his heavenly
[wealth], for with his ear he hears it , his body (dtman\ indeed,
is his work, for with his body he performs work.

The sacrifice is fivefold. The sacrificial animal is fivefold.
A person is fivefold. This whole world, whatever there is, is
fivefold. He obtains this whole world who knows this.

FIFTH BRAHMANA

The threefold production of the world by Prajapati
as food for himself

i. When the Father produced by intellect
And austenty seven kinds of food,
One of his [foods] was common to all,
Of two he let the gods partake,
Three he made for himself,
One he bestowed upon the animals
On this [food] everything depends,
Both what breathes and what does not.
How is it that these do not peiish
When they are being eaten all the time
He who knows this imperishableness—
He eats food with his mouth (pratika),
He goes to the gods,
He lives on strength.

Thus the verses.

3. 'When the Father produced by intellect and austerity
seven kinds of food' — truly by intellect and austerity the
Father did produce them.

' One of his [foods] was common to all.' That of his which
is common to all is the food that is eaten here. He who
worships that, is not turned from evil, for it is mixed [i.e.
common, not selected].

'Of two he let the gods partake/ They arc the tmta
(fire-sacrifice) and thtfra/mta (offering). For this reason one

86

BRIHAD-ARANYAKA UPANISHAD [-15.3

sacrifices and offers to the gods. People also say that these
two are the new-moon and the full-moon sacrifices. Therefore
one should not offer sacrifice [merely] to secure a wish

1 One he bestowed upon the animals ' — that is milk, for at
first both men and animals live upon milk. Therefore they
either make a new-bom babe lick butter or put it to the breast.
Likewise they call a new-born calf 'one that does not eat grass '

* On this [food] everything depends, both what breathes and
what does not ' — for upon milk everything depends, both what
breathes and what does not. This that people say, cBy
offering with milk for a year one escapes the second death ' —
one should know that this is not so, since on the very day that
he makes the offering he who knows escapes the second death,
for he offers all his food to the gods.

1 How is it that these do not perish when they are being
eaten all the time?' Verily, the Person is imperishableness,
for he produces this food again and again.

' He who knows this imperishableness ' — verily, a person is
imperishableness, for by continuous meditation he produces
this food as his work. Should he not do this, all the food
would perish.

( He eats food with his mouth (pratlkd)' The prattka is the
mouth. So he eats food with his mouth.

* He goes to the gods, he lives on strength ' — this is praise.
3. * Three he made for himself5 Mind, speech, breath —

these he made for himself.

People say : ' My mind was elsewhere ; I did not see. My
rnind was elsewhere ; I did not hear. It is with the mind,
truly, that one sees. It is with the mind that one hears.
Desire, imagination, doubt, faith, lack of faith, steadfastness,
lack of steadfastness, shame, meditation, fear — all this is truly
mind.1 Therefore even if one is touched on his back, he
discerns it with the mind.

Whatever sound there is, it is just speech. Verily, it comes
to an end [as human speech] ; verily, it does not [as the
heavenly voice].

The in-breath, the out-breath, the diffused breath, the
up-breath, the middle-breath — all this is just breath.

1 This and the two preceding sentences are quoted at Maitri 6. 30.

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i-5 3-] BRIHAD-ARANYAKA UPANISHAD

Verily, the self (dtman) consists of speech, mind, and breath.

4. These same are the three worlds. This [terrestrial] world
is Speech. The middle [atmospheric] world is Mind. That
[celestial] world is Breath.

5. These same are the three Vedas. The Rig-Veda is
Speech. The Yajur-Veda is Mind. The Sama-Veda is Breath.

6. The same are the gods, Manes, and men. The gods are
Speech. The Manes are Mind Men are Breath.

7. These same are father, mother, and offspring. The
father is Mind. The mother is Speech. The offspring is
Breath. l

8. These same are what is known, what is to be known, and
what is unknown.

Whatever is known is a form of Speech, for Speech is known.
Speech, having become this, helps him [L e. man].

9. Whatever is to be known is a form of Mind, for mind is
to be known. Mind, having become this, helps him.

10. Whatever is unknown is a form of Breath, for Breath is
unknown. Breath, having become this, helps him.

n. Of this Speech the earth is the body. Its light-form is
this [terrestrial] fire. As far as Speech extends, so far extends
the earth, so far this fire. v

12. Likewise of that Mind the sky is the body. Its light-
form is yon sun. As far as Mind extends, so far extends the
sky, so far yon sun.

These two [the fire and the sun] entered sexual union.
Therefrom was born Breath. He is Indra. He is without a
rival. Verily, a second person is a rival He who knows this
has no rival.

13. Likewise of that Breath, water is the body. Its light-
form is yon moon. As far as Breath extends, so far extends
water, so far yon moon.

These are all alike, all infinite. Verily he who worships
them as finite wins a finite world. Likewise he who worships
them as infinite wins an infinite world.

One's self identified with the sixteenfold Prajapati

14. That Prajapati 5s the year. He is composed of
sixteen parts. His nights, truly, are fifteen parts. His

88

BRIHAD-ARANYAKA UPANISHAD [-1.5.17

sixteenth part is steadfast. He is increased and diminished by
his nights alone. Having, on the new-moon night, entered
with that sixteenth part into everything here that has breath,
he is born thence on the following morning [as the new moon].
Therefore on that night one should not cut off the breath of
any breathing thing, not even of a lizard, in honoi of that
divinity.

15. Verily, the person here who knows this, is himself that
Prajapati with the sixteen parts who is the year. The
fifteen parts are his wealth. The sixteenth part is his self
(atman). In wealth alone [not in self] is one increased and
diminished.

That which is the self (atman) is a hub ; wealth, a felly.1
Therefore even if one is overcome by the loss of everything,
provided he himself lives, people say merely . ' He has come
off with the loss of a felly ! '

The three worlds and how to win them

j 6. Now, there are of a truth three worlds — the world of
men, the world of the fathers, and the world of the gods..
This world of men is to be obtained by a son only, by no
other means ; the world of the fathers, by sacrifice ; the world
of the gods, by knowledge. The world of the gods is verily
the best of worlds. Therefore they praise knowledge.

A father's transmission to his son

17. Now next, the Transmission.2 —

When a man thinks he is about to depart, he says to his
son : ' Thou art holy knowledge. Thou art sacrifice. Thou
art the world.' The son replies : ' I am holy knowledge.
I am sacrifice. I am the world/ Verily, whatever has been
learned [from the Vedas], the sum of all this is expressed by
the word c knowledge ' (brahma}. Verily, whatever sacrifices
have been made, the sum of them all is expressed by the word
* sacrifice.3 Whatever worlds there are, they are all compre-
hended under the word ' world.5 So great, verily, is this all.

1 In the analogy of a wheel.

2 Another description of a dying father's benediction and bestowal upon his son
occurs at Kaush. 2. 15.

1.5- 1 7-] BRIHAD-ARANYAKA UPANISHAD

1 Being thus the all, let him assist me from this world/ thus
[the father considers]. Therefore they call 'world-procuring'
a son who has been instructed.1 Therefore they instruct him.

When one who has this knowledge departs from this world,
he enters into his son with these vital breaths [i.e. faculties:
Speech, Mind, and Breath]. Whatever wrong has been done
by him, his son frees him from it all.. Therefore he is called
a son (putra)? By his son a father stands firm in this world.
Then into him [who has made over to his son his mortal
breaths] enter those divine immortal breaths.

1 8. From the earth and from the fire the divine Speech
enters him. Verily, that is the divine Speech whereby what-
ever one says comes to be.

19. Out of the sky and out of the sun the divine Mind enters
him. Verily, that is the divine Mind whereby one becomes
blissful and sorrows not.

20. Out of the water and out of the moon the divine Breath
enters him. Verily, that is the divine Breath which, whether
moving or not moving, is not perturbed, nor injured.

He who knows this becomes the Self of all beings. As is
that divinity [i.e. Prajapati], so is he. As all beings favor that
divinity, so to him who knows this all beings show favor.
Whatever sufferings creatures endure, these remain with
them. Only good goes to him. Evil, verily, does not go to
the gods.

Breath, the unfailing power in a person : like the
unwearying world-breath, wind

31. Now next, a Consideration of the Activities. —
Prajapati created the active functions (karma). They,. when
they had been created, strove with one another. * I am going

1 The sense of this and the following paragiaph seems to involve a play upon
the double meaning of a word, a procedure characteristic of the Upamshads. The
word lokya may here be translated 'world-wise7 or * world-procuring/ When
properly instructed, a son is ' world-wise ' in his own attainment of the world
through knowledge. He is also * world-procuring ' for his father, in that he is able,
through the discharge of appointed filial duties, to help the departed spirit of his
father to attain a better world than would otherwise be possible.

2 Of. Manava Dharma Sastra 9. 138 • ' Because a son delivers (trayate} hib father
from the hell called Put, therefore he is called putra (son) [i.e. deliverer from
hell],'

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BRIHAD-ARANYAKA UPANISHAD [-1.5.33

to speak/ the voice began. ' I am going to see/ said the eye.
6 I am going to hear,' said the ear. So spake the other func-
tions, each according to his function. Death, appearing as
weariness, laid hold and took possession of them , and, taking
possession of them, Death checked them. Therefore the voice
becomes weary, the eye becomes weary, the ear becomes weary.
But Death did not take possession of him who was the middle
breath. They sought to know him. They said : ( Verily, he
is the best of us, since whether moving or not moving, he is
not perturbed, nor perishes. Come, let us all become a form
of him.' Of him, indeed, they became a form. Therefore
they are named ' vital breaths ' after him. In whatever family
there is a man who has this knowledge, they call that family
after him. Whoever strives with one who knows this, dries
up and finally dies.— So much with reference to the self.

33. Now with reference to the divinities. —

c Verily, I am going to blaze/ began the Fire. c I am going
to give forth heat/ said the Sun. e I am going to shine/ said
the Moon. So said the other divinities, each according to his
divine nature. As Breath holds the central position among
the vital breaths [or functions], so Wind among these divinities ;
for the other divinities have their decline, but not Wind The
Wind is that divinity which never goes to rest.

23. There is this verse on the subject : —

From whom the sun. rises
And in whom it sets —

in truth, from Breath it lises, and in Breath it sets —

Him the gods made law (dharmd)\
He only today and tomorrow will be.

Verily, what those [functions] undertook of old, even that
they accomplish today. Therefore one should practise but
one activity. He should breathe in and breathe out, wishing,
1 May not the evil one, Death, get rne.' And the observance
which he practises he should desire to fulfil to the end.
Thereby he wins complete union with that divinity [i.e. Breath]
and residence in the same world.

I.6.1-] BRIHAD-ARANYAKA UPANISHAD

SIXTH BRAHMANA

The entire actual world a threefold appearance of the
unitary immortal Soul

I. Verily, this world is a triad — name, form, and work.

Of these, as regards names, that which is called Speech is
their hymn of praise (ttktha), for from it arise (ut-tha) all
names. It is their Saman (chant), for it is the same (sama)
as all names. It is their prayer (brahman)^ for it supports
( */bhar) all names.

3. Now of forms. — That which is called the Eye is their hymn
of praise (uktha), for from it arise (nt-thd) all forms. It is
their Saman (chant), for it is the same (sama) as all forms.
It is their prayer (brahman), for it supports (Vb/iar) all
forms.

3. Now of works, — That which is called the Body (atman)
is their hymn of praise (ttktha), for from it arise (ut-tha) all
actions. It is their Saman (chant), for it is the same (sama)
as all works. It is their prayer (brahman), for it supports
( Vbhar) all works.

Although it is that triad, this Soul (Atman) is one.
Although it is one, it is that triad. That is the Im-
mortal veiled by the real (satya). Life (prana^ ' breath ')
[a designation of the Atman], verily, is the Immortal. Name
and form are the real. By them this Life is veiled.

SECOND ADHYAYA

FIRST BRAHMANA1

Gurgya and Ajatasatru's progressive definition of Brahma

as the world-source, entered in sleep
i. Driptabalaki was a learned Gargya. He said to Aja-
ta£atru, [king] of Benares : ' I will tell you about Brahma/
Ajata^atru said: 'We will give a thousand [cows] for such
a speech. Verily, people will run hither, crying, " A Janaka !
a Janaka ! " ' 2

1 Compare the similar conversation in Kaush. 4.

2 A very learned and liberal king.

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BRIHAD-ARANYAKA UPANISHAD [-2.1.8

2. Gargya said : ' The Person who is yonder in the sun— him,
indeed, I worship as Brahma ! '

Ajatasatru said : ' Talk not to me about him ' I worship
him as the pre-eminent, the head and king of all beings. He
who worships him as such becomes pre-eminent, the head
and king of all beings/

3. Gargya said : ' The Person who is yonder in the moon —
him, indeed, I worship as Brahma I '

Ajatasatru said . ' Talk not to me about him ! I worship
him as the great, white-robed king Soma. He who worships
him as such, for him soma is pressed out and continually
pressed out day by day. His food does not fail.'

4. Gargya said: 'The Person who is yonder in lightning
— him, indeed, I worship as Brahma ! '

Ajatasatru said: 'Talk not to me about him! I worship
him, verily, as the Brilliant. He who worships him as such
becomes brilliant indeed. His offspring becomes brilliant/

5. Gargya said: 'The Person who is here in space — him,
indeed, I worship as Brahma ! '

Ajatasatru said : ' Talk not to me about him ! I worship
him, verily, as the Full, the non-active. He who worships him
as such is filled with offspring and cattle. His offspring goes
not forth from this earth/

6. Gargya said. 'The Person who is here in wind — him,
indeed, I worship as Brahma ! '

Ajatasatru said : ' Talk not to me about him ! Verily, I
worship him as Indra, the terrible (vaikuntha), and the uncon-
quered army. He who worships him as such becomes indeed
triumphant, unconquerable, and a conqueror of adversaries/

7. Gargya said: 'The Person who is here in fire — him,
indeed, I worship as Brahma ' '

Ajatasatru said : ' Talk not to me about him ! I worship
him, verily, as the Vanquisher. He who worships him as such
becomes a vanquisher 'indeed. His offspring become van-
quishers/

8. Gargya said: 'The Person who is here in water — him,
indeed, I worship as Brahma ! '

Ajatasatru said : * Talk not to me about him ! I worship
him, verily, as the Counterpart [of phenomenal objects]. His

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a, i. 8-] BRIHAD-ARANYAKA UPANISHAD

counterpart comes to him [In his children], not that which is
not his counterpart His counterpart is born from him.'

9. Gargya said: 'The Person who is here in a mirror —
him, indeed, I worship as Brahma ! '

Ajatasatru said : 'Talk not to me about him! I worship
him, verily, as the Shining One. He who worships him as
such becomes shining indeed. His offspring shine. He out-
shines all those with ^whom he goes.3

10. Gargya said : cThe sound here which follows after one
as he goes — him, indeed, I worship as Brahma ' '

Ajatas'atru said: 'Talk not to me about him! I worship
him, verily, as Life (asu). To him who worships him as such
there comes a full length of life (dyu) in this world. Breath
(prdna) leaves him not before the time.'

11. Gargya said: 'The Person who is here in the quarters
of heaven — him, indeed, I worship as Brahma ! '

Ajatas'atru said: 'Talk not to me about him' I worship
him, verily, as the Inseparable Companion. He who worships
him as such has a companion. His company is not separated
from him.'

ia. Gargya said . ' The Person here who consists of shadow
— him, indeed, I worship as Brahma ! '

Ajatasatru said: 'Talk not to me about him! I worship
him, verily, as Death. To him who worships him as such
there comes a full length of life in this world. Death docs not
come to him before the time.'

13. Gargya said: 'The Person here who is in the body
(dtman)— him, indeed, I worship as Brahma ! '

Ajatasatru said : ' Talk not to me about him ! I worship
him, verily, as the Embodied One (atmanvin). He who wor-
ships him as such becomes embodied indeed, His offspring
becomes embodied,'

Gargya became silent

14. Ajatas'atru said : ' Is that all ? '
Gargya said : ' That is all.'

Ajatas'atru said : ' With that much [only] it is not known.'
Gargya said : ' Let me come to you as a pupil/

15. Ajatasatru said: ' Verily, it is contrary to the course of
things that a Brahman should come to a Kshatriya, thinking

94

BR1HAD-ARANYAKA UPANISHAD [-3.1.30

" He will tell me Brahma/' However, I shall cause you to
know him clearly/

He took him by the hand and rose. The two went up to
a man who was asleep. They addressed him with these words :
1 Thou great, white-robed king Soma ! ' He did not rise. He
[i.e. Ajatasatru] woke him by rubbing him with his hand.
That one arose.

16. Ajatasatru said : ' When this man fell asleep thus, where
then was the person who consists of intelligence (mjndna) ?
Whence did he thus come back ? '

And this also Gargya did not know.

17. Ajatasatru said : ' When this man has fallen asleep thus,
then the peison who consists of intelligence3 having by his
intelligence taken to himself the intelligence of these senses
(prana\ rests in that place which is the space within the heart.
When that person restrains the senses, that person is said to
be asleep. Then the breath is restrained, The voice is
restrained. The eye is restrained. The ear is restrained.
The mind is restrained.

1 8. When he goes to sleep, these worlds are his. Then he
becomes a great king, as it were. Then he becomes a great
Brahman, as it were. He enters the high and the low, as
it were. As a great king, taking with him his people, moves
around in his own country as he pleases, even so here this one,
taking with him his senses, moves around in his own body
(tarlra) as he pleases.

19. Now when one falls sound asleep (susuptci), when one
knows nothing whatsoever, having crept out through the
seventy-two thousand veins, called hitd, which lead from the
heart to the pericardium, one rests in the pericardium. Verily,
as a youth or a great king or a great Brahman might rest
when he has reached the summit of bliss, so this one now rests.

20. As a spider might come out with his thread, as small
sparks come forth from the fire, even so from this Soul come
forth all vital energies (prdnd), all worlds, all gods, all beings.
The mystic meaning (upanisad) thereof is * the Real of the real '
(satyasya satya)?- Breathing creatures, verily, are the real.
He is their Real/

1 Part of this paragraph recurs at Maitri 6. 32.

95

2.2.I-] BRIHAD-ARANYAKA UPANISHAD

SECOND BRAHMANA
The embodiment of Breath in a person

i Verily, he who knows the new-born infant with his
housing, his covering, his post, and his rope, keeps off seven
hostile relatives.

Verily, this infant is Breath (prdnd) in the middle. Its
housing is this [body]. Its covering is this [head]. Its post
is breath (prdna). Its rope is food.

2. Seven imperishable beings stand near to serve him.
Thus there are these red streaks in the eye. By them Rudra
is united with him. Then there is the water in the eye By
it Parjanya is united with him There is the pupil of tlic eye.
By it the sun is united with him. By the black of the eye,
Agni ; by the white of the eye, Indra ; by the lower eyelash,
Earth is united with him ; by the upper eyelash, Heaven, He
who knows this — his food does not fail.

3. In connection herewith there is this verse : —

There is a cup with its mouth below and its bottom up.

In it is placed every foim of glory.

On its rim sit seven seers.

Voice as an eighth is united with prayer (brahman}}

' There is a cup having its mouth below and its bottom up J —
this is the head, for that is a cup having its mouth below and
its bottom up. £ In it is placed every form of glory ' — breaths,
verily, are the c every form of glory ' placed in it ; thus he
says breaths (prdna). ' On its rim sit seven seers' — verily,
the breaths are the seers. Thus he says breaths. ' Voice
as an eighth is united with prayer7 — for voice as an eighth
is united with prayer,

4. These two [sense-organs] here [i. e. the ears] are Gotama
and Bharadvaja. This is Gotama and this is Bharadvaja.
These two here [i. e. the eyes] are VisVamitra and Jamadagni.
This is VisVamitra. This is Jamadagni. These two here[L e.
the nostrils] are Vasishtha and Kas"yapa. This is Vasishtha.
This is Kas"yapa. The voice is Atri, for by the voice food is
eaten (*/ad). Verily, eating (at~ti) is the same as the name

1 A very similar stanza is found at AV. 10. 8. 9.

BRIHAD-ARANYAKA UPANISHAD [-3.3.6

Atri. He who knows this becomes the eater of everything ;
everything becomes his food.

THIRD BRAHMANA
The two forms of Brahma

1. There are, assuredly, two forms of Brahma: the formed
(murta) and the formless,1 the mortal and the immortal, the
stationary and the moving, the actual (sat) and the yon (tya).

2. This is the formed [Brahma]— whatever is different from
the wind and the atmosphere. This is mortal; this is sta-
tionary ; this is actual. The essence of this formed, mortal,
stationary, actual [Brahma] is yonder [sun] which gives forth
heat, for that is the essence of the actual.

3. Now the formless [Brahma] isthewmdandtheatrnosphere
This is immortal, this is moving, this is the yon. The essence
of this unformed, immortal, moving, yonder [Brahma] is the
Person in that sun-disk, for he is the essence of the yon,
— Thus with reference to the divinities.

4. Now, with reference to the self. —

Just that is the formed [Brahma] which is different from
breath (frdna) and from the space which is within the sell
(atman). This is mortal, this is stationary, this is actual. The
essence of this formed, mortal, stationary, actual [Brahma] is
the eye, for it is the essence of the actual.

5. Now the formless [Brahma] is the breath and the space
which is within the self. This is immortal, this is moving,
this is the yon. The essence of this unformed, immortal,
moving, yonder [Brahma] is this Person who is in the right eye,
for he is the essence of the yonder.

6. The form of this Person is like a saffron-colored robe,
like white wool, like the [purple] Indragopa beetle, like a flame
of fire, like the [white] lotus-flower, like a sudden flash of
lightning. Verily, like a sudden lightning-flash is the glory
of him who knows this.

Hence, now, there is the teaching ' Not thus ! not so ! ' (mti>
neti), for there is nothing higher than this, that he is thus. Now
the designation for him is cthe Real of the real/ Verily,
breathing creatures are the real. He is their Real.
1 Thus far the sentence recurs at Maitn 6. 3,

97 H

2.4- 1-] B£IHAD-ARANYAKA UPANISHAD

FOURTH BRAHMANA

The conversation of Yajnavalkya and Maitreyi
concerning the pantheistic Soul

i. c Maitreyi!3 said Yajnavalkya, Mo, verily, I am about
to go forth from this state.1 Behold ! let me make a final
settlement for you and that Katyayani.'

3. Then said Maitreyi . ' If now, Sir, this whole earth
filled with wealth were mine, would I be immortal
thereby ? '

c No,5 said Yajnavalkya. c As the life of the rich, even so
would your life be. Of immortality, however, there is no hope
through wealth.'

3. Then said Maitreyi : ' What should I do with that through
which I may not be immortal ? What you know, Sir — that,
indeed, tell me ! '

4. Then said Yajnavalkya : ' Ah (bata) \ Lo (arc\ dear
(priya) as you are to us, dear is what you say ! Come, sit down.
I will explain to you. But while I am expounding, do you
seek to ponder thereon.1

5. Then said he : * Lo, verily, not for love of the husband is
a husband dear, but for love of the Soul (Atman) a husband
is dear.

Lo, verily, not for love of the wife is a wife dear, but for
love of the Soul a wife is dear.

Lo, verily, not for love of the sons are sons dear, but for love
of the Soul sons are dear.

Lo, verily, not for love of the wealth is wealth dear, but for
love of the Soul wealth is dear.

Lo, verily, not for love of Brahmanhood 2 (brahma) is
Brahmanhood dear, but for love of the Soul Brahmanhood is
dear.

Lo, verily, not for love of Kshatrahood'2 (ksatrd) is Kshatra-
hood dear, but for love of the Soul Kshatrahood is dear.

1 Instead of the general meaning ' place,* sthdna in this context probably has
this more technical meaning, designating ( stage in the life of a Brahman ' (atrama) ;
i.e. from being a 'householder' (grhastka) he is going on to be an 'anchorite'
(vanajbrastha) in the order of the £ four stages.'

a From the more simple, general conception of brahma as ' devotion * and
* sanctity ' there became developed a more specific, technical application, ' the

BRIHAD-ARANYAKA UPANISHAD [-3.4.5

Lo, verily, not for love of the worlds are the worlds dear,
but for love of the Soul the worlds are dear.

Lo, verily, not for love of the gods are the gods dear, but
for love of the Soul the gods are dear.

Lo, verily, not for love of the beings (bhuta) are beings dear,
but for love of the Soul beings are dear.

Lo, verily, not for love of all is all dear, but for love of the
Soul all is dear.

priesthood1 or 'the Brahman class.' Likewise from the more simple, general
conception of ksatra as ' rule' was developed^ more specific, technical application,
6 the ruling power ' or c the Kshatnya class '

The trend of this process is discernible in the Rig- Veda at i. 157. 2, the earliest
instance where the two words are associated. Various stages may be noted in other
passages where the two words are connected. In the Atharva-Veda at 12 5 8
they would seem to be used (unless, indeed, figuratively) in the primary, non-
technical sense, for they are mentioned along with othei qualities of a Kshatnya.
But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-11 ; while
m AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly
in the Vajasaneyi-Samhita : — in 19. 5 the primary meaning is dominant; in 5. 27 ,
6. 3 ; 7 21; 14. 24; 18, 38 the more technical meaning is evident, while
brahma and ksatra are mentioned along with other caste terms at 10 10-12
(with m$, 'the people'); 18. 48; 20. 17, 25; 26. 2, 30, 5 (with vaifya
and sudra}. Similarly in the Aitareya Brahmana where the two words are
associated — at 3. n and 7 21, with the primary meaning dominant, there seems
to be a touch of the technical significance; at 7. 22, 24 the social classes are
designated, although it comes out clearly that they are such because charactenzed
by the abstract qualities brahma and ksatra respectively; they are mentioned
as distinct classes at 2. 33 (along with the w£) and at 7. 19 (along with
vattya and Siidrd). Similarly in the Satapatha Brahmana wheie the two words
are associated: — the primary conceptions are apparent in n 4 3 11-13 where
brahma and ksatra are qualities or characteristics co-ordinated with other objects
desired m prayer; but these qualities are felt as characteristic of certain social
classes, as also of certain gods (Brihaspati and Mitra respectively) correlated there-
with (in 10. 4. i. 5 Indra and Agm, in 5. 1 1. 1 1 Brihaspati and Indra, in 4. 1 . 4. 1-4
Mitra and Varuna respectively) ; brahma and ksatra are also simply technical
designations of the social classes in i. 2. i. 7 , 3. 5. 2. n , 4 2. 2 13 ; 9. 4. i. 7-11 ;
12. 7. 3 12; 13. 1,5.2. Still further advanced class differentiation is evidenced
by the use of brahma and ksatra along with vi§ as designations of the * priesthood,*
* nobility,' and * people' respectively at 2. i. 3, 5-8; 2. i. 4. j? 10. 4, i. 9;
n. 2. 7. 14-16.

This conspectus of usage furnishes corroboration to the inherent probability that
here (in the Upanishad which forms th§ conclusion of the Satapatha Brahmana),
especially in § 6, the words brahma tnd ksatra are class-designation^, pregnant,
however, with the connotation of the respective qualities. Accoidingly, the
(hybrid) word ' Brahmanhood ' can perhaps best express both ' the Brahman class '
and the quality of * devotion ' or ' sanctity ' characterizing the priesthood. Similarly
the woid ' Kshatrahood ' is used to designate both 'the Kshatnya class' and the
quality of * warrior-rule ' characterizing the nobility.

99 H 2

2,4-5-] BRIHAD-ARANYAKA UPANISHAD

Lo, verily, It is the Soul (Atman) that should be seen, that
should be hearkened to, that should be thought on, that
should be pondered on, O Maitreyi. Lo, verily, with the
seeing of, with the hearkening to, with the thinking of,
and with the understanding of the Soul, this world-all is
known.

6. Brahmanhood has deserted1 him who knows Brahman-
hood in aught else than the Soul.

Kshatrahood has deserted1 him who knows Kshatrahood
in aught else than the Soul.

The worlds have deserted him who knows the worlds in
aught else than the Soul.

The gods have deserted him who knows the gods in aught
else than the Soul.

Beings have deserted him who knows beings in aught else
than the Soul.

Eveiy thing has deserted him who knows everything in aught
else than the Soul.

This Brahmanhood, this Kshatrahood, these worlds, these
gods, these beings, everything here is what this Soul is.

7. It is — as, when a drum is being beaten, one would not be
able to grasp the external sounds, but by grasping the drum
or the beater of the drum the sound is grasped,

8. It is — as, when a conch-shell is being blown, one would
not be able to grasp the external sounds, but by grasping the
conch-shell or the blower of the conch-shell the sound is
grasped.

9. It is — as, when a lute is being played, one would not be
able to grasp the external sounds, but by grasping the lute or
the player of the lute the sound is grasped,

10. It is — as, from a fire laid with damp fuel, clouds of smoke
separately issue forth, so, lo, verily, from this great Being
(bkutd) has been breathed foith that which is Rig- Veda, Yajur-
Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs,2
Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya),
Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra),

1 If this aonst is gnomic, the meaning would be simply * deserts * or * would
desert ' ; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7.

2 A designation of the Atharva-Veda.

100

BRIHAD-ARANYAKA UPANISHAD [-2.4.14

Explanations (amivydkkydua)> and Commentaries (vyakhyana).
From it, indeed, are all these breathed foith.1

ii. It is — as of all waters the uniting-point is the sea, so of
all touches the uniting-point is the skin, so of all tastes the
uniting-point is the tongue, so of all smells the uniting-point is
the nostrils, so of all forms the uniting-point is the eye, so of
all sounds the uniting-point is the ear, so of all intentions
(samkalpa) the uniting-point is the mind (manas\ so of all
knowledges the uniting-point is the heart, so of all acts (karma)
the uniting-point is the hands, so of all pleasures (ananda) the
uniting-point is the generative organ, so of all evacuations the
uniting-point Is the anus, so of all journeys the uniting-point is
the feet, so of all the Vedas the uniting-point is speech.

12,. It is — as a lump of salt cast in water would dissolve
right- into the water ; there would not be [any] 2 of it to seize
forth, as it were (iva), but wherever one may take, it is salty
indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless,
is just a mass of knowledge (vijnana-ghana).

Arising out of these elements (bkuta), into them also
one vanishes away. After death there is no consciousness
(na pretya samjna *sti). Thus, lo, say I.' Thus spake
Yajnavalkya.

13. Then spake Maitrey! : 'Herein, indeed, you have be-
wildered me. Sir — in saying (iti) : " After death there is no
consciousness " 1 '

Then spake Yajnavalkya : c Lo, verily, I speak not bewilder-
ment (moha). Sufficient, lo, verily, is this for understanding.

14. For where there is a duality (dvaita), as it were (iva\
there one sees another ; there one smells another ; there
one hears another ; there one speaks to another ; there
one thinks of another; there one understands another.
Where, verily, everything has become just one's own self, then
whereby and whom would one smell? then whereby and
whom would one see? then whereby and whom would one
hear? then whereby and to whom would one speak? then
whereby and on whom would one think? then whereby and

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

101

3.4- 14-] BRIHAD-ARANYAKA UPANISHAD

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

FIFTH BRAHMANA

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

1. This earth is honey for all creatures, and all creatures are
honey for this eaith. This shining, immortal Person who is in
this earth, and, with reference to oneself, this shining3 immortal
Person who is in the body — he, indeed, is just this Soul (Atman),
this Immortal, this Brahma, this All.

2. These waters are honey for all things, and all things arc
honey for these waters. This shining, immortal Person who is
in these waters, and, with reference to oneself, this shining;
immortal Person who is made of semen — he is just this Soul,
this Immortal, this Brahma, this All.

3. This fire is honey for all things, and all things are honey
for this fire. This shining, immortal Person who is in this fire,
and, with reference to oneself, this shining, immortal Person who
is made of speech — he is just this Soul, this Immortal, this
Brahma, this All.

4. This wind is honey for all things, and all things are
honey for this wind. This shining, immortal Person who is in
this wind, and, with reference to oneself, this shining, immortal
Person who is breath — he is just this Soul, this Immortal, this
Brahma, this All.

5. This sun is honey for all things, and all things are honey
for this sun. This shining, immortal Person who is in this sun,
and, with reference to oneself, this shining, immortal Person who
is in the eye — he is just this Soul, this Immortal, this Brahma,
this All.

6. These quarters of heaven are honey for all things, and
all things are honey for these quarters of heaven. This
shining, immortal Person who is in these quarters of heaven,
and, with reference to oneself, this shining, immortal Person
who is in the ear and in the echo — he is just this Soul, this
Immortal, this Brahma, this All.

102

BRIHAD-ARANYAKA UPANISHAD [-a 5.14

7. This moon is honey for all things, and all things are
honey for this moon. This shining, immortal Person who is in
this moon, and, with reference to oneself, this shining, immortal
Person consisting of mind— he is just this Soul, this Immortal,
this Brahma, this All.

8. This lightning is honey for all things, and all things are
honey for this lightning. This shining, immortal Person who
is in this lightning, and, with reference to oneself, this shining,
immortal Person who exists as heat— he is just this Soul, this
Immortal, this Biahma, this All.

9. This thunder is honey for all things, and all things are
honey for this thunder. This shining, immortal Person who is
in thunder, and, with reference to oneself, this shining, immortal
Person who is in sound and in tone— he is just this Soul, this
Immortal, this Brahma, this All.

10. This space is honey for all things, and all things are
honey for this space. This shining, immortal Person who is in
this space, and, with refeience to oneself, this shining, immortal
Person who is in the space in the heart— he is just this Soul,
this Immortal, this Brahma, this AIL

11. This L&w(Marma) is honey for all things, and all things
are honey for this Law. This shining, immortal Person who is
in this Law, and, with reference to oneself, this shining, immortal
Person who exists as virtuousness — he is just this Soul, this
Immortal, this Brahma, this All.

13. This Truth is honey for all things, and all things are
honey for this Truth. This shining, immortal Person who is
in this Truth, and, with reference to oneself, this shining, im-
mortal Person who exists as truthfulness—he is just this Soul,
this Immortal, this Brahma, this All.

13, This mankind (manusa) is honey for all things, and all
things are honey for this mankind. This shining, immortal
Person who is in this mankind, and, with reference to one-
self, this shining, immortal Person who exists as a human
being — he is just this Soul, this Immortal, this Brahma,
this All

14. This Soul (Atman) is honey for all things, and all things
are honey for this Soul This shining, immortal Person who
is in this Soul, and, with reference to oneself, this shining.

103

3.5. J4-] BRIHAD-ARANYAKA UPANISHAD

immortal Person who exists as Soul — he is just this Soul, this
Immortal, this Brahma, this All.

15. Verily, this Soul is the overlord of all things, the king of
all things. As all the spokes are held together in the hub and
felly of a wheel, just so in this Soul all things, all gods, all
worlds, all bieathing things, all selves are held together.

Tlie honey-doctrine taught in the Vedas

16. This, verily, is the honey which Dadhyanc Atharvana
declared unto the two Asvins. Seeing this, the seer spake : —

' That mighty deed of yours, 0 ye two heroes, [which ye did]

for gain,

I make known, as thunder [makes known the corning] rain,
Even the honey which Dadhyafic Atharvana to you
Did declare by the head of a hoise.' x

17. This, verily, is the honey which Dadhyanc Atharvana
declared unto the two Asvins. Seeing this, the seer spake : —

f Upon Dadhyanc Atharvana ye Asvins
Did substitute a horse's head,
He, keeping true, declared to you the honey
Of Tvashtri, which is your secret, O ye mighty ones/ 2

1 8. This, verily, is the honey which Dadhyanc Atharvana
declared unto the two AsVins. Seeing this, the seer spake : —

' Citadels with two feet he did make.
Citadels with four feet he did make.
Into the citadels he, having become a bird —
Into the citadels {puras) the Person (purusa) entered/
This, verily, is the person (pnrusa) dwelling in all cities (pnri-
soya). There is nothing by which he is not covered, nothing
by which he is not hid.

19* This, verily, is the honey which Dadhyanc Atharvana
declared unto the two AsVins. Seeing this, the seer spake :—

1 RV i. 1 1 6. 12. The two Asvins desired instruction from Dadhyaac. But
the latter was loath to impart it, for Indra had threatened Dadhyaiic thai if he
ever told this honey-doctrine to any one else, he (India) would cut his head off.
To avoid this untoward result, the A&yms took off Dadhyafic's head and substituted
a horse's head. Then, after Uadhyafic had declared the honey- doctrine m com-
pliance with their request and Indra had carried out his threat, the A&vms restored
to Dadhyanc his own head. This episode shows the extreme difficulty with which
even gods secured the knowledge originally possessed by Indra.

2 RV. I. 117. 22.

104

BRIHAD-ARANYAKA UPANISHAD [-2.6.3

* He became coi responding in form to every form.
This is to be looked upon as a form of him.
Indra by his magic powers (may a) goes about in many forms;
Yoked are his ten-hundred steeds/ I

He [i.e. the Soul, Atmari\, verily, is the steeds. He, verily, is
tens and thousands, many and endless. This Brahma is without
an earlier and without a later, without an inside and without
an outside. This Soul is Brahma, the all-perceiving. — Such is
the instruction.

SIXTH BRAHMANA
The teachers of this doctrine

i. Now the Line of Tradition (vamsd). —

Pautimashya [leceived this teaching] from Gaupavana,

Gaupavana from Pautimashya,

Pautimashya from Gaupavana,

Gaupavana from Kausika,

Kausika from Kaundinya,

Kaundinya from Sandilya,

Sandilya from Kausika and Gautama,

Gautama [3] from Agnivesya,

Agnives'ya from Sandilya and Anabhimlata,

Anabhimlata fiom Anabhimlata,

Anabhimlata from Anabhimlata,

Anabhimlata from Gautama,

Gautama from Saitava and Pracmayogya,

Saitava and Pracmayogya from Parasarya,

Para^arya from Bharadvaja,

Bharadvaja from Bharadvaja and Gautama,

Gautama from Bharadvaja,

Bharadvaja from Parasarya,

Para^arya from Vaijavapayana,

Vaijavapayana from Kau&kayani,

Kaus*ikayani [3] from Ghritakaus'ika,

Ghritakaus'ika from Para^aryayana,

Para^aryayana from Parasarya,

Parasarya from Jatukarnya,

1 RV. 6. 47. 18.
105

2.6.3-] BRIHAD-ARANYAKA UPANISHAD

Jatukarnya from Asurayana and Yaska,

Asurayana from Traivani,

Traivani from Aupajandhani,

Aupajandhani from Asuri,

Asuri from Bharadvaja,

Bharadvaja from Atreya,

Atreya from Manti,

Manti from Gautama

Gautama from Gautama,

Gautama from Vatsya,

Vatsya fiom Sandilya,

Sandilya from Kaisorya Kapya,

Kaisorya Kapya from Kumaraharita,

Kumaraharita from Galava,

Galava from Vidarbhikaundinya,

Vidarbhikaundinya from Vatsanapad Babhrava,

Vatsanapad Babhrava from Panthah Saubhara,

Panthah Saubhara from Ayasya Angirasa,

Ayasya Angirasa from Abhuti Tvashtra,

Abhuti Tvashtra from Visvarupa Tvashtra,

Visvarupa Tvashtra from the two Asvins,

the two Asvins from Dadhyanc Atharvana,

Dadhyanc Atharvana from Atharvan Daiva,

Atharvan Daiva from Mrityti Pradhvarhsana,

Mrityu Pradhvarhsana from Pradhvarhsana,

Pradhvarhsana from Eka Rishi,

Eka Rishi from Vipracitti,

Vipracitti from Vyashti,

Vyashti from Sanaru,

Sanaru from Sanatana,

Sanatana from Sanaga,

Sanaga from Parameshtin,

Parameshtin from Brahma.

Brahma is the Self-existent (svayatn-bhu). Adoration to
Brahma !

106

BRIHAD-ARANYAKA UPANISHAD [-3.i.s

THIRD ADHYAYA

FIRST BRAHMANA
Concerning sacrificial worship and its rewards

1. Janaka, [king] of Videha, sacrificed with a sacrifice at
which many presents were distributed. Brahmans of the
Kurupaiicalas were gathered together there, In this Janaka
of Videha there arose a desire to know which of these Brahmans
was the most learned in scripture. He enclosed a thousand
cows. To the horns of each ten padas [of gold] were bound.

2. He said to them : < Venerable Brahmans, let him of you
who is the best Brahman drive away these cows/

Those Brahmans durst not.

Then Yajnavalkya said to his pupil : ' Samasravas, my dear,
drive them away.'

He drove them away.

The Brahmans were angry. ' How can he declare himself
to be the best Brahman among us? '

Now there was Asvala, the Hotri-priest of Janaka, [king]
of Videha. He asked him : < Yajfiavalkya, are you now the
best Brahman among us ? *

He replied, < We give honor to the best Brahman. But we
are really desirous of having those cows/

Thereupon Asvala, the Hotri-priest, began to question him.

3. ' Yajnavalkya/ said he, ' since everything here is overtaken
by death, since everything is overcome by death, whereby is -
a sacrificer liberated beyond the reach of death ? '

'By the Hotri-priest, by fire, by speech. Verily, speech is
the Hotri of sacrifice. That which is this speech is this fire,
is the Hotri. This is release (mukti), this is complete release/

4- ' Yajnavalkya,3 said he, c since everything here is overtaken
by day and night, since everything is overcome by day and
night, whereby is a sacrificer liberated beyond day and night?

' By the Adhvaryu-priest, by the eye, by the sun. Verily,
the eye is the Adhvaryu of sacrifice. That which is this eye
is yonder sun, is the Adhvaryu. This is release, this is complete
release/

5. * Yajnavalkya/ said he, £ since everything here is over-

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taken by the waxing and waning moon, by what means does a
sacrificer obtain release from the waxing and waning moon ? '
' By the Udgatri-priest, by the wind, by breath. Verily
breath is the Udgatri of the sacrifice. That which is this
breath is wind, is the Udgatri. This is release, this is com-
plete release.5

6. ( Yajfiavalkya,' said he, ' since this atmosphere does not
afford a [foot]hold, as it were, by what means of ascent does a
sacrificer ascend to the heavenly world ? '

1 By the Brahman-priest, by the mind, by the moon. Verily,
the mind. is the Brahman of the sacrifice. That which is this
mind is yonder moon, is the Brahman. This is release, this is
complete release,' — Thus [concerning] liberation.

Now the acquirements. —

7. * Yajnavalkya/ said he, ' how many Rig verses will the
Hotri make use of today in this sacrifice? '

' Three/

e Which are those three ? '

'The introductory verse, the accompanying verse, and the
benediction as the third.'

' What does one win by these ? '

* Whatever there is here that has breath.'

8. ' Yajfiavalkya, ' said he, 'how many oblations will the
Adhvaryu pour out today in this sacrifice ? J

' Three,'

£ Which are those three ? '

' Those which when offered flame up, those which when
offered flow over, those which when offered sink down.'

' What does one win by these ? '

( By those which when offered flame up, one wins the world
of the gods, for the world of the gods gleams, as it were. By
those which when offered flow over (ati-nedante), one wins the
world of the fathers, for the world of the fathers is over (ati),
as it were. By those which when offered sink down (adhiserate)^
one wins the world of men, for the world of men is below (adhas)^
as it were,5

9. 'Yajfiavalkya/ said he, 'with how many divinities does
the Brahman protect the sacrifice on the right today ? ;

' With one,'

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BRIHAD-ARANYAKA UPANISHAD [-3.3.5

' Which is that one ? '

'The mind. Verily, endless is the mind. Endless are the
All-gods. An endless world he wins thereby.'

10. 'Yajnavalkya/ said he, c how many hymns of praise
will the Udgatri chant today in this sacrifice ? '

'Three.'

* Which are those three ? '

' The introductory hymn, the accompanying hymn, and the
benediction hymn as the third.'

< Which are those three with reference to the self? '

'The introductory hymn is the in-breath (prana). The
accompanying hymn is the out-breath (apand). The bene-
diction hymn is the diffused breath (yyana).'

' What does one win by these ? '

' One wins the earth-world by the introductory hymn, the
atmosphere-world by the accompanying hymn, the sky-world
by the benediction hymn.'

Thereupon the Hotri-priest Asvala held his peace,

SECOND BRAHMANA
The fettered soul, and its fate at death

1, Then Jaratkarava Artabhaga questioned him. c Yajfia-
valkya/ said he, ' how many apprehenders aie there? How
many over-apprehenders ? '

c Eight apprehenders. Eight over-apprehenders.'

* Those eight apprehenders and eight over-apprehenders —
which are they ? '

2. * Breath (prdna), verily, is an apprehender. It is seized
by the out-breath (apana) as an over-apprehend er, for by the
out-breath one smells an odoi .

& Speech, verily, is an apprehender. It is seized by name
as an ovcr-apprehender, for by speech one speaks names.

4. The tongue, verily, is an apprehender. It is seized by
taste as an over-apprehender, for by the tongue one knows
tastes.

5. The eye, verily, is an apprehender. It is seized by
appearance as an over-apprehender, for by the eye one sees
appearances.

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3.2.6-] BRIHAD-ARANYAKA UPANISHAD

6. The ear, verily, is an apprehender. It is seized by sound
as an over-apprehender, for by the ear one hears sounds.

7. The mind, verily, is an apprehender. It is seized by desire
as an over-apprehender, for by the mind one desires desires.

8. The hands, verily, are an apprehender. It is seized by
action as an over-apprehender, for by the hands one performs
action.

9. The skin, verily, is an apprehender. It is seized by touch
as an over-apprehender, for by the skin one is made to know
touches.'

10. ' Yajnavalkya/ said he, * since everything here is food for
death, who, pray, is that divinity for whom death is food ? '

£ Death, verily, is a fire. It is the food of water (apas}.
He overcomes (apa-jayati) a second death [who knows this].' 3

11. 'Yajnavalkya/ said he, 'when a man dies, do the
breaths go out of him, or no ? J

* No/ said Yajnavalkya. ' They are gathered together right
there. He swells up. He is inflated. The dead man lies
inflated.'

12. * Yajnavalkya/ said he, * when a man dies, what does not
leave him ? '

* The name. Endless, verily, is the name. Endless are the
All-gods. An endless world he wins thereby.'

13. £ Yajnavalkya/ said he, 'when the voice of a dead man
goes into fire, his breath into wind, his eye into the sun, his
mind into the moon, his hearing into the quarters of
heaven, his body into the earth, his soul (atman) into space,
the hairs of his head into plants, the hairs of his body into
trees, and his blood and semen are placed in water, what
then becomes of this person (purusa) ? '

'Artabhaga, my dear, take my hand. We two only will
know of this. This is not for us two [to speak of] in public/

The two went away and deliberated. What they said was
karma (action). What they praised was karma. Verily, one
becomes good by good action, bad by bad action.

Thereupon Jaratkarava Artabhaga held his peace.

1 Supplying ya evam veda, as in 3. 3. 2 and 1.2. 7.

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BRIHAD-ARANYAKA UPANISHAD [-3.4.1

THIRD BRAHMANA
"Where the offerers of the horse-sacrifice go

i. Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/
said he, ( we were traveling around as wanderers among the
Madras. As such we came to the house of Pataficala Kapya.
He had a daughter who was possessed by a Gandharva. We
asked him : " Who are you ? " He said : " I am Sudhanvan,
a descendant of Angiras." When we were asking him about
the ends of the earth, we said to him : " What has become of
the Parikshitas ? What has become of the Parikshitas ? "—
I now ask you, Yajnavalkya. What has become of the Pari-
kshitas ? '

a. He said : ' That one doubtless said, c{ They have, in truth,
gone whither the offerers of the horse-sacrifice go." '

' Where, pray, do the offerers of the horse-sacrifice go? '

c This inhabited world, of a truth, is as broad as thirty-two
days [i.e. days' journeys] of the sun-god's chariot. The earth,
which is twice as wide, surrounds it on all sides. The ocean,
which is twice as wide, surrounds the earth on all sides. Then
there is an interspace as broad as the edge of a razor or the
wing of a mosquito. Indra, taking the form of a bird, delivered
them [i.e. the Parikshitas] to Wind. Wind, placing them in
himself, led them where the offerers of the horse-sacrifice
were. Somewhat thus he [i.e. Sudhanvan] praised Wind.
Therefore Wind alone is individuality (vyasti). Wind is
totality (samastf). He who knows this overcomes a second
death.'

Thereupon Bhujyu Lahyayani held his peace.

FOURTH BRAHMANA
The theoretical unknowability of the immanent Brahma

i. Then Ushasta Cakrayana questioned him. ' Yajnavalkya/
said he, ' explain to me him who is the Brahma present and
not beyond our ken, him who is the Soul in all things.'
' He is your soul (dtman), which is in all things.'
c Which one, O Yajnavalkya, is in all things ? '
* He who breathes in with your breathing in (frana) is the

in

3-4- i-] BRIHAD-ARANYAKA UPANISHAD

Soul of yours, which is in all things. He who breathes out with
your breathing out (apand] is the Soul of yours, which is in all
things. He who breathes about with your breathing about
(vyana] is the Soul of yours, which is in all things. He who
breathes up with your breathing up (uddna) is the Soul of yours,
which is in all things. He is your soul, which is in all things.'
a. Ushasta Cakrayana said : ' This has been explained to
me just as one might say, <cThis is a cow. This is a horse."
Explain to me him who is just the Brahma present and not
beyond our ken, him who is the Soul in all things.1
c He is your soul, which is in all things/
£ Which one, O Yajnavalkya, is in all things ? '
c You could not see the seer of seeing. You could not hear
the hearer of hearing. You could not think the thinker of
thinking. You could not understand the undcrstander of
understanding. He is your soul, which is in all things.
Aught else than Him [or, than this] is wretched.'
Thereupon Ushasta Cakrayana held his peace.

FIFTH BRAHMANA
The practical way of Imowing Brahma — by asceticism

i. Now Kahola Kaushltakeya questioned him. * Yajna-
valkya/ said he, ' explain to me him who is just the Brahma
present and not beyond our ken, him who is the Soul in
all things.1

' He is your soul, which is in all things/
1 Which one, O Yajnavalkya, is in all things ? '
' He who passes beyond hunger and thirst, beyond sorrow
and delusion, beyond old age and death — Brahmans who know
such a Soul overcome desire for sons, desire for wealth, desire
for worlds, and live the life of mendicants. For desire for sons
is desire for wealth, and desire for wealth is desire for worlds,
for both these are merely desires. Therefore let a Brahman
become disgusted with learning and desire to live as a child.
When he has become disgusted both with the state of childhood
and with learning, then he becomes an ascetic (muni). When
he has become disgusted both with the non-ascetic state and
with the ascetic state, then he becomes a Brahman/

us

BRIHAD-ARANYAKA UPANISHAD [-3.6

' By what means would he become a Brahman ? '
1 By that means by which he does become such a one.
Aught else than this Soul (Atman) is wretched/
Thereupon Kahola Kaushitakeya held his peace.

SIXTH BRAHMANA
The regressus to Brahma, the ultimate world-ground

Then GargI Vacaknavi questioned him. ' Yajnavalkya,' said
she, c since all this world is woven, warp and woof, on water,
on what, pray, is the water woven, warp and woof? '

' On wind, O GargI/

c On what then, pray, is the wind woven, warp and woof? '

c On the atmosphere-worlds, O GargI/

'On what then, pray, are the atmospheie- worlds woven,
warp and woof? '

1 On the worlds of the Gandharvas, O GargI/

' On what then, pray, are the worlds of the Gandhaivas
woven, warp and woof? '

: On the worlds of the sun, O GargI '

* On what then, pray, are the worlds of the sun woven, warp
and woof ? '

* On the worlds of the moon, O GargI/

e On what then; pray, are the worlds of the moon woven,
warp and woof? *

6 On the worlds of the stars, O GargI/

1 On what then, pray, are the worlds of the stars woven,
warp and woof? '

' On the worlds of the gods, O GargI.'

1 On what then, pray, are the worlds of the gods woven,
warp and woof?'

' On the worlds of Indra, O GargI/

' On what then, pray, are the worlds of Indra woven, warp
and woof?'

f On the worlds of Prajapati, O GargI/

( On what then, pray, are the worlds of Prajapati woven,
warp and woof?'

' On the worlds of Brahma, O GargI/

113 I

3.6-] BRIHAD-ARANYAKA UPANISHAD

1 On what then, pray, are the worlds of Brahma woven,
warp and woof?'

Yajfiavalkya said : c Gargl, do not question too much, lest
your head fall off. In truth you are questioning too much
about a divinity about which further questions cannot be asked.
Gaigl, do not over-question.5

Thereupon Gargl Vacaknavi held her peace.

SEVENTH ERAHMANA

Wind, the string holding tk© world together ; the immortal
pantheistic Soul, the Inner Controller

1. Then Uddalaka Arum questioned him. 'Yajfiavalkya,'
said he, ' we were dwelling among the Madras in the house of
Patancala Kapya, studying the sacrifice. He had a wife
possessed by a spirit (gandharvd). We asked him : " Who arc
you ? " He said : " I am Kabandha Atharvana." He said to
Patancala Kapya and to us students of the sacrifice : fCDo you
know, O Kapya, that thread by which this world and the
other world and all things are tied together ? " Patancala Kapya
said: "I do not know it, Sir/5 He said to Patancala Kapya
and to us students of the sacrifice : * Pray do you know, O
Kapya, that Inner Controller who from within controls this
world and the other world and all things ? " Patancala Kapya
said : " I do not know him, Sir." He said to Patancala Kapya
and to us students of the sacrifice : a Verily, Kapya, he who
knows that thread and the so-called Inner Controller knows
Brahma, he knows the worlds, he knows the gods, he knows
the Vedas, he knows created things, he knows the Soul, he
knows everything/' Thus he [i.e. the spirit] explained it to
them. And I know it. If you, O Yajfiavalkya, drive away
the Brahma-cows without knowing that thread and the Inner
Controller, your head will fall off/

' Verily, I know that thread and the Inner Controller,
0 Gautama.'

; Any one might say "I know, I know." Do you tell what
you know/

2. He [i. e. Yajnavalkya] said : * Wind, verily, O Gautama,

114

BRIHAD-ARANYAKA UPANISHAD [-3.7.10

5s that thread. By wind, verily, O Gautama, as by a thread,
this world and the other world and all things are tied together.
Therefore, verily, O Gautama, they say of a deceased person,
" His limbs become unstrung," foi by wind, O Gautama, as by
a thread, they are strung together/

' Quite so, O Yajnavalkya. Declare the Inner Controller/
3. l He who, dwelling in the earth, yet is other than the
earth, whom the earth does not know, whose body the earth
is, who controls the earth from within—He is your Soul, the
Inner Controller, the Immortal.

4- He who, dwelling in the waters, yet is other than the
waters, whom the waters do not know, whose body the waters
are, who controls the waters from within— He is your Soul, the
Inner Controller, the Immortal.

5- He who, dwelling in the fire, yet is other than the fire,
whom the fire does not know, whose body the fire is, who
controls the fire from within— He is your Soul, the Inner
Controller, the Immortal.

6. He who, dwelling in the atmosphere, yet is other than
the atmosphere, whom the atmosphere does not know, whose
body the atmosphere is, who controls the atmosphere from
within — He is your Soul, the Inner Controller, the Immortal.

7. He who, dwelling in the wind, yet is other than the
wind, whom the wind does not know, whose body the wind is,
who controls the wind from within — He is your Soul, the Inner
Controller, the Immortal.

8. He who, dwelling in the sky, yet is other than the sky,
whom the sky does not know, whose body the sky is, who
controls the sky from within — He is your Soul, the Inner
Controller, the Immortal.

9. He who, dwelling in the sun, yet is other than the sun,
whom the sun does not know, whose body the sun is, who
controls the sun from within — He is your Soul, the Inner
Controller, the Immortal.

10. He who, dwelling in the quarters of heaven, yet is
other than the quarters of heaven, whom the quarters of heaven
do not know, whose body the quarters of heaven are, who
controls the quarters of heaven from within — He is your Soul
the Inner Controller, the Immortal,

115 I i

37.H-] BRIHAD-ARANYAKA UPANISHAD

11. He who, dwelling in the moon and stars, yet is other
than the moon and stars, whom the moon and stars do not
know, whose body the moon and stars are, who controls the
moon and stars from within — He is your Soul, the Inner Con-
troller, the Immoital.

12. He who, dwelling in space, yet is other than space,
whom space does not know, whose body space is, who controls
space from within — He is your Soul, the Inner Controller, the
Immortal.

13. He who, dwelling in the darkness, yet is other than the
darkness, whom the darkness does not know, whose body the
darkness is, who controls the darkness from within — He is your
Soul, the Inner Controller, the Immortal.

14 He who, dwelling in the light, yet is other than the light,
whom the light does not know, whose body the light is, who
controls the light from within — He is your Soul, the Inner
Controller, the Immortal.

— Thus far with reference to the divinities. Now with refer-
ence to material existence (adhi-bhuta). —

15. He who, dwelling in all things, yet is other than all
things, whom all things do not know, whose body all things
are, who controls all things from within — He is your Soul, the
Inner Controller, the Immortal.

— Thus far with reference to material existence. Now with
reference to the self. —

16. He who, dwelling in breath, yet is other than breath,
whom the breath does not know, whose body the breath is,
who controls the breath from within — He is your Soul, the
Inner Controller, the Immortal. ^

17. He who, dwelling in speech, yet is other than speech,
whom the speech does not know, whose body the speech is, who
controls the speech from within — He is your Soul, the Inner
Controller, the Immortal.

1 8. He who, dwelling in the eye, yet is other than the eye,
whom the eye does not know, whose body the eye is, who
controls the eye from within — He is your Soul, the Inner Con-
troller, the Immortal.

19. He who, dwelling in the ear, yet is other than the ear,
whom the ear does not know, whose body the ear is, who

BRIHAD-ARANYAKA UPANISHAD [-3.8.3

controls the ear from within— He is your Soul, the Inner Con-
troller, the Immortal.

30. He who, dwelling in the mind, yet is other than the
mind, whom the mind does not know, whose body the mind is,
who controls the mind from within — He is your Soul, the
Inner Controller, the Immortal.

3 1. He who, dwelling in the skin, yet is other than the skin,
whom the skin does not know, whose body the skin is, who
controls the skin from within — He is your Soul, the Inner
Controller, the Immortal.

22. He who, dwelling in the understanding, yet is other
than the understanding, whom the understanding does not know,
whose body the understanding is, who controls the under-
standing from within — He is your Soul, the Inner Controller,
the Immortal.

23. He who, dwelling in the semen, yet is other than the
semen, whom the semen does not know, whose body the semen
is, who controls the semen from within — He is your Soul, the
Inner Controller, the Immortal.

He is the unseen Seer, the unheard Hearer, the unthought
Thinker, the ununderstood Understander. Other than He there
is no seer. Other than He there is no hearer. Other than He
there is no thinker. Other than He there is no understander.
He is your Soul, the Inner Controller, the Immortal.3

Thereupon Uddalaka Aruni held his peace,

EIGHTH BRAHMANA

The ultimate warp of the world — tlie unqualified Imperishable
w

i. Then [Gargl] Vacaknavl said : 'Venerable Brahmans, lo,
I will ask him [i.e. Yajnavalkya] two questions. If he will
answer me these, not one of you will surpass him in discussions
about Brahma.3

' Ask, Gargl/

a. She said : ' As a noble youth of the Kasls or of the
Videhas might rise up against you, having strung his unstrung
bow and taken two foe-piercing anows in his hand, even so,
O Yajnavalkya, have I risen up against you with two questions.
Answer me these/

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3.8,2-] BRIHAD-ARANYAKA UPANISHAD

Yajnavalkya said : 6 Ask, Gargi.'

3. She said : ' That, O Yajnavalkya, which is above the sky,
that which is beneath the eaith, that which is between these two,
sky and earth, that which people call the past and the present
and the future — across what is that woven, warp and woof ? '

4. He said : ( That, O Gargi, which is above the sky, that
which is beneath the earth, that which is between these two, sky
and earth, that which people call the past and the present and
the future — across space is that woven, warp and woof/

5. She said : * Adoration to you, Yajnavalkya, in that you
have solved this question for me. Prepare yourself for the
other,'

6 Ask, Gargi.'

6. She said : ' That, O Yajnavalkya, which is above the sky,
that which is beneath the earth, that which is between these two,
sky and earth, that which people call the past and the present
and the future — across what is that woven, warp and woof?3

7. He said : ' That, 0 Gargi, which is above the sky, that
which is beneath the earth, that which is between these two, sky
and earth, that which people call the past and the present and
the future — across space alone is that woven, warp and woof.'

4 Across what then, pray, is space woven, warp and woof? '

8. He said : * That, O Gargi, Brahmans call the Imperish-
able (aksard). It is not coarse, not fine, not short, not long,
not glowing [like fire], not adhesive [like water], without
shadow and without darkness, without air and without space,
without stickiness, (intangible),1 odorless, tasteless, without
eye, without ear, without voice, without wind, without energy,,
without breath, without mouth, (without personal or family
name, unaging, undying, without fear, immortal, stainless, not
uncovered, not covered),1 without measure, without inside and
without outside

It consumes nothing soever.
No one soever consumes it.

9. Verily, O Gargi, at the command of that Imperishable
the sun and the moon stand apart. Verily, O Gargi, at the
command of that Imperishable the earth and the sky stand

1 A Madhyamdma addition.

118

BRIHAD-ARANYAKA UPANISHAD [-3.9.1

apart. Verily, O Gargi, at the command of that Imperishable
the moments, the hours, the days, the nights, the fortnights,
the months, the seasons, and the years stand apart. Verily,
O Gargi, at the command of that Imperishable some livers
flow from the snowy mountains to the east, others to the west,
in whatever diiection each flows, Verily, O Gargi, at the
command of that Imperishable men praise those who give, the
gods are desirous of a sacrificer, and the fathers [are desirous]
of the Manes-sacrifice.

10. Verily, O Gargi, if one pei forms sacrifices and worship
and undergoes austerity in this world for many thousands of
years, but without knowing that Imperishable, limited indeed
is that [work] of his. Verily, 0 Gargi, he who departs from
this world without knowing that Imperishable is pitiable
But, O Gargi, he who departs from this world knowing that
Imperishable is a Brahman.

11. Verily, O Gargi, that Imperishable is the unseen Seer,
the unheard Hearer, the unthought Thinker, the ununderstood
Understander. Other than It there is naught that sees.
Other than It there is naught that hears. Other than It
there is naught that thinks. Other than It there is naught
that understands. Across this Imperishable, O Gargi, is
space woven, warp and woof.'

13. She said: 'Venerable Brahmans, you may think it a
great thing if you escape from this man with [merely] making
a bow. Not one of you will surpass him in discussions about
Brahma/

Thereupon [Gargi] Vacaknavl held her peace.

NINTH BRAHMANA

Regressus of the numerous gods to the unitary Brahma

I. Then Vidagdha Sakalya questioned him. ' How many
gods are there, Yajfiavalkya ? '

He answered in accord with the following Nivid (invoca-
tionary formula) : ' As many as are mentioned in the Nimd
of the Hymn to All the Gods, namely, three hundred and
three, and three thousand and three [=3,306].'

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3-9-H BRIHAD-ARANYAKA UPANISHAD

( Yes/ said he, ' but just how many gods are there, Yajna-
valkya ? '

'Thuty-three/

4 Yes/ said he, ' but just how many gods are there, Yajna-
valkya ? '

4 Six.5

1 Yes,' said he, 'but just how many gods are theie, Yajna-
valkya ? '

4 Three/

' Yes,' said he, ' but just how many gods are there, Yajna-
valkya ? '

4 Two.'

* Yes,' said he, 'but just how many gods are there, Yajna-
valkya ? '

4 One and a half.'

* Yes/ said he, ' but just how many gods are there, Yajna-
valkya ? 3

4 One/

* Yes/ said he, * which are those three hundred and three,
and those three thousand and three? '

a. He [i.e. Yajnavalkya] said : ' Those are only their powers
(ma/nman). There are just thirty- three gods/

' Which are those thirty-three ? '

' Eight Vasus, eleven Rudras, twelve Adityas. Those are
thirty-one. Indra and Prajapati make thirty-three/

3. * Which are the Vasus ? '

1 Fire, earth, wind, atmosphere, sun, sky, moon, and stars.
These are Vasus, for upon them this excellent (vasu) world is
set, (for they give a dwelling (vasayante) to the world),1 There-
fore they are called Vasus/

4. ' Which are the Rudras ? '

' These ten breaths in a person, and the self as the eleventh.
When they go out from this mortal body, they make us lament.
So, because they make us lament (Vrztd), therefore they are
Rudras/

5- ' Which are the Adityas ? '

' Verily, the twelve months of the year. These are Adityas,
for they go carrying along this whole world. Since they go
1 A Madhyamdma addition. Cf. Chand. 3. 16. I.
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BRIHAD-ARANYAKA UPANISHAD [-3.9.11

(yanti) carrying along (d-da) this whole world, therefore they
are called Adityas/

6. 4 Which is Indra? Which is Prajapati? '

1 The thunder, verily, is Indra. The sacrifice is Prajapati/

f Which is the thunder ? '

' The thunderbolt/

4 Which is the sacrifice ? '

' The sacrificial animals.'

7. * Which are the six [gods] ? '

' Fire, earth, wind, atmosphere, sun, and sky. These are the
six, for the whole world is these six.'

8. ' Which are the three gods ? '

'They, verily, are the three worlds, for in them all these
gods exist.'

s Which are the two gods ? J

4 Food and breath/

4 Which is the one and a half ? '

4 This one here who purifies [i. e. the wind]/

9. Then they say : ' Since he who purifies is just like one,,
how then is he one and a half? '

' Because in him this whole world did prosper (adhyardhnoi)*
Therefore he is one and a half (adhyardhd)?
' Which is the one god ? '
4 Breath,' said he. 4 They call him Brahma, the Yon (tyd)?

Eight different Persons and their corresponding divinities

10. [Sakalya said :] 4 Verily, he who knows that Person whose
abode is the earth, whose world is fire, whose light is mind,
who is the last source of every soul — he, verily, would be a
knower, O Yajnavalkya/

[Yajnavalkya said :] 4 Verily, I know that Person, the last
source of every soul, of whom you speak. This very person
who is in the body is He. Tell me, Sakalya, who is his god?1

' The Immortal/ said he.

IT. [Sakalya said :] 4 Verily, he who knows that Person whose
abode is desire, whose world is the heart, whose light ismind,
who is the last source of every soul— he, verily, would be a
knower, O Yajnavalkya/

[Yajnavalkya said :] < Verily, I know that Person, the last

3.9. ii-] BRIHAD-ARANYAKA UPANISHAD

source of every soul, of whom you speak. This very person who
is made of desire is He Tell me, Sakalya, who is his god ? '
4 Women,' said he.

12. [Sakalya said :] * Verily, he who knows that Person whose
abode is forms (rupd), whose world is the eye, whose light is
mind, who is the last source of every soul he, verily, would
be a knower, O Yajnavalkya.'

4 Verily, I know that Person, the last source of every soul, of
whom you speak. That very person who is in the sun is He.
Tell me, Sakalya, who is his god ? '

'Truth/ said he.

13. [Sakalya said :] 'Verily, he who knows that Person whose
abode is space (akasa), whose world is the ear, whose light is
mind, who is the last source of every soul — he, verily, would
be a knower, O Yajfiavalkya.'

1 Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is in hearing and who
is in echo is He. Tell me, Sakalya, who is his god ? '

4 The quarters of heaven/ said he.

14. [Sakalya said :] 'Verily, he who knows that Personwhose
abode is darkness (tamas\ whose world is the heart, whose
light is mind, who is the last source of every soul — he, verily,
would be a knower, O Yajfiavalkya.'

' Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is made of shadow is
He. Tell me, Sakalya, who is his god ? ;

'Death,3 said he.

15. [Sakalya said :] 'Verily, he who knows that Personwhose
abode is forms (rilpa), whose world is the eye, whose light is
mind, who is the last source of every soul — he, verily, would be
a knower, 0 Yajfiavalkya/

* Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is in the mirror is
He, Tell me, Sakalya, who is his god ? '

'Life (*WH)/ said he.

1 6. [Sakalya said :] 'Verily, he who knows that Personwhose
abode is water, whose world is the heart, whose light is -mind,
who is the last source of every soul — he, verily, would be a
knower, O Yajnavalkya.'

BRIHAD-ARANYAKA UPANISHAD [-3.9.21

* Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is in the waters is
He. Tell me, Sakalya, who is his god ? 3

* Varuna/ said he.

1 7. [Sakalya said :] f Verily,he who knows that Person whose
abode is semen, whose world is the heart, whose light is mind,
who is the last source of every soul— he, verily, would be a
knower, O Yajnavalkya/

' Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is made of a son is
He. Tell me, Sakalya, who is his god ? J

'Prajapati/ said he.

1 8. 'Sakalya/ said Yajnavalkya, 'have those Brahmans
made you their coal-destroyer ? ' l

Mve directions in space, their regent gods, and their bases

19. ' Yajnavalkya/. said Sakalya, t by knowing what Brahma
is it that you have talked down the Brahmans of the Kurupafi-
calas ? '

' I know the quarters of heaven together with their gods and
their bases.'

4 Since you know the quarters of heaven together with
their gods and their bases, [20] what divinity have you in this
eastern quarter ? '

< The sun/

* That sun — on what is it based ? '
' On the eye/

c And on what is the eye based ? '

1 On appearance, for with the eye one sees appearances/

* And on what are appearances based ? '

{ On the heart/ he said, ' for with the heart one knows appear-
ances, for on the heart alone appearances are based/

' Quite so, Yajnavalkya/

21. [Sakalya said :] * What divinity have you in this southern
(daksina) quarter ? '

1 Yama/

' That Yama — on what is he based ? '

' On sacrifice.'

1 Literally, ' remover of burning coals' ; 'a cat's-paw/ as Muller suggests.

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3-9- **-] BRIHAD-ARANYAKA UPANISHAD

t And on what is sacrifice based ? '
f On gifts to the priests (daksind}'
6 And on \vhat are the gifts to the priests based ? '

* On faith, for when one has faith, then one gives gifts to the
priests. Verily, on faith the gifts to the priests are based/

* On what is faith based ? '

' On the heart,' he said, ' for with the heart one knows faith.
Verily, on the heart alone faith is based/

* Quite so, Yajnavalkya.'

11. [Sakalya said :] ' What divinity have you in this western
quarter ? '
' Varuna/

* That Varuna — on what is he based ? '

* On water/

* And on what is water based ? J
' On semen.*

6 And on what is semen based ? '

5 On the heart Therefore they say of a son who is just like
his father, " He has slipped out from his heart, as it were.
He is built out of his heart." For on the heart alone semen
is based/

'Quite so, Yajnavalkya/

33. [Sakalya said :] c What divinity have you in this northern
quarter ? '
'Sorna/

6 That Soma— on what is he based? ?
6 On the Diksha [initiatory] rite/

' And on what is the Diksha rite based ? '

' On truth. Therefore they say to one who is initiated, c< Speak
the truth ! " For on truth alone the Diksha rite is based/

f And on what is truth based ? '

f On the heart/ he said, ' for with the heart one knows truth.
Verily, on the heart alone truth is based/

4 Quite so, Yajnavalkya/

24. [Sakalya said :] f What divinity have you in this fixed
quarter [L e. the zenith] ? '

' The god Agni/

' That Agni — on what is he based ? '

' On speech/

BRIHAD-ARANYAKA UPANISHAD [-3.9.27

' And on what is speech based ? '

* On the heart.'

6 And on what is the heart based ? '

25. < You idiot,' said Yajfiavalkya, * that you will think that
it could be anywhere else than in ourselves ! for if it were any-
where else than in ourselves, the dogs might eat it or the
birds might tear it to pieces.'

The Soul, the Person taught in the Upanishads

26, ' On what are you and your soul (dtman) based ? '
e On the in-breath (fraud)?

6 And on what is the in-bieath based ? '

4 On the out-breath (apana)'

' And on what is the out-breath based ? '

' On the diffused breath (vyana)!

4 And on what is the diffused breath based?' ?

' On the up-breath (ndana)?

f And on what is the up-breath based * '

c On the middle [or equalizing] breath (samana)?

( That Soul (Atman) is not this, it is not that (neti, neti).
It is unseizable, for it is not seized. It is indestructible, for it is
not destroyed. It is unattached, for it does not attach itself.
It is unbound. It does not tremble. It is not injured.

These * are the eight abodes, the eight worlds, the eight gods,
the eight persons. He who plucks apait and puts together
these persons and passes beyond them — that is the Person
taught in the Upanishads about whom I ask you.

If him to me ye \\ill not tell,
Your head indeed will then fall off.'

But him £akalya did not know,
And so indeed his head fell off.

Indeed, robbers carried off his bones, thinking they were some-
thing else.

Man, a tree growing from Brahma

37. Then he [i.e. Yajfiavalkya] said: 'Venerable Brahmans,
let him of you that desires question me. Or do ye all question

1 That is, those mentioned in sections 10-17.
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3.9.27-] BRIHAD-ARANYAKA UPANISHAD

me. Or I will question him of you that desires [to be
questioned] ; or I will question all of you/

Those Brahmans, however, durst not.

28. Then he [i.e. Yajnavalkya] questioned them with these
verses : —

As a tree of the forest,
Just so, surely, is man.
His hairs are leaves.
His skin the outer bark.

From his skin blood,

Sap from the bark flows forth.

From him when pierced there comes forth

A stream, as from the tree when struck.

His pieces of flesh are under-layers of wood.
The fibre is muscle-like, strong.
The bones are the wood within.
The marrow is made resembling pith.

A tree, when it is felled, grows up
From the root, more new again;
A mortal, when cut down by death —
From what root does he grow up?1

Say not 'from semen/

For that is produced from the living,

As the tree, forsooth, springing from seed,

Clearly arises without having died.

If with its roots they should pull up
The tree, it would not come into being again.
A mortal, when cut down by death —
From what root does he grow up?

When born, indeed, he is not born [again].
Who would again beget him?

Brahma is knowledge, is bliss,

The final goal of the giver of offerings,

Of him, too, who stands still and knows It.

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

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BRIHAD-ARANYAKA UPANISHAD [-4.i.a

FOURTH ADHYAYA
FIRST BRAHMANA

King Janaka instructed by Yajnavalkya : six partial
definitions of Brahma

1. Janaka, [king] of Videha, was seated. Yajnavalkya came
up. To him he said: 'Yajnavalkya, for what purpose have
you come ? Because you desire cattle or subtle disputations ?'

' Indeed, for both, your Majesty/ he said.

2. ' Let us hear what anybody may have told you,' [con-
tinued Yajnavalkya].

'Jitvan Sailini told me: " Brahma, verily, is speech (vac)"'
[said Janaka].

'As a man might say that he had a mother, that he had
a father, that he had a teacher,1 so did that Sailina say,
" Brahma, verily, is speech." For he might have thought (iti),
'* What can one have who can not speak? " But did he tell
you Its seat and support?'

' He did not tell me.'

' Forsooth, your Majesty, that is a one-legged [Brahma].'

1 Verily, Yajnavalkya, do you here tell us.'

' Its seat is just speech ; Its support, space (akasa). One
should worship It as intelligence (prajna)'

' What is Its quality of intelligence, Yajnavalkya? '

'Just speech, your Majesty,' said he. c Verily, by speech,
your Majesty, a friend is recognized. By speech alone, your
Majesty, the Rig- Veda, the Yajur-Veda, the Sama-Veda, the
[Hymns] of the Atharvans and Angirases,2 Legends (itika$a\
Ancient Lore (pur and], Sciences (vidya), Mystic Doctrines
(upanisad)) Verses (sloka), Aphorisms (sutra\ Explanations
(anuvyakhyand)) Commentaries (uyakkyana), what is offered
in sacrifice and as oblation, food and drink, this world and
the other, and all beings are known. The highest Brahma,
your Majesty, is in truth speech. Speech does not desert him

1 That is, what is self-evident, what any one might know. This rendering, it should
be noted, takes the active bruyat as if it were middle voice — a late epic usage.

2 A designation of the Atharva-Veda.

4.1. H BRIHAD-ARANYAKA UPANISHAD

who, knowing this, worships it as such. All things run unto
him. He, having become a god, goes even to the gods/

{ I will give you a thousand cows with a bull as large as an
elephant/ said Janaka, [king] of Videha.

Yajfiavalkya replied: 'My father thought that without having
instructed one should not accept'

3. f Let us hear what anybody may have told you/ [con-
tinued Yajfiavalkya].

' Udanka Saulbayana told me: "Brahma, verily, is the
breath of life (prana)"3

' As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Saulbayana say,
f< Brahma is the breath of life." For he might have thought,
" What can one have who is without the breath of life ? " But
did he tell you Its seat and support ? '

I He did not tell me.5

c Forsooth, your Majesty, that is a one-legged [Brahma].'

c Verily, Yajfiavalkya, do you here tell us.3

4 Its seat is just the breath of life ; Its support, space. One
should worship It as the dear (przya).'

4 What is Its dearness, Yajnavalkya ? '

£The breath of life itself, your Majesty/ said he. c Verily,
out of love for the breath of life, your Majesty, one has sacrifice
offered for him for whom one should not offer sacrifice, one
accepts from him from whom one should not accept. Out
of love of just the breath of life, your Majesty, there arises
fear of being killed wherever one goes. The highest Brahma,
your Majesty, is in truth the breath of life. The breath of life
leaves not him who, knowing this, worships it as such. All
things run unto him. He, having become a god, goes even
to the gods/

I 1 will give you a thousand cows with a bull as large as an
elephant/ said Janaka, [king] of Videha.

Yajnavalkya replied : c My father thought that without having
instructed one should not accept/

4. ' Let us hear what anybody may have told you/ [con-
tinued Yajnavalkya].

' Barku Varshna told me: " Brahma, verily, is sight."'
'As a man might say that he had a mother, that he had

138

BRIHAD-ARANYAKA UPANISHAD [-4.1.5

a father, that he had a teacher, so did that Varshna say,
« Brahma is sight (caksti)" For he might have thought,
" What can one have who can not see ? " But did he tell you
Its seat and support ? '

< He did not tell me.'

' Forsooth, your Majesty, that is a one-legged [Brahma].'

' Verily, Yajnavalkya, do you here tell us/

£Its seat is just sight; Its support, space. One should
worship It as the true (satya)'

' What is Its truthfulness, Yajnavalkya?'

1 Sight alone, your Majesty/ said he. ' Verily, your Majesty,
when they say to a man who sees with his eyes, " Have you
seen ? " and he says, " I have seen," that is the truth. Verily,
your Majesty, the highest Brahma is sight. Sight leaves not
him who, knowing this, worships it as such. All things run
unto him. He, becoming a god, goes to the gods.3

* I will give you a thousand cows with a bull as large as an
elephant,3 said Janaka, [king] of Videha.

Yajnavalkya replied: ' My father thought that without
having instructed one should not accept.'

5. ' Let us hear what anybody may have told you,' [con-
tinued Yajnavalkya].

c Gardabhivipita Bharadvaja told me: "Brahma, verily, is
hearing.'"

c As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Bharadvaja say,
" Brahma is hearing." For he might have thought, " What
can one have who can not hear?" But did he tell you Its
seat and support ? J

< He did not tell me.'

£ Forsooth, your Majesty, that is a one-legged [Brahma].'
e Verily, Yajnavalkya, do you here tell us.'
c Its seat is just hearing ; Its support, space. One should
worship It as the endless (ananta).'

4 What is Its endlessness, Yajnavalkya?'

* Just the quarters of heaven, your Majesty/ said he. ' There-
fore, verily, your Majesty, to whatever quarter one goes, he
does not come to the end of it, for the quarters of heaven are
endless. Verily, your Majesty, the quarteis of heaven are

129 K

4.J-5-] BRIHAD-ARANYAKA UPANISHAD

hearing. Verily, your Majesty, the highest Brahma is hearing.
Hearing does not desert him who, knowing this, worships it
as such. All things run unto him. He, becoming a god, goes
to the gods.3

c I will give you a thousand cows with a bull as large as an
elephant,5 said Janaka, [king] of Videha.

Yajnavalkya replied : ' My father thought that without
having instructed one should not accept.'

6. ' Let us hear what anybody may have told you/ [con-
tinued Yajnavalkya].

* Satyakama Jabala told me : "Brahma, verily, is mind." '

£ As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Jabala say,
"Brahma is mind." For he might have thought, "What
can one have who is without a mind ? " But did he tell you
Its^seat and support?'

' He did not tell me.7

1 Forsooth, your Majesty, that is a one-legged [Brahma].'

' Verily, Yajnavalkya, do you here tell us.'

£ Its seat is just the mind ; Its support, space. One should
worship It as the blissful (ananda).'

c What is Its blissfulness, Yajnavalkya ? '

'Just the mind, your Majesty/ said he. c Verily, your
Majesty, by the mind one betakes himself to a woman. A son
like himself is born of her. He is bliss. Verily, your Majesty,
the highest Brahma is mind. Mind does not desert him who,
knowing this, worships it as such. All things run unto him.
He, becoming a god, goes to the gods/

' I will give you a thousand cows with a bull as large as an
elephant/ said Janaka, [king] of Videha.

Yajnavalkya replied: 'My father thought that without
having instructed one should not accept.'

7. ' Let us hear what anybody may have told you/ [con-
tinued Yajnavalkya].

'Vidagdha Sakalya told me: "Brahma, verily, is the
heart.'"

' As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Sakalya say,
" Brahma is the heart." For he might have thought, " What

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BRIHAD-ARANYAKA UPANISHAD [-4.3.2

can one have who is without a heart?" But did he not tell
you Its seat and support ? '

4 He did not tell me/

* Forsooth, your Majesty, that is a one-legged [Brahma]/

' Verily, Yajnavalkya, do you here tell us/

' Its seat is just the heart ; Its support, space. One should
worship It as the steadfast (stkiti).'

'What is Its steadfastness, Yajnavalkya?7

'Just the heart, your Majesty/ said he. < Verily, your
Majesty, the heart is the seat of all things. Verily, your
Majesty, the heart is the support (pratistka) of all things, for
on the heart alone, your Majesty, all things are established
(prattsthitd). Veiily, your Majesty, the highest Brahma is
the heart The heart does not leave him, who, knowing this,
worships it as such. All things run unto him. He, becoming
a god, goes to the gods/

' I will give you a thousand cows with a bull as large as an
elephant/ said Janaka, [king] of Videha.

Yajnavalkya replied: 'My father thought that without
having instructed one should not accept/

SECOND BRAHMANA
Concerning the soul, its bodily and uniTersal relations

1. Janaka, [king] of Videha, descending from his cushion
and approaching, said : c Adoration to you, Yajnavalkya. Do
you instruct me.'

He [i.e. Yajnavalkya] said: 'Verily, as a king about to go
on a great journey would prepare a chariot or a ship, even so
you have a soul (atman) prepared with these mystic doctrines
(tipanisad}. So, being at the head of a troop, and wealthy,
learned in the Vedas, and instructed in mystic doctrines, whither,
when released hence, will you go ? '

' That I know not, noble Sir — whither I shall go/

* Then truly I will tell you that— whither you will go/

* Tell me, noble Sir/

2, £ Indha (i. e. the Kindler) by name is this person here in the
right eye. Him, verily, who is that Indha people call " Indra"

131 K %

4.S.3-] BRIHAD-ARANYAKA UPANISHAD

cryptically, for the gods are fond of the cryptic, as it were, and
dislike the evident.1

3. Now that which has the form of a person in the left eye
Is his wife, Viraj. Their meeting-place [literally, their common
praise, or concord] is the space in the heart. Their food is the
red lump in the heart. Their covering is the net-like work
In the heart. The path that they go is that vein which goes
upward from the heart. Like a hair divided a thousandfold,
so are the veins called kita, which are established within the
heart. Through these flows that which flows on [i. e. the food].
Therefore that [soul which is composed of Indha and Viraj] is,
as it were, an eater of finer food than is this bodily self.2

4. The eastern breaths are his eastern quarter. The southern
breaths are his southern quarter. The western breaths are his
western quarter. The northern breaths are his northern
quarter. The upper breaths are his upper quarter [i.e. the
zenith]. The lower breaths are his lower quarter [i.e. the
nadir]. All the breaths are all his quarters.

But the Soul (Atman) is not this, it is not that (neti, neti).
It is unseizable, for it cannot be seized. It is indestructible,
for it cannot be destroyed. It is unattached, for it does not
attach itself. It is unbound. It does not tremble. It is not
injured.

Verily, Janaka, you have reached fearlessness/ — Thus spake
Yajnavalkya.

Janaka, [king] of Videha, said : ' May fearlessness come unto
you, noble Sir, you who make us to know fearlessness. Adora-
tion to you! Here are the Videhas, here am I [as your
servants].'

THIRD BRAHMANA
The light of man is the soul

I. Yajnavalkya came to Janaka, [king] of Videha. He
thought to himself: ' I will not talk/ 3

1 This same etymological explanation occurs at ^at. Br. 6. r. I. 2.

2 The connection seems to be broken here and the following paragraph appears
to refer to the supreme Soul.

3 Dvivedaganga and Bohthngk adopt the ingenious reading sam enena, ' I will
talk with him * (instead of the text as translated, sa mem net). But the historical

132

BRIHAD-ARANYAKA UPANISHAD [-4.3.6

But [once] l when Janaka, [king] of Videha, and Yajnavalkya
were discussing together at an Agnihotra, Yajnavalkya granted
the former a boon. He chose asking whatever question he
wished. He granted it to him. So [now] the king, [speaking]
first, asked him :

2. ' Yajnavalkya, what light does a person here have ? '

' He has the light of the sun, O king/ he said, c for with the
sun, indeed, as his light one sits, moves around, does his work,
and returns.1

( Quite so, Yajnavalkya.

3. But when the sun has set, Yajnavalkya, what light does
a person here have ? '

'The moon, indeed, is his light/ said he, c for with the moon,
indeed, as his light one sits, moves around, does his work, and
returns/

' Quite so, Yajnavalkya.

4. But when the sun has set, and the moon has set, what
light does a person here have ? '

' Fire, indeed, is his light/ said he, c for with fire, indeed, as
his light one sits, moves around, does his work, and returns/
' Quite so, Yajnavalkya.

5. But when the sun has set, Yajnavalkya, and the moon
has set, and the fire has gone out, what light does a person
here have ? '

£ Speech, indeed, is his light/ said he, f for with speech, indeed,
as his light one sits, moves around, does his work, and returns.
Therefore, verily, O king, where one does not discern even his
own hands, when a voice is raised, then one goes straight
towards it.'

' Quite so, Yajnavalkya.

6. But when the sun has set, Yajnavalkya, and the moon
has set, and the fire has gone out, and speech is hushed, what
light does a person here have ? '

( The soul (atman), indeed, is his light/ said he, £ for with the
soul, indeed, as his light one sits, moves around, does his work,
and returns/

situation referred to in $at. Br. (see the following foot-note) explains Janaka's
forwardness in asking questions.

1 In the episode culminating at Sat. Br. n. 6. 2. TO.

4.3.7-] BRIHAD-ARANYAKA UPANISHAD

The various conditions of the soul

7. * Which (katama) is the soul ? '

6 The person here who among the senses is made of know-
ledge, who is the light in the heart. He, remaining the same,
goes along both worlds, appearing to think, appearing to move
about, for upon becoming asleep he tianscends this world and
the forms of death.

8. Verily, this person, by being born and obtaining a body,
is joined with evils. When he departs, on dying, he leaves
evils behind.

9. Verily, there are just two conditions of this person : the
condition of being in this world and the condition of being in
the other world. There is an intermediate third condition,
namely, that of being in sleep. By standing in this inter-
mediate condition one sees both those conditions, namely being
in this world and being in the other world. Now whatever
the approach is to the condition of being in the other world,
by making that approach one sees the evils [of this world] and
the joys [of yonder world].

The state of dreaming

When one goes to sleep, he takes along the material (matra)
of this all-containing world, himself tears it apart, himself
builds it up, and dreams by his own brightness, by his own
light. Then this person becomes self-illuminated.

10. There are no chariots there, no spans, no roads. But
he projects from himself chariots, spans, roads. There are no
blisses there, no pleasures, no delights. But he projects from
himself blisses, pleasures, delights. There are no tanks there,
no lotus-pools, no streams. But he projects from himself
tanks, lotus-pools, streams. For he is a creator.

11. On this point there are the following verses : —

Striking down in sleep what is bodily,
Sleepless he looks down upon the sleeping [senses].
Having taken to himself light, there returns to his place
The golden person, the one spirit (hamsd).

BRIHAD-ARANYAKA UPANISHAD [-4.3.17

12. Guarding his low nest with the breath,
The Immortal goes forth out of the nest
He goes where'er he pleases— the immortal,
The golden person, the one spiiit (hamsa).

13. In the state of sleep going aloft and alow,
A god, he makes many forms for himself—
Now, as it were, enjoying pleasure with women,

Now, as it were, laughing, and even beholding fearful sights.

14. People see his pleasure-ground;
Him no one sees at all.

" Therefore one should not wake him suddenly," they say.
Hard is the curing for a man to whom He does not return.

Now some people say : " That is just his waking state, for
whatever things he sees when awake, those too he sees when
asleep." [This is not so, for] there [i.e. in sleep] the person Is
self-illuminated/

[Janaka said :] < I will give you, noble Sir, a thousand [cows].
Declare what is higher than this, for my release [from trans-
migration].'

15. £ Having had enjoyment in this state of deep sleep, having
traveled around and seen good and bad, he hastens again,
according to the entrance and place of origin, back to sleep.
Whatever he sees there [i. e. in the state of deep sleep], he
is not followed by it, for this person is without attachments.3

[Janaka said .] ' Quite so, Yajnavalkya. I will give you, noble
Sir, a thousand [cows]. Declare what is higher than this, for
my release.3

16. e Having had enjoyment in this state of sleep, having
traveled around and seen good and bad, he hastens again 9
according to the entrance and place of origin, back to the state
of waking. Whatever he sees there [i. e. in dreaming sleep],
he is not followed by it, for this person is without attach-
ments/

[Janaka said :] ' Quite so, Yajnavalkya. I will give you,
noble Sir, a thousand [cows]. Declare what is higher than
this, for my release/

17. 'Having had enjoyment in this state of waking, having
traveled around and seen good and evil, he hastens again.

4.3.17-] BRIHAD-ARANYAKA UPANISHAD

according to the entrance and place of origin, back to dreaming
sleep.1

1 8. As a great fish goes along both banks of a river, both
the hither and the further, just so this person goes along both
these conditions, the condition of sleeping and the condition
of waking.

The soul in deep, dreamless sleep

19. As a falcon, or an eagle, having flown around here in
space, becomes weary, folds its wings, and is borne down to its
nest, just so this person hastens to that state where, asleep, he
desires no desires and sees no dream.

20. Verily, a person has those arteries called hita ; as a hair
subdivided a thousandfold, so minute are they, full of white,
blue, yellow, green, and red. Now when people seem to be
killing him, when they seem to be overpowering him, when an
elephant seems to be tearing him to pieces,2 when he seems to
be falling into a hole — in these circumstances he is imagining
through ignorance the very fear which he sees when awake.
When he imagines that he is a god, as it were, that he is a king,
as it were, or " I am this world-all," that is his highest world.

21. This, verily, is that form of his which is beyond desires,
free from evil, without fear. As a man, when in the embrace
of a beloved wife, knows nothing within or without, so this
person, when in the embrace of the intelligent Soul, knows
nothing within or without. Verily, that is his [true] form in
which his desire is satisfied, in which the Soul is his desire, in
which he is without desire and without sorrow.

22. There a father becomes not a father; a mother, not
a mother ; the worlds, not the worlds ; the gods, not the gods ;
the Vedas, not the Vedas ; a thief, not a thief. There the
destroyer of an embryo becomes not the destroyer of am
embryo 3 ; a Candala [the son of a Sudra father and a Brahman
mother] is not a Candala ; a Paulkasa [the son of a Sudra
father and a Kshatriya mother] is not a Paulkasa ; a mendicant

1 This section is lacking in the Madhyamdina recension.

2 Taking -vicchdyayanti from m + *Jcha. If from Vvub, it means ' pressing him
hard.' Com. says * chase.' Cf. Chand. 8. 10. 2 and note.

8 Cf. Kaush. 3 I.

136

BRIHAD-ARANYAKA UPANISHAD [-4.3.29

is not a mendicant , an ascetic is not an ascetic. He is not
followed by good, he is not followed by evil, for then he has
passed beyond all sorrows of the heart.

23. Verily, while he does not there see [with the eyes], he is
verily seeing, though he does not see (what is [usually] to be
seen) l ; for there is no cessation of the seeing of a seer, because of
his imperishability [as a seer]. It is not, however, a second thing,
other than himself and separate, that he may see.

24. Verily, while he does not there smel!3 he is verily smelling,
though he does not smell (what is [usually] to be smelled)1 ; for
there is no cessation of the smelling of a smeller, because of his
imperishability [as a smeller]. It is not, however, a second
thing, other than himself and separate, that he may smell.

25. Verily, while he does not there taste, he is verily tasting,
though he does not taste (what is [usually] to be' tasted) x; for
there is no cessation of the tasting of a taster, because of his
imperishability [as a taster]. It is not, however, a second thing,
other than himself and separate, that he may taste.

26. Verily, while he does not there speak, he is verily speak-
ing, though he does not speak (what is [usually] to be spoken)1 ;
for there is no cessation of the speaking of a speaker, because of
his imperishability [as a speaker]. It is not, however, a second
thing, other than himself and separate, to uhich he may speak.

27. Verily, while he does not there hear, he is verily hearing,
though he does not hear (what is [usually] to be heard) 1 ; for
there is no cessation of the hearing of a hearer, because of his
imperishability [as a hearer]. It is not, however, a second
thing, other than himself and separate, which he may hear.

28. Verily, while he does not there think, he is verily think-
ing, though he does not think (what is [usually] to be thought) -1 ;
for there is no cessation of the thinking of a thinker, because of
his imperishability [as a thinker]. It is not, however, a second
thing, other than himself and separate, of which he may think.

29. Verily, while he does not there touch, he is verily touch-
ing, though he does not touch (what is [usually] to be touched) T;
for there is no cessation of the touching of a toucher, because of
his imperishability [as a toucher]. It is not, however, a second
thing, other than himself and separate, which he may touch.

1 An addition in the Madhyamdma text.

137

4.3-3°-] BRIHAD-ARANYAKA UPANISHAD

30. Verily, while he does not there know, he is verily know-
ing, though he does not know (what is [usually] to be known) 1 ;
for there is no cessation of the knowing of a knower, because
of his imperishability [as a knower]. It is not, however, a
second thing, other than himself and separate, which he may
know.

31: Verily where there seems to be another, there the one
might see the other ; the one might smell the other ; the one
might taste the other ; the one might speak to the other ; the
one might hear the other ; the one might think of the other ;
the one might touch the other; the one might know the
other.2

32. An ocean, a seer alone without duality, becomes he whose
world is Brahma, O King ! ' — thus Yajnavalkya instructed him.
£ This is a man's highest path. This is his highest achievement.
This is his highest world. This is his highest bliss. On a
part of just this bliss other creatures have their living.

33. If one is fortunate among men and wealthy, lord over
others, best provided with all human enjoyments — that is the
highest bliss of men. Now a hundredfold the bliss of men is
one bliss of those who have won the fathers' world. Now
a hundredfold the bliss of those who have won the fathers'
world is one bliss in the Gandharva- world. A hundredfold
the bliss in the Gandharva-world is one bliss of the gods who
gain their divinity by meritorious works. A hundredfold the
bliss of the gods by works is one bliss of the gods by birth
and of him who is learned in the Vedas, who is without crook-
edness, and who is free from desire. A hundredfold the bliss
of the gods by birth is one bliss in the Prajapati- world and of
him who is learned in the Vedas, who is without crookedness,
and who is free from desire. A hundredfold the bliss in the
Prajapati-world is one bliss in the Brahma-world and of him
who is learned in the Vedas, who is without crookedness, and
who is free from desire. This truly is the highest world. This
is the Brahma-world, O king/ — Thus spake Yajnavalkya,

[Janaka said :] c I will give you, noble Sir, a thousand [cows].
Speak further than this, for my release.'

1 An addition in the Madhyamdma text.

2 This section is lacking in the Madhyamdma recension,

138

BRIHAD-ARANYAKA UPANISHAD [-4.4.*

Then Yajnavalkya feared, thinking : ' This intelligent king
has driven me out of every corner.' l

34. [He said :] c Having had enjoyment in this state of sleep,
having traveled around and seen good and bad, he hastens
again, according to the entrance and place of origin, back to
the state of waking.2

The soul at death

35. As a heavily loaded cart goes creaking, just so this
bodily self, mounted by the intelligent Self, goes groaning
when one is breathing one's last.

36. When he comes to weakness— whether he come to
weakness through old age or through disease—this person
frees himself from these limbs just as a mango, or a fig, or a
berry releases itself from its bond ; and he hastens again,
according to the entrance and place of origin, back to life.

37. As noblemen, policemen, chariot-drivers, village-heads
wait with food, drink, and lodgings for a king who is coming,
and cry : <c Here he comes 1 Here he comes ! " so indeed do all
things wait for him who has this knowledge and cry : " Here is
Brahma coming! Here is Brahma coming!"

38. As noblemen, policemen, chariot-drivers, village-heads
gather around a king who is about to depart, just so do all the
breaths gather around the soul at the end, when one is breathing
one's last.

FOURTH BRAHMANA

1. When this self comes to weakness and to confusedness of
mind, as it were, then the breaths gather around him. He
takes to himself those particles of energy and descends into the
heart. When the person in the eye turns away, back [to the
sun], then one becomes non-knowing of forms.

2. " He is becoming one," they say ; ce he does not see." " He
is becoming one," they say ; " he does not smell." '• He is
becoming one," they say ; "he does not taste." "He is becoming
one," they say ; "he does not speak." " He is becoming one,"

1 Or, ' has driven me to extremities.'

2 This paragraph is probably an intrusion. It is not contained in the Madh-
yamdina text and does not fit in well with the context. Cf. 4. 3. 16.

139

4.4- a-] BRIHAD-ARANYAKA UPANISHAD

they say ; "he does not hear." " He is becoming one," they
say ; " he does not think.3' " He is becoming one," they say ;
" he does not touch." <% He is becoming one/' they say ; u he
does not know." The point of his heart becomes lighted up.
By that light the self departs, either by the eye, or by the head,
or by other bodily parts. After him, as he goes out, the life
(prand) goes out. After the life, as it goes out, all the breaths
(prdnd) go out. He becomes one with intelligence. What has
intelligence departs with him. His knowledge and his woiks
and his former intelligence [i.e. instinct] lay hold of him.

The soul of the unreleased after death

3. Now as a caterpillar, when it has come to the end of a blade
of grass, in taking the next step draws itself together towards
it, just so this soul in taking the next step strikes down this
body, dispels its ignorance and draws itself together [for
making the transition].

4. As a goldsmith, taking a piece of gold, reduces it to
another newer and more beautiful form, just so this soul,
striking down this body and dispelling its ignorance, makes
for itself another newer and more beautiful form like that
either of the fathers, or of the Gandharvas, or of the gods, or of
Prajapati, or of Brahma, or of other beings.

5. Verily, this soul is Brahma, made of knowledge, of mind,
of breath, of seeing, of hearing, of earth, of water, of wind, of
space, of energy and of non- energy, of desire and of non-
desire, of anger and of non-anger, of virtuousness and of non-
virtuousness. It is made of everything. This is what is meant
by the saying " made of this, made of that."

According as one acts, according as one conducts himself, so
does he become. The doer of good becomes good. The doer
of evil becomes evil. One becomes virtuous by virtuous action,
bad by bad action.

But people say : " A person is made [not of acts, but] of
desires only." [In reply to this I say :] As is his desire, such
is his resolve ; as is his resolve, such the action he performs ,
what action (karma] he performs, that he procures for himself.1

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

BRIHAD-ARANYAKA UPANISHAD [-4.4.9

6. On this point there is this verse :

Where one's mind is attached — the inner self
Goes thereto with action, being attached to it alone.

Obtaining the end of his action,

Whatever he does in this world,

He comes again from that world

To this world of action.1

— So the man who desires.

The soul of the released

Now the man who does not desire. — He who is without
desire, who is freed from desire, whose desire is satisfied, whose
desire is the Soul — his breaths do not depart. Being very
Brahma, he goes to Brahma.

7. On this point there is this verse: —

When are liberated all
The desires that lodge in one's heart,
Then a mortal becomes immortal!
Therein he reaches Brahma!2

As the slough of a snake lies on an ant-hill, dead, cast off,
even so lies this body. But this incorporeal, immortal Life
(prana) is Brahma indeed, is light indeed/

' I will give you, noble Sir, a thousand [cows],' said Janaka,
[king] of Videha.

8. [Yajnavalkya continued :] ' On this point there are these
verses : —

The ancient narrow path that stretches far away
Has been touched by me, has been found by me.
By it the wise, the knowers of Brahma, go up
Hence to the heavenly woild, released.

9. On it, they say, is white and blue
And yellow and green and red.
That was the path by Brahma found;

By it goes the knower of Brahma, the doer of right (punya-kri),
and every shining one.

1 Or 'for action/ or ( because of his action.*

2 This stanza is found also at Katha 6. 14.

141

4-4-IO-] BRIHAD-ARANYAKA UPANISHAD

jo. Into blind darkness enter they
That worship ignorance;

Into darkness greater than that, as it were, they
That delight in knowledge.1

11. Joyless are those worlds called/
Covered with blind darkness.
To them after death go those

People that have not knowledge, that are not awakened:

12. If a person knew the Soul (Atman),
With the thought "I am he!"
With what desire, for love of what
Would he cling unto the body?

13. He who has found and has awakened to the Soul
That has entered this conglomeiate abode —

He is the maker of everything, for he is the creator of all,
The world is his: indeed, he is the world itself.

14. Verily, while we are here we may know this.

If you have known it not, great is the destruction.
Those who know this become immortal,
But others go only to sorrow.

15. If one perceives Him

As the Soul, as God (deva\ clearly,

As the Lord of what has been and of what is to be —

One does not shrink away from Him.4

1 6 That before which the year
Revolves with its days —
That the gods revere as the light of lights,
As life immortal.

17. On whom the five peoples
And space are established —
Him alone I, the knowing, I, the immortal,
Believe to be the Soul, the immortal Brahma.
1 8. They who know the breathing of the breath,
The seeing of the eye, the hearing of the ear,
(The food of food),5 the thinking of the mind —
They have recognized the ancient, primeval Brahma.

1 This stanza is identical with Isa 9.

2 Compare Katha I. 3 a.

3 A variation of this stanza is found at Isa 3.

4 Compare Katha 4. 5 c, d ; 4. 12 c, d ; Isa 6 d.

5 An addition in the Madhyamdina text.

143

BRIHAD-ARANYAKA UPANISHAD [-4.4.22

19. By the mind alone is It to be perceived.
There is on earth no diversity.

He gets death after death,

Who peiceives here seeming diversity.

20. As a unity only is It to be looked upon—
This indemonstrable, enduring Being,
Spotless, beyond space,

The unborn Soul, great, enduring.

21. By knowing Him only, a wise

Brahman should get for himself intelligence;
He should not meditate upon many words,
For that is a weariness of speech.

33. Verily, he Is the great, unborn Soul, who is this [person]
consisting of knowledge among the senses. In the space
within the heart lies the ruler of all, the lord of all, the king
of all. He does not become gi eater by good action nor inferior
by bad action. He is the lord of all, the overlord of beings,
the protector of beings. He is the separating dam for keeping
these worlds apart.

Such a one the Brahmans desire to know by repetition of
the Vedas, by sacrifices, by offerings, by penance, by fasting.
On knowing him, in truth, one becomes an ascetic (muni).
Desiring him only as their home, mendicants wander forth.

Verily, because they know this, the ancients desired not off-
spring, saying : <c What shall we do with offspring, we whose is
this Soul, this home ? " They, verily, rising above the desire for
sons and the desire for wealth and the desire for worlds, lived
the life of a mendicant. For the desire for sons is the desire
for wealth, and the desire for wealth is the desire for worlds ;
for both these are desires.

That Soul (Atman) is not this, it is not that (neti, neti}. It
is unseizable, for it cannot be seized. It is indestructible, for
it cannot be destroyed. It is unattached, for it does not attach
Itself. It is unbound. It does not tremble. It is not injured.

Him [who knows this] these two do not overcome — neither
the thought <c Hence I did wrong," nor the thought " Hence
I did right/' Verily, he overcomes them both. What he has
done and what he has not done do not affect him.

4-4.33-] BRIHAD-ARANYAKA UPANISHAD

23. This very [doctrine] has been declared in the verse : —

This eternal greatness of a Brahman
Is not increased by deeds (karma), nor diminished.
One should be familiar with it. By knowing it,
One is not stained by evil action.

Therefore, having this knowledge, having become calm,
subdued, quiet, patiently enduring, and collected, one sees the
Soul just in the soul. One sees everything as the Soul. Evil
does not overcome him ; he overcomes all evil. Evil does
not burn him ; he burns all evil. Free from evil, free from
impurity, free from doubt, he becomes a Brahman.

This is the Brahma-world, O king/ said Yajnavalkya.

[Janaka said :] ' I will give you, noble Sir, the Videhas and
myself also to be your slave.'

24. [Yajnavalkya continued ] ' This is that great, unborn
Soul, who eats the food [which people eat], the giver of good.
He finds good who knows this.

35. Verily, that great, unborn Soul, undecaying, undying,
immortal, fearless, is Brahma. Verily, Brahma is fearless.
He who knows this becomes the fearless Brahma.'

FIFTH BRAHMANA1

The conversation of Yajnavalkya and Maitreyi
concerning the pantheistic Soul

i. Now then, Yajnavalkya had two wives, Maitreyi and
Katyayani. Of the two, Maitreyi was a discourser on sacred
knowledge2 (brahma-vddinz) \ Katyayani had just (eva) a
woman's knowledge in that matter (tarhi\

Now then, Yajnavalkya was about to commence another
mode of life.3

3. ' Maitreyi ! ' said Yajnavalkya, ' lo, verily, I am about
to wander forth 4 from this state. Behold ! Let me make a
final settlement for you and that Katyayani.'

1 Another version, probably a secondary recension, of the same episode at 2. 4.

2 Besides this general meaning, brahma may also contain pregnantly something
of the technical philosophical meaning of ' Brahma.'

3 For the exact meaning, consult the foot-note on 2. 4. I, page 98, note I.

4 pra-vraji the verb from which are formed the technical terms, pravrajin,
pravrajaka, pravrajita, for « a religious mendicant/

144

BRIHAD-ARANYAKA UPANISHAD [-4.5.6

3. Then spake Maitreyl : < If now, Sir, this whole earth filled
with wealth were mine, would I now thereby be immortal ? '

'No, no I ' said Yajnavalkya. ' As the life of the rich, even
so would your life be. Of immortality, however, there is no
hope through wealth.1

4. Then spake Maitreyi: 'What should I do with that
through which I may not be immortal ? What you know,
Sir— that, indeed, explain to me.7

5. Then spake Yajnavalkya : < Though, verily, you, my lady,
were dear to us, you have increased your clearness. Behold,
then, lady, I will explain it to you. But, while I am expound-
ing, do you seek to ponder thereon/

6. Then spake he : 'Lo, verily, not for love of the husband is a
husband dear, but for love of the Soul (Atman) a husband is dear.

Lo, verily, not for love of the wife is a wife dear, but for
love of the Soul a wife is dear.

Lo, verily, not for love of the sons are sons dear, but for
love of the Soul sons are dear.

Lo, verily, not for love of the wealth is wealth dear, but
for love of the Soul wealth is dear.

Lo3 verily, not for love of the cattle are cattle dear, but for
love of the Soul cattle are dear.

Lo, verily, not for love of Brahmanhood is Brahmanhood
dear, but for love of the Soul Brahmanhood Is dear.

Lo, verily, not for love of Kshatrahood is Kshatrahood
dear, but for love of the Soul Kshatrahood is dear.

Lo, verily, not for love of the worlds are the worlds dear,
but for love of the Soul the worlds are dear.

Lo, verily, not for love of the gods are the gods dear, but
for love of the Soul the gods are dear.

Lo, verily, not for love of the Vedas are the Vedas dear,
but for love of the Soul the Vedas are dear.

Lo, verily, not for love of the beings (bkuta) are beings
dear, but for love of the Soul beings are dear.

Lo, verily, not for love of all is all dear, but for love of the
Soul all is dear.

Lo, verily, it is the Soul (Atman) that should be seen, that
should be hearkened to, that should be thought on, that should
be pondered on, O Maitreyl.

145 L

4.5.6-] BRIHAD-ARANYAKA UPANISHAD

Lo, verily, in the Soul's being seen3 hearkened to, thought
on, understood, this world-all is known,

7. Brahmanhood deseits him who knows Brahrnanhood in
aught else than the Soul. Kshatrahood deserts him who
knows Kshatrahood in aught else than the Soul. The worlds
desert him who knows the worlds in aught else than the Soul.
The gods desert him who knows the gods in aught else than
the Soul. The Vedas desert him who knows the Vedas in
aught else than the Soul. Beings desert him who knows beings
in aught else than the Soul. Everything deserts him who knows
everything in aught else than the Soul. This Brahmanhood,
this Kshatrahood, these worlds, these gods, these Vedas, all
these beings, everything here is what this Soul is.

8. It is — as, when a drum is being beaten, one would not be
able to grasp the external sounds, but by grasping the drum or
the beater of the drum the sound is grasped.

9. It is — as, when a conch-shell is being blown, one would
not be able to grasp the external sounds, but by grasping the
conch-shell or the blower of the conch-shell the sound is grasped.

10. It is — as, when a lute is being played, one would not be
able to grasp the externariounds, but by grasping the lute or
the player of the lute the sound is grasped.

11. It is — as, from a fire laid with damp fuel, clouds of
smoke separately issue forth, so, lo, verily, from this great
Being (bkuta) has been breathed forth that which is Rig- Veda,
Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Angi-
rases,1 Legend (itihasa\ Ancient Lore (purana\ Sciences
(mdya), Mystic Doctrines (upanisad), Verses (Moka\ Aphorisms
(sutra), Explanations (anuuyakhydna), Commentaries (uya-
kkyana), sacrifice, oblation, food, drink, this world and the other,
and all beings. From it, indeed, have all these been breathed
forth.

12. It is — as the uniting-place of all waters is the sea, like-
wise the uniting-place of all touches is the skin ; likewise the
uniting-place of all tastes is the tongue ; likewise the uniting-
place of all odors is the nose ; likewise the uniting-place of all
forms is the eye ; likewise the uniting-place of all sounds is the
ear ; likewise the uniting-place of all intentions is the mind ;

1 A designation of the Atharva-Veda.
146

BRIHAD-ARANYAKA UPANISHAD [-4.5.15

likewise the uniting-place of all knowledges is the heart ; like-
wise the uniting-place of all actions is the hands ; likewise the
uniting-place of all pleasures is the generative organ ; likewise
the uniting-place of all evacuations is the anus ; likewise the
uniting-place of all journeys is the feet ; likewise the uniting-
place of all Vedas is speech.

13. It is—as is a mass of salt, without inside, without outside,
entirely a mass of taste, even so, verily, is this Soul, without
inside, without outside, entirely a mass of knowledge.

Arising out of these elements, into them also one vanishes
away. After death there is no consciousness (samjTia). Thus,
lo, say I.' Thus spake Yajnavalkya.

14. Then said Maitreyl: 'Herein, indeed, you have caused
me, Sir, to arrive at the extreme of bewilderment. Verily, I
understand It [i. e. this Atmaii\ not/

Then said he: 'Lo, verily, I speak not bewilderment.
Imperishable, lo, verily, is this Soul, and of indestructible
quality.

15. For where there is a duality, as it were, there one sees
another ; there one smells another ; there one tastes another ;
there one speaks to another ; there one hears another ; theie
one thinks of another ; there one touches another ; there one
understands another. But where everything has become just
one's own self, then whereby and whom would one see ? then
whereby and whom would one smell ? then whereby and whom
would one taste ? then whereby and to whom would one speak ?
then whereby and whom would one hear ? then whereby and
of whom would one think ? then whereby and whom would
one touch ? then whereby and whom would one understand ?
whereby would one understand him by means of whom one
understands this All ?

That Soul (Atman) is not this, it is not that (neti, neti). It
is unseizable, for it can not be seized ; indestructible, for it
can not be destroyed ; unattached, for it does not attach itself ;
is unbound, does not tremble, is not injured.

Lo, whereby would one understand the understander ?

Thus you have the instruction told to you, Maitreyl. Such,
lo, indeed, is immortality.'

After speaking thus, Yajnavalkya departed,

147 La

4.6.I-] BRIHAD-ARANYAKA UPANISHAD

SIXTH BRAHMANA
The teachers of this doctrine,
i. Now the Line of Tradition (vainsa). —
(We [received this teaching] from Pautimashya),1
Pautimashya from Gaupavana,
Gaupavana from Pautimashya,
Pautimashya from Gaupavana,
Gaupavana from Kausika,
Kausika from Kaundinya,
Kaundinya from Sandilya,
Sandilya from Kausika and Gautama,
Gautama [2] from Agnive^ya,
Agnivesya from Gargya,
Gargya from Gargya,
G§rgya from Gautama,
Gautama from Saitava,
Saitava from Parasaryayana,
Parasaryayana from Gargyayana,
Gargyayana from Uddalakayana,
Uddalakayana from Jabalayana,
Jabalayana from Madhyamdinayana,
Madhyamdinayana from Saukarayana,
Saukarayana from Kashayana,
Kashayana from Sayakayana,
Sayakayana from Kausikayani,
Kau^ikayani [3] from Ghritakausika,
Ghritakausika from Parasaryayana,
Parasaryayana from Parasarya,
Parasarya from Jatukarnya,
Jatukarnya from Asurayana and Yaska,
Asurayana from Traivani,
Traivani from Aupajandhani^
Aupajandhani from Asuri,
Asuri from Bharadvaja,
Bharadvaja from Atreya,
Atreya from Manti,

1 So the Madhyamdina text begins the list,
148

BRIHAD-ARANYAKA UPANISHAD [-5.1

Manti from Gautama,
Gautama from Gautama,
Gautama from Vatsya,
Vatsya from Sandilya,
Sandilya from Kaisorya Kapya,
Kai^orya Kapya from Kumaraharita,
Kumaraharita from Galava,
Galava from Vidarbhikaundinya,
Vidarbhlkaundinya from Vatsanapat Babhrava,
Vatsanapat Babhrava from Pathin Saubhara,
Pathin Saubhara from Ayasya Angirasa,
Ayasya Angirasa from Abhuti Tvashtra,
Abhuti Tvashtra from Vi^varupa Tvashtra,
Vi^varupa Tvashtra from the two A^vlns,
the two A^vins from Dadhyanc Atharvana,
Dadhyanc Atharvana from Atharvan Daiva,
Atharvan Daiva from Mrityu Pradhvarhsana,
Mrityu Pradhvarhsana from Pradhvarhsana,
Pradhvarhsana from Eka Rishi,
Eka Rishi from Vipracitti,
Vipracitti from Vyashti,
Vyashti from Sanaru,
Sanaru from Sanatana,
Sanatana from Sanaga,
Sanaga from Parameshthin,
Parameshthin from Brahma.

Brahma is the Self-existent (svayam-bhu). Adoration to
Brahma !

FIFTH ADHYAYA

FIRST BRAHMANA

The inexhaustible Brahma
Oml

The yon is fulness; fulness, this,
From fulness, fulness doth proceed.
Withdrawing fulness's fulness off,
E'en fulness then itself remains.1

1 This stanza occurs with variations in AV. 10. 8. 29.

149

5.i-] BRIHAD-ARANYAKA UPANISHAD

Oml

'Brahma is the ether (kha) — the ether primeval, the ether
that blows/ Thus, verily, was the son of Kauravyayani wont
to say.

This is the knowledge (veda) the Brahmans know. Thereby
I know (veda) what is to be known.

SECOND BRAHMANA
The three cardinal virtues

1. The threefold offspring- of Prajapati — gods, men, and
devils (asura)— dwelt with their father Prajapati as students
of sacred knowledge (brahviacarya).

Having lived the life of a student of sacred knowledge, the
gods said : ' Speak to us, Sir/ To them then he spoke this
syllable, 'Da.' £ Did you understand ? ' ' We did understand/
said they. ' You said to us? ct Restrain yourselves (damyata)? '
' Yes (Om) ! ' said he. « You did understand/

2. So then the men said to him: 'Speak to us, Sir/ To
them then he spoke this syllable, c Da! ' Did you understand ?'
6 We did understand,' said they. 'You said to us, "Give
(dattay ' < Yes (Om) \ ' said he. ' You did understand/

3. So then the devils said to him : 6 Speak to us, Sir/ To
them then he spoke this syllable, ' Da! ' Did you understand ? '
' We did understand/ said they. { You said to us, " Be
compassionate (dayadlwanfy" ' ' Yes (Om) ! } said he. ' You
did understand/

This same thing does the divine voice here, thunder, repeat :
Da! Da! Da! that is, restrain yourselves, give, be compas-
sionate. One should practise this same triad : self-restraint,
giving, compassion.

THIRD BRAHMANA
Braluna as the heart

The heait (hrdayam) is the same as Prajapati (Lord of
Creation). It is Brahma. It is all.

It is trisyllabic — hr-da-yam.

hr is one syllable. Both his own people and others bring
( V&r) offerings unto him who knows this.

150

BRIHAD-ARANYAKA UPANISHAD [-5.5.3

da is one syllable. Both his own people and others give
( V da) unto him who knows this.

yam is one syllable. To the heavenly world goes (eti [pi
yanti§ he who knows this.

FOURTH BRAHMANA
Brahma as the Heal

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

FIFTH BRAHMANA
The Heal, etymologically and cosmologically explained

1. In the beginning this world was just Water. That Water
emitted the Real—Brahma [being] the Real—; Brahma,
Prajapati; Prajapati, the gods. Those gods reverenced the
Real (satyam). That is trisyllabic: sa-ti-yam — sa is one
syllable, ti is one syllable, yam is one syllable. The first and
last syllables are truth (satyam^ In the middle is falsehood
(anrtam}* This falsehood is embraced on both sides by
truth ; it partakes of the nature of truth itself. Falsehood
does not injure him who knows this.

2. Yonder sun is the same as that Real. The Person who
is there in that orb and the Person who is here in the right
eye — these two depend the one upon the other. Through his
rays that one depends upon this one ; through his vital breaths
this one upon that. When one is about to decease, he sees that,
orb quite clear [i. e. free from rays] ; those rays come to him
no more.

3. The head of the person who is there in that orb is Bhur
— there is one head, this is one syllable. Bkuvar is the arms —
there are two arms, these are two syllables. Svar is the feet

1 ' Truth* is another meaning (beside ' the Real') of the word satyam.

2 Because, as the Commentator explains, the sound ti is contained in the word
anrtam*

5.5.3-] BRIHAD-ARANYAKA UPANISHAD

— there are two feet, these are two syllables (su-ar). The
mystic name (upanisad) thereof is * Day ' (ahan). He slays
( */kan) evil, he leaves it behind ( «/ha) who knows this.

4. The head of the person who is here in the right eye is
Bhur— there is one head, this is one syllable. BJmvar is the
arms — there are two arms, these are two syllables. Svar is the
feet — there are two feet, these are two syllables (su-ar). The
mystic name (upanisad) thereof is * I ' (akam). He slays
evil, he leaves it behind ( */ka) who knows this.

SIXTH BRAHMANA
The Individual person, pantkeistically explained

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

SEVENTH BRAHMANA

Brahma as lightning, etymologically explained
Brahma is lightning (vidyut\ they say, because of unloosing
(mdana). Lightning unlooses (vidyati) him from evil who
knows this, that Brahma is lightning— for Brahma is indeed
lightning.

EIGHTH BRAHMANA
The symbolism of speech as a cow

One should reverence Speech as a milch-cow. She has four
udders: the Svaha (Invocation), the VasJtat (Presentation),
the Hanta (Salutation), the Svadha (Benediction).1 The gods
subsist upon her two udders, the S-vaha and the Vashat ; men,
upon the Hanta ; the fathers upon the Svadka. The breath
is her bull ; the mind, her calf.

NINTH BRAHMANA2
The universal fire and the digestive fire
This is the universal fire which is here within a person, by
means of which the food that is eaten is cooked. It is the

1 Four exclamations in the sacrificial ritual.

2 Recurs entire in Maitri 2. 6,

BRIHAD-ARANYAKA UPANISHAD [-5.12

noise thereof that one hears on covering the ears thus.1 When
one is about to depart, one hears not this sound.

TENTH BRAHMAN A
The course to Brahma after death

Verily, when a person (puntsa) departs from this world he
goes to the wind. It opens out there for him like the hole of
a chariot-wheel. Through it he mounts higher.

He goes to the sun. It opens out there for him like the
hole of a drum. Through it he mounts higher.

He goes to the moon. It opens out for him there like the
hole of a kettle-drum. Through it he mounts higher.

He goes to the world that is without heat, without cold.2
Therein he dwells eternal years.

ELEVENTH BRAHMANA
The supreme austerities

Verily, that is the supreme austerity which a sick man
suffers. The supreme world, assuredly, he wins who knows
this.

Verily, that is the supreme austerity when they carry a dead
man into the wilderness. The supreme world, assuredly, he
wins who knows this.

Verily, that is the supreme austerity when they lay a dead
man on the fire. The supreme world, assuredly, he wins who
knows this.

TWELFTH BRAHMANA
Brahma as food, life, and renunciation

' Brahma is food ' — thus some say. This is not so. Verily,
food becomes putrid without life (prana).

* Brahma is life ' — thus some say. This is not so. Verily,
life dries up without food. Rather, only by entering into a
unity do these deities reach the highest state. ^

Now it was in this connection that Pratrida said to his father :

1 The word is here used deictically.

3 The words atokam akimam may also be translated t without sorrow, without
snow.'

153

5-I3-] BRIHAD-ARANYAKA UPANISHAD

'What good, pray, could I do to one who knows this? What
evil could I do to him ? ' l

He then said, with [a wave of] his hand: ' No, Pratrida. Who
reaches the highest state [merely] by entering into a unity with
these two ? '

And he also spoke to him thus : ' vi' — verily, vi is food, for
all beings here enter ( Vvis) into food ; and : ram 5 — verily,
ram is life, for all beings here delight (Vram) in life. Verily,
indeed, all beings enter into him, all beings delight in him
who knows this.2

THIRTEENTH BRAHMANA
Life represented in trie officiating priest and in the ruler

1. The Uktha*\ Verily, the Uktha is life (prana), for it is
life that causes everything here to rise up (ut-tha). From
him there rises up an Uktha-knowing son, he wins co-union
and co-status with the Uktha, who knows this.

2. The Yajus 4 : Verily, the Yajus is life (prdna], for in life
are all beings here united (Vynj). United, indeed, are all
beings for his supremacy, he wins co-union and co-status
with the Yajus, who knows this.

3. The Saman5 . Verily, the Saman is life (prana), for in
life are all beings here combined (samyand). Combined,
indeed, are all beings here serving him for his supremacy,
he wins co-union and co-status with the Saman, who knows
this.

4. The Kskatra . Verily, rule is life (frana), for verily, rule -
is life. Life protects (Vtrd) one from hurting (ksanitos). He
attains a rule that needs no protection (a-tra), he wins co-union
and co-status with the Kshatra,6 who knows this.

1 That is : — Is not he who has this knowledge of the nature of Brahma and
food and life quite superior to benefit or injury from any other individual *

2 Namely, that the ultimate unity in which food and life are involved is re-
nunciation, since the meaning of the compound verb m-ram is *to renounce.'

3 The Recitation portion of the sacrificial ritual.

4 The prose portion of the sacrificial ritual.

5 The Chant

G The word ksatra, seems to be used in this paragraph in two meanings-
abstractly, as 'rule/ and, specifically, as the ' ruler,' referring to the second or
ruling class. In connection therewith, the first three items treated in this section
may refer to the priestly class of Brahmans, who alone performed the ritual.

154

BRIHAD-ARANYAKA UPANISHAD [-5.14.4

FOURTEENTH BRAHMANA
The mystical significance of the sacred Gayatrl prayer

1. bhu-mir (earth), an-ta-ri-ksa (interspace), dy-aur (sky)-—
eight syllables. Of eight syllables, verily, is one line of the
Gayatrl. And that [series], indeed, is that" [line] of it. As
much as there is in the three worlds, so much indeed does he
win who knows thus that line of it

2. r-cas (verses),1 ya-jwh-si (sacrificial formulas),2 sa-ma-ni
(chants) 3 — eight syllables. Of eight syllables, verily, is one
line of the Gayatrl. And that [series], indeed, is that [line] of
it. As much as is this threefold knowledge, so much indeed
does he win who knows thus that line of it.

3. fra-na (in-breath), ap-d-na (out-breath), vy-a-na (diffused
breath) — eight syllables. Of eight syllables, verily, is one line
of the GayatrT. And that [series], indeed, is that [line] of it.
As much breathing as there is here, so much indeed does he
win who knows thus that line of it.

That is its fourth, the sightly, foot, namely the one above-
the-darksome who glows yonder.4 This fourth is the same as
the Turlya. It is called the ' sightly (darsatam) foot,' because
it has come into sight (dadrse), as it were. And he is called
* above-the-darksome ' (paro-rajas), because he glows yonder
far above everything darksome. Thus he glows with luster
and glory who knows thus that foot of it

4. This Gayatrl is based upon that fourth, sightly foot, the
one above-the-darksome. That is based upon truth (satya).
Verily, truth is sight, for verily, truth is sight. Therefore
if now two should come disputing, saying ' I have seen ! ' c I
have heard ! ' we should trust the one who would say c I have
seen/

Verily, that truth is based on strength (bald). Verily,
strength is life (prand). It is based on life. Therefore they
say, s Strength is more powerful than truth.1

1 Referring to the Rig- Veda by designating the principal character of its
contents.

2 Similarly referring to the Yajur-Veda.
s Similarly referring to the Sama-Veda.
* That is, the Sun.

155

5.I4-4-] BRIHAD-ARANYAKA UPANISHAD

Thus is that Gayatii based with regard to the Self (adky-
atmam). It protects the house-servants. Verily, the house-
servants are the vital breaths (prand). So it protects the
vital breaths. Because it protects (V ' tra) the house-servants
(gaya\ therefore it is called Gayatri. That Savitrl stanza1
which one repeats is just this. For whomever one repeats it,
it protects his vital breaths.

5. Some recite this Savitrl stanza as Anushtubh meter,2
saying: 'The speech is Anushtubh meter. We recite the
speech accordingly/ One should not so do. One should
recite the Savitrl stanza as Gayatri meter.3 Verily, even if
one who knows thus receives very much, that is not at all in
comparison with one single line of the Gayatri.

6. If one should receive these three worlds full, he would
receive that first line of it [i.e. the Gayatri]. If one should
receive as much as is this threefold knowledge, he would receive
that second line of it. If one should receive as much as there
is breathing here, he would receive that third line of it. But
that fourth (turlyd), sightly foot, the one above-the-darksome,
who glows yonder, is not obtainable by any one whatsoever.
Whence, pray, would one receive so much '

7. The veneration of it : ' O Gayatri, you are one-footed,
two-footed, three-footed, four-footed. You are without a foot,
because you do not go afoot Adoration to your fourth,
sightly foot, the one above-the-darksome ! — Let not so-and-so
obtain such-and-such ! ' — namely, the one whom one hates. Or,
* So-and-so — let not his wish prosper ! ' — Indeed, that wish is
not prospered for him in regard to whom one venerates thus.
Or, ' Let me obtain such-and-such ! '

8. On this point, verily, Janaka, [king] of Videha, spoke as
follows to Budila Asvatarasvi: f^io! Now if you spoke of
yourself thus as a knower of the Gayatri, how then have you
come to be an elephant and are carrying ? '

' Because, great king, I did not know its mouth/ said he.
Its mouth is fire. Verily, indeed, even if they lay very much

1 RV. 3. 62. 10 : On this, of Savitri the god,

The choicest glory let us think.
Our thoughts may he himself inspire !

2 Consisting of four eight-syllable lines.

3 Consisting of three eight-syllable lines.

156

BRIHAD-ARANYAKA UPANISHAD [-6.1.1

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

FIFTEENTH BRAHMANA *
A dying person's prayer
With a golden vessel
The Real's face is covered o'er.
That do thou, 0 Pushan, uncover
For one whose law is the Real (satya-dharma) to see.
O Nourisher (Pusan\ the sole Seer, 0 Controller ( Yamd),
O Sun, offspring of Prajapati, spread forth thy rays ! Gather
thy brilliance ! What is thy fairest form— that of thee I see.
He who is yonder, yonder Person (purttsa) — I myself am he !
[My] breath (vayit) to the immortal wind (anilam amrtam) !
This body then ends in ashes ! Om \

O Purpose (krafu], remember! The deed (krtd) remember!
O Purpose, remember! The deed remember!

General prayer of petition and adoration

O Agni7 by a goodly path to prosperity (rai) lead us,

Thou god who knowest all the ways !

Keep far from us crooked-going sin (enas) !

Most ample expiession of adoration to thee would we render.2

SIXTH ADHYAYA
FIRST BRAHMANA

The characteristic excellence of six bodily functions,
and the value of the knowledge thereof3

I. Om \ Verily, he who knows the chiefest and best, becomes
the chiefest and best of his own [people].

Breath (prdna\ verily, is chiefest and best. He who knows
this becomes the chiefest and best of his own [people] and
even of those of whom he wishes so to become.

1 This section recurs again as Isa 15-18. See further foot-notes there.
3 This stanza = RV. r. 189. i (the famous Cremation Hymn).
5 A parallel passage in simpler form is Chand. 5.1. 1-5,

157

6. i. a-] BRIHAD-ARANYAKA UPANISHAD

3. Verily, he who knows the most excellent becomes the
most excellent of his own [people].

Speech, verily, is the most excellent. He who knows this
becomes the most excellent of his own [people] and even of
those of whom he wishes so to become.

3. Verily, he who knows the firm basis (prati-stha) has a
firm basis (verb prati-stkd) on even ground, has a firm basis
on rough ground.

The Eye, verily, is a firm basis, for with the eye both on
even ground and on rough ground one has a firm basis. He
has a firm basis on even ground, he has a firm basis on rough
ground, who knows this.

4. Verily, he who knows attainment — for him, indeed, is
attained what wish he wishes.

The Ear, verily, is attainment, for in the ear all these Vedas
are attained. The wish that he wishes is attained for him
who knows this.

5. Verily, he who knows the abode becomes the abode of his
own [people], an abode of folk.

The Mind, verily, is an abode. He becomes an abode of
his own [people], an abode of folk, who knows this.

6. Verily, he who knows procreation (prajatf) procreates
himself with progeny and cattle.

Semen, verily, is procreation. He procreates himself with
progeny and cattle, who knows this.

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

7. These vital Breaths (prand), disputing among themselves
on self-superiority, went to Brahma. Then they said : ' Which
of us is the most excellent ? '

Then he said : ' The one of you after whose going off this
body is thought to be worse off, he is the most excellent
of you.5

8. Speech went off. Having remained away a year, it
came back and said : c How have you been able to live without
me?'

1 Compare the other accounts of this episode at Chaud. 5.1.6-5.3.2; Kaush. 3 3

158

BRIHAD-ARANYAKA UPANISHAD [-6.1.13

They said: 'As the dumb, not speaking with speech, but
breathing with breath, seeing with the eye, hearing with the
ear, knowing with the mind, procreating with semen. Thus
have we lived.' Speech entered in.

9. The Eye went off. Having remained away a year, it
came back and said : ' How have you been able to live without
me?'

They said : ' As the blind, not seeing with the eye, but
breathing with breath, speaking with speech, hearing with the
ear, knowing with the mind, procreating with semen. Thus
have we lived.' The eye entered in.

10. The Ear went off. Having remained away a year, it
came back and said : l How have you been able to live without
me?J

They said: 'As the deaf, not hearing with the ear, but
breathing with breath, speaking with speech, seeing with the
eye, knowing with the mind, procreating with semen. Thus
have we lived.' The ear entered in.

11. The Mind went off. Having remained away a year, it
came back and said : ' How have you been able to live without
me?'

They said : ' As the stupid, not knowing with the mind, but
breathing with breath, speaking with speech, seeing with the
eye, hearing with the ear, procreating with semen. Thus have
we lived.' The mind entered in.

12,. The Semen went off. Having remained away a year,
it came back and said : ' How have you been able to live
without me ? '

They said : ' As the emasculated, not procreating with
semen, but breathing with breath, speaking with speech,
seeing with the eye, hearing with the ear, knowing with the
mind. Thus have we lived.' The semen entered in.

13. Then Breath was about to go off. As a large fine
horse of the Indus-land might pull up the pegs of his foot- tethers
together, thus indeed did it pull up those vital breaths
together. They said : ' Sir, go not off ! Verily, we shall not
be able to live without you ! '

' If such I am, make me an offering/

< So be it.'

159

6.I.I4-] BRIHAD-ARANYAKA UPANISHAD

14. Speech said : ' Verily, wherein I am the most excellent,
therein are you the most excellent/

' Verily, wherein I am a firm basis3 therein are you a firm
basis/ said the eye.

c Verily, wherein I am attainment, therein are you attain-
ment,' said the ear.

* Verily, wherein I am an abode, therein are you an abode/
said the mind.

( Verily, wherein I am procreation, therein are you procrea-
tion/ said the semen.

f If such I anij what is my food ? what is my dwelling ? '

1 Whatever there is here, even to dogs, worms, crawling and
flying insects — that is your food. Water is your dwelling/

Verily, what is not food is not eaten ; what is not food is not
taken by him who thus knows that [i.e. water] as the food
(anna) of breath (ana). Those who know this, who are versed
in sacred learning (srotriya), when they are about to eat, take
a sip ; after they have eaten, they take a sip. So, indeed, they
think they make that breath (ana) not naked (anagna).

SECOND BRAHMANA
The course of the sotil in its incarnations l

i. Verily, Svetaketu Aruneya went up to an assembly of
Pancalas. He went up to Pravahana Jaibali while the latter
was having himself waited upon. He, looking up, said unto
him, f Young man ! '

' Sir !' he replied.

* Have you been instructed by your father ? '
f Yes/ said he.

a. ' Know you how people here, on deceasing, separate in
different directions ? **

' No/ said he.

' Know you how they come back again to this world ? '

c No/ said he.

'Know you why yonder world is not filled up with the
many who continually thus go hence ? '

' No/ said he.

1 A parallel account is found in Chand. 5. 3-10.
1 60

BRIHAD-ARANYAKA UPANISHAD [-6.2.7

< Know you in which oblation that is offered the water be-
comes the voice of a person, rises up, and speaks ? '

' No,' said he.

' Know you the access of the path leading to the gods, or of
the one leading to the fathers? by doing what, people go to
the path of the gods or of the fathers ? for we have heard the
word of the seer : —

Two paths, I've heard — the one that leads to fathers,
And one that leads to gods — belong to moitals.
By these two, every moving thing here travels,
That is between the Father and the Mother.'1

1 Not a single one of them do I know/ said he.

3. Then he addressed him with an invitation to remain.
Not respecting the invitation to remain, the boy ran off. He
went to his father. He said to him: 'Verily, aforetime you
have spoken of me, Sir, as having been instructed ! J

* How now, wise one ? '

'Five questions a fellow of the princely class (rajanya-
bandhu} has asked me. Not a single one of them do I know.'
'What are they?'
4 These ' — and he repeated the topics

4. He said : * You should know me, my dear, as such, that
whatsoever I myself know, I have told all to you. But, come !
Let us go there and take up studentship.'

e Go yourself, Sir.'

So Gautama2 went forth to where [the place] of Pravahana
Jaibali was.

He brought him a seat, and had water brought ; so he made
him a respectful welcome. Then he said to him: £A boon
we offer to the honorable Gautama ! '

5. Then he said : ' The boon acceptable to me is this : —
Pray tell me the word which you spoke in the presence of the
young man.'

6. Then he said : * Verily, Gautama, that is among divine
boons. Mention [one] of human boons/

7. Then he said : ' It is well known that I have a full share
of gold, of cows and horses, of female slaves, of rugs, of apparel.

1 That is, between Father Heaven and Mother Earth.

2 That is, Gautama Arum, the father.

l6l M

6.3.7-] BRIHAD-ARANYAKA UPANISHAD

Be not ungenerous toward me, Sir, In regard to that which is
the abundant, the infinite, the unlimited/

'Then, verily, 0 Gautama, you should seek in the usual
manner.'

6 1 come to you, Sir, as a pupil ! ' — with [this] word, verily,
indeed, men aforetime came as pupils. — So with the acknow-
ledgment of coming as a pupil he remained.

8. Then he said: 'As truly as this knowledge has never
heretofore dwelt with any Brahman (brd/imana) whatsoever,
so truly may not you and your grandfathers injure us. But
I will tell it to you, for who is able to refuse you when you
speak thus ! ' He continued (iti) :

9. c Yonder world, verily, is a sacrificial fire, O Gautama.
The sun, in truth, is its fuel ; the light-rays, the smoke ; the
day, the flame; the quarters of heaven, the coals; the inter-
mediate quarters, the sparks. In this fire the gods offer faith
(smddha). From this oblation King Soma arises.

10. A rain-cloud, verily, is a sacrificial fire, O Gautama.
The year, in truth, is its fuel ; the thunder-clouds, the smoke ;
the lightning, the flame , the thunder-bolts, the coals ; the
hail-stones, the sparks. In this fire the gods offer King Soma.
From this oblation rain arises.

11. This world, verily, is a sacrificial fire, 0 Gautama. The
earth, in truth, is its fuel ; fire, the smoke ; night, the flame ;
the moon, the coals ; the stars, the sparks. In this fire the
gods offer rain. From this oblation food arises.

12. Man (purusd), verily, is a sacrificial fire, O Gautama.
The open mouth, verily, is its fuel ; breath (prdnd), the smoke ,
speech, the flame ; the eye, the coals ; the ear, the sparks. In
this fire the gods offer food. From this oblation semen arises.

13. Woman, verily, is a sacrificial fire, O Gautama. The
sexual organ, in truth, is its fuel ; the hairs, the smoke ; the
vulva, the flame ; when one inserts, the coals ; the feelings of
pleasure, the sparks. In this oblation the gods offer semen.
From this oblation a person (puni$a) arises.

He lives as long as he lives. Then when he dies, [14] then
they carry him to the fire.1 His fire, in truth, becomes the
fire ; fuel, the fuel ; smoke, the smoke ; ffame, the flame ;

1 That is, the funeral pyre.

BRIHAD-ARANYAKA UPANISHAD [-5.3.1

coals, the coals ; sparks, the sparks. In this fire the gods
offer a person (purusa). From this oblation the man arises
having the color of light. '

15. Those who know this, and those too who in the forest
truly worship (ujasate) faith (traddka), pass into the flame [of
the cremation-fire] ; from the flame, into the day ; from the
day, into the half month of the waxing moon ; from the half
month of the waxing moon, into the six months during which
the sun moves northward ; from these months, into the world
of the gods (deva-loka) ; from the world of the gods, into the
sun -^ from the sun, into the lightning-fire. A Peison (puntsd)
consisting of mind (manasa) goes to those regions of lightning
and conducts them to the Brahma-worlds. In those Brahma-
worlds they dwell for long extents. Of these there is no return.

1 6. But they who by sacrificial offering, charity, and austerity
conquer the worlds, pass into the smoke [of the cremation-fire] ;
from the smoke, into the night ; from the night, into the half
month of the waning moon; from the half month of the
waning moon, into the six months during which the sun moves
southward ; from those months, into the world of the fathers ;
from the world of the fathers, into the moon. Reaching the
moon, they become food. There the gods—as they say to
King Sotna, " Increase ! Decrease !"_even so feed upon them
there. When that passes away for them, then they pass forth
into this space ; from space, into air ; from air, into rain ; from
rain, into the earth. On reaching the earth they become food.
Again they are offered in the fire of man. Thence they are
born in the fire of woman. Rising up into the world, they
cycle round again thus.

But those who know not these two ways, become crawling
and flying insects and whatever there is here that bites/

THIRD BRAHMANA

Incantation and ceremony for tlie attainment of
a great wish1

I. Whoever may wish, ( I would attain something great ! —
in the northern course of the sun, on an auspicious day of the

1 Compare the ceremony for the ' procuring of a special prize ' at Kaush, 2 3 (2),

163 M %

5.3-I-] BRIHAD-ARANYAKA UPANISHAD

half month of the waxing moon, having performed the Upasad
ceremony for twelve days, having collected in a dish of the
wood of the sacied fig-tree (udambara\ or in a cup, all sorts
of herbs including fruits, having swept around,1 having smeared
around, having built up a fire, having strewn it around,2 having
prepared the melted butter according to rule, having com-
pounded the mixed potion under a male star, he makes an
oblation, saying : —

' However many gods in thee, All-knower,3
Adversely slay desires of a person,
To them participation I here offer!
Let them, pleased, please me with all desires !

Hail!

Whoever lays herself adverse,
And says, "I the deposer am!"
To thee, O such appeasing one,
With stream of ghee I sacrifice.
Hail ! '

a. ( To the chiefest, hail ! To the best, hail ! ' — he makes
an oblation in the fire and pours off the remainder in the
mixed potion. A Hail to breath (prana) \

' To the most excellent, hail ! ' — he makes an oblation in the
fire and pours off the remainder in the mixed potion. A Hail
to speech !

£ To the firm basis, hail !' — he makes an oblation in the fire
and pours off the remainder in the mixed potion. A Hail to
the eye !

'To attainment, hail!'— he makes an oblation in the fire
and pours off the remainder in the mixed potion. A Hail to
the ear !

' To the abode, hail ! ' — he makes an oblation in the fire and
pours off the remainder in the mixed potion. A Hail to the
mind!

-where some of the same directions occur. Another parallel passage is Chand.
5.2.4-5.9.2.

1 A part of the elaborate ceremonies which occur also at Asvalayana Gnhya
Sutras i. 3. T and at Paraskara Gnhya Sutras I. I. 2.

2 With sacrificial giass — a part of the usual procedure in the sacrificial ceremony.
So AV. 7. 99. i ; gat. Br. 1.1.1.22; r. 7. 3. 28 ; Asvalayana Grihya Sutras 2. 5. 2 ;
Gobhila Gnhya Sutras i. 7. 9 ; Katyayana 3rauta Sutras 2. 3. 6.

3 This word, jdtavedas, is a name for fire.

164

BRIHAD-ARANYAKA UPANISHAD [-6.3.4

6 To procreation, hail ! '—he makes an oblation in the fire
and pours off the remainder in the mixed potion. A Hail to
the semen !

Thus he makes an oblation in the fire and pours off the
remainder in the mixed potion.

3. 'To Agni (fire), hail ! '—he makes an oblation in the fire
and pours off the remainder in the mixed potion.

' To Soma, hail ! '— he makes an oblation in the fire and
pours off the remainder in the mixed potion.

c O Earth (bhur\ hail ! '—he makes an oblation in the fire
and pours off the remainder in the mixed potion.

c O Atmosphere (bkuvas\ hail ! '— he makes an oblation in
the fire and pours off the remainder in the mixed potion.

' O Sky (svar), hail ! '— he makes an oblation in the fire and
pours off the remainder in the mixed potion.

fO Earth, Atmosphere and Sky, hail ! '—he makes an
oblation in the fire and pours off the remainder in the mixed
potion.

4 To the Brahmanhood, hail ! ' — he makes an oblation in the
fire and pours off the remainder in the mixed potion.

' To the Kshatrahood, hail ! '— he makes an oblatioa in the
fire and pours off the remainder in the mixed potion.

4 To the past, hail ! ' — he makes an oblation in the fire and
pours off the remainder in the mixed potion.

4 To the future, hail i ' — he makes an oblation in the fire and
pours off the remainder in the mixed potion.

' To everything, hail ! ' — he makes an oblation in the fire and
pours off the remainder in the mixed potion.

c To the All, hail ! ' — he makes an oblation in the fire and
pours off the remainder in the mixed potion.

* To Prajapati, hail ! ' — he makes an oblation in the fire and
pours off the remainder in the mixed potion.

4. Then he touches it, saying : c Thou art the moving. Thou
art the glowing. Thou art the full. Thou art the steadfast.
Thou art the sole resort. Thou art the sound hin that is
made. Thou art the making of the sound hin} Thou ait
the Loud Chant (udglthd). Thou art the chanting. Thou art
that which is proclaimed. Thou art that which is proclaimed

1 That is, in the preliminary vocalizing of the ritual.

165

6,3.4-] BRIHAD-ARANYAKA UPANISHAD

in the antiphone. Thou art the flaming in the moist. Thou art
the pervading. Thou art surpassing. Thou art food. Thou
art light. Thou art destruction. Thou art the despoiler.'

5. Then he raises it, saying : ( Thou thinkest. Think of thy
greatness ! l He is, indeed, king and ruler and overlord. Let
the king and ruler make me overlord/

6. Then he takes a sip, saying : —

'On this desired [glory] of Savitri2 —
'Tis sweetness, winds for pious man —
"Tis sweetness, too, the streams pour forth.
Sweet-filled for us let be the herbs'3

To Earth (b/iur), hail !

[On this desired] glory of the god let us meditate.4

Sweet be the night and morning glows !

Sweet be the atmosphere of earth '

And sweet th' Heaven-father (dyaus pita) be to us!5

To Atmosphere (bhuvas), hail !
And may he himself inspire our thoughts' 6
The tree be full of sweet for us !
And let the sun be full of sweet !
Sweet-filled the cows become for us 1 7

To the Sky (svar\ hail ! '

He repeats all the Savitri Hymn and all the « Sweet-verses/
and says: 'May I indeed become this world -all ! O Earth
(bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail !'

Finally, having taken a sip, having washed his hands, he
lies down behind the fire, head eastward. In the morning he
worships the sun, and says : c Of the quarters of heaven thou
art the one lotus-flower ! s May I of men become the one
lotus-flower ! ' s

1 This may be rue meaning of Smajhsi dmamhi te mahi. The words seem to
bear some lesemblance to the phrase which involves a play on words m the
corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam,
c Thou art He (ama) by name, for this whole world is at home (ama) m thee.'

2 The first line of the famous Savitri Hymn, RV. 3. 62. loa.

3 These three lines are found at RV. i. 90, 6 and VS, 13. 27.
* The second line of the Savitri Hymn, RV. 3. 62. lob.

5 These three lines are found at RV. i, 90 7 and VS. 13. 28.

6 The third line of the Savitri Hymn, RV. 3. 62. loc.

7 These last three lines are found at RV i, 90. 8 and VS. 13. 29.

8 A symbolic expression for ' pre-eminent.'

166

BRIHAD-ARANYAKA UPANISHAD [-63.13

Then he goes back the same way that he came, and, seated
behind the fire, mutters the Line of Tradition (vamsa)*

7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja-
saneya Yajnavalkya, and say: « Even if one should pour this
on a dry stump, branches would be produced and leaves
would spring forth.3

8. This, indeed, did Vajasaneya Yajnavalkya tell to his pupil
Madhuka Paingya, and say: 'Even if one should pour this
on a dry stump, branches would be produced and leaves
would spring forth.3

9- This, indeed, did Madhuka Paingya tell to his pupil Cula
Bhagavitti, and say : < Even if one should pour this on a dry
stump, branches would be produced and leaves would spring-
forth/ ^ *

_ 10. This, indeed, did Cula Bhagavitti tell to his pupil Janaki
Ayasthuna, and say: 'Even if one should pour this on a dry
stump, branches would be produced and leaves would spring-
forth.3 * 5

ii. This, indeed, did Janaki Ayasthuna tell to his pupil
Satyakama Jabala, and say : < Even if one should pour this on
a dry stump, branches would be produced and leaves would
spring forth.'

13. This, indeed, did Satyakama Jabala tell to his pupils, and
say : ' Even if one should pour this on a dry stump, branches
would be produced and leaves would spring forth/

One should not tell this to one who is not a son or to one
who is not a pupil.2

13. Fourfold is the wood of the sacred fig-tree [in the cere-
mony] : the spoon (sruva) is of the wood of the sacred fig-tree ;
the cup is of the wood of the sacred fig-tree; the fuel is of the
wood of the sacred fig-tree ; the two mixing-sticks are of the
wood of the sacred fig-tree. There are ten cultivated grains
[used] . rice and barley, sesamum and beans, millet and panic,
and wheat, and lentils, and pulse, and vetches. These, when
they have been ground, one sprinkles with curdled milk, honey,
and ghee ; and one makes an oblation of melted butter.

1 That is, the tradition through the successive teachers.

2 A similar prohibition, against promulgating esoteric knowledge occurs at
£vet. 6. 22 and Maitri 6. 29.

167

6.4,1-] BRIHAD-ARANYAKA UPANISHAD

FOURTH BRAHMANA
Incantations and ceremonies for procreation

i. Verily, of created things here earth is the essence; of
earth, water ; of water, plants ; of plants, flowers ; of flowers,
fruits ; of fruits, man (purusa) ; of man, semen.

3. Prajapati(c Lord of creatures') bethought himself: 'Come,
let me provide him a firm basis ! J So he created woman.
When he had created her, he revered her below. — Therefore
one should revere woman below. — He stretched out for him-
self that stone which projects. With that he impregnated her.

3. Her lap is a sacrificial altar ; her hairs, the sacrificial
grass ; her skin, the soma-press. The two lips of the vulva
are the fire in the middle. Verily, indeed, as great as is the
world of him who sacrifices with the Vajapeya ('Strength-
libation ') sacrifice,, so great is the world of him who practises
sexual intercourse, knowing this ; he turns the good deeds of
\\ omen to himself. But he who practises sexual intercourse with-
out knowing this — women turn his good deeds unto themselves.

4. This, verily, indeed, it was that Uddalaka Aruni knew
\vhen he said : —

This, verily, indeed, it was that Naka Maudgalya knew when
he said : —

This, verily, indeed, it was that Kumaraharita knew when he
said ; * Many mortal men, Brahmans by descent, go forth from
this world, impotent and devoid of merit, namely those who
practise sexual intercourse without knowing this.'

[If] even this much1 semen is spilled, whether of one asleep
or of one awake, [5] then he should touch it, or [without
touching] repeat : —

f What semen has of mine to earth been spilt now,

Whate'er to herb has flowed, whatever to water '

This very semen I reclaim!

Again to me let vigor come!

Again, my strength; again, my glow!

Again the altars and the fire

Be found in their accustomed place I9

1 Deictically used,

168

BRIHAD-ARANYAKA UPANISHAD [-6.4.12

Having spoken thus, he should take it with ring-finger and
thumb, and rub it on between his breasts or his eye-brows.

6. Now, if one should see himself in water, he should recite
over it the formula : ' In me be vigor, power, beauty, wealth,
merit ! '

This, verily, indeed, is loveliness among women : when [a
woman] has removed the [soiled] clothes of her impurity.
Therefore when she has removed the [soiled] clothes of her
impurity and is beautiful, one should approach and invite her.

7. If she should not grant him his desire, he should bribe
her. If she still does not grant him his desire, he should hit
her with a stick or with his hand., and overcome her, saying :
1 With power, with glory I take away your glory ! ' Thus she
becomes inglorious.

8. If she should yield to him, he says : ' With power, with
glory I give you glory ! ' Thus they two become glorious.

9. The woman whom one may desire with the thought,
' May she enjoy love with me ! ' — after coming together with
her, joining mouth with mouth, and stroking her lap, he
should mutter : —

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

10. Now, the woman whom one may desire with the thought,
* May she not conceive offspring ! ' — after coming together
with her and joining mouth with mouth, he should first inhale,
then exhale, and say : c With power, with semen, I reclaim the
semen from you ! ' Thus she comes to be without seed.

11. Now, the woman whom one may desire with the thought,
'May she conceive !'— after coming together with her and
joining mouth with mouth, he should first exhale, then inhale,
and say : * With power, with semen, I deposit semen in you ! '
Thus she becomes pregnant.

12. Now, if one's wife have a paramour, and he hate him,
let him put fire in an unannealed vessel, spread out a row
of reed arrows in inverse order, and therein sacrifice in inverse

169

64-I3-] BRIHAD-ARANYAKA UPANISHAD

order those reed arrows, their heads smeared with ghee,
saying : —

4 You have made a lib' at ion in my fire ! I take away your
in-breath and out-breath (prdndpanaii) — you, so-and-so '

You have made a libation in my fire ! I take away your
sons and cattle1 — you, so-and-so!

You have made a libation in my fire ! I take away your
sacrifices and meritorious deeds x— you, so-and-so '

You have made a libation in my fire ! I take away your
hope and expectation 1 — you, so-and-so ! }

Verily, he whom a Brahman who knows this curses — he
departs from this world impotent and devoid of merit. There-
fore one should not desire sport with the spouse of a person
learned in sacred lore (srotriyd] who knows this, for indeed he
who knows this becomes superior.2

13. Now, when the monthly sickness comes upon any one's
wife, for three days she should not drink from a metal cup, nor
put on fresh clothes. Neither a low-caste man nor a low-caste
woman should touch her. At the end of the three nights she
should bathe and should have rice threshed,

14. In case one wishes, 'That a white son be born to me!
that he may be able to repeat a Veda ! that he may attain the
full length of life ! ' — they two should have rice cooked with
milk and should eat it prepared with ghee. They two are
likely to beget [him],

15. Now, in case one wishes, 'That a tawny son with
reddish-brown eyes be born to me ! that he may be able to
recite two Vedas f that he may attain the full length of life ! '
— they two should have rice cooked with sour milk and should
eat it prepared with ghee. They two are likely to beget [him],

1 6. Now, in case one wishes, ' That a swarthy son with red
eyes be born to me ! that he may be able to repeat three
Vedas ! that he may attain the full length of life ! ' — they two
should have rice boiled with water and should eat it prepared
with ghee. They two are likely to beget [him].

1 These same items recur (though not altogether verbatim) in Katha I. 8 as
possessions of which an offender is to be deprived by an offended Brahman,

2 This prohibition recurs verbatim in Paraskara Grihya Sulras I. n. 6 ; the last
•phrase also in Sat. Br I. 6 I. 18.

BRIHAD-ARANYAKA UPANISHAD [-6.4.30

17. Now, in 'case one wishes, 'That a learned (pandita]
daughter be born to me ! that she may attain the full fength
of life I '— they two should have rice boiled with sesame and
should eat it prepared with ghee. They two are likely to
beget [her].

1 8. Now, in case one wishes, 'That a son, learned, famed, a
frequenter of council-assemblies, a speaker of discourse desired
to be heard, be born to me ! that he be able to repeat all the
Vedas ! that he attain the full length of life ! '—they two should
have rice boiled with meat and should eat it prepared with
ghee. They two are likely to beget [him], with meat, either
veal or beef.

19. Now, toward morning, having prepared melted butter
in the manner of the SthaHpaka,1 he takes of the Sthallpaka
and makes a libation, saying : ' To Agni, hail ! To Anumati,2
hail ! To the god Savitri (' Enlivener/ the Sun), whose is true
procreation z (satya-prasava), hail ! ' Having made the libation,
he takes and eats. Having eaten, he offers to the other [i.e.
to her]. Having washed his hands, he fills a vessel with water
and therewith spi inkles her thrice, saying: —

'Arise from hence, Visvavasut4
Some other choicer maiden seek!
This wife together with her lord — '5

20. Then he comes to her and says : —

' This man (ama) am I ; that woman (so), thou 1
That woman, thou; this man am I!
I am the Saman; thou, the Rig!
I am the heaven; thou^ the earth!

Come, let us two together clasp!*
Together let us semen mix,
A male, a son for to procure ! '

1 c Pot-of-cooked-food,' one of the prescribed forms of oblation, namely a mess
of barley or rice cooked with milk.

2 Originally and in general, the feminine personification of ' Divine Favor,' as in
RV. 10. 59.6; 10.167.3; VS 34-3,9; AV.i.iS.2; 5.7.4; gat. Br. 5. 2. 3.2, 4.
Specifically invoked, as here, to favor procreation at AV. 6. 131. 2 ; 7. 20 (21). 2.
In the ritual, associated with the day of the full moon, Ait. Br. 7. n.

8 Such is the meaning especially applicable in this context. Elsewhere, e.g.
VS. 10. 28 ; 3at. Br. 5 3. 3 2 ; 13. 4. 2. 12, this epithet of Savitn is usually taken
as from another */su, with the meaning { whose is true impelling.'

* A lecherous demon. 5 A loose quotation of RV. 10. 85. 22 a, c, d.

171

6.4.2I-] ERIHAD-ARANYAKA UPANISHAD

21. Then he spreads apart her thighs, saying: ( Spread
yourselves apart3 heaven and earth ! ' Coming together with
her and joining mouth with mouth, he strokes her three times
as the hair lies, saying :—

'Let Vishnu make the womb prepared!
Let Tvashtri shape the various forms!
Prajapati — let him pour in!
Let Dhatri place the germ for thee!

O Simvali, give the germ;
O give the germ, thou broad-tressed dame!
Let the Twin Gods implace thy germ —
The Asvins, crowned with lotus-wreaths !

22. With twain attrition-sticks of gold

The Asvin Twins twirl forth a flame;

7Tis such a germ we beg for thee,

In the tenth month to be brought forth.1

As earth contains the germ of Fire (agnz),
As heaven is pregnant with the Storm (tndra)>
As of the points the Wind (vayu] is germ,
E'en so a geim I place in thee,

So-and-so ! '

23. When she is about to bring forth, he sprinkles her with
water, saying : —

'Like as the wind doth agitate
A lotus-pond on every side,
So also let thy fetus stir.
Let it come with its chorion.

This fold of Indra's has been made
With barricade, enclosed around.
O Jndra, cause him to come forth—-
The after-birth along with babe!72

34. When [the son] is born, he [i.e. the father] builds up a
fire, places him on his lap, mingles ghee and coagulated milk
in a metal dish, and makes an oblation, ladling out of the
mingled ghee and coagulated rnilk, and saying : —

1 The above three quatrains are a loose quotation of the hymn KV 10. 184.
The first quatrain occurs also at AV. 5. 25. 5 ; the second (with slight alterations)
at AV. 5. 25.3.

2 Compare with this the invocation for successful parturition at RV. 5. 78, 7-8.

BRIHAD-ARANYAKA UPANISHAD [-6.4.28

'In this son may I be increased,
And have a thousand in mine house!
May nothing rob his retinue
Of offspring or of animals !

Hail!

The vital* powers (prana) which are in me, my mind, I offer
in you.

Hail!

What in this rite I overdid,
Or what I have here scanty made —
Let Agni, wise, the Prosperer,
Make fit and good our sacrifice!
Hail I'

35. Then he draws down to the child's right ear and says
6 Speech ! Speech ! ' three times. Then he mingles coagulated
milk, honey, and ghee and feeds [his son] out of a gold [spoon]
which is not placed within [the mouth],1 saying : e I place in you
Bhur \ I place in you Bhuvas \ I place in you Svar ! Bhur,
BhuvaS) Svar — everything 2 I place in you I *

2,6. Then he gives him a name, saying i You are Veda.3 3 So
this becomes his secret name.4

27, Then he presents him to the mother and offers the
breast, saying : —

'Thy breast which is unfailing and refreshing,
Wealth-bearer, treasure-finder, rich bestower.
With which thou nourishest all things esteemed —
Give it here, 0 SarasvatI, to suck from/5
38. Then he addresses the child's mother : —

f You are Ila,6 of the lineage of Mitra and Varuna !
O heroine 1 She has borne a hero 1 7
Continue to be such a woman abounding in heroes —
She who has made us abound in a hero!'

1 See the similar directions at Manava Dharma £astra 2. 29.

2 Interpreted by the commentators as earth, atmosphere, and heaven, i. e. the
world-all; or as Rig- Veda, Yajur-Veda, and Sama-Veda, i.e. all knowledge.

8 Possibly with an added connotation, as vedo may be the nominative form also
of vedas, i property, wealth.5

* In later works this sacred ceremony of naming is found considerably elaborated.
See Asvalayana Gnhya Sutras I. 15. 3-8; Paraskara Grihya Sutras i. 17. 1-4;
Gobhila Grihya Sutras 2. 8. 14-17 ; and Manava Dharma Sastra 2. 30-33.

5 RV. i. 164. 49 with lines b and c transposed.

6 Or Ida, goddess of refreshment in the Rig-Veda.

7 Or, f To a hero she has borne a hero.'

173

5.4.a8-] BRIHAD-ARANYAKA UPANISHAD

Of such a son, verily, they say : ' Ah, you have gone beyond
your father ! Ah, you have gone beyond your grandfather ! 5

Ah, he reaches the highest pinnacle of splendor, glory, and
sacred knowledge who is born as the son of a Brahman who
knows this !

FIFTH BRAHMANA

The tradition, of teachers in the Vajasaneyi school
i. Now the Line of Tradition (vamia). —

The son of Pautimashl [received this teaching] from the son

of KatyayanI,

the son of KatyayanI from the son of GautamI,

the son of GautamI from the son of Bharadvajl,

the son of Bharadvajl from the son of Parasari,

the son of Parasarl from the son of Aupasvasti,

the son of Aupasvasti from the son of Parasarl,

the son of Parasaii from the son of KatyayanI,

the son of KatyayanI from the son of Kausiki,

the son of Kausiki from the son of AlambI and the son of

VaiyaghrapadI,

the son of VaiyaghrapadI from the son of Kanvl and the

son of Kapl,

the son of Kapl [a] from the son of Atreyl,
the son of Atreyl from the son of GautamI,
the son of GautamI from the son of Bharadvajl,
the son of Bharadvajl from the son of Parasarl,
the son of Parasari from the son of VatsI,
the son of VatsI from the son of Parasari,
the son of Parasarl from the son of VarkarunI,
the son of VarkarunI from the son of VarkarunI,
the son of VarkarunI from the son of ArtabhagI,
the son of ArtabhagI from the son of SaungI,
the son of SaungI from the son of Safikriti,
the son of Sankritl from the son of AlambayanI,
the son of Alambayani from the son of AlambI,
the son of AlambI from the son of Jayanti,
the son of JayantI from the son of Mandukayanl,
the son of Mandukayanl from the son of Mandukl,

174

BRIHAD-ARANYAKA UPANISHAD [-6.5.4

the son of MandukI from the son of Sandill,

the son of Sandill from the son of Rathltari,

the son of Rathltari from the son of Bhalukl,

the son of BhalukI from the two sons of Kraunciki,

the two sons of Kraunciki from the son of Vaidribhati,

the son of Vaidribhati from the son of Karsakeyi,

the son of Karsakeyi from the son of Praclnayogl,

the son of Praclnayogl from the son of Sanjivi,

the son of Sanjivl from the son of Prasni, the Asurivasin,

the son of Prasni from As u ray ana,

Asurayana from Asuri,

Asuri [3] from Yajfiavalkya,

Yajnavalkya from Uddalaka,

Uddalaka from Aruna,

Aruna from Upavesi,

Upavesi from Kusri,

Kus*ri from Vajasravas,

Vajasravas from Jihvavant Vadhyoga,

Jihvavant Vadhyoga from Asita Varshagana,

Asita Varshagana from Harita Kasyapa,

Harita Kasyapa from Silpa Kasyapa,

Silpa Kasyapa from Kasyapa Naidhruvi,

Kasyapa Naidhruvi from Vac (Speech),

Vac from AmbhinI,

Ambhini from Aditya (the Sun).

These white l sacrificial formulas (yajur) which come from
Aditya are declared by Yajfiavalkya of the Vajasaneyi school.

The line of tradition from Braluna

4. Up to the son of Sanjivl it is the same.2

The son of Sanjivl from Mandukayani,
Mandukayani from Mandavya,
Mandavya from Kautsa,
Kautsa from Mahitthi,
Mahitthi from Vamakakshayana,

1 That is, pure, unmingled (with Brahmana portions), orderly, Thus the White
Yajur- Veda is distinguished from the Black Yajur-Veda.

2 As in the previous list.

175

6.5.4-] BRIHAD-ARANYAKA UPANISHAD

Vamakakshayana from Sandilya,

Sandilya from Vatsya,

Vatsya from Kusri,

KusVi from Yajfiavacas Rajastambayana,

Yajnavacas Rajastambayana from Tura Kavasheya,

Tura Kavasheya from Prajapati,

Prajapati from Brahma.

Brahma Is the Self-existent (svayam-bhu). Adoration to
Brahma !

176

CHANDOGYA UPANISHAD

FIRST PRAPATHAKA
A Glorification of the Chanting of the Sama-Veda1

FIRST K HAND A
The TTdgitha identified with the sacred syllable * Om '

1. Om \ One should reverence the Udgitha (Loud Chant) as
this syllable, for one sings the loud chant (ud+ *Sgi] [begin-
ning] with ' Om.' 2

The further explanation thereof [is as follows]. —

2. The essence of things here is the earth.
The essence of the earth is water.

The essence of water is plants.

The essence of plants is a person (purusa).

The essence of a person is speech.

The essence of speech is the Rig (* hymn ').

The essence of the Rig 3 is the Saman (' chant ').

The essence of the Saman 4 is the Udgitha ('loud singing').

3. This is the quintessence of the essences, the highest, the
supreme, the eighth — namely the Udgitha.

4. ' Which one is the Rig? Which one is the Saman?
Which one is the Udgitha ? '—Thus has there been a dis-
cussion.

5. The Rig is speech. The Saman is breath (frana). The
Udgitha is this syllable * Om!

Verily, this is a pair — namely speech and breath, and also
the Rig and the Saman.

1 The Sama-Veda is the Veda to which this Chandogya XJpanishad is attached.

2 The word Om, with w hich every recital of the Vedas begins, is heie set forth as
a symbol representing the essence and acme of the enure ; loud singing' (ttdgztkd).

3 Specifically, the Rig- Veda, the 'Veda of Hymns/

* Specifically, the Sama-Veda, the * Veda of Chants.*

177 N

I.T.6-] CHANDOGYA UPANISHAD

6. This pair is joined together in this syllable ' Om'
Verily, when a pair come together, verily, the two procure

each the other's desire.

7. A procurer of desires, verily, indeed, becomes he who,
knowing this thus, reverences the Udgitha as this syllable.

8. Verily, this syllable is assent ; for whenever one assents
to anything he says simply f Om! 1 This, indeed, is fulfilment —
that is, assent is.

A fulfiller of desires, verily, indeed, becomes he who, know-
ing this thus, reverences the Udgitha as this syllable.

Q. This threefold knowledge 2 proceeds with it : saying
' Oml one3 calls forth; saying c Om' one4 recites; saying
* Oml one 5 sings aloud, to the honor of that syllable, with its
greatness, with its essence.

10. He who knows this thus and he who knows not, both
perform with it. Diverse, however, are knowledge and ignor-
ance. What, indeed, one performs with knowledge, with faith
(sraddha), with mystic doctrine (ttpauisad) — that, indeed,
becomes the more effective.

— Such is the further explanation of this syllable.

SECOND KHANDA
The TJdgitlia identified with breath

1. Verily, when the gods (Devas) and the devils (Asuras),
both descendants of Prajapati, contended with each other, the
gods took unto themselves the Udgitha, thinking : c With this
we shall overcome them ! J °

2. Then they reverenced the Udgitha as the breath in the
nose. The devils afflicted that with evil. Therefore with it

1 With its meaning of f yes ' compare c Amen.'

2 Concerning the sacrificial procedure, which is conducted by three orders of
pnests employing selections from the three Vedas.

3 That is, the Adhvaryu priest of the Yajur-Veda.

4 That is, the Hotri pnest of the Rig- Veda.

8 That is, the Udgatn priest of the Sama-Veda. With the general reference to
the sacrificial ritual here compare the more definite description at Tait. i 8.

6 A similar story, but with a different purport, occurs at Brih, T. 3. There are
numerous other episodes in the strife of the gods and the devils, e, g. Sat. Br. 3. 4.
4. 3 and Ait. Br. I. 23.

178

CHANDOGYA UPANISHAD [-1.2.12

one smells both the sweet-smelling and the ill-smelling, for it
is afflicted with evil

3. Then they reverenced the Udgitha as speech. The
devils afflicted that with evil. Therefore with it one speaks
both the true and the false, for it is afflicted with evil.

4. Then they reverenced the Udgitha as the eye. The
devils afflicted that with evil. Therefore with it one sees
both the sightly and the unsightly, for it is afflicted with evil.

5. Then they reverenced the Udgitha as the ear. The
devils afflicted that with evil. Therefore with it one hears
both what should be listened to and what should not be
listened to, for it is afflicted with evil.

6. Then they reverenced the Udgitha as the mind. The
devils afflicted that with evil. Therefore with it one imagines
both what should be imagined and what should not be
imagined, for it is afflicted with evil.

7. Then they reverenced the Udgitha as that which is the
breath in the mouth. When the devils struck that, they fell to
pieces, as one would fall to pieces in striking against a solid
stone.

8. As a lump of clay would fall to pieces in striking against
a solid stone, so falls to pieces he wrho wishes evil to one who
knows this, and he, too, who injures him. Such a one is
a solid stone.

9. With this [breath] one discerns neither the sweet-smelling
nor the ill-smelling, for it is free from evil. Whatever one
eats with this, whatever one drinks with this, he protects the
other vital breaths. And, not finding this [breath in the
mouth], one finally deceases; one finally leaves his mouth
open.

10. Angiras reverenced this as the Udgitha. People think
that it is indeed Angiras, because it is the essence (rasa) of the
limbs (aiiga) — for that reason.

n. Brihaspati reverenced this as fhe Udgitha. People
think that it is indeed Brihaspati, because speech is great
(brhati) and it is the lord (patf) thereof — for that reason.

I a. Ayasya reverenced this as the Udgitha. People think
that it is indeed Ayasya, because it goes (ayate) from the
mouth (asya] — for that reasoij.

179 N 3

I.2.I3-] CHANDOGYA UPANISHAD

13, Baka Dalbhya knew it. He became Udgatri priest of
the people of Naimisha. He used to sing to them their
desires.

14. An effective singer of desires, verily, indeed, becomes he
who, knowing this thus, reverences the syllable as the Udgitha.

— Thus with reference to the self.

THIRD K HAND A.

Various identifications of the Udgitha and of its syllables

1. Now with reference to the divinities. —

Him who glows yonder [i.e. the sun] one should reverence
as an Udgitha. Verily, on rising (ittt-yan), he sings aloud
(ud-gayati) for creatures. On rising, he dispels darkness and
fear. He, verily, who knows this becomes a dispeller of fear
and darkness.

2. This [breath in the mouth] and that [sun] are alike.
This is warm. That is warm. People designate this as sound
(svard), that as sound (svara) x and as the reflecting (pratya-
svara). Therefore, verily, one should reveience this and that
as an Udgitha.

3. But one should also reverence the diffused breath (vyana)
as an Udgitha. When one breathes in — that is the in-breath
(prand). When one breathes out— that is the out-breath
(apana\ The junction of the in-breath and the out-breath is
the diffused breath. Speech is the diffused breath. Therefore
one utters speech without in-breathing, without out-breathing.

4. The Ric is speech. Therefore one utters the Ric without
in-bieathing, without out-breathing. The Saman is the Ric.
Therefore one sings the Saman without in-breathing, without
out-breathing. The Udgitha is the Saman. Therefore one
chants the Udgitha without in-breathing, without out-
breathing.

5. Whatever other actions than these there are that require
strength, like the kindling of fire by friction, the running of
a race, the bending of a stiff bow — one performs them without
in-breathing, without out-breathing. For this reason one
should reverence the diffused breath as an Udgitha.

1 An approximation to svar, Might.1

180

CHANDOGYA UPANISHAD [-1.4.2

6. But one should also reverence the syllables of the Udgitha
— zid, gl^ tha, nd is breath, for through breath one arises
(2it-tt$thati] ; gl is speech, for people designate speeches as
words (giras] ; tha is food, for upon food this whole world is
established (sthita).

7. ltd is heaven ; gl is atmosphere ; tha is the earth.
^td is the sun ; gl is wind , tka is fire.

ud is Sama-Veda ; gl is Yajur-Veda; tha is Rig- Veda.

Speech yields milk — that is, the milk of speech itself — for
him, he becomes rich in food, an eater of food, who knows
and reverences these syllables of the Udgitha thus : ud> gl, tha.

8. Now then, the fulfilment of wishes. —

One should reverence the following as places of refuge.
One should take refuge in the Saman with which he may
be about to sing a Stotra.1

9. One should take refuge m the Ric in which it was con-
tained, in the Rishi who was the poet, in the divinity unto
whom he may be about to sing a Stotra.

10. One should take refuge in the meter with which he may
be about to sing a Stotra. One should take refuge in the
hymn-form with which he may be about to sing a Stotra for
himself.

11. One should take refuge in the quarter of heaven toward
which he may be about to sing a Stotra.

1 2. Finally, one should go unto himself and sing a Stotra
meditating carefully upon his desire. Truly the prospect is
that the desire will be fulfilled for him, desiring which he may
sing a Stotra — yea, desiiing which he may sing a Stotra 1

FOURTH KHANDA

6 Om/ superior to the three Vedas, the immortal refuge

i. Om \ One should reverence the Udgitha as this syllable,
for one sings the loud chant [beginning] with * Om!
The further explanation thereof [is as follows], —
3. Verily, the gods, when they were afraid of death, took

1 A Hymn of Praise in the Hindu nruaL

181

J.4-H CHANDOGYA UPANISHAD

refuge in the threefold knowledge [i.e. the three Vedas].
They covered (acchddayan) themselves with meters. Because
they covered themselves with these, therefore the meters are
called chandas.

3. Death saw them there, in the Ric, in the Saman, in the
Yajus, just as one might see a fish in water. When they
found this out, they arose out of the Ric, out of the Saman,
out of the Yajus, and took refuge in sound.

4. Verily, when one finishes an Ric, he sounds out c Om ' ;
similarly a Saman ; similarly a Yajus. This sound is that
syllable.1 It is immortal, fearless. By taking refuge in it the
gods became immortal, fearless.

5. He who pronounces the syllable, knowing it thus, takes
refuge in that syllable, in the immortal, fearless sound. Since
the gods became immortal by taking refuge in it, therefore he
becomes immortal.

FIFTH K HAND A
The Udgitlia identified with the sun and with breath

1. Now then, the Udgitha is Om ; Om is the Udgitha.
And so, verily, the Udgitha is yonder sun, and it is Om> for
it is continually sounding ' Om"

2. £ I sang praise unto it alone ; therefore you are my only
[son],3 spake Kaushitaki unto his son. 'Reflect upon its
[various] rays. Verily, you will have many [sons].1

— Thus with reference to the divinities.

3. Now with reference to the self. —

One should reverence the Udgitha as that which is the
breath in the mouth, for it is continually sounding e OmJ

4. c I sang praise unto it alone ; therefore you are my only
[son],' spake Kaushitaki unto his son. « Sing praise unto the
breaths as a multitude. Verily, you will have many [sons]/

5. Now then, the Udgitha is Om; Om is the Udgitha.
With this thought, verily, from the seat of a Hotri priest one
puts in order again the Udgitha which has been falsely
chanted — yea, puts it in order again.

1 Perhaps a double meaning is intended here, for the woid aksara, which means
* syllable/ also means ' imperishable '

183

CHANDOGYA UPANISHAD [-1.6.8

SIXTH KHANDA
The cosmic and personal interrelations of the TJdgitha

1. The Ric is this [earth] ; the Saman is fire. This Saman
rests upon that Ric. Therefore the Saman is sung as resting
upon the Ric.1 sa is this [earth] ; ama is fire. That makes
sdma.

2. The Ric is the atmosphere; the Saman is the wind.
This Saman rests upon that Ric. Therefore the Saman is
sung as resting upon the Ric. sa is the atmosphere; ama
is the wind. That makes sdma.

3. The Ric is heaven ; the Saman is the sun. This Saman
rests upon that Ric. Therefore the Saman is sung as resting
upon the Ric, sa is heaven ; ama is the sun. That makes
sdma.

4. The Ric is the lunar mansions ; the Saman is the moon.
This Saman rests upon that Ric. Therefore the Saman is
sung as resting upon the Ric. sa is the lunar mansions ; ama
is the moon. That makes sdma.

5. Now, the Ric is the white shining of the sun ; the Saman
is the dark, the ultra-black. This Saman rests upon that Ric.
Therefore the Saman is sung as resting upon the Ric.

6. Now,sd is the white shining of the sun; ama is the dark,
the ultra-black. That makes sdma.

Now, that golden Person who is seen within the sun has
a golden beard and golden hair. He is exceedingly brilliant,
all, even to the finger-nail tips.

7. His eyes are even as a Kapyasa lotus-flower. His name
is High (ud). He is raised high above all evils. Verily, he
who knows this rises high above all evils.

8. His songs (gesnaii) are the Ric and the Saman. There-
fore [they are called] the Udgltha. Therefore also the
Udgatri priest [is so called]; for he is the singer (gatf) of this
[High (nd)~\. He is lord of the worlds which are beyond
yonder sun, and also of the gods' desires.

— Thus with reference to the divinities.

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

183

I.7.I-] CHANDOGYA UPANISHAD

SEVENTH KHANDA

1. Now with reference to the self. —

The Ric is speech ; the Saman is breath. This Saman rests
upon that Ric, Therefore the Saman is sung as resting upon
the Ric. sa is speech ; ama is breath. That makes sdma.

2. The Ric is the eye ; the Saman is the soul (atman\ This
Saman rests upon that Ric. Therefore the Saman is sung as
resting upon the Ric. sa is the eye ; ama is the soul. That
makes sdma.

3. The Ric is the ear; the Saman is the mind. This Saman
rests upon that Ric. Therefore the Saman is sung as lesting
upon the Ric. sa is the ear ; ama is the mind. That makes
sdma.

4. Now, the Ric is the bright shining of the eye ; the
Saman is the dark, the ultra-black. This Saman lests upon
that Ric. Therefore the Saman is sung as resting upon the
Ric. sa is the bright shining of the eye ; ama is the dark, the
ultra-black. That makes sdma.

5. Now, this person who is seen within the eye is the hymn
(rc\ is the chant (sdmaii), is the recitation (uktha), is the
sacrificial formula (yajus), is the prayer (brahman}.

The form of this one is the same as the form of that [Person
seen in the sun]. The songs of the former are the songs of
this. The name of the one is the name of the other.

6. He is lord of the worlds which are under this one, and
also of men's desires. So those who sing on the lute sing of
him. Therefore they are winners of wealth.

7. Now, he who sings the Saman, knowing it thus, sings of
both ; through the former he wins the worlds which are beyond
the former, and also the gods' desires.

8. Through the latter he wins the worlds which are under
the latter, and also men's desires. Therefore an Udgatri priest
who knows this may say : [9] c What desire may I win for
you by singing?1 For truly he is lord of the winning of
desires by singing, who, knowing this, sings the Saman — yea,
sings the Saman !

184

CHANDOGYA UPANISHAD [-1.8.7

EIGHTH KHANDA
The Udgitha identified with the -ultimate, i. e. space

1. There weie three men proficient in the Udgitha : Siiaka
Salavatya, Caikitayana Dalbhya, and Pravahana JaivalL
These said : ' We are proficient in the Udgitha. Come ! Let
us have a discussion on the Udgitha ! J

2. £So be it,' said they, and sat down together. Then
Pravahana Jaivali said : ' Do you two, Sirs, speak first.
While there are two Brahmans speaking, I will listen to their
word.' x

3. Then Siiaka Salavatya said to Caikitayana Dalbhya:
' Come ! Let me question you.'

6 Question ! ' said he.

4- * To what does the Saman go back? '

' To sound,' said he.

* To what does sound go back ? '

* To breath/ said he.

* To what does breath go back ? '
' To food/ said he.

6 To what does food go back ? *

* To water/ said he.

5. * To what does water go back ? '
' To yonder world/ said he.

' To what does yonder world go back ? '

{ One should not lead beyond the heavenly world/ said he.
' We establish the Saman upon the heavenly world, for the
Saman is praised as heaven/

6. Then Siiaka Salavatya said to Caikitayana Dalbhya:
'Verily, indeed, your Saman, O Dalbhya, is unsupported. If
some one now were to say " Your head will fall off/' your head
would fall off/

7. ' Come 1 Let me learn this from you, Sir/
' Learn/ said he.

* To what does yonder world go back ? '
1 To this world/ said he.

1 The implication is that Pravahana was not a Brahman. In 5. 3. 5 he is
spoken of as one of the princely class (rajanya}*

185

i. 8. 7-] CHANDOGYA UPANISHAD

' To what does this world go back ? *

c One should not lead beyond the world-support,3 said he.
1 We establish the Saman upon the world as a support, for the
Saman is praised as a support.'

8. Then Pravahana Jaivali said to him: 'Verily, indeed,
your Saman, O Salavatya, comes to an end. If some one now
were to say " Your head will fall off/' your head would fall off.5

1 Come ! Let me learn this from you, Sir.3

* Learn/ said he.

NINTH K HAND A

1. 'To what does this world go back?'

5 To space,' said he. ' Verily, all things here arise out of
space. They disappear back into space, for space alone is
greater than these ; space is the final goal.

2. This is the most excellent Udgltha. This is endless.
The most excellent is his, the most excellent worlds does he
win, who, knowing it thus, reverences the most excellent
Udgltha.

3. When Atidhanvan Saunaka told this Udgltha to Udara-
sandilya, he also said : "As far as they shall know this Udgltha
among your offspring, so far will they have the most excellent
life in this world, [4] and likewise a world in yonder world."
He who knows and reverences it thus has the most excellent
life in this world, and likewise a world in yonder world — yea,
a world in yonder world/

TENTH KHAKDA

The divinities connected with the three parts of the Chant
i. Among the Kurus, when they were struck by hailstorms,

there lived in the village of a rich man a very poor man,,

Ushasti Cakrayana, with his wife Atiki.
3, He begged of the rich man while he was eating beans.

The latter said to him : £I have no others than these which are

set before me/

3. f Give me some of them/ said he,

He gave them to him and said : ' Here is drink/

c Verily, that would be for me to drink leavings ! J said he.

4. < Are not these [beans] also leavings?'

186

CHANDOGYA UPANISHAD [-1.11.3

c Verily, I could not live, if I did not eat those/ said he.
k The drinking of water is at my will.'

5. When he had eaten, he took what still remained to his
wife. She had already begged enough to eat. She took
these and put them away.

6. On the morrow he arose and said : 'Oh, if we could get
some food, we might get a little money ! The king over there
is going to have a sacrifice performed for himself. He might
choose me to perform all the priestly offices.'

7. His wife said to him : < Here, my lord, are the beans/
He ate them and went off to that sacrifice, which had already
been begun.

8. There he approached the Udgatri priests as they were
about to sing the Stotra in the place for the singing. Then
he said to the Prastotri priest: [9] < Prastotri priest, if you shall
sing the Prastava (Introductory Praise) without knowing the
divinity which is connected with the Prastava, your head will
fall off/

10. Similarly also he said to the Udgatri priest: e Udgatri
priest, if you shall chant the Udgltha (Loud Chant) without
knowing the divinity which is connected with the Udgltha,
your head will fall off/

u. Similarly also he said to the Pratihartri priest : c Prati-
hartri priest, if you shall take up the Pratihara (Response) with-
out knowing the divinity which is connected with the Pratihara,
your head will fall off/

Then they ceased and quietly seated themselves.

ELEVENTH KHANDA

1. Then the institutor of the sacrifice said to him : 'Verily,
I would wish to know you, Sir/

* I am Ushasti Cakrayana/ said he.

2. Then he [i. e. the institutor] said : c Verily, I have been
searching around for you, Sir, for all these priestly offices.
Verily, not finding you, Sir, I have chosen others. [3] But do
you, Sir, perform all the priestly offices for me/

' So be it/ said he (iti). ' But in this matter (tar hi] let these,
indeed, being permitted, sing the Stotra ; but you should give
me as much money as you would give them/

i. ii. 3-] CHANDOGYA UPANISHAD

' So be it.' said the institutor of the saciifice.

4. Then the Piastotri priest approached him and said:
1 You, Sir, said unto me : " Prastotri priest, if you shall sing the
Prastava without knowing the divinity which is connected
with the Prastava, your head will fall off." Which is that
divinity? '

5. ' Breath (prana)} said he. * Verily, indeed, all beings
here enter [into life] with bieath and depart [from life] with
breath. This is the divinity connected with the Prastava. If
you had sung the Prastava without knowing it, your head
would have fallen off, after you had been told so by me.'

6. Then the Udgatri priest approached him and said :
' You, Sir, said unto me : " Udgatri priest, if you shall chant
the Udgltha without knowing the divinity which is connected
with the Udgltha, your head will fall off." Which is that
divinity? '

7. ' The Sun/ said he. ' Verily, indeed, all beings here sing
(gdyanti) of the sun when he is up (uccais). This is the
divinity connected with the Udgltha. If you had chanted the
Udgltha without knowing it, your head would have fallen off,
after you had been told so by me.'

8. Then the Pratihartri priest approached him and said .
* You, Sir, said unto me : " Pratihartri priest, if you shall take
up the Pratihara without knowing the divinity which is
connected with the Pratihara, your head will fall off." Which
is that divinity ? '

9. 'Food,' said he. * Verily, indeed, all beings here live by
taking up to themselves (pratiharamdnd) food. This is the
divinity connected with the Pratihara. If you had taken up
the Pratihara without knowing it, your head would have
fallen off, after you had been told so by me.'

TWELFTH KHANDA
A satire on the performances of the priests (?)

1. Now next, the Udgltha of the Dogs. —

So Baka Dalbhya — or Glava Maitreya — went forth for
Veda- study.

2. Unto him there appeared a white dog, Around this one

188

CHANDOGYA UPANISHAD [-1.13.*

other dogs gathered and said : < Do you, Sir, obtain food for
us by singing. Verily, we are hungry/

3. Then he said to them : ' In the morning you may
assemble unto me here at this spot/ So Baka Dalbhya — or
Glava Maitreya — kept watch.

4. Then, even as [priests] here, when they are about to
chant with the Bahishpavamana Stotra, glide hand in hand,
so did they glide on. Then they sat down together and
performed the preliminary vocalizing (hinkdra).

5. They sang : ' Om \ Let us eat. Om \ Let us drink.
Om ! May the god Varuna, Prajapati, and Savitri bring
food here ! O Lord of food, bring food here ! — yea, bring
it here ! Om \ '

THIRTEENTH Kt-iANDA1
The mystical meaning of certain sounds in the Chant

1. Verily, the sound ha-u is the world, [for this inter-
jectional trill occurs in the Rathantara Saman, which is iden-
tified with the earth].

The sound ha-i is wind, [for this interjectional trill occurs in
the Vamadevya Saman, which has for its subject the origin of
wind and water].

The sound atha is the moon, [for on food (anna] everything
is established (sthita), and the moon consists of food].

The sound iha is oneself, [for oneself is here (iha)\.

The sound I is Agni, [for all Samans sacred to Agni end
with the sound £].

2. The sound u is the sun, [for people sing of the sun when
it is up (ft-rd/wani)].

The sound e ib the Invocation, [for people call with ' Come S
(e-hi) '].

The sound ait-ho-i is the Visvadeva gods, [for this interjec-
tional trill occurs in the Saman to the VisVadeva gods].

The sound hih is Prajapati, [for Prajapati is undefined, and
the sound kin also is indistinct].

svara (sound) is breath, [for that is the source of sound].

1 In order that this section may convey some meaning, the comnoentator Sankara's
explanation of the basis of this series of identifications is added in brackets.

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1. 13. 2-] CHANDOGYA UPANISHAD

ya is food, [for everything here moves (yati) through the
help of food],

vac is Viraj, [for this interjectional trill occurs in the Saman
to Viraj].

3. The sound hum, the variable thirteenth interjectional
trill, is the Undefined.

4. Speech yields milk—that is, the milk of speech itself—
for him, he becomes rich in food, an eater of food,1 who knows
thus this mystic meaning (upanisad) of the Samans — yea, who
knows the mystic meaning !

SECOND PRAPATHAKA
The significance of the Chant in various forms

FIRST KHANDA
The Chant, good in various significances

i. Oml Assuredly, the reverence of the Saman entire
(samasta) is good (sadAzt}. Assuredly, anything that is good,
people call saman (abundance); anything that is not good,,
a-saman (deficiency).

3. So also people say: 'He approached him with saman
(kindliness 2) ' ; that is, they say : ' He approached him with
good manner (sacttm}! — 'He approached him with no saman ;
that is, they say : ' He approached him with no good manner.'

3. So also, further, people say : ' Oh ! we have saman
(goods3)!' if it is something good (sddhu)\ that is, they
say : ' Oh ! good ! ' — ' Oh ! we have no saman \ ' if it is not
good ; that is, they say : ' Oh I no good 1 '

4. He who, knowing this, reverences the Saman as good —
truly the prospect is that good qualities will come unto him
and attend him.

1 The preceding words of this section are a recurrent stereotyped expression
found also at i. 3 7 and 2. 8. 3.

2 Still another meaning of the word saman.

8 A third distinct meaning of the word saman.

IQO

CHANDOGYA UPANISHAD [-2.4.1

SECOND KHANDA
Some analogies to the fivefold Chant

1. In the worlds one should reverence a fivefold Saman
(Chant).

The earth is a Hinkara (Preliminary Vocalizing).
Fire is a Prastava (Introductory Praise),
The atmosphere is an Udgitha (Loud Chant),
The sun is a Pratihara (Response).
The sky is a Nidhana (Conclusion).1
— Thus in their ascending order.

2. Now in their reverse order. —
The sky is a Hinkara.

The sun is a Prastava.

The atmosphere is an Udgitha.

Fire is a Pratihara.

The earth is a Nidhana.

3. The worlds, both in their ascending order and in their
reverse order, serve him who, knowing this thus, reverences
a fivefold Saman in the worlds.

THIRD KHANDA

i. In a rain -storm one should reverence a fivefold Saman.

The preceding wind is a Hinkara.

A cloud is formed — that is a Prastava.

It rains — that is an Udgitha.

It lightens, it thunders—that is a Pratihara.
a. It lifts — that is a Nidhana.2

It rains for him, indeed, he causes it to rain, who, knowing
this thus, reverences a fivefold Saman in a rain-storm.

FOURTH KHANDA

i. In all waters one should reverence a fivefold Saman.
When a cloud gathers — that is a Hinkara.
When it rains — that is a Prastava.

1 These are the five divisions of the fivefold Saman.

2 Compare the similar identifications at AV. 9. 6. 47.

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2.4.1-] CHANDOGYA UPANISHAD

Those [waters] which flow to the east — they are an Udgltha.
Those which flow to the west — they are a Pratihara.
The ocean is a Nidhana.

2. He perishes not in water, he becomes rich in water, who,
knowing this thus, reverences a fivefold Saman in all waters.

FIFTH KHANDV

i. In the seasons one should reverence a fivefold Saman.
The spring is a Hinkara.
The summer is a Prastava.
The rainy season is an Udgltha.
The autumn is a Pratihara.
The winter is a Nidhana.

i. The seasons serve him, he becomes rich in seasons, who,
knowing this thus, reverences a fivefold Saman in the seasons,

SIXTH KHANDA

1. In animals one should reverence a fivefold Saman.
Goats are a Hinkara.

Sheep are a Prastava.
C >ws are an Udgltha.
Horses are a Pratihara.
Man is a Nidhana.

2. Animals come into his possession, he becomes rich in
animals, who, knowing this thus, reverences a fivefold Saman
in animals.

SEVENTH KHANDA

1. In the vital breaths (prand) one should reverence the
most excellent fivefold Saman.

Breath is a Hinkara.
Speech is a Prastava.
The eye is an Udgltha,
The ear is a Pratihara.
The mind is a Nidhana.
Verily, these are the most excellent.

2. The most excellent becomes his, he wins the most

CHANDOGYA UPANISHAD [-3. 9. 3

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

EIGHTH KHANDA
Some analogies to the sevenfold Chant

I. Now for the sevenfold. —
In speech one should reverence a sevenfold Saman.

Whatsoever of speech is hum— that is a Hinkara (Pre-
liminary Vocalizing).

Whatsoever is pra — that is a Prastava (Introductory
Praise).

Whatsoever is a — that is an Adi (Beginning).
3. Whatsoever is ud — that is an Udgitha (Loud Chant).
Whatsoever \sprati — that is a Pratihara (Response).
Whatsoever is upa — that is an Upadrava (Approach to
the End).

Whatsoever is ni — that is a Nidhana (Conclusion).1
3. Speech yields milk — that is, the milk of speech itself —
for him, he becomes rich in food, an eater of food,2 who,
knowing this thus, reverences a sevenfold Saman in speech.

NINTH KHANDA

1. Now, verily, one should reverence yonder sun as a seven-
fold Saman. It is always the same (sama) ; therefore it is
a Saman. It is the same with everyone, since people think :
' It faces me ! It faces me ! ' Therefore It is a Saman.

2. One should know that all beings here are connected
with it.

When it is before sunrise — that is a Hinkara (Preliminary
Vocalizing). Animals are connected with this [part] of it.
Therefore they perform preliminary vocalizing. Truly, they
are partakers in the Hinkara of that Saman.

3. Now, when it is just after sunrise — that is a Prastava
(Introductory Praise). Men are connected with this [part] of

1 These are the names of the members of a sevenfold Saman chant.
a The preceding words of this section are a recurrent stereotyped expression
found also at i. 3. 7 and ir 13. 4.

193 O

a 9- 3-] CHANDOGYA UPANISHAD

it. Therefore they are desirous of praise (prastuti)> desirous
of laudation. Truly, they are partakers in the Prastava of
that Saman.

4. Now, when it Is the cowgathering-time — that is an Adi
(Beginning). The birds are connected with this [part] of it.
Therefore they support (ddayd) themselves without support
(an-drambana) in the atmosphere and fly around. Truly, they
are partakers in the Adi of that Saman.

5. Now, when it is just at mid-day — that is an Udgltha
(Loud Chant), The gods are connected with this [part] of it.
Therefore they are the best of Prajapati's offspring. Truly,
they are partakers in the Udgltha of that Saman.

6. Now, when it is past mid-day and before [the latter part
of] the afternoon— that is a Pratihara (Response). Fetuses
are connected with this [part] of it. Therefore they are taken
[or, held] up (fratthrta) and do not drop down. Truly, they
are partakers in the Pratihaia of that Saman.

7. Now, when it is past afternoon and before sunset — that
is an Upadrava (Approach to the end). Wild beasts are
connected with this [part] of it. Therefore when they see a
man, they approach (upadravanti] a hiding-place as their hole.
Truly, they are partakers in the Upadrava of that Saman.

8. Now, when it is just after sunset — that is the Nidhana
(Conclusion). The fathers are connected with this [part] of
it. Therefore people lay aside (ni+ Vdka) the fathers.
Truly, they are partakers in the Nidhana of that Saman.

TENTH KHANDA

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

1. Now then, one should reveience the Saman, measured
(sammita) in itself, as leading beyond death.

htntara has three syllables, prastdva has three syllables.
That is the same (samd).

2. ddi has two syllables, pratihdra has four syllables.
One from there, here — that is the same.

3. udgitha has three syllables, ^lpadrava has four syllables.

194

CHANDOGYA UPANISHAD [-2.12.1

Three and three—that is the same, one syllable left over.
Having three syllables— that is the same.

4. nidhana has three syllables. That is the same, too.
These are twenty-two syllables.

5. With the twenty-one one obtains the sun. Verily, the
sun is the twenty-first from here.1 With the twenty-two one
wins what is beyond the sun. That is heaven (nakam). That
is the sorrowless.2

6. He obtains the victory of the sun, indeed, a victory
higher than the victory of the sun is his, who, knowing this
thus, reverences the sevenfold Saman, measured in itself, as
leading beyond death— yea, who reverences the Saman !

ELEVENTH KHANDA
tThe analogical bases of the ten species of the fivefold Chant

1. The wind is a Hinkara.
Speech is a Prastava.
The eye is an Udgitha.
The ear is a Pratihara.
The breath is a Nidhana.

This is the Gayatrl Saman as woven upon the vital breaths
(prana).

2. He who knows thus this Gayatrl Saman as woven upon
the vital breaths becomes possessor of vital breaths, reaches
a full length of life, lives long, becomes great in offspring
and in cattle, great in fame. One should be great-minded.
That is his rule,

TWELFTH KHANDA

i. One rubs the fire-sticks together — that is a Hinkara.
Smoke is produced — that is a Prastava.
It blazes — that is an Udgitha.
Coals are formed — that is a Pratihara.

1 The commentator gives the explanation through the following curious calcula-
tion of the distance separating the sun, from the earth 12 months, 5 seasons,
3 world-spaces—then the sun is the twenty-first.

2 The word nakam is made to yield the epithet * sorrowless * by an etymological
pun, na-a-kam, ' no lack of desire.'

195 03

2,12.1-] CHANDOGYA UPANISHAD

It becomes extinct— that is a Nidhana,
It becomes completely extinct— that is a Nidhana.
This is the Rathantara Saman as woven upon fire.

2. He \\ho knows thus this Rathantara Saman as woven
upon fire becomes an eater of food, eminent in sacred know-
ledge, reaches a full length of life, lives long, becomes great in
offspring and in cattle, great in fame. One should not take
a sip and spit toward fire. That is his rule.

THIRTEENTH KHANDA

1. One summons — that is a Hinkara.
He makes request— that is a Prastava.

Together with the woman he lies down — that is an

o

Udgitha.

He lies upon the woman — that is a Pratihara.
He comes to the end — that is a Nidhana.
He comes to the finish — that is a Nidhana.1
This is the Vamadevya Saman as woven upon copulation.

2. He who knows thus this Vamadevya Saman as woven
upon copulation comes to copulation, procreates himself from
every copulation, reaches a full length of life, lives long,
becomes great in offspring and in cattle, great in fame. One
should never abstain from any woman. That is his rule.

FOURTEENTH KHANDA

1. The rising sun is a Hinkara.
The lisen sun is a Prastava,
Mid-day is an Udgitha.
Afternoon is a Pratihara.

When it is set — that is a Nidhana.
This is the Brihad Saman as woven upon the sun.

2. He who knows thus this Brihad Saman as woven upon
the sun becomes a brilliant eater of food, reaches a full length
of life, lives long, becomes great in offspring and in cattle,
great in fame. One should not find fault with it when it is hot.
That Is his rule,

1 For a somewhat different, but less probable, Tendering see Whitney, AJP.
11.413.

196

CHANDOGYA UPANISHAD [-2.17.2

FIFTEENTH KHANDA

1. Mists come together — that Is a Hinkara.
A cloud is formed — that is a Prastava.
It rains — that is an Udgitha.

It lightens and thunders— that Is a Pratihara.
It holds up — that is a Nidhana.
This is the Vairupa Saman as woven upon rain (pdrjanya),

2. He who knows thus this Vairupa Saman as woven upon
rain acquires cattle both of various form (vt-rfipa) and of
beautiful form (su-rfipa), reaches a full length of life, lives long,
becomes great in children and in cattle, great in fame. One
should not find fault with it when it rains. That is his rule.

SIXTEENTH KHANDA

1. Spring is a Hinkara.
Summer is a Prastava.

The rainy season is an Udgitha.
Autumn is a Pratihara.
Winter is a Nidhana.
This is the Vairaja Saman as woven upon the seasons.

2. He who knows thus this Vairaja Saman as woven upon
the seasons shines like a king (virajati) with offspring, cattle,
and eminence in sacred knowledge, reaches a full length of
life, lives long, becomes great in offspring and cattle, great in
fame* One should not find fault with the seasons. That is
his rule.

SEVENTEENTH KHANDA

1. The earth is a Hinkara.

The atmosphere is a Prastava.

The sky is an Udgitha.

The regions of the compass are a Pratihara.

The ocean is a Nidhana.

These are the verses of the Sakvari Saman as woven upon live
worlds.

2. He who knows thus these verses of the Sakvari Saman
as woven upon the worlds becomes possessor of a world,

197

2.I7-H CHAXDOGYA UPANISHAD

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

EIGHTEENTH KHANDA

1. Goats are a Hinkara.
Sheep are a Prastava.
Cows are an Udgltha.
Horses are a Pratihara.
Man is a Nidhana.

These are the verses of the RevatI Saman as woven upon
animals.

2. He who knows thus these verses of the RevatI Saman as
woven upon animals becomes possessor of animals, reaches a
full length of life, lives long, becomes great in offspring and in
cattle, great in fame. One should not find fault with animals,
That is his rule.

NINETEENTH KHANDA

1. Hair is a Hinkara.
Skin is a Prastava.
Flesh is an Udgitha.
Bone is a Pratihara.
Marrow is a Nidhana.

This is the Yajnayajfiiya Saman as woven upon the members
of the body.

2. He who knows thus this Yajnayajfiiya Saman as woven
upon the members of the body becomes possessor of the
members of his body, does not become defective in any
member of the body, reaches a full length of life, lives long,
becomes great in offspring and in cattle, great in fame. One
should not eat of marrow for a year. That is his rule.
Rather, one should not eat of marrow at all.

TWENTIETH KHANDA
J. Agni (Fire) is a Hinkara.
Vayu (Wind) is a Prastava.
Aditya (Sun) is an Udgltha.
The Nakshatras (Stars) are a Pratihara.
198

CHANDOGYA UPANISHAD [-2.22.1

Candrama (Moon) is a Nidhana.
This is the Raj ana Sam an as woven upon the divinities.

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

TWENTY-FIRST KHANDA
The Saman itself based on the world-all
I. The triple knowledge2 is a Hinkara.
The three worlds 3 here are a Prastava.
Agni, Vayu, and Aditya4 are an Udgltha.
Stars, birds, and light-rays are a Pratihara.
Serpents, Gandharvas, and the Fathers are a Nidhana.
This is the Saman as woven upon the wo rid- all.

2. He who knows thus this Saman as woven upon the world-
all becomes the world-all itself.

3. On this point there is this verse : —

Whatever triple things are fivefold —
Than these things there is nothing better, higher.

4. Who knows this fact, he knows the world-all;
All regions of the compass bring him tribute.

One should reverence the thought ' I am the world-all ! '
That is his rule. That is his rule !

TWENTY-SECOND KHANDA.

Seven different modes of singing the chant,
characteristic of different gods

i. * I choose the roaring, animal-like form of the Saman * —
such is the Udgitha belonging to Agni. The indistinct form
belongs to Prajapati ; the distinct, to Soma ; the soft and
smooth, to Vayu ; the smooth and strong, to Indra ; the

1 Inasmuch as they are the human representatives of divinity.

2 That is, Rig- Veda, Sama-Veda, and Yajur-Veda.
8 That is, earth, atmosphere, and sky.

* Fire, Wind, and Sun, regarded as regents of the three worlds. For another
example of the collocation of this triad see 3. 15. 6.

199

2.22.I-] CHANDOGYA UPANISHAD

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

Various desired results of chanting

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

The various sounds in the chant under the
protection of different gods

3. All vowels are embodiments (atman) of Indra All
spirants are embodiments of Prajapati. Ail [other] consonants
are embodiments of Mrityu (Death).

If one should reproach a person on his vowels, let him say
to that one : £ I have been a suppliant to Indra for protection.
He will answer you/

4. So, if one should reproach him on his spirants, let him
say to that one : * I have been a suppliant to Prajapati for
protection. He will thrash you/

So, if one should reproach him on his [other] consonants,
let him say to that one : ' I have been a suppliant to Mrityu
(Death) for protection. He will burn you up/

5. All the vowels should be pronounced strong and sonant,
with the thought : ' To Indra let me give strength/ All the
spirants should be pronounced well open, without being slurred
over, without being elided, with the thought : * To Prajapati
let me entrust myself/ All the [other] consonants should be
pronounced slowly, without being merged together, with the
thought: 'From Mrityu (Death) let me withdraw myself
(afmari).'

TWENTY-THIRD KHANDA
Different modes of religious life

I. There are three branches of duty. Sacrifice, study of
the Vedas, alms-giving— that is the first (3) Austerity, in-

300

CHANDOGYA UPANISHAD [-2.24.4

deed, is the second. A student of sacred knowledge (brakma-
cartn) dwelling in the house of a teacher, settling himself
permanently in the house of a teacher, is the third.

All these become possessors of meritorious worlds. He
who stands firm in Brahma attains immortality.

The syllable ' Cm,' the acme of the cosmogony

2 (3). Prajapati brooded upon the worlds. From them,
when they had been brooded upon, issued forth the threefold
knowledge.1 He brooded upon this. From it, when it had
been brooded upon, issued forth these syllables : bhur, bhuvah,
svar?

3 (4). He brooded upon them. From them, when they
had been brooded upon, issued forth the syllable Om. As
all leaves are held together by a spike, so all speech is held
together by Om. Verily, Om is the woild-all. Verily, Om is
this world-all.

TWENTY-FOURTH KHANDA

Earth, atmosphere, and sky the reward for performers
of the morning, noon, and evening oblations

i. The expounders of sacred knowledge (brahmavadin)
say : ( Since to the Vasus belongs the morning Soma-hbation,
to the Rudras the mid-day Soma-libation, to the Adityas and
the Visvadevas the third Soma-libation, [a] where, then (tar hi) ^
is the sacrificed world ? J

If one knows not, how can he perform [the sacrifice with
success] ? So let him who knows perform.

3. Before the commencement of the morning litany he sits
down behind the Garhapatya fire, facing the north, and sings
forth the Saman to the Vasus : —

4. ' Open the door to thy world,
And let us see thee,
For the obtaining of
The sovereignty 1 ' 3

1 That is, the three Vedas.

2 Representing earth, atmosphere, and sk}r.

3 The four stanzas contained in this Khanda are adapted to the purposes of the
chant by the special prolongation (plutation) of some of the vowels and the
occasional insertion of the laterjectional words hum and a.

301

2.34-5-] CHANDOGYA UPANISHAD

5. So he offers the oblation and says: * Adoration to Agni,
earth-inhabiting, world-inhabiting ! Find a world for me, the
sacrificer ! Verily, that Is the sacrificer's world ! I will go [6]
thither, I, the sacrificer, after life. Hail ! Thrust back the
bar ! ' Thus having spoken, he rises. At the same time the
Vasus bestow upon him the morning Soma-libation.

7. Before the commencement of the mid-day Soma-libation
he sits down behind the Agnidhriya fire, facing the north, and
sings forth the Saman to the Rudras : —

8. eOpen the door to thy world,
And let us see thee,
For the obtaining of
Wide sovereignty ! '

9. So he offers the libation and says: 'Adoration to Vayu,
atmosphere-inhabiting, world-inhabiting ! Find a world for
me, the sacrificer ! Verily, that is the sacrificer's world ! I will
go [10] thither, I, the sacrificer, after life. Hail ! Thrust back
the bar ! ' Thus ha\ ing spoken, he rises. At the same time
the Rudras bestow upon him the mid-day Soma-libation.

ii. Before the commencement of the third Soma-libation
he sits down behind the Ahavamya fire, facing the north, and
sings forth the Saman to the Adityas and the Visvadevas : —
12. ' Open the door to thy world,
And let us see thee,
For the obtaining of
Chief sovereignty ! '

13. Thus the [Saman] to the Adityas. Now the [Saman]
to the Visvadevas : —

* Open the door to thy world,
And let us see thee,
For the obtaining of
Full sovereignty!'

14. So he offers the oblation and says : * Adoration to
the Adityas and to the Visvadevas, sky-inhabiting, world-
inhabiting ! Find a world for me, the sacrificer ! [15] Verily,
that is the sacrificer's world ! I will go thither, I, the sacrificer,
after life. Hail ! Thrust back the bar ! ' Thus having spoken,
he rises. At the same time the Adityas and the Visvadevas
bestow upon him the third Soma-libation.

CHANDOGYA UPANISHAD [-3.3.1

Verily, he knows the fulness of the sacrifice who knows this
— yea, who knows this !

THIRD PRAPATHAKA
Brahma as the sun of the world-all

FIRST KHANDA
The sun as the honey extracted from all the Vedas

1. Verily, yonder sun is the honey of the gods. The cross-
beam l for it is the sky. The honeycomb is the atmosphere.
The brood are the particles of light.

2. The eastern rays of that sun are its eastern honey-cells.
The bees are the Rig verses. The flower is the Rig- Veda.
The drops of nectar fluid [arose as follows].

Verily, these Rig verses [3] brooded upon that Rig- Veda ;
from it, when it had been brooded upon, there was produced
as its essence splendor, brightness, power, vigor, and food.

4- It flowed forth. It repaired to the sun. Verily, that is
what that red appearance of the sun is.

SECOND KHANDA

1. So its southern rays are its southern honey-cells. The
bees are the Yajus formulas. The flower is the Yajur-Veda.
The drops of nectar fluid [arose as follows].

2. Verily, these Yajus formulas brooded upon that Yajur-
Veda; from it, when it had been brooded upon, there was
produced as its essence splendor, brightness, power, vigor,
and food.

3. It flowed forth. It repaired to the sun. Verily, that is
what that white appearance of the sun is.

THIRD KHANDA

i. So its western rays are its western honey-cells. The bees
are the Saman chants. The flower is the Sama-Veda. The
drops of nectar fluid [arose as follows].

1 The beam from which the honeycomb hangs.
203

3.3 H CHANDOGYA UPANISHAD

2. Verily, those Saman chants brooded upon that Sama-
Veda. From it, when it had been brooded upon, there was
produced as its essence splendor, brightness, power, vigor, and
food.

3. It flowed forth. It repaired to the sun. Verily, that is
what that dark appearance of the sun is.

FOURTH KHAXDA

1. So its northern rays are its northern honey-cells. The
bees are the [Hymns] of the Atharvans and Angirases l The
flower is Legend and Ancient Lore (ttzhasa-purana) . The drops
of nectar fluid [arose as follows].

2. Verily, those [Hymns] of the Atharvans and Angirases
brooded upon that Legend and Ancient Lore. From it, when
it had been brooded upon, there was produced as its essence
splendor, brightness, power, vigor, and food.

3. It flowed forth. It repaired to the sun. Verily, that is
what that exceedingly dark appearance of the sun is.

FIFTH KHAXDA

1. So its upward rays are its upper honey-cells. The bees
are the Hidden Teachings [i.e. the Upanishads], The flower
is Brahma. The drops of nectar fluid [arose as follows].

2. Verily, those Hidden Teachings brooded upon that
Brahma ; from it, when it had been brooded upon, there was
produced as its essence splendor, brightness, power, vigor, and
food.

3. It flowed forth. It repaired to the sun. Verily, that is
what seems to tremble in the middle of the sun.

4. Verily, these are the essences of the essences, for the
Vedas are essences and these are their essences. Verily, these
are the nectars of the nectars, for the Vedas are nectars and
these are their nectars.

SIXTH K HAND A

The knower of tlie cosmic significance of the sacred
scriptures advances to the world-sun, Brahma

i. The Vasus live upon that which is the first nectar [i.e. the

1 A designation of the Atharva- Veda.
304

CHANDOGYA UPANISHAD [-3.8.3

Rig- Veda] through Agni as their mouth. Verily, the gods
neither eat nor drink. They are satisfied merely with seeing
that nectar.

2. These enter that [red] form of the sun and come forth
from that form.

3. He who knows thus that nectar becomes one of the Vasus
themselves and through Agni as his mouth is satisfied merely
with seeing that nectar. He enters that very form and comes
forth from that form.

4. As long as the sun shall rise in the east and set in the
west, so long will he compass the overlordship and the chief
sovereignty (svarajya) of the Vasus.

SEVENTH KHANDA

i. Now, the Rudras live upon what is the second nectar
[i. e. the Yajur- Veda] through Indra as their mouth. Verily,
the gods neither eat nor drink. They aie satisfied merely
with seeing that nectar.

3. These enter that [white] form and come forth from that
form.

3. He who knows thus that nectar becomes one of the
Rudras themselves and through Indra as his mouth is satisfied
merely with seeing that nectar. He enters that very form and
comes forth from that form.

4. As long as the sun shall rise in the east and set in the
west, twice so long will it rise in the south and set m the north,
and just that long will he compass the overlordship and the
chief sovereignty of the Rudras.

EIGHTH KHANDA

1. Now, the Adityas live upon what is the third nectar
[i. e. the Sama-Veda] through Varuna as their mouth. Verily,
the gods neither eat nor drink. They are satisfied merely
with seeing that nectar.

2. These enter that [dark] form and come forth from that
form.

3. He who knows thus that nectar becomes one of the
Adityas themselves and through Varuna as his mouth is

205

3.8.3-] CHANDOGYA UPANISHAD

satisfied merely with seeing that nectar. He enters that very
form and comes forth from that form,

4. So long as the sun shall rise in the south and set in the
north, twice so long will it rise in the west and set in the east,
and just that long will he compass the over-lordship and the
chief sovereignty of the Adityas.

NINTH KHAXDA

1. Now, the Maruts live upon what is the fourth nectar
[i.e. the Atharva-Veda] through Soma as their mouth. Verily,
the gods neither eat nor drink. They are satisfied merely with
seeing that nectar.

2. These enter that [exceedingly dark] form and come forth
from that form.

3. He who knows thus that nectar becomes one of the
Maruts themselves and through Soma as his mouth is satisfied
merely with seeing that nectar. He enters that very form and
comes forth from that form.

4. As long as the sun shall rise in the west and set in the
east, twice so long will it rise in the north and set in the south,
and just that long will he compass the overlordship and the
chief sovereignty of the Maruts.

TENTH KHANDA

1. Now, the Sadhyas live upon what is the fifth nectar [i. e.
the Upanishads] through Brahma as their mouth. Verily, the
gods neither eat nor drink. They are satisfied merely with
seeing that nectar.

2. These enter that form [which seems to tremble in the
middle of the sun] and come forth from that form.

3. He who knows thus that nectar becomes one of the
Sadhyas themselves and through Brahma as his mouth is
satisfied merely with seeing that nectar. He enters that very
form and comes forth from that form.

4. As long as the sun shall rise in the north and set in the
south, twice so long will it rise in the zenith and set in the
nadir, and just that long will he compass the overlordship
and the chief sovereignty of the Sadhyas.

306

CHANDOGYA UPANISHAD [-3.12.4

ELEVENTH KHANDA

i. Henceforth, after having risen in the zenith, it will no
more rise nor set. It will stand alone in the middle. On this
point there is this verse : —

2. In yonder sphere it has not set,1
Nor ever has it nsen up;
And by the truth of this, ye gods,
Of Brahma let me not be robbed.

3. Verily, it neither rises nor sets for him, it is evermore
day for him, who knows thus this mystic doctrine (upanisad]
of Brahma.

4. Brahma told this to Prajapati; Prajapati, to Manu ;
Mami, to his descendants. To Uddalaka Arum, as being the
eldest son, his father declared this Brahma.

5. Verily, a father may teach this Brahma to his eldest son
or to a worthy pupil, [6] [but] to no one else at all Even if
one should offer him this [earth] that is encompassed by water
and filled with treasure, [he should say] : £ This, truly, is more
than that ! This, truly, is more than that ! '

TWELFTH KHANDA
The Gayatri meter as a symbol of all that is

1. Verily, the Gayatri meter is everything here that has
come to be, whatsoever there is here. Verily, the Gayatri is
speech. Verily, speech both sings of (gdyati) and protects
(trayate) everything here that has come to be.

2. Verily, what this Gayatri is — that is the same as what
this earth is ; for on it everything here that has come to be is
established. It does not extend beyond it.

3. Verily, what this earth is—that is the same as what the
body in man here is ; for in it these vital breaths are established.
They do not extend beyond it.

4. Verily, what the body in man is — that is the same as
what the heart within man here is ; for on it these vital breaths
are established. They do not extend beyond it.

1 Adopting Boh.tlingk's emendation, nimumtoca, for the impossible na nimloca.

207

3-I2.5-] CHANDOGYA UPANISHAD

5. This is the four-quartered sixfold Gayatil. With
reference to it a Rig verse states: —

6. His greatness is of such extent,
Yet Purusha is greater still.
All beings are one fourth of him ;
Three fourths, the immortal in the sky.1

7. Verily, what Is called Brahma— that is the same as what
the space outside of a person is. Verily, what the space
outside of a person is — [8] that is the same as what the space
within a person is. Verily, what the space within a person
is — [9] that is the same as what the space here within the
heart is. That is the Full, the Non-active.2 Full, non-
active prosperity he obtains who knows this.

THIRTEENTH KHANDA
The five door-keepers of the heavenly world

1. Verily, indeed, this heart here has five openings for the
gods.

As for its eastern opening — that is the Pi ana breath, that is
the eye, that is the sun. One should reverence that as glow
and as food. He becomes glowing and an eater of food who
knows this.

2. Now, as for its southern opening— that is the Vyana
breath, that is the ear, that is the moon. One should rever-
ence that as prosperity and splendor. He becomes prosperous
and splendid who knows this.

3. Now, as for its western opening— that is the Apana
breath, that is speech, that is fire. One should reverence that
as eminence in sacred knowledge and as food. He becomes
eminent in sacred knowledge and an eater of food who knows
this.

4. Now, as for its northern opening-— that is the Samana
breath, that is mind, that is the rain-god (Parjanya). One
should reverence that as fame and beauty. He becomes
famous and beauteous who knows this.

5. Now as for its upper opening— that is the Udana breath,

1 RV. 10. 90. 3, with slight variations.
8 This same characterization is found at Erih. 2, i. 5.
308

CHANDOGYA UPANISHAD [-

that is wind, that is space. One should reverence that as
vigor and greatness. He becomes vigorous and great who
knows this.

6. Verily, these same are five Brahma-men, door-keepers of
the heavenly world. Who knows these thus as five Brahma-
men, as door-keepers of the heavenly world, in his family
a hero is born. He reaches the heavenly world who knows
these thus as five Brahma-men, door-keepers of the heavenly
world.

The ultimate exists within oneself

7. Now, the light which shines higher than this heaven, on
the backs of all, on the backs of everything, in the highest
worlds, than which there are no higher— verily, that is the
same as this light which is here within a person.

There is this seeing of it— [8] when one perceives by touch
this heat here in the body. There is this hearing of it— when
one closes his ears and hears as it were a sound, as it were
a noise, as of a fire blazing. One should reverence that light
as something that has been seen and heard. He becomes
one beautiful to see, one heard of in renown, who knows
this — yea, who knows this !

FOURTEENTH
The individual soul identical with the infinite Brahma

i. 'Verily, this whole world is Brahma. Tranquil, let one
\vorship It as that from which he came forth, as that into
which he will be dissolved, as that in which he breathes.2

Now, verily, a person consists of purpose (kratu-maya).
According to the purpose which a person has in this world,
thus does he become on departing hence. So let him form for
himself a purpose.

s. He who consists of mind, whose body is life (prana\
whose form is light, whose conception is truth, whose soul
(dtmati) is space, containing all works, containing all desires,
containing all odors, containing all tastes, encompassing this

1 This section, which occurs also as Sat. Br. 10. 6. 3, constitutes the famous
Sandilya-mdya, or Doctrine of Sandilya.

2 Thus Sankara explains the threefold mystic epithet taj- fa-Ian.

3-I4-H CHANDOGYA UPANISHAD

whole world, the unspeaking, the unconcerned— [3] this Soul
of mine within the heart is smaller than a grain of rice, or a
barley-corn, or a mustard-seed, or a grain of millet, or the
kernel of a grain of millet ; this Soul of mine within the heart
is greater than the earth, greater than the atmosphere, greater
than the sky, greater than these worlds.

4. Containing all works, containing all desires, containing all
odors, containing all tastes, encompassing this whole world, the
unspeaking, the unconcerned — this is the Soul of mine within
the heart, this is Brahma. Into him I shall enter on departing
hence.

If one would believe this, he would have no more doubt. —
Thus used Sandilya to say— yea, Sandilya!

FIFTEENTH KHAKDA
The universe as a treasure- chest and refuge

i. The chest whose space is atmosphere,
With earth for bottom, ne'er decays.
Its corners are the poles of heaven.
Its, upper opening is the sky.
This chest is one containing wealth.
Within it everything here rests.

2. Its eastern quarter is named Sacrificial Ladle (/>//«?). l
Its southern quarter is named Over-powering.2 Its western
quarter is named Queen (rdjm)? Its northern quarter is
named Wealthy.4 The wind Is the child of these quarters
of heaven. He who knows this wind thus as the child of
the quarters of heaven mourns not for a son.

c I here know this wind thus as the child of the quarters of
heaven. Let me not mourn for a son.'

3, * I take refuge in the imperishable chest with this one,
with this one, with this one/ 5

1 For one faces the east when one offers a sacrifice for oneself (juhute).

3 For it is the region of Yama, the god of the dead.

8 For it is the region of King {rajan} Varana, or because of the red (raga} of
t\\ ilight.

* For it is the region presided over by Ktibera, the god of wealth.— These are
Sankara's explanations of the four epithets.

8 bankara explains that the son's name is here to be said three times.

3IO

CHANDOGYA UPANISHAD [-3.16.3

e I take refuge in breath (prana}^ with this one, with this one,
with this one.5

' I take refuge in bhur with this one, with this one, with
this one.'

' I take refuge in bkuvas with this one, with this one, with
this one/

£ I take refuge in svar with this one, with this one, with this
one.J

4. When I said, <I take refuge in breath'— breath, verily,
is everything here that has come to be, whatsoever there is.
So it was in this I took refuge,

5. So when I said, * I take refuge in bhur? what I said was :
6 1 take refuge in earth ; I take refuge in atmosphere ; I take
refuge in sky.'

6. So when I said, c I take refuge in bhtmasl what I said was :
( I take refuge in Agni (Fire) ; I take refuge in Vayu (Wind) ;
I take refuge in Aditya (Sun).'

7. So when I said, ' I take refuge in svar? what I said was :
' I take refuge in the Rig- Veda; I take refuge in the Yajur-
Veda ; I take refuge in the Sama-Veda.3 That was what I
said.

SIXTEENTH KHANDA
A person's entire life symbolically a Soma-sacrifice

1. Veiily, a person is a sacrifice. His [first] twenty- four
years are the morning Soma-libation, for the Gayatri meter
has twenty-four syllables and the morning Soma-libation is
offered with a Gayatri hymn. The Vasus are connected with
this part of the sacrifice. Verily, the vital breaths (prdnd) are
the Vasus, for they cause everything here to continue (Vvas).

2. If any sickness should overtake him in this period of life,
let him say : ' Ye vital breaths, ye Vasus, let this morning
libation of mine continue over to the mid-day libation. Let
not me, the sacrifice, be broken off in the midst of the vital
breaths, of the Vasus.' He arises from it ; he becomes free
from sickness.

3. Now the [next] forty-four years are the mid-day libation,

1 That is, in wind, the breath of the world-alL

3- 1 & 3-1 CHANDOGYA UPANISHAD

for the Trishtubh meter has forty-four syllables and the mid-
day libation is offered with a Trishtubh hymn. The Rudras
are connected with this part of the sacrifice. Verily, the vital
breaths are the Rudras, for [on departing] they cause every-
thing here to lament (Vrud).1

4. If any sickness should overtake him in this period of life,
let him say : * Ye vital breaths, ye Rudras, let this mid-day
libation of mine continue over to the third libation. Let not
me, the sacrifice, be broken off in the midst of the vital breaths,
of the Rudras.' He arises from it, he becomes free from
sickness.

5. Now. the [next] forty-eight years are the third libation,
for the Jagati meter has forty-eight syllables and the third
libation is offered with a Jagati hymn. The Adityas are
connected with this part of the sacrifice. Verily, the vital
breaths are the Adityas, for [on departing] they take every-
thing to themselves (adadate}.

6. If any sickness should overtake him in this period of life,
let him say: 'Ye vital breaths, ye Adityas, let this third
libation of mine continue to a full length of life. Let not me,
the sacrifice, be broken off in the midst of the vital breaths,
of the Adityas.' He arises from it ; he becomes free from
sickness.

7. Verily, it was this that Mahidasa Aitareya knew when
he used to say : ' Here, why do you afflict me with this sick-
ness— me, who am not going to die with it?' He lived
a hundred and sixteen years. He lives to a hundred and six-
teen years who knows this.2

SEVENTEENTH KHANDA

i« When one hungers and thirsts and does not enjoy him-
self— that is a Preparatory Consecration Ceremony (dtksa).

2. When one eats and drinks and enjoys himself— then he
joins in the Upasada ceremonies.3

1 This same etymological explanation occurs at Brih. 3. 9. 4.

2 That is, who knows this doctrine of the 24 + 44 + 48 years.

* Ihe ceremonies which constitute a part of the Jyotistoma (Praise of Light)
form of the Soma sacrifice and during which the sacnficer is allowed a certain
amount of food.

CHANDOGYA UPANISHAD [-3.18.2

3. When one laughs and eats and practises sexual intercourse
—then he joins in the Chant and Recitation (stuta-sastrd).

4. Austerity, alms-giving, uprightness, harmlessness, truth-
fulness— these are one's gifts for the priests.

5. Therefore they say : ' He will procreate (sosyati) I He
has procreated (asosta) I'1— that is his rebirth (puuar-titpadana).
Death is an ablution after the ceremony.

6. When Ghora Angirasa explained this to Krishna, the
son of DevakI, he also explained —for he had become free
from desire — ' In the final hour one should take refuge in
these three thoughts: "You are the Indestructible; you are
the Unshaken ; you are the very essence of life (prana)? '
On this point there are these two Rig verses :—

7. Proceeding from primeval seed,
[The early morning light they see,
That gleameth higher than the heaven].3
Fiom out of darkness all around,
We, gazing on the higher light —
Yea, gazing on the higher light —
To Surya, god among the gods,
We have attained — the highest light 1
— yea, the highest light!8

EIGHTEENTH KHANDA
The fourfold Brahma in the individual and in the world

i. One should reverence the mind as Brahma. — Thus with
reference to the self.

Now with reference to the divinities. — One should reverence
space as Brahma.

— This is the twofold instruction with reference to the self
and with reference to the divinities.

3. That Brahma has four quarters.4 One quarter is speech.

1 In. this exposition of the similarities between man and the sacrifice these two
words are used in a double signification. They mean also, m relation to the
sacrifice : * He will press out [the Soma juice] I He has pressed [it] out I *

a SV. i. i, 10, varying slightly from RV. 8. 6. 30.

* VS. 20. 21, varying slightly from RV. i. 50. 10.

4 Referring to RV. 10. 90. 3, already quoted at Chand. 3. 1 2. 5.

313

3- 1 8. a-] CHANDOGYA UPANISHAD

One quarter is breath. One quarter is the eye. One quarter
is the ear. — Thus \\ith reference to the self.

Now with reference to the divinities.— One quarter is Agni
(Fire). One quarter is Vayu (Wind). One quarter is Aditya
(the Sun). One quarter is the quarters of heaven.

—This is the twofold instruction with reference to the self
and with reference to the divinities.

3. Speech, truly, is a fourth part of Brahma. It shines and
glows with Agni as its light. He shines and glows with fame,
with splendor, and with eminence in sacred knowledge who
knows this.

4. Breath, truly, is a fourth part of Brahma. It shines and
glows with Vayu as its light. He shines and glows with fame,
with splendor, and with eminence in sacred knowledge who
knows this.

5. The eye, truly, is a fourth part of Brahma. It shines and
glows with Aditya as its light. He shines and glows with
fame, with splendor, and with eminence in sacred knowledge
who knows this.

6. The ear, truly, is a fourth part of Brahma. It shines and
glows with the quarters of heaven as its light. He shines
and glows with fame, with splendor, and with eminence in
sacred knowledge who knows this — yea3 who knows this !

NINETEENTH KHANDA

The cosmic egg

1. The sun is Brahma — this is the teaching. A fuither
explanation thereof [is as follows].

In the beginning this world was merely non-being. It was
existent* It developed. It turned into an egg. It lay for
the period of a year. It was split asunder. One of the two
eggshell-parts became silver, one gold.

2. That which \\as of silver is this earth. That which was
of gold is the sky. What was the outer membrane is the
mountains. What was the inner membrane is cloud and mist.
What were the veins are the rivers. What was the fluid
within is the ocean.

CHANDOGYA UPANISHAD [-4.1.5

3. Now, what was born therefrom is yonder sun. When
it was born, shouts and hurrahs, all beings and all desires rose
up toward it. Therefore at its rising and at its every return
shouts and hunahs, all beings and all desires rise up toward it.

4. He who, knowing it thus, reverences the sun as Brahma —
the prospect is that pleasant shouts will come unto him and
delight him — yea, delight him 1

FOURTH PRAPATHAKA
Conversational instructions

FIRST KHANDA

The story of Janasruti and Raikya • wind and breath,
as snatchers-unto-themselves

1. Oml Now there was Janasruti, the great-grandson [of
Jana^ruta], a pious dispenser, a liberal giver, a preparer of
much food. He had rest-houses built everywhere with the
thought, ' Everywhere people will be eating of my food.5

2. Now then, one time swans flew past in the night, and
one swan spoke to another thus : £ Hey ! Ho ! Short-sight !
Short-sight ! The light of Jana^ruti, the great-grandson [of
Janasruta], has spread like the sky. Do not touch it, lest it
burn you up 1 '

3. To it the other one then replied : c Come ! Who is that
man of whom you speak as if he were Raikva, the man with
the cart ? '

' Pray, how is it with Raikva, the man with the cart ? '

4. ' As the lower throws of dice all go to the highest throw,
to the winner, so whatever good thing creatures do, all goes
to him. I say the same thing of whoever knows what he
knows.1

5. Now Janasruti, the great-grandson [of Janasruta], over-
heard this. Then when he rose he said to the attendant * :
* Lo ! you speak [of me] as if I were Raikva, the man with
the cart ! '

4 Pray, how is It with Raikva, the man with the cart ? *

1 Whose custom it is continually to flatter his master.

315

4 i. 6-] CHANDOGYA UPAXISHAD

6. ' As the lower threw s of dice all go to the highest throw,
to the winner, so to this man, whatever good thing creatures
do, all goes to him. I say the same thing of whoever kno\\s
v.hat he knows.'

7. Then the attendant, having sought, came back, saying,
; I did not find him/

Then he said to him : £ Oh ! Where one searches for a Brah-
man, theie seek for him/

8. He approached a man who was scratching the itch under-
neath a cart, and said to him : ' Pray, Sir, are you Raikva, the
man with the cart ? '

c Oh ! I am, indeed/ he acknowledged.

Then the attendant went back, and said: el have found him.1

SECOND K HAND A

i. Then Janasruti, the great-grandson [of Janasruta], took
six hundred cows and a gold necklace and a chariot drawn by
a she-mule, and \\ent back to him.

He said to him : [3] £ Raikva, here are six hundred cows,
and here is a gold necklace, and here is a chariot drawn by
a she-mule. Now, Sir, teach me that divinity — the divinity
\\hich you reverence.'

3. And to him then the other replied : * Oh ! Necklace and
carriage along with the cows be yours, 0 Sudra ! '

And then again J anasruti, the great-grandson [of Janasruta],
taking a thousand cows and a gold necklace and a chariot
drawn by a she-mule, and his daughter too, went unto him.

4. Then he spoke unto him : ' Raikva, here are a thousand
cows, and here is a gold necklace, and here is a chariot drawn
by a she-mule, and here is a wife, and here is the village in
v,hich you dwell. Pray, Sir, do you teach me.'

5. Then, lifting up her face toward himself, he [i. e. Raikva]
said: ' He has brought these [cows] along! — Sudra, merely
with this face you would cause me to speak/

— So those are called the Raikvaparna [villages], among the
people of the Mahavrishas, where at his offer1 he lived.
Then he said to him : —

1 Literally, ' f or him J (asmai).

CHANDOGYA UPANISHAD [-43.8

THIRD K HAND A

i. £The Wind (Vayu), verily, is a snatcher-unto-itself.
Verily, when a fire blows out, it just goes to the Wind. When
the sun sets, it just goes to the Wind. When the moon sets,
it just goes to the Wind.

3. When water dries, goes up, it just goes to the Wind.
For the Wind, truly, snatches all here to itself. — Thus with
reference to the divinities.

3. Now with reference to oneself. —

Breath (prdna), verily, is a snatcher-unto-itself. When one
sleeps, speech just goes to breath ; the eye, to breath ; the ear,
to breath ; the mind, to breath ; for the breath, truly, snatches
all here to itself.

4. Verily, these are two snatchers-unto-themselves : the
Wind among the gods, breath among the vital breaths.

5 Now, once upon a time when Saunaka Kapeya and
Abhipratarin Kakshaseni were being served with food, a stu-
dent of sacred knowledge begged of them. They did not give
to him.

6. Then he said : —

" One God (deva) has swallowed up four mighty beings

(mahdfman).

Who is that world's protector, O Kapeya ?
Him mortal men perceive not, though abiding
In manifolded forms, Abhipratarin.

Verily, this food has not been offered to whom it belongs."

7. Then Saunaka Kapeya, considering this, replied : —

" The Self (atman) of gods, of creatures Procreator,
With golden teeth Devourer, truly Wise One —
His mightiness they say is tmly mighty ;
He eats what is not food, and is not eaten.

Thus, verily, O student of sacred knowledge, do we reverence
It. — Give ye him alms."

8. Then they gave to him.

These five l and the other five 2 make ten, and that is the

1 Wind, fire, sun, moon, and water. Cf. 4. 3. I, 2.
3 Breath, speech, eye, ear, and mind. Cf. 4. 3. 3.

4-3-H CHANDOGYA UPANISHAD

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

FOURTH KHAOTA
Satyakama instructed concerning four quarters of Brahma

1. Once upon a time Satyakama Jabala addressed his mother
Jabala : ' Madam ! I desire to live the life of a student of
sacred knowledge. Of what family, pray, am I ? 5

2. Then she said to him . * I do not know this, my dear — of
what family you are. In my youth, when I went about a great
deal serving as a maid, I got you. So I do not know of what
family you are. However, I am Jabala by name ; you are
Satyakama by name. So you may speak of yourself as
Satyakama Jabala/

3. Then he went to Haridrumata Gautama, and said : e I will
live the life of a student of sacred knowledge. I will become
a pupil of yours, Sir/

4. To him he then said: ' Of what family, pray, are you, my
dear?3

Then he said : e I do not know this, Sir, of what family I am.
I asked my mother. She answered me: ".In my youth, when
I went about a great deal serving as a maid, I got you. So
I do not know this, of what family you are. However, I am
Jabala by name; you are Satyakama by name." So I am
Satyakama Jabaia, Sir/

5- To him he then said : ' A non-Brahman (a-brahmana)
would not be able to explain thus. Bring the fuel, my dear.
I will receive you as a pupil. You have not deviated from
the truth/

After having received him as a pupil, he separated out four
hundred lean, \veak cows and said : f Follow these, my dear.'

As he was driving them on, he said : * I may not return
without a thousand/ So he lived away a number of years.
When they came to be a thousand,

1 The name of an early mythological ^presentation of original matter ; also the
name of a meter of ten sjllables.

318

CHANDOGYA UPANISHAD [-4.6.4

FIFTH KHANDA

[j] then the bull spoke to him, saying: ' Satyakama ! 5

< Sir !' he replied.

* We have reached a thousand, my dear. Bring us to the
teacher's house. [2] And let me tell you a quarter of
Brahma.'

« Tell me, Sir.1

To him it then said : ' One sixteenth is the east. One six-
teenth is the west. One sixteenth is the south. One sixteenth
is the north. This, verily, my dear, is the quarter of Brahma,
consibting of four sixteenths, named the Shining.

3. He who, knowing it thus, reverences a quartet of Brahma,
consisting of four sixteenths, as the Shining, becomes shining
in this world. Then he wins shining worlds who, knowing it
thus, reverences a quarter of Brahma, consisting of four six-
teenths, as the Shining.

SIXTH KHANDA

1. Fire will tell you a quarter.'

He then, when it was the morrow, drove the cows on.
Where they came at evening, there he built a fire, penned in
the cows, laid on fuel, and sat down to the west of the fire,
facing the east.

3. The fire spoke to him, saying: * Satyakama ! '

4 Sir!' he replied.

3. * Let me tell you, my dear, a quarter of Brahma.'
' Tell me, Sir.'

To him it then said : e One sixteenth is the earth. One
sixteenth is the atmosphere. One sixteenth is the sky. One
sixteenth is the ocean. This, verily, my dear, is the quarter
of Brahma, consisting of four sixteenths, named the Endless.

4. He who, knowing it thus, reverences a quarter of Brahma,
consisting of four sixteenths, as the Endless, becomes endless
in this world. Then he wins endless worlds who, knowing it
thus, reverences a quarter of Brahma, consisting of four six-
teenths, as the Endless.

$19

4-7-I-] CHANDOGYA UPAXISHAD

SEVENTH KHAXDA

i. A swan will tell you a quarter.'

He then, when it was the morrow, drove the cows on.
Where they came at evening, there he built a fire, penned in
the cows, laid on the fuel, and sat down to the west of the fire,
facing the east.

a. A swan flew down to him, and spoke to him, saying :
c Satyakama ! '

' Sir ! ' he replied.

3. c Let me t^ll you, my dear, a quarter of Brahma/
: Tell me, Sir.5

To him it then said : £ One sixteenth is fire. One sixteenth
is the sun. One sixteenth is the moon. One sixteenth is
lightning.

This, verily, my dear, is the quarter of Brahma, consisting
of four sixteenths, named the Luminous.

4. He who, knowing it thus, reverences a quarter of Brahma,
consisting of four sixteenths, as the Luminous, becomes lumi-
nous in this world. Then he wins luminous worlds who,
knowing it thus, reverences a quarter of Brahma, consisting
of four sixteenths, as the Luminous.

EIGHTH KHANDA

i . A diver-bird will tell you a quarter.'

He then, when it was the morrow, drove the cows on.
Where they came at evening, there he built a fire, penned in
the cows, laid on fuel, and sat down to the west of the fire,
facing the east.

3. A diver-bird flew down to him, and spoke to him,
saying: * Satyakama!'

( Sir 1 ' he replied.

3. * Let me tell you, my dear, a quarter of Brahma.'

1 Tell me, Sir,3

To him it then said: 'One sixteenth is breath. One
sixteenth is the eye. One sixteenth is the ear. One sixteenth
is mind. This, verily, my dear, is the quarter of Brahma,
consisting of four sixteenths, named Possessing-a-support.

320

CHANDOGYA UPANISHAD [-4.10.4

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

NINTH KHANDA

T. Then he reached the teacher's house. The teacher spoke
to him, saying : * Satyakama ! '

( Sir ! ' he replied.

2. ' Verily, my dear, you shine like a Brahma-knouer.
Who, pray, has instructed you ? '

1 Others than men/ he acknowledged. ' But do you yourself
please speak to me ; [3] for I have heard from those who are
like you, Sir, that the knowledge which has been learned from
a teacher best helps one to attain his end.'

To him he then declared it. In it then nothing whatsoever
was omitted — yea, nothing was omitted.

TENTH KHANDA
Brahma as life, joy, and the void

1. Now, verily, Upakosala Kamalayana dwelt with Satya-
kama Jabala as a student of sacred knowledge. For twelve
years he tended his fires. Then, although accustomed to allow
other pupils to return home, him he did not allow to return.

2. His wife said to him : £ The student of sacred knowledge
has performed his penance. He has tended the fires well. Let
not the fires anticipate you in teaching him. Teach him your-
self.'

But he went off on a journey without having told him.

3. Then, on account of sickness, he [i. e. Upakosala] took to
not eating.

The teacher's wife said to him : c Student of sacred knowledge,
eat. Why, pray, do you not eat ? '

Then he said : * Many and various are the desires here in
this man. I am filled up with sicknesses. I will not eat.3

4. So then the fires said among themselves : * The student of

4. io. 4-] CHANDOGYA UPANISHAD

sacred knowledge has performed his penance. He has tended
us well. Come ! Let us teach him/

Then they said to him: [5] 'Brahma is life (prdna}.
Biahtna is joy. Brahma is the void.'

Then he said : ' I understand that Brahma is life. But joy
and void I do not understand/

They said : £ Joy (ka) — verily, that is the same as the Void (kha).
The Void— verily, that is the same as Joy/ And then they
explained to him life and space.

ELEVENTH KHANDA

The same person in tlie sun, the moon, and lightning
as in fire and other objects

I. So then the householder's (Garhapatya) fire instructed
him: * Earth, fire, food, sun [are forms of me. But] the
Person who is seen in the sun— I am he ; I am he indeed !'

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

TWELFTH KHANDA

I. So then the southern sacrificial (Anvaharyapacana) fire
instructed him : 'Water, the quarters of heaven, the stars, the
moon [are forms of me. But] the Person who is seen in the
moon — I am he ; I am he indeed ! '

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

THIRTEENTH KHAKDA

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

CHANDOGYA UPANISHAD [-4-15-3

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

FOURTEENTH KHANDA
The soul, and its way to Brahma

1. Then the fires said: 'Upakosala dear, you have this
knowledge of ourselves and the knowledge of the Soul (Atman).
But the teacher will tell you the way.3

Then the teacher returned. The teacher spoke to him,
saying: 'Upakosala!'

2. ' Sir ! ' he then replied.

' Your face, my dear, shines like a Brahma-knowrerjs. Who,
pray, has instructed you ? '

f Who, pray, would instruct me, Sir ? ' — Here he denied it. as
it were. — * These ! They are of this appearance now, but they
were of a different appearance ! * — Here he alluded to the
fires. —

£ What, pray, my dear, did they indeed tell you ? '

3. f This — ' he acknowledged.

£ Verily, my dear, they did indeed tell you the worlds. But
I will tell you something. As water adheres not to the leaf of
a lotus-flower, so evil action adheres not to him who knows
this.5

1 Tell me, Sir.'

To him he then said : —

FIFTEENTH KHANDA

1. ' That Person who is seen in the eye — He is the Self
(Atman),' said he. ' That is the immortal, the fearless. That
is Brahma. So even if they pour clarified butter or water on
that, it goes away to the edges.

2. They call this " Loveliness-uniter " (samyad^amd)^ for all
lovely things (varna) come together (samyanti) unto it. All
lovely things come together unto him who knows this.

3. And this is also w Goods-bringer " (yamani}, for it brings

233

5- 3-] CHANDOGYA UPANISHAD

(\/ni) all goods (vama}. He brings all goods who knows
this.

4. And this one is also " Light-bringer " (bhamam\ for it
shines ( \/bha) in all worlds. He shines in all worlds who
knows this.

5. Now, whether they perform the cremation obsequies in
the case of such a person or not, they [i. e. the dead] pass over
into a flame ; from a flame, into the day ; from the day, into
the half-month of the waxing moon ; from the half-month of
the waxing moon, into the six months during which the sun
moves northwards ; from the months, into the year ; from the
year, into the sun ; from the sun, into the moon ; from the moon,
into lightning. There there is a Person (purusd) who is
non-human (a-manava).

6. He leads them on to Brahma. This is the way to the
gods,1 the way to Brahma. They who proceed by it return not
to the human condition here — yea, they return not ! '

SIXTEENTH KHANDA
The Brahman priest properly silent at the sacrifice

i. Verily, he who purifies here2 is a sacrifice. Truly, when
he moves, he purifies this whole world. Since when he moves
iyan) he purifies this whole world, therefore indeed he is a
sacrifice (yajna).

His two paths are mind and speech.

3. Of these the Brahman priest (brahma) forms one with his
mind ; the Hotri, the Adhvaryu, and the Udgatri priests, the
other with speech.

In case, after the morning litany has commenced, the Brah-
man priest interrupts before the concluding verse, [3] he forms
only one path. The other becomes discontinued.

As a one-legged man walking, or a chariot proceeding with
one wheel, suffers injury, so his sacrifice suffers injury. The
institutor of the sacrifice suffers injury after the sacrifice
which suffers injury. He becomes worse off by having
sacrificed.

2 This same way is described subsequently at 5. 10. 1-2.
8 That is, the wind.

CHANDOGYA UPANISHAD [-4.17.6

4. But in case, after the morning litany has commenced, the
Brahman priest does not interrupt before the concluding verse,
they form both paths; the other does not become discon-
tinued.

5. As a two-legged man walking, or a chariot proceeding
with both wheels, is well supported, so his sacrifice is well
supported. The institutor of the sacrifice is well supported
after the sacrifice which is well supported. He becomes better
off by having sacrificed.

SEVENTEENTH KHANBA

How the Brahman priest rectifies mistakes in the
sacrificial ritual

1. Prajapati brooded upon the worlds. As they were being
brooded upon, he extracted their essences : fire from the earth,
wind from the atmosphere, the sun from the sky.

2. Upon these three deities he brooded. As they were
being brooded upon, he extracted their essences : from the fire,
the Rig verses ; from the wind, the Yajus formulas ; the Saman
chants^ from the sun.

3. Upon this threefold knowledge he brooded. As it was
being brooded upon, he extracted its essences : bhur from the
Rig verses, bhuvas from the Yajus formulas, svar from the
Saman chants.

4. So if there should come an injury in connection with the
Rig verses, one should make an oblation in the householder's
(Garhapatya) fire with the words c bhur \ Hail ! ' So by the
essence of the Rig verses themselves, by the power of the Rig
verses he mends the injury to the Rig verses of the sacrifice.

5. Moreover, if there should come an injury in connection
with the Yajus formulas, one should make an oblation in the
southern (Dakshina) fire with the words 'bhuvasl Hail!3 So
by the essence of the Yajus formulas themselves, by the power
of the Yajus formulas he mends the injury to the Yajus
formulas of the sacrifice.

6. Moreover, if there should come an injury in connection
with the Saman chants, one should make an oblation in the
eastern (Ahavanlya) fire with the words ' war \ Hail i ' So by

Q

4.I7-H CHANDOGYA UPANISHAD

the essence of the Saman chants, by the po\ver of the Saman
chants he mends the injury to the Saman chants of the sacrifice.
7. So, as one would mend gold with borax-salt, silver with
gold, tin with silver, lead with tin, iron with lead, wood with
iron or with leather, [8] even so with the power of those worlds,
of those divinities, of that triple knowledge one mends the
injury to the sacrifice. Verily, that sacrifice is healed in which
there is a Brahman priest who knows this.

9. Verily, that sacrifice is inclined to the north1 in which
there is a Brahman priest who knows this. Verily, there is
this song on the Brahman priest \\ho knows this : —

Whichever way he2 turns himself,

In that same way goes [10] common man.

The Brahman priest alone protects

The sacnficers3 like a dog.4

Verily, the Brahman priest who knows this guards the
sacrifice, the institutor of the sacrifice, and all the priests.
Therefore one should make as his Brahman priest one who
knows this, not one who does not know this — yea, not one
who does not know this.

FIFTH PRAPATHAKA

Concerning breath, the soul, and the Universal

Soul

FIRST KHANDA

The rivalry of the five bodily functions, and tlie
superiority of breatft

i. Oni \ Verily, he who knows the chiefest and best,
becomes the chiefest and best. Breath, verily, is the chiefest
and best.

1 That is, auspicious.— {sankara.

2 The Brahman priest That is, the Brahman is the leader of mankind. But
Sankara interprets . * Wherever it goes back (i. e. there is a defect in the sacrifice j,
thither the man (i.e. the Brahman) goes, to mend the defect with his knowledge/
Deussen interprets these lines :

' Whichever way one turns himself,
Thereon a human being goes.'
Max Muller suggests still another idea.

3 The word kurun may also mean ' the Kuru people.'

* Adopting, as do BR. and Deussen, the reading $va instead of afva, * a mare.'

2,2,6

CHANDOGYA UPANISHAD [-5.1.10

a. Verily, he who knows the most excellent, becomes the
most excellent of his own [people]. Speech, verily, is the
most excellent.

3. Verily, he who knows the firm basis, has a firm bas's
both in this world and in the yonder. The eye, verily, is a
firm basis.

4. Verily, he who knows attainment — for him wishes are
attained, both human and divine. The ear, verily, is attain-
ment.

5. Verily, he who knows the abode, becomes an abode of his
own [people]. The mind, verily, is the abode.

6. Now, the Vital Breaths (prdna}1 disputed amongthemselves
on self-superiority, saying [in turn] : ' I am superior ! 3 * I am
superior ! '

7. Those Vital Breaths went to Father Prajapati, and said :
* Sir ! Which of us is the most superior? '

He said to them : 'That one of you after whose going off
the body appears as if it were the very worst off— he is the
most superior of you/

8. Speech went off. Having remained away a year, it
came around again, and said : ' How have you been able to
live without me ? '

* As the dumb, not speaking, but breathing with the breath,
seeing with the eye, hearing with the ear, thinking with the
mind. Thus/

Speech entered in.

9. The Eye went off. Having remained away a year,
it came around again, and said : * How have you been able to
live without me ? '

* As the blind, not seeing, but breathing with the breath,
speaking with speech, hearing with the ear, thinking with the
mind. Thus.'

The Eye entered in.

10. The Ear went off. Having remained away a year,
it came around again, and said : ' How have you been able to
live without me ? '

1 The word might almost be translated * Senses * ; but c Functions ' would perhaps
more accurately represent the quaint old idea in the modern scientific terminology.
— Cf. the other accounts of this rivalry at Bnh. 6. I. 7-14 and Kaush. 3. 3.

227 Q 3

5.i. lo-] CHAXDOGYA UPANISHAD

'As the deaf, not hearing, but breathing with the breath,
speaking with speech, seeing with the eye, thinking with the
mind. Thus.J

The Ear entered in.

11. The Mind uent off. Having remained away a year,
it came around again, and said : { How have you been able to
live without me? 3

*As simpletons, mindless, but breathing with the breath,
speaking with speech, seeing with the eye, hearing with the
ear. Thus.5

The Mind entered in.

12. Now when the Breath was about to go off— as a fine
horse might tear out the pegs of his foot-tethers all together,
thus did it tear out the other Breaths all together. They all
came to it, and said : w Sir ! Remain, You are the most
superior of us. Do not go off.'

13. Then Speech said unto that one: :If I am the most
excellent, so are you the most excellent.5

Then the Eye said unto that one : * If I am a firm basis, so
are you a firm basis/

14. Then the Ear said unto that one : ( If I am attainment,
so are you attainment.3

Then the Mind said unto that one : * If I am an abode, so
are you an abode.'

15. Verily, they do not call them ' Speeches,3 nor £ Eyes,3
nor < Ears/ nor { Minds.3 They call them * Breaths ' (prdna),
for the vital breath is all these.

SECOND KHAXDA

1. It said : ' What will be my food ? *

6 Whatever there is here, even to dogs and birds,' they said.

So this, verily, is the food (anna) of breath (ana). Verily,
breath is its evident name. Verily, in the case of one who
knows this, there is nothing whatever that is not food.

2. It said : * What will be my garment ? '
6 Water,5 they said.

Therefore, verily, when people are about to eat, they
enswathe it [Le. the breath] with water both before and

CHANDOGYA UPANISHAD [-5.2.7

after.1 It Is accustomed to receive a garment ; it becomes not
naked.

3 When Satyakama Jabala told this to Gosruti Vaiyagra-
padya, he also said : c Even if one should tell this to a dried-up
stump, branches would be produced on it and leaves would
spring forth.'

Tlie * mixed potion' incantation for the attainment
of greatness

4. Now, if one should wish to come to something great, let
him on the night of a new moon perform the Preparatory
Consecration Ceremony (Diksha), and on the night of the full
moon mix a mixed potion of all sorts of herbs with sour
milk and honey.

' Hail to the chiefest and best ! ' — with these words he should
off era libation of melted butter in the fire and pour the residue
into the potion.

5. ' Hail to the most excellent I '—with these words he should
offer a libation of melted butter in the fire and pour the residue
into the potion.

' Hail to the firm basis ! ' — with these words he should offer
a libation of melted butter in the fire and pour the residue into
the potion.

' Hail to the abode I ' — with these words he should offer
a libation of melted butter in the fire and pour the residue into
the potion.

6. Then, creeping back [from the fire], and taking the potion
in his hollowed hands, he mutters: cThou art He (ama) by
name, for this whole world is at home (ama) in thee, for thou
art pre-eminent and supreme (srestka), king and overlord.
Let him bring me to pre-eminence and supremacy (sraisthya],
kingship and overlordship ! Let me be all this ! ' 2

7. Verily then with this Rig verse 3 he takes a sip at each
hemistich : —

'The food which is god Savitri's/
— here he takes a sip —

1 By sipping at the commencement of a meal and by nosing out the mouth at
the close of the meal— the familiar custom in India.

2 Or, c this world-all.'
* RV. 5. 82. i.

5.2.7-] CHAXDOGYA UPANISHAD

'That for ourselves do we prefer/
— here he takes a sip —

'The best, the all-refreshing food;*
— here he takes a sip —

' The Giver's strength may we attain ! '
— here he takes a sip.

8. After having cleansed the drinking-vessel or goblet, he
lies down to the west of the fire either on a skin or on the
bare ground with voice restrained and self-possessed. If he
should see a woman, he may know that the rite is successful.

9. As to this there is the following verse : —

If during riles done for a wish
One sees a woman in his dieam,
Success he there may recognize
In this appearance of his dream

— In this appearance of his dream.

THIRD KHANDA*
Th.e course of the soul in its reincarnations

1. Svetaketu Aruneya attended an assembly of the Pancalas.
Then Pravahana Jaibali said to him : * Young man, has your
father instructed you? '

1 He has indeed, Sir.'

2. ' Do you know unto what creatures go forth hence ? '
<No; Sir.'

' Do you know how they return again ? '

< No, Sir.'

c Do you know the parting of the two ways, one leading to
the gods, and one leading to the fathers ? '
' No, Sir.'

3. * Do you know how [it is that] yonder world is not filled up?J

< No, Sir.'

* Do you know how in the fifth oblation water comes to
have a human voice ? !
4 No, indeed, Sir.*

4. * Now, pray, how did you say of yourself that you had

1 With the instruction of Svetaketu in Khandas 3-10 compare the parallel
account at Bnh. 6. 2,

230

CHANDOGYA UPANISHAD C-<? <> i

L <iJ *J'

been instructed? Indeed, how could one who would not know
these things speak of himself as having been instructed ? '

Distressed, he then went to his father's place. Then he
baid to him : i Verily, indeed, without having instructed me, you,
Sir, said : " I have instructed you."

5. Five questions a fellow of the princely class (rafanya-
handhu) has asked me. I was not able to explain even one
of them/

Then he [i.e. the father] said: ' As you have told them to
me here, I do not know even one of them. If I had known
them, how would I not have told them to you> '

6. Then Gautama1 went to the king's place. To him,
when he arrived, he [i.e. the king] had proper attention shown!
Then on the morrow he went up to the audience-halL Then
he [i. e. the king] said to him : ' Honored Gautama, you may
choose for yourself a boon of human wealth/

Then he said: c Human wealth be yours, O king ! The word
which you said in the presence of the young man, even that
do you speak to me/

Then he became troubled.

7. ' Wait a while/ he commanded him. Then he said : ' As
to what you have told me, 0 Gautama, this knowledge has
never yet come to Brahmans before you ; and therefore in all
the worlds has the rule belonged to the Kshatriya only/ Then
he said to him : —

FOURTH KHANDA

1. 'Yonder world, verily, O Gautama, Is a sacrificial fire.
In this case the sun is the fuel; the light-rays, the smoke ;
the day, the flame ; the moon, the coals ; the stars, the sparks.

2. In this fire the gods offer faith (sraddha). From this
oblation arises King Soma.

FIFTH KHANDA

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

1 That is, Gautama Arum, the fattier.

5.53-] CHANDOGYA UPAXISHAD

2. In this fire the gods offer King Soma. From this obla-
tion arises rain.

SIXTH KHANDA

1. The earth, verily, O Gautama, is a sacrificial fire. In
this case the year is the fuel ; space, the smoke ; night, the
flame ; the quarters of heaven, the coals ; the intermediate
quarters of heaven, the sparks.

2. In this fire the gods offer rain. From this oblation
arises food.

SEVENTH KHANDA

1. Man, verily, O Gautama, is a sacrificial fire. In this
case speech is the fuel; breath, the smoke; the tongue, the
flame ; the eyes, the coals ; the ear, the sparks.

2. In this fire the gods offer food. From this oblation
arises semen.

EIGHTH KHANDA

1. Woman, verily, O Gautama, is a sacrificial fire. In this
case the sexual organ is the fuel ; when one invites, the smoke ;
the vulva, the flame; when one inserts, the coals; the sexual
pleasure, the sparks.

2. In this fire the gods offer semen. From this oblation arises
the fetus.

NINTH KHANDA

1. Thus indeed in the fifth oblation water comes to have
a human voice.

After he has lain within for ten months, or for however long
it is, as a fetus covered with membrane, then he is born.

2. When born, he lives for as long as is his length of life.
When deceased, they carry him hence to the appointed place
for the fire from whence indeed he came, from whence he
arose.

TENTH KHANDA

i. So those who know this, and those too who worship in

a forest with the thought that ££ Faith is austerity/' pass into

the flame l ; from the flame, into the day ; from the day, into

the half-month of the waxing moon ; from the half-month of the

waxing moon, into the six months during which the sun moves

1 That is, into the flame of the cremation fire.

333

CHANDOGYA UPANISHAD [-5.10,8

northward ; [2] from those months, Into the year ; from the year,
into the sun ; from the sun, into the moon ; from the moon,
into the lightning. Theie there is a Person (pnrusa) who is
non- human (a-manava). He leads them on to Brahma. This
is the way leading to the gods.1

3. But those who in the village reverence a belief in sacrifice,
merit, and almsgiving— they pass into the smoke2; from the
smoke, into the night ; from the night, into the latter half of
the month ; from the latter half of the month, into the six
months during which the sun moves southward — these do not
reach the year ; [4] from those months, into the world of the
fatheis ; from the world of the fathers, into space ; from space,
into the moon. That is King Soma. That is the food of the
gods. The gods eat that.

5. After having remained in it as long as there is a residue
[of their good works], then by that course by which they came
they return again, just as they came, into space ; from space, into
wind. After having become wind, one becomes smoke.
After having become smoke, he becomes mist.

6. After having become mist, he becomes cloud. After
having become cloud, he rains down. They are born here as
rice and barley, as herbs and trees, as sesame plants and beans.
Thence, verily, indeed, it is difficult to emerge; for only if
some one or other eats him as food and emits him as semen,
does he develop further.

7. Accordingly, those who are of pleasant conduct here —
the prospect is, indeed, that they will enter a pleasant womb,
either the womb of a Brahman, or the womb of a Kshatriya, or
the womb of a Vai£ya. But those who are of stinking conduct
here — the prospect is, indeed, that they will enter a stinking
womb, either the womb of a dog, or the womb of a swine, or
the womb of an outcast (canddla}.

8. But on neither of these ways are the small, continually
returning creatures,3 [those of whom it is said .] " Be born, and
die" — theirs is a third state.

Thereby [it comes about that] yonder world Is not filled up.

1 This same way has already been described in 4. 15. 5-6.

2 That is, into the smoke of the cremation fire.

3 Such as flies, worms, etc.

5. ic. 8-] CHAXDOGYA UPANISHAD

Therefore one should seek to guard himself. As to this
there is the following verse : —

9. The plunderer of gold, the liquor-drinker,

The invader of a teacher's bed, the Brahman-killer —
These four sink downward m the scale,
And, fifth, he who consorts \uth them.

10. But he who knows these five fires thus, is not stained
with evil, even though consorting with those people. He
becomes pure, clean, possessor of a pure world, who knows this
— yea, he who knows this ! *

ELEVENTH
The Universal Soul

1. Pracinasala Aupamanyava, Satyayajna Paulushi, Indra-
dyumna Bhallaveya, Jana Sarkarakshya, and Budila Asvatarasvi
— these great householders, greatly learned in sacred lore
(srotriya), having come together, pondered: 'Who is our
Atman (Soul)? What is Brahma?'

2. Then they agreed among themselves: e Verily, Sirs,
Uddalaka Arum" here studies exactly this Universal (vaisvd-
nara) Atman (Soul), Come, let us go unto him.'

Then unto him they went.

3. Then he agreed with himself: c These great householders,
greatly learned in sacred lore, will question me. I may not be
able to answer them everything. Come ! Let me direct them
to another.'

4. Then he said to themj ' Verily, Sirs, Asvapati Kaikeya
studies just this Universal Atman (Soul). Come ! Let us go
unto him/

Then unto him they went.

5. Then to them severally, when they arrived, he had proper
attentions shown. He was indeed a man who, on rising,
could say 2 : —

'Within my realm there is no thief,
No miser, nor a drinking man,
None altarless, none ignorant,
No man unchaste, no wife unchaste/

1 Another version is found at £at. Br. 10. 6. i.

2 Denssen's interpretation.

234

CHANDOGYA UPANISHAD [-5.13.2

1 Verily, Sirs, I am about to have a sacrifice performed.
As large a gift as I shall give to each priest, so large a gift
will I give to you, Sirs. Remain, my Sirs '

6. Then they said : ' With whatever subject a person is con-
cerned, of that indeed he should speak. You know just this
Universal Atman (Soul). Him indeed do you tell to us/

7. Then he said to them: 'On the morrow will I make
reply/ Then with fuel in their hands1 in the morning they
returned. Then, without having first received them as pupils,
he spoke to them as follows : —

TWELFTH KHANDA

T. f Aupamanyava, whom do you reverence as the Atman
(Soul)?'

'The heaven indeed, Sir, O King, said he.

'The Universal Atman (Soul) is, verily, that brightly
shining one (sutejas) which you reverence as the Atman (Soul).
Therefore Soma is seen pressed out (suta] and continually
pressed out in your family.

3. You eat food ; you see what is pleasing. He eats food ;
he sees what is pleasing. There is eminence in sacred
knowledge in the family of him who reverences the Universal
Atman (Soul) thus. That, however, is only the head of the
Atman (Soul),' said he. 'Your head would have fallen off, if
you had not come unto me/

THIRTEENTH KHANDA

i. Then he said to Satyayajna Paulushi : ' Praclnayogya I
Whom do you reverence as the Atman (Soul) ?'

'The sun indeed^Sir, 0 King/ said he.

c The Universal Atman (Soul) is, verily, that manifold one
which you reverence as the Atman (Soul). Therefore much
of all sorts is seen in your family, [2] [e.g.] a chariot drawn by
a she-mule rolled up [before your door], a female slave, a gold
necklace. You eat food ; you see what is pleasing. He eats
food ; he sees what is pleasing. There is eminence in sacred
knowledge in the family of him who reverences that Universal

1 As a token of disclplestip. Compare 4. 4 5.

5-13-H CHANDOGYA UPANISHAD

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

FOURTEENTH KHANDA

1. Then he said to Indradyumna Bhallaveya: 'Vaiyaghra-
padya ! Whom do you reverence as the Atman (Soul) ? J

'The wind indeed, Sir, 0 King/ said he.

( The Universal Atman (Soul) is, verily, that which possesses
various paths, which you reverence as the Atman (Soul).
Therefore offerings come unto you in various ways ; rows of
chariots follow you in various ways.

2. You eat food ; you see what is pleasing. He eats food ;
he sees what is pleasing. There is eminence in sacred
knowledge in the family of him who reverences that Universal
Atman (Soul) thus.

That, however, is only the breath of the Atman (Soul)/
said he. 'Your breath would have departed, if you had not
come unto me.'

FIFTEENTH KHANDA

1. Then he said to Jana: ' Sarkarakshya ! Whom do you
reverence as the Atman (Soul) ? *

' Space indeed, Sir, O King/ said he.

' The Universal Atman (Soul) is, verily, that expanded one,
which you reverence as the Atman (Soul). Therefore you aie
expanded with offspring and wealth.

2. You eat food ; you see wThat is pleasing. He eats food ;
he sees what is pleasing. There is eminence in sacred know-
ledge in the family of him who reverences that Universal
Atman (Soul) thus.

That, however, is only the body (samdehd) of the Atman
(Soul)/ said he. £ Your body would have fallen to pieces, if
you had not come unto me.'

SIXTEENTH KHANDA

I. Then he said to Budila Asvatarasvi: * Vaiyaghrapadya !
Whom do you reverence as the Atman (Soul) ? '
1 Water indeed, Sir, O King/ said he.
* The Universal Atman (Soul) is, verily, that wealth, which

CHANDOGYA UPANISHAD [-5.18.3

you reverence as the Atman (Soul). Therefoie you are
wealthy and thriving.

2. You eat food ; you see what is pleasing. He eats food ;
he sees what is pleasing. There is eminence in sacred
knowledge in the family of him who reveiences that Universal
Atman (Soul) thus.

That, however, is only the bladder of the Atman (Soul)/ said
he. c Your bladder would have burst, if you had not come
unto me.'

SEVENTEENTH K HAND A

1. Then he said to Uddalaka Aruni : 4 Gautama ! Whom do
you reverence as the Atman (Soul) ? '

'The earth inde_ed, Sir, O King/ said he.

'The Universal AtmanJSoul) is, verily, that support, which
you reverence as the Atman (Soul). Therefore you are
supported with offspring and cattle.

2. You eat food ; you see what is pleasing. He eats food ;
he sees what is pleasing. There is eminence in sacred know-
ledge in the family of him who reverences that Universal Atman
(Soul) thus.

That, however, is only the feet of the Atman (Soul)/ said he.
4 Your feet would have withered away, if you had not come
unto me.J

EIGHTEENTH KHANDA

1. Then he said to them : ' Verily, indeed, you here eat food,
knowing this Universal Atman (Soul) as if something separate.
He, however, who reverences this Universal Atman (Soul) that
is of the measure of the span l — thus,2 [yet] is to be measured by
thinking of oneself 3— he eats food in all worlds, in all beings, in
all selves.

2. The brightly shining [heaven] is indeed the head of that
Universal Atman (Soul). The manifold [sun] is his eye.
That which possesses various paths [I.e. the wind] is his
breath. The extended [space] is his body. Wealth [i.e.

1 From earth to heaven — as £ankara suggests.

2 Deictically.

3 abht~vi-manat a word of not altogether certain meaning, either from */ma 'to
measure,' or from *Jman * to think/ like the immediately preceding pradeka-

^ or perhaps pregnantly referring to both,

237

5. 1 8. 2-] CHANDOGYA UPANISHAD

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

NINETEENTH KHANDA

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

1. Therefore the first food which one may come to, should
be offered. The first oblation which he would offer he should
offer with " Hail to the Prana breath ! 5> The Prana breath is
satisfied.

2. The Prana breath being satisfied, the eye is satisfied. The
eye being satisfied, the sun is satisfied. The sun being satisfied,
the heaven is satisfied. The heaven being satisfied, whatever
the heaven and the sun rule over is satisfied. Along with the
satisfaction thereof, he is satisfied with offspring, with cattle, with
food, with the glow of health, and with eminence in sacred
knowledge.

TWENTIETH KHANDA

1. Then the second oblation which he would offer he should
offer with 4< Kail to the Vyana breath ! " The Vyana breath is
satisfied.

2. The Vyana breath being satisfied, the ear is satisfied. The
ear being satisfied, the moon is satisfied. The moon being
satisfied, the quarters of heaven are satisfied. The quarters
of heaven being satisfied, whatever the moon and the quarters
of heaven rule over is satisfied. Along with the satisfaction
thereof, he is satisfied with offspring, with cattle, with food,
with the glow of health, and with eminence in sacred knowledge.

TWENTY-FIRST KHANDA

i. Then the third offering which he would offer he should
offer with " Hail to the Apana breath ! " The Apana breath is
satisfied.

3. The Apana breath being satisfied, speech is satisfied.

238

CHANDOGYA UPANISHAD [-5.24.3

Speech being satisfied, fire is satisfied. Fire being satisfied, the
earth is satisfied. The earth being satisfied, whatever the
earth and fire rule over is satisfied. Along with the satisfaction
thereof, he is satisfied with offspring, with cattle, with food,
with the glow of health, and with eminence in sacred know-
ledge.

TWENTY-SECOND KHANDA

i. Then the fouith offering which he would offer he should
offer with " Hail to the Samana breath ! " The Samaria breath
is satisfied.

3. The Samana breath being satisfied, the mind is satisfied.
The mind being satisfied, the rain-god (Parjanya) is satisfied.
The rain-god being satisfied, lightning is satisfied. Lightning
being satisfied, whatever the rain-god and lightning rule over is
satisfied. Along with the satisfaction thereof, he is satisfied
with offspring, with cattle, with food, with the glow of health, and
with eminence in sacred knowledge.

TWENTY-THIRD KHANDA

1. Then the fifth offering which he would offer he should
offer with " Hail to the Udana breath ! " The Udana breath is
satisfied.

2. The Udana breath being satisfied, wind is satisfied.1 Wind
being satisfied, space is satisfied. Space being satisfied, what-
ever wind and space rule over is satisfied. Along with the
satisfaction thereof, he is satisfied with offspring, with cattle,
with food, with the glow of health, and with eminence in sacred
knowledge.

TWENTY-FOURTH KHANDA

1. If one offers the Agnihotra (fire) sacrifice without knowing
this— that would be just as if he were to remove the live coals
and pour the offering on ashes*

2. But if one offers the Agnihotra sacrifice knowing it thus, his
offering is made in all worlds, in all beings, in all selves.

3. So, as a rush-reed laid on a fire would be burned up, even

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

239

5.24.3-] CHANDOGYA UPANISHAD

so are burned up all the evils of him who offers the Agnihotra
sacrifice knowing it thus.

4. And therefore, if one who knows this should offer the
leavings even to an outcast (candala), it would be offered in
his Universal Atman (Soul). As to this there is the follow-
e : —

As hungry children sit around
About their mother here in life,
E'en so all beings sit around
The Agnihotra sacrifice.'

SIXTH PRAPATHAKA

The instruction of £vetaketu by TTddalaka
concerning the key to all knowledge

FIRST KHANDA

The tlireefold development of tlie elements and of man
from the primary unitary Being

1. Om \ Now, there was Svetaketu Aruneya. To him his
father said : * Live the life of a student of sacred knowledge.

o

Verily, my dear, from our family there is no one unlearned [in
the Vedas] (an-ucya\ a Brahman by connection (brahma-bandhu)
as it were.

2. He then, having become a pupil at the age of twelve,
having studied all the Vedas, returned at the age of twenty-four,
conceited, thinking himself learned, proud.

3. Then his father said to him : * Svetaketu, my dear, since
now you are conceited, think yourself learned, and are proud,
did you also ask for that teaching whereby what has not been
heard of becomes heard of, what has not been thought of
becomes thought of, what has not been understood becomes
understood?'

4. 'How, pray, Sir, is that teaching?'

(4) c Just as, my dear, by one piece of clay everything made
of clay may be known — the modification is merely a verbal
distinction, a name ; the reality is just " clay " —

5. Just as, my dear, by one copper ornament everything

CHANDOGYA UPANISHAD [-6.3.1

made of copper may be known — the modification is merely
a verbal distinction, a name ; the reality is just " copper"

6. Just as, my dear, by one nail-scissors everything made
of iron may be known — the modification is merely a verbal
distinction, a name ; the reality is just "iron"— so, my dear, is
that teaching,'

7. c Verily, those honored men did not know this; for, if
they had known it, why would they not have told me ? But
do you, Sir, tell me it.3

4 So be it, my dear/ said he.

SECOND KHANDA

1. eln the beginning, my dear, this world was just Being
(sat), one only, without a second. To be sure, some people
say l ; " In the beginning this world was just Non-being (a-sat),
one only, without a second ; from that Non-being Being was
produced."

2. But verily, my dear, whence could this be?' said he.
'How from Non-being could Being be produced? On the
contrary, my dear, in the beginning this world was just Being,
one only, without a second.

3. It bethought itself: " Would that I were many ! Let me
procreate myself!" It emitted heat. That heat bethought
itself: "Would that I were many! Let me procreate myself."
It emitted water. Therefore whenever a person grieves or
perspires from the heat, then there is produced water [i.e.
either tears or perspiration].

4. That water bethought itself: "Would that I were many !
Let me procreate myself." It emitted food. Therefore
whenever it rains, then there is abundant food. So food for
eating is produced just from water.

THIRD KHANDA

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

1 As, for example, in 3. 19. i and Tait. 2. 7.
a Literally 'seeds ' (&ya).

341 R

6.3-H CHANDOGYA UPANISHAD

a. That divinity [i e. Being] bethought itself: " Come ! Let
me enter these three divinities [i.e. heat, water, and food] with
this living Soul (atman\ and separate out name and form.1

3. Let me make each one of them threefold." That divinity
entered into these three divinities with this living Soul, and
separated out name and form.

4. It made each of them threefold.

Now, verily, my dear, understand from me how each of
these three divinities becomes threefold.

FOURTH KHANDA

1. Whatever red form fire has, is the form of heat ; what-
ever white, the form of water ; whatever dark, the form of
food. The firehood has gone from fire : the modification is
merely a verbal distinction, a name. The reality is just " the
three forms."

2. Whatever red form the sun has, is the form of heat ;
whatever white, the form of water ; whatever dark, the form
of food. The sunhood has gone from the sun: the modifi-
cation is merely a verbal distinction, a name. The reality is
just " the three forms."

3. Whatever red form the moon has, is the form of heat ,
whatever white, the form of water; whatever dark, the form of
food. The moonhood has gone from the moOn : the modifi-
cation is merely a verbal distinction, a name. The reality is
just " the three forms."

4. Whatever red form the lightning has, is the form of heat ;
whatever white, the form of water; whatever dark, the form
of food. The lightninghood has gone from the lightning : the
modification is merely a verbal distinction, a name. The reality
is just '* the three forms."

5. Verily, it was just this that the great householders,
greatly learned in sacred lore, knew when they said of old 2 :
" No one now will bring up to us what has not been heard of,
what has not been thought of, what has not been understood.''
For from these [three forms] they knew [everything].

6. They knew that whatever appeared red was the form of

2 'Name and form' is the Sanskrit idiom for c individuality.'
8 Compaie Mund. 1. 1. 3.

CHANDOGYA UPANISHAD [-5.5-5

heat. They knew that whatever appeared white was the
form of water. They knew that whatever appeared dark was
the form of food.

7. They ^knew^ that whatever appeared un-understood, Is
a combination of just these divinities.

Verily, my dear, understand from me how each of these
three divinities, upon reaching man, becomes threefold.

FIFTH KHAKDA

i. Food, when eaten, becomes divided into three parts.
That which is its coarsest constituent, becomes the feces ; that
which is medium, the flesh ; that which is finest, the mind.

3. Water, when drunk, becomes divided into three parts.
That which is its coarsest constituent, becomes the urine :
that which is medium, the blood; that which is finest, the
breath (prana).

3. Heat, when eaten, becomes divided into three parts.
That which is its coarsest constituent, becomes bone; that
which is medium, the marrow ; that which is finest, the voice.

4. For. my dear, the mind consists of food ; the breath
consists of water ; the voice consists of heat.'

' Do you, Sir, cause me to understand even more.'
{ So be it, rny dear,5 said he.

SIXTH KHAKDA

1. * Of coagulated milk, my dear, when churned, that which
is the finest essence all moves upward ; it becomes butter,

2. Even so, verily, my dear, of food, when eaten, that
which is the finest essence all moves upward; it becomes
the mind.

3. Of water, my dear, when drunk, that which is the finest
essence all moves upward ; it becomes the breath.

4. Of heat, my dear, when eaten, that which is the finest
essence all moves upward ; it becomes the voice.

5. For, my dear, the mind consists of food; the breath
consists of water ; the voice consists of heat/

f Do you. Sir, cause me to understand even more/
* So be it, my dear/ said he.

'343 R*

6. ;.!-] CHANDOGYA UPANISHAD

SEVENTH KHANDA

1. 'A person, my dear, consists of sixteen parts. For
fifteen days do not eat ; drink water at will. Breath, which
consists of water, will not be cut off from one who drinks
water.'

2. Then for fifteen days he did not eat. So then he
approached him, saying, fi What shall I say, Sir ? '

1 The Rig verses, my dear, the Yajus formulas, the Saman
chants/

Then he said : ' Verily, they do not come to me, Sir.1

3. To him he then said : ' Just as, my dear, a single coal of
the size of a fire-fly may be left over from a great kindled fire,
but with it the fire would not thereafter burn much — so, my
dear, of your sixteen parts a single sixteenth part may be
left over, but with it you do not now apprehend the Vedas.
(4) Eat ; [4] then you will understand from me.'

(4) Then he ate. So then he approached him. Then
whatsoever he asked him, he answered everything (5) To him
he then said :

5. c Just as, my dear, one may, by covering It with straw,
make a single coal of the size of a fire-fly that has been left over
from a great kindled fire blaze up, and with it the fire
would thereafter burn much — [6] so, my dear, of your sixteen
parts a single sixteenth part has been left over. After having
been covered with food, it has blazed up. With it you now
apprehend the Vedas ; for, my dear, the mind consists of food,
the breath consists of water, the voice consists of heat/

Then he understood from him — yea, he understood.

EIGHTH KHANDA
Concerning sleep, hunger and thirst, and dying

I. Then Uddalaka Arum said to Svetaketu, his son:
* Understand from me, my dear, the condition of sleep.
When a person here sleeps (svapitfy as it is called, then, my
dear, he has reached Being, he has gone to his own (svam
apita). Therefore they say of him " he sleeps " ; for he has
gone to his own.

CHANDOGYA UPANISHAD [-6.8.6

2. As a bird fastened with a string, after flying in this
direction and in that without finding an abode elsewhere, rests
down just upon its fastening — even so, my dear, the mind,
after flying in this direction and in that without finding an
abode elsewhere, rests down just upon breath; for the mind,
my dear, has breath as its fastening.

3. Understand from me, my dear, hunger (asana) and
thirst. When a peison here is hungry (asihsati], as it is
called, just water is leading off (nayanti] that which has been
eaten ( Vas}. So, as they speak of " aleader-of-cows" (go-nay a),
" a leader-of-horses " (asva-ndya), " a leader-of-men " (purusa-
naya)) so they speak of water as "a leader- of- food " (asa-ndya,
hunger).

On this point, my dear, understand that this [body] is
a sprout which has sprung up. It will not be without a root.

4. What else could its root be than food ? Even so, my
dear, with food for a sprout, look for water as the root. With
water, my dear, as a sprout, look for heat as the root.
With heat, my dear, as a sprout, look for Being as the root.
All creatures here, my dear, have Being as their root, have
Being as their home, have -Being as their support

5. Now, when a person here is thirsty, as it is called, just
heat is leading off that which has been drunk. So, as they
speak of "a leader-of-cows " (go-nay a) , "a leader-of-horses "
(asva-nayd)) " a leader-of-men " (purusa-naya), so one speaks of
heat as " a leader-of-water " (uda-nya, thirst).

On this point, my dear, understand that this [body] is
a sprout which has sprung up. It will not be without a root.

6. Where else could its root be than in water? With
water, my dear, as a sprout, look for heat as the root. With
heat, my dear, as a sprout, look for Being as the root.
All creatures here, my dear, have Being as their root, have
Being as their abode, have Being as their support.

But how, verily, my dear, each of these three divinities,
upon reaching man, becomes threefold, has previously L been
said.

When a person here is deceasing, my dear, his voice goes
into his mind ; his mind, into his breath ; his breath, into heat;

1 In 6. 5. 1-4.
345

68.6-] CHANDOGYA UPANISHAD

the heat, into the highest divinity. (7) That which is the
finest essence — [7] this whole world has that as its soul.
That is Reality (satya\ That is Atman (Soul). That art
thou, Svetaketu.5 1

' Do you, Sir, cause me to understand even more/

' So be it, my dear/ said he.

NINTH KHANDA

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

I, c As the bees, my dear, prepare honey by collecting the
essences of different trees and i educing the essence to a unity,
[a] as they are not able to discriminate " I am the essence of
this tree," *" I am the essence of that tree " — even so, indeed,
my dear, all creatures here, though they reach Being,2 know
not " We have reached Being."

3. Whatever they are in this world, whether tiger, or lion,
or wolf, or boar, or worm, or fly, or gnat, or mosquito, that
they become.

4. That which is the finest essence — this whole world has
that as its soul. That is Reality. That is Atman. (Soul).
That ait thou, Svetaketu.5

c Do you, Sir, cause me to understand even more/
1 So be it, my dear/ said he.

TENTH KHAXDA

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

1 In an article entitled 'Sources of the filosofy of the Upanisads/y^OS*, 36
(1916), pp, 197-204, Edgerton translates as follows (p. 200, n.*5): « What that
subtle essence is, a-state-of-having-that(-ff»w5)-as-its-essence is this unherse
that is the Real, that is the Soul, that art thou, Svetaketu.' *

8 In deep sleep and in death.

CHANDOGYA UPANISHAD [-6.12.1

wolf, or boar, or worm, or fly, or gnat, or mosquito, that they
become.

3. That which is the finest essence— this whole world has
that as its soul. That is Reality. That is Atman (Soul).
That art thou, Svetaketu/

1 Do you. Sir, cause me to understand even more.*

f So be it, my dear/ said he.

ELEVENTH KHANDA

1. f Of this great tree, my dear, if some one should strike at
the root, it would bleed, but still live. If some one should
strike at its middle, it would bleed, but still live. If some one
should strike at its top, it would bleed, but still live. Being
pervaded by Atman (Soul), it continues to stand, eagerly
drinking in moisture and rejoicing.

2. If the life leaves one branch of it, then it dries up. It
leaves a second , then that dries up. It leaves a third ; then
that dries up. It leaves the whole ; the whole dries up. Even
so, indeed, my dear, understand,5 said he.

3. * Verily, indeed, when life has left it, this body dies. The
life does not die.

That which is the finest essence — this whole world has that
as its soul. That is Reality. That is Atman (Soul). That
art thou, Svetaketu.1

* Do you, Sir, cause me to understand even more/

* So be it, my dear/ said he.

TWELFTH KHANDA

I. c Bring hither a fig from there/
' Here it is, Sir/

* Divide it/

' It is divided, Sir/

' What do you see there ? '

* These rather (iva) fine seeds, Sir/
'Of these, please (tinga), divide one/
' It is divided, Sir/

* What do you see there ? J
'Nothing at all, Sir/

247

6. i z. 2-] CHAXDOGYA UPANISHAD

2. Then he said to him: 'Verily, my dear, that finest
essence which you do not perceive — verily, my dear, from that
finest essence this great Nyagrodha (sacred fig) tree thus1
arises.

3. Believe me, my dear,' said he, (3) 'that which is the finest
essence — this \\holeworld has that as its soul. That is Reality.
That is Atman (Soulj. That art thou, Svetaketu/

4 Do you, Sir5 cause me to understand even more.'
* So be it, my dear,5 said he.

THIRTEENTH KHAKDA

1. e Place this salt in the water. In the morning come unto
me.5

Then he did so.

Then he said to him : * That salt you placed in the water
last evening — please, bring it hither.'

Then he grasped for it, but did not find it, as it was com-
pletely dissolved.

2. ' Please, take a sip of it from this end/ said he. * How
is it ? '

' Salt.'

f Take a sip from the middle/ said he. ' How is it ? *

' Salt/

' Take a sip from that end/ said he. c How is it ? '

1 Salt.'

* Set it aside.2 Then come unto me.1

He did so, saying, ' It is always the same/
Then he said to him : ' Verily, indeed, my dear, you do not
perceive Being here. Verily, indeed, it is here.

3. That \\hich is the finest essence— this whole world has
that as its soul. That is Reality. That is Atman (Soul).
That art thou, Svetaketu.'

' Do you, Sir, cause me to understand even more/

* So be it, my dear/ said he.

1 Deictically.

* Instead of abhi-pra-asya Bohtlmgk and Roth (BR. I. 543 s.v.) read abht-tra-
a^ya, e add more unto it/

348

CHANDOGYA UPANISHAD [-6.15.3

FOURTEENTH KHANDA

i. e Just as, my dear, one might lead away from the Gandharas
a person with his eyes bandaged, and then abandon him in an
uninhabited place ; as there he might be blown forth either to
the east, to the north, or to the south, since he had been led
off with his eyes bandaged and deserted with his eyes ban-
daged ; [2] as, if one released his bandage and told him, "In
that direction are the Gandharas ; go in that direction ! " he
would, if he were a sensible man, by asking [his way] from
village to village, and being informed, arrive home at the
Gandharas— even so here on earth one who has a teacher
knows : " I belong here only so long as I shall not be released
[from the body]. Then I shall arrive home."

3. That which is the finest essence — this whole world has
that as its soul. That is Reality. That is Atman (Soul).
That art thou, Svetaketu.'

* Do you. Sir, cause me to understand even more/

' So be it, my dear,' said he.

FIFTEENTH KHANDA

I. ( Also, my dear, around a [deathly] sick person his kins-
men gather, and ask, " Do you know me ? " " Do you know
me ? " So long as his voice does not go into his mind, his
mind into his breath, his breath into heat, the heat into the
highest divinity — so long he knows.

3. Then when his voice goes into his mind, his mind into his
breath, his breath into heat, the heat into the highest divinity l
— then, he knows not.

3. That which is the finest essence — this whole world has
that as its soul. That is Reality. That is Atman (Soul).
That art thou, Svetaketu.'

( Do you, Sir, cause me to understand even more.1

4 So be it, my dear/ said he.

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

249

6.T6.I-] CHAXDOGYA UPANISHAD

SIXTEENTH KHAXDA

I. ' And also, my dear, they lead up a man seized by the
hand, and call : " He has stolen ! He has committed a theft !
Heat the ax for him ! " If he is the doer of the deed, there-
upon he makes himself (dtmdnam) untrue. Speaking untruth,
he covers himself with untruth. He seizes hold of the heated
ax, and is burned. Then he is slain.

1. But if he is not the doer of the deed, thereupon he makes
himself true. Speaking truth, he covers himself with truth.
He seizes hold of the heated ax, and is not burned. Then
he is released.

3. As in this case he would not be burned [because of the
truth], so this whole world has that [truth] as its soul. That is
Reality, That is Atman (Soul). That art thou, Svetaketu.'

Then he understood it from him — yea, he understood.

SEVENTH PRAPATHAKA
The instruction of Narada by Sanatkumara

Progressive worship of Brahma up to the Universal Soul
FIRST KHAKDA

1. Om \ ' Teach me. Sir ! ' l — with these words Narada carne
to Sanatkumara.

To him he then said : ' Come to me with what you know.
Then I will tell you still further.'

2, Then he said to him: 'Sir, I know the Rig- Veda, the
Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth,
Legend and Ancient Lore (itihdsa-purana) as the fifth, the
Veda of the Vedas [i.e. Grammar], Rites for the Manes,
Mathematics, Augury (daiva). Chronology, Logic, Polity, the
Science of the Gods (deva-mdya]^^ Science of Sacred Know-
ledge (prahworiidya)) Deinonology (bkuta-vidya), Military
Science (ksatra-vidya)^ Astrology (naksatra-wdya)> the Science

1 This sentence adhthi bkagauo lacks but the word brahma to be the same as
the request which Bhrign Vanrai put to his father in a similar progressive definition
in Tail. 3. I : adhihi bhag&uo brahma^ ' Sir, declare Brahma/

CHANDOGYA UPANISHAD [-7.2.1

of Snake-charming, and the Fine Arts (sarpa-dcvajana-vidya)!
This, Sir, I know.

3. Such a one am I, Sir, knowing the sacred sayings (mantra-
vid], but not knowing the Soul (Atman). It has been heard
by me from those who are like you, Sir, that he who knows
the Soul (Atman) crosses over sorrow. Such a sorrowing one
am I, Sir. Do you. Sir, cause me, who am such a one, to cross
over to the other side of sorrow.'

To him he then said : < Verily, whatever you have here
learned, verily, that is mere name (naman).

4. Verily, a Name are the Rig-Veda, the Yajur-Veda, the
Sama-Veda, the Atharva-Veda as the fourth, Legend and
Ancient Lore (itihasa-purana) as the fifth, the Veda of the
Vedas [i.e. Giammar], Rites for the Manes, Mathematics,
Augury (dcava)y Chronology, Logic, Polity, the Science of the
Gods (deva-mdya), the Science of Sacred Knowledge (brakwa-
vidya), Demonology (bhuia-mdya\ Military Science (ksatra-
mdya), Astrology (naksatra-mdya), the Science of Snake-
charming, and the Fine Arts (sarpa-devajana-mdya). This is
mere Name. Reverence Name.

5. He who reverences Name as Brahma — as far as Name goes,
so far he has unlimited freedom, he who reverences Name as
Brahma/

' Is there, Sir, moie than Name? '

' There is, assuredly, more than Name.'

' Do you, Sir, tell me it/

SECOND KHANDA

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

1 "With this list, which recurs here and in the seventh Khandaa compare the
somewhat similar enumerations at Brih. a. 4. xo; 4. I. 2; 4. 5. n*

251-

72.I-] CHANDOGYA UPANISHAD

men, beasts and birds, grass and trees, animals together with
worms, flies, and ants, right and wrong, true and false, good and
bad, pleasant and unpleasant. Verily, if there were no speech,
neither right nor wrong would be known, neither true nor false,
neither good nor bad, neither pleasant nor unpleasant. Speech,
indeed, makes all this known. Reverence Speech.

a. He who reverences Speech as Brahma — as far as Speech
goes, so far he has unlimited freedom, he who reverences
Speech as Brahma.5

£ Is there, Sir, more than Speech?3

* There is, assuredly, more than Speech.'
e Do you, Sir, tell me it.J

THIRD KHANDA

1. 'Mind (manas), assuredly, is more than Speech. Verily,
as the closed hand compasses two acorns, or two kola-berries, or
two dice-nuts, so Mind compasses both Speech and Name. When
through Mind one has in mind "I wish to learn the sacred
sayings (mantra)'' then he learns them ; " I wish to perform
sacred works (karma)" then he performs them; S'I would
desire sons and cattle," then he desires them ; " I would desire
this world and the yonder," then he desires them. Truly the
self (atman) is Mind. Truly, the world (loka) Is Mind. Truly,
Brahma is Mind.

2. He who reverences Mind as Brahma — as far as Mind
goes, so far he has unlimited freedom, he who reverences Mind
as Brahma.'

' Is there, Sir, more than Mind ? '

* There is, assuredly, more than Mind.'

* Do you, Sir, tell me it/

FOURTH KHANDA

I, 'Conception (samkalpd), assuredly, is more than Mind.
Verily, when one forms a Conception, then he has in Mind, then
he utters Speech, and he utters it in Name. The sacred say-
ings (mantra) are included in Name ; and sacred works in the
sacred sayings.

3. Verily, these have Conception as their union-point3 have

25%

CHAXDOGYA UPANISHAD [-7.53

Conception as their soul, are established on Conception.
Heaven and earth were formed through Conception. Wind
and space weie formed through Conception. Water and
heat were formed through Conception. Through their having
been formed, rain becomes formed. Through rain having been
formed, food becomes formed. Through food having been
formed, living creatures (prand) become formed. Through
living creatures having been formed, sacred sayings (mantra]
become formed. Through sacred sayings having been formed,
sacred works (karma) become [performed. Through sacred
works having been [performed, the world becomes formed.
Through the world having been formed, everything becomes
formed. Such is Conception. Reverence Conception.
* 3. He who reverences Conception as Brahma — he, verily,
attains the Conception-worlds; himself being enduring, the
enduring worlds ; himself established, the established worlds ;
himself unwavering, the unwavering worlds. As far as Concep-
tion goes, so far he has unlimited freedom, he who reverences
Conception as Brahma.'

e Is there, Sir, more than Conception ? '

* There is, assuredly, more than Conception/

* Do you. Sir, tell me it.'

FIFTH KHANDA

1. 'Thought (citta\ assuredly, is more than Conception.
Verily, when one thinks, then he forms a conception, then he
has in Mind, then he utters Speech, and he utters it in Name.
The sacred sayings (mantra) are included in Name ; and
sacred works in the sacred sayings.

2. Verily, these things have Thought as their union-point,
have Thought as their soul, are established on Thought
Therefore, even if one who knows much is without Thought,
people say of him ; " He is not anybody, whatever he knows !
Verily, if he did know, he would not be so without Thought ! "
On the other hand, if one who knows little possesses Thought,
people are desirous of listening to him. Truly, indeed, Thought
is the union-point, Thought is the soul (atman), Thought is the
support of these things. Reverence Thought.

3. He who reverences Thought as Brahma— he, verily,

253

7.5.3-] CHAXDOGYA UPANISHAD

attains the Thought-worlds ; himself being enduring, the
enduring worlds ; himself being established, the established
worlds ; himself being unwavering, the unwavering worlds.
As far as Thought goes, so far he has unlimited freedom, he
who reverences Thought as Brahma.'

* Is there. Sir, more than Thought ? '

4 There is, assuredly, more than Thought.'

* Do you, Sirs tell me it.'

SIXTH KHAKDA

1. 'Meditation (dhyana), assuredly, is more than Thought.
The earth meditates, as it were (iva). The atmosphere medi-
tates, as it were. The heaven meditates,, as it were. Water
meditates, as it were. Mountains meditate, as it were. Gods
and men meditate, as it were. Therefore whoever among men
here attain greatness — they have, as it were, a part of the
reward of meditation. Now, those who are small are quarrelers,
tale-bearers, slanderers. But those who are superior — they
have, as it were, a part of the reward of Meditation. Reverence
Meditation.

2. He who reverences Meditation as Brahma — as far as
Meditation goes, so far he has unlimited freedom, he who
reverences Meditation as Brahma,'

4 Is there, Sir, more than Meditation ? '
'There is, assuredly, more than Meditation.'
' Do you, Sir, tell me it.'

SEVENTH KHANDA

i. * Understanding (injnana], assuredly, is more than
Meditation. Verily, by Understanding one understands the
Rig- Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda
as the fourth, Legend and Ancient 1,orz(itikasa-purana) as the
fifth, the Veda of the Vedas [i. e. Grammar], Rites for the
Manes, Mathematics, Augury (daiva], Chronology, Logic,
Polity, the Science of the Gods (deva-vidyS), the Science of
Sacred Knowledge (brahtna-vidyd), Demonology (lhuta-vidya\
Military Science (ksatra-vidya), Astrology (naksatra-mdya\ the
Science of Snake-charming, and the Fine Arts (sar$a-devttjana-

CHANDOGYA UPANISHAD [-7.9.1

vidya), as well as heaven and earth, wind and space, water and
heat, gods and men, beasts and birds, grass and trees, animals
together with worms, flies, and ants, right and wrong, true and
false, good and bad, pleasant and unpleasant, food and drink,
this world and the yonder— all this one understands just with
Understanding. Reverence Understanding.

3. He who reverences Understanding as Brahma— he, verily,
attains the worlds of Understanding (vifndna) and of Knowledge
(jndna). As far as Understanding goes, so far he has un-
limited freedom, he who reverences Understanding as Brahma/

' Is there, Sir, more than Understanding?'

* There is, assuredly, more than Understanding.'

* Do you, Sir, tell me it.'

EIGHTH KHANDA

1. 'Strength (bala), assuredly, is more than Understanding.
Indeed, one man of Strength causes a hundred men of Under-
standing to tremble. When one is becoming strong, he
becomes a rising man. Rising, he becomes an attendant.
Attending, he becomes attached as a pupil. Attached as a
pupil, he becomes a seer, he becomes a hearer, he becomes
a thinker, he becomes a perceiver, he becomes a doer, he
becomes an understander. By Strength, verily, the earth
stands ; by Strength, the atmosphere ; by Strength, the sky ;
by Strength, the mountains ; by Strength, gods and men ; by
Strength, beasts and birds, grass and trees, animals together
with worms, flies, and ants. By Strength the world stands.
Reverence Strength,

2. He who reverences Strength as Brahma— as far as
Strength goes, so far he has unlimited freedom, he who
reverences Strength as Brahma/

f Is there, Sir, more than Strength ? '

c There is, assuredly, more than Strength/

' Do you, Sir, tell me it/

NINTH KHANBA

i. c Food'(<z7z«#), assuredly, is more than Strength. There-
fore, if one should not eat for ten days,1 even though he might

1 Literally 'nights.1

7.9.I-] CHANDOGYA UPANISHAD

live, yet verily he becomes a non-seer, a non-hearer, a non-
thinker, a non-perceiver, a non-doer, a non-understander. But
on the entrance of food he becomes a seer, he becomes a
hearer, he becomes a thinker, he becomes a perceiver, he
becomes a doer, he becomes an undeistander. Reverence
Food.

2. He who reverences Food as Brahma — he, verily, attains
the worlds of Food and Drink. As far as Food goes, so far
he has unlimited freedom, he who reverences Food as Brahma/

' Is there, Sir, more than Food? '

' There is, assuredly, more than Food.'

' Do you, Sir, tell me it.'

TENTH KHANDA

1. 'Water of as), verily, is more than Food. Therefore,
when there is not a good rain. living creatures (prand) sicken
with the thought, " Food will become scarce/5 But when
there is a good rain, living creatures become happy with the
thought, " Food will become abundant/' It is just Water
solidified that is this earth, that is the atmosphere, that is the
sky, that is gods and men, beasts and birds, grass and trees,
animals together with worms, Hies, and ants ; all these are just
Water solidified. Reverence Water.

2. He who reverences Water (apas) as Brahma obtains
\apnoti) all his desires and becomes satisfied. As far as Water
goes, so far he has unlimited freedom, he who reverences
Water as Brahma/

c Is there, Sir, more than Water ? '

* There is, assuredly, more than Water/

c Do you, Sirs tell me it/

ELEVENTH KHANDA

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

356

CHANDOGYA UPANISHAD [-J-M^

thunders ! Surely it will rain ' " Heat indeed first indicates
this, and then lets out water. Reverence Heat.

2. He who reverences Heat as Brahma — he, verily, being
glowing, attains glowing, shining worlds freed from darkness.
As far as Heat goes, so far he has unlimited Freedom, he
who reverences Heat as Brahma.'

c Is there, Sir, more than Heat > '

'There is, assuredly, more than Heat.'

f Do you, Sir, tell me it.'

TWELFTH KII\NI>A

1. ' Space (dkdsa)^ assuredly, is more than Hedt. In Space,
\erily, are both sun and moon, lightning, stars and fire
Through Space one calls out ; through Space one hears ,
through Space one answers. In Space one enjoys himself,
in Space one does not enjoy himself. In Space one is born ;
unto Space one is born. Reverence Space*

2. He who reverences Space as Brahma — he, verily, attains
spacious, gleaming, unconfined, wide-extending worlds. As
far as Space goes, so far he has unlimited ftecdotn, he \\ho
reverences Space as Brahma.'

' Is there, Sir, more than Space > '

£ There is, assuredly, more than Space '

* Do you, Sir, tell me it'

THIRTEENTH K HAND A

j. 'Memory (smara), verily, is more than Space There-
fore, even if many not possessing Memory should be assembled,
indeed they would not hear any one at all. they would not
think, they would not understand. But assuredly, if they
should remember, then they would hear, then they would think,
then they would understand. Through Memory, assuredly,
one discerns his children; through Memory, his cattle,
Reverence Memory.

3. He who reverences Memory as Brahma— as far as
Memory goes, so far he has unlimited freedom, he who
reverences Memory as Brahma.'

1 Is there, Sir, more than Memory ? J

7 i3-H CHANDOGYA UPANISHAD

5 Theie is, assuredly, more than Memory.'
4 Do you, Sir, tell me it.1

FOURTEENTH KHANDA

1. 'Hope idsd)> assuredly, is more than Memory. When
kindled by Hope, verily. Memory learns the sacred sayings
t//^//^;'^ , [kindled by Hope] one performs sacred works
(karma)) longs for sons and cattle for this world and the
yonder. Reverence Hope.

2. He who reverences Hope as Brahma — through Hope all
his desires prosper, his wishes are not unavailing. As far as
Hope goes, so far he has unlimited freedom, he who reverences
Hope as Brahma.1

' Is there, Sir, more than Hope0'

' There is, assuredly, more than Hope.'

k Do you. Sir, tell me it.1

FIFTEENTH K HAND A

1. 'Life \prana, breath), verily, is more than Hope.
Just as, verily, the spokes are fastened in the hub, so on this
vital breath everything is fastened. Life (prdna} goes on with
vital breath (prdna). Vital breath (prdna) gives life (prdna) ,
it gives [life] to a living creature (prdna). One's father is
vital breath; one's mother, vital breath; one's brother, vital
breath ; one's sister, vital breath ; one's teacher (dcdryd), vital
breath ; a Brahman is vital breath.

2. If one answers harshly, as it were (iva)9 a father or mother,
or brother, or sister, or teacher, or a Brahman, people say to him
11 Shame on you ! Verily, you are a slayer of your father !
Verily, you are a slayer of your mother ! Verily, you are a
slayer of your brother ! Verily, you are a slayer of your sister '
Verily, you are a slayer of your teacher ! Verily, you are a
blayer of a Brahman ! "

3. But if, when the vital breath has departed from them,
one should even shove them with a poker and burn up every
bit of them,1 people would not say to him: "You are a
slayer of your father," nor " You are a slayer of your mother/1

1 In the cremation-pile.

258

CHANDOGYA UPANISHAD [-7.19.1

nor '-You are a. slayer of youi brother,33 nor " You are a slayer
of your sister," nor C£ You are a slayer of your teacher," nor
" You are a slayer of a Brahman/3

4- For indeed, vital breath (prdna) is all these things.
Verily, he who sees this, thinks this, understands this, becomes
a supeiior speaker. Even if people should say to him Vfc You
are a superior speaker," he should say cc I am a superior
speaker." He should not deny it.

SIXTEENTH KHANDA

i . But he, verily, speaks superiorly who speaks superiorly
with Truth (satya).'

' Then I, Sir would speak superiorly with Truth.'
* But one must desire to understand the Truth/
1 Sir, I desire to understand the Truth/

SEVENTEENTH KHANDA

i. 'Verily, when one understands, then he speaks the Tiuth.
One who does not understand, does not speak the Truth.
Only he who understands speaks the Truth. But one must
desire to understand Understanding (vtjnaiia)'

1 Sir, I desire to understand Understanding-/

o

EIGHTEENTH KHANDA

i. "Verily, when one thinks, then he understands. Without
thinking one does not understand. Only after having thought
does one understand. But one must desire to understand
Thought (mat^):

1 Sir, I desire to understand Thought/

NINETEENTH KHANDA

i. f Verily, when one has Faith, then he thinks. One who
has not Faith does not think. Only he who has Faith thinks.
But one must desire to understand Faith (sraddha)*

f Sir, I desire to understand Faith/

259 S2

7.30.I-] CHAXDOGYA UPANISHAD

TWENTIETH KHAXDV

i. c Verily, when one grows forth, then he has Faith. One
who does not grow forth does not have faith. Only he who
grows forth (ni&+ J stha] has faith. But one must desire to
understand the Growing Forth (nih~sthd).3

1 Sir, I desire to understand the Growing Forth.'

T\VEXTY-HRST KilAXDA

i. e Verily, \vhen one is active, then he grows forth. Without
being active one does not grow forth Only by activity does
one grow forth. But one must desire to understand Activity
(krti)!

( Sir, I desire to understand Activity.'

T\\hXTY-SECOXD KH UXDA

i. 'Veiily, when one gets Pleasure for himself, then he is
active. Without getting Pleasuie one is not active. Only by
getting Pleasure is one active. But one must desire to under-
stand Pleasure (snkha)?

' Sir, I desire to understand Pleasure ;

TWENTY-THIRD KHANDA

I, c Verily, a Plenum is the same as Pleasure. There is no
Pleasure in the small Only a Plenum is Pleasure. But one
must desire to understand the Plenum (bhuman}"

' Sir. I desire to understand the Plenum.'

T\\LXTY-FOURTH KHAXDA

i. * Where one sees nothing else, hears nothing else, under-
stands nothing else— that is a Plenum. But where one sees
something else—that is the small. Verily, the Plenum is the
same as the immortal ; but the small is the same as the mortal/
* That Plenum, Sir— on what is it established ? '
C0n its own greatness — unless, indeed, not on greatness at
all.

Here on earth people call cows and horses, elephants and
gold, slaves and wives, fields and abodes ''greatness." I do

260

CHANDOGYA UPANISHAD [-7.26.1

not speak thus; I do not speak thus/ said he; ' for [in that
case] one thing is established upon another.

T\\ ENTY-FIFTH KHANDA

1. That [Plenum], indeed, is below. It is above. It is to the
west. It is to the east. It is to the south. It is to the north.
It, indeed, is this whole world. —

Now next the instruction with regard to the Ego (ahamkara-
desa). —

' 1, indeed, am below. I am above I am to the west. I am
to the east. I am to the south. I am to the north. I, indeed,
am this whole world.' —

2. Now next the instruction with regaid to the soul (dtrnd-
dcsa).—

6 The Soul (Atman), indeed, is below. The Soul is above
The Soul is to the west. The Soul is to the east. The Soul
is to the south. The Soul is to the noith. The Soul, indeed,
is this whole world.

Verily, he who sees this, who thinks this, who understands
this, who has pleasure in the Soul, who has delight in the Soul,
who has intercourse with the Soul, \\ho has bliss in the Soul-
he is autonomous (sva-raj) ; he has unlimited freedom in all
worlds. But they who know otherwise than this, are hetero-
nomous (anya-rajaii) ; they have perishable worlds ; in all
worlds they have no freedom.

TWENTY-SIXTH KHANDA

i. Verily, for him who sees this, who thinks this, who
understands this, Vital Breath (p-ana) arises from the Soul
(Atman) ; Hope, from the Soul ; Memory, from the Soul ;
Space (akaia), from the Soul , Heat, from the Soul ; Water,
from the Soul ; appearance and disappearance, from the Soul ;
Food, from the Soul ; Strength, from the Soul ; Understanding,
from the Soul ; Meditation, from the Soul ; Thought, from the
Soul; Conception, from the Soul; Mind, from the Soul;
Speech, from the Soul ; Name, from the Soul ; sacred sayings
(mantra}^ from the Soul ; sacred works (karma), from the
Soul ; indeed this whole world, from the Soul.'

361

7.26.2-] CHANDOGYA UPANISHAD

2. As to this there is the following verse : —

The seer sees not death,
Nor sickness, nor any distress.
The seer sees only the All,
Obtains the All entirely.

That [Soul] is onefold, is threefold, fivefold, sevenfold, and also
ninefold ;

Again, declared elevenfold,
And hundred-and-eleven-fold,
And also twenty-thousand-fold.1

In pure nourishment (ahara-suddhi) there is a pure nature
(sattva-htddki). In a pure nature the traditional doctrines
(smrfi) become firmly fixed. In acquiring the traditional
doctrines there is release from all knots [of the heart]. To such
a one2 who has his stains wiped away the blessed Sanat-
kumara shows the further shore of darkness. People call him
Skanda 3 — yea. they call him Skanda.

EIGHTH PRAPATHAKA
Concerning the nature of the soul

FIRST KHANDA
The universal real Soul, within the heart and in the world

j. Om\ [The teacher should say:] 'Now, what is here in
this city of Brahma,4 is an abode, a small lotus-flower.6
Within that is a small space. What is within that, should be
searched out ; that, assuredly, is what one should desire to
understand/

2. If they [i.e. the pupils] should say to him : c This abode,

1 For this same idea of the indefinite self-indmduation of ultimate reality see
Maitri 5. 2.

2 As, for example, Xarada, the instruction of whom by Sanatkumara forms this
entire Seventh Prapathaka up to this point.

8 Meaning, etymo logically, 'the Leaper[-over] .' Perhaps the idea of this
apparently later addition is, that the teacher of this Upanishadic doctnne, which
< overcomes * darkness, is compared to— indeed, is identified with— Skanda, god of
war in later Hinduism, the leader of hosts.

* Explained by Sankara as * the body.*

5 Explained by 3ankara as * the heart.'

CHANDOGYA UPANISHAD [-8.1.6

the small lotus-flower that is here in this city of Brahma, and
the small space within that— what is there there which should
be searched out, which assuredly one should desite to under-
.stand ?5 [3] he should say : ' As far, verily, as this world-space
(ayam akasa) extends, so far extends the space within the
heart. Within it, indeed, are contained both heaven and earth,
both fire and wind, both sun and moon, lightning and the stars,
both what one possesses here and what one does not po&se^ ;
everything here is contained within it.3

4. If they should say to him : ' If within this city of Brahma
is contained everything here, all beings as well as all desires,
when old age overtakes it or it perishes, what is left over thei e-
from ? ' [5] he should say : e That does not grow old with one3*
old age ; it is not slain \\ith one's murder. That1 is the real
city of Brahma. In it desires are contained. That is the Soul
(Atman), free from evil, ageless, deathless, sorrowless, hunger-
less, thirstless, whose desire is the Real, whose conception is the
Real.

For, just as here on eaith human beings follow along m
subjection to command ; of whatever object they are desirous,
whether a realm or a part of a field, upon that they live
dependent 2 —

6. As here on eaith the world which is won by work (karma-
fita lokd) becomes destroyed, even so there the world which is
won by merit (pnnya-jita loka] becomes destroyed.

Those who go hence without here having found the Soul
(Atman) and those real desires (satya kdma} — for them in all
the worlds there is no freedom. But those who go hence
having found here the Soul and those real desires — for them in
all worlds there is freedom.

1 And not the body.

2 The apodosis of this comparison seems to be lacking However, the general
idea is doubtless the same as in the following prophecies: i.e. they who in this
life are slaves to the dictates of desire like the slaves of a ruler, will continue
unchanged in the hereafter. Whitney, in his review of 4 Bohtlmgk's Upanishach '
m the American Journal of Philology, vol. ii} p 429, interprets the protasis
somewhat differently : * " For just as here subjects (of a king who leads them into
a new territory) settle down according to order, [and] whatever direction their
desires take them to, what region, what piece of ground, that same they severally
live upon " — so, we are to understand, is it also in the other world ; one's desires
determine his condition there/

263

8.2i-] CIIAXDOGYA UPANISHAD

SECOND KHANDA

1. If he becomes desirous of the world of fathers, meiely
out of his conception (samkalpa) fathers arise. Possessed of
that \\orld of fatheis, he is happy.

2. So, if he becomeb desirous of the world of mothers, meiely
out of his conception motheis arise. Possessed of that world
of mothers, he is happy.

3. So, if he becomes desirous of the world of bi others, merely
out of his conception brothers arise. Possessed of that world
of brothers, he is happy.

4. So, if he becomes deshous of the world of sisteis, merely
out of his conception sisters arise. Possessed of that world of
sisteis, he is happy.

5. So, if he becomes desirous of the world of friends, merely
out of his conception friends arise. Possessed of that world of
friends, he is happy.

6. So, if he becomes desirous of the world of perfume and
garlands, merely out of his conception perfume and garlands
arise. Possessed of that world of perfume and garlands, he is
happy.

7. So, if he becomes desirous of the world of food and drink,
merely out of his conception food and drink arise. Possessed
of that world of food and drink, he is happy.

8. So, if he becomes desirous of the world of song and music,
merely out of his conception song and music arise. Possessed
of that world of bong and music, he is happy.

9. So, if he becomes desirous of the world of women, merely
out of his conception women arise. Possessed of that world of
•\\omen, he is happy.

10. Of whatever object he becomes desirous, whatever desire
he desires, merely out of his conception it arises. Possessed of
it, he is happy.

THIRD KHANDA

i . These same are real desires (satya kama) with a covering
of what is false. Although they are real, there is a covering
that is false.

For truly, whoever of one's [fellows] departs hence, one does
not get him [back] to look at here.

264

CHAXDOGYA UPANISHAD |_-'s-4-2

2. But those of one's [fellous] who are alive there, and those
who have departed, and whatever else one desires but does
not get — all this one finds by going in there [i.e. in the Soul] ;
for there, truly, are those real desires of his which have a cover-
ing of what is false.

So, just as those who do not know the spot might go over
a hid treasuie of gold again and again, but not find it, even
so all creatures here go day by day to that Brahma-world
(bra/ima-loka) [in deep sleep], but do not find it ; for truly
they are carried astiay by what is false.

3 Verily, this Soul (Atman) is in the heait. The etymolo-
gical explanation (nirnkta) thereof is this . This one is in the
heart (hrdy ay am) ; theiefore it is the heait (hrdayam}. Day
by day, verily, he who knows this goes to the heavenly world
(svarga I ok a).

4. Now, that serene one l who, rising up out of this body,
i caches the highest light and appears with his own form—he
is the Soul (Atman)/ said he [i.e. the teacher]. c That is the
immortal, the fearless. That is Brahma.'

Verily, the name of that Brahma is the Real (satyam).

5 Verily, these are the three syllables, sat-ti-yam? The
sat (Being)— -that is the immortal. The ti — that is the mortal.-"
Now the yam — with that one holds the two together. Because
with it one holds (Vyam) the two together, therefore it is yam.
Day by day, verily,, he who knows this goes to the heavenly
world.

FOURTH K HAND A

1. Now, the Soul (Atman) is the bridge [or, dam], the
separation for keeping these worlds apait. Over that bridge
[or, darn] there cross neither day, nor night, nor old age, nor
death, nor sorrow, nor well-doing, nor evil-doing.

2. All evils turn back therefrom, for that Brahma-world is
freed from evil. (2) Therefore, verily, upon crossing that
bridge, if one is blind, he becomes no longer blind ; if he is
sick, he becomes no longer sick. Therefore, verily, upon

1 That is, the soul in deep sleep.

2 Another analytic explanation of the word satyam occurs at Brih. 5. 5. I.

3 Perhaps on the ground that the sound ti is contained in the word martya,
meaning ' mortal '

265

K.4.3-1 CHAXDOGYA UPANTSHAD

ciossing that bridge, the night appears even as the day, for
that Brahma-world is ever illumined.

3. But only they who find that Brahma-world through the
chaste life of a student of sacred knowledge (brahmacarya) —
only they possess that Brahma-world. In all worlds they
possess unlimited freedom.

FIFTH K HAND A

The true way to the Brahma- world, through a life of
abstinent religious study

1. Now, what people call • saciifice ' (yajna\ is really the
chaste life of a student of sacred knowledge (brahmacarya], for
only through the chaste life of a student of sacred knowledge
does he who is a knower (yajnatr) find that [world].

Now, what people call lwhat has been sacrificed5 (is tarn) is
really the chaste life of a student of sacred knowledge, for only
after having searched (istva) with the chaste life of a student of
sacred knowledge does one find the Soul (Atman^.

2. Now, what people call * the protracted sacrifice ' (sattra-
yana) is really the chaste life of a student of sacred knowledge,
for only through the chaste life of a student of sacred know-
ledge does one find the protection (trdna) of the real (sat) Soul
(Attnan).

Now, what people call ' silent asceticism ' (mauna) is really
the chaste life of a student of sacred knowledge, for only in
finding the Soul through the chaste life of a student of sacied
knowledge does one [really] think (manute).

3- Now, what people call 'a course of fasting3 (an-asakayana1)
is really the chaste life of a student of sacred knowledge, for
the Soul ^Atman) which one finds through the chaste life of
a student of sacred knowledge perishes not (na nasyati).

Now, what people call ' betaking oneself to hermit life in the
forest1 (aranyayana) is really the chaste life of a student of
sacred knowledge. Verily, the two seas in the Brahma-world,
in the third heaven from here, are Ara and Nya. There is
the lake Airammadlya ('Affording Refreshment and Ecstasy');

1 According to another possible division of the compound word which Sankaia
seems to have adopted, <x-nai<&a~ayana, it would mean * entrance into the
unpenshing.'

266

CIIAXDOGYA UPANISHAD | -8.6.6

thcie, the fig-tree bomasd\ana (' the Soma->ieldmg ') ; there,
Brahma's citadel, Aparajita (c the Unconquered '), the golden
hall of the Lord (prab/ut).

4 But only they who find those two seas, Ara and Nya, in
the Brahma-world through the chaste life of a student of sacred
knowledge— only they possess that Brahma-world. In all the
worlds they possess unlimited freedom.

SIXTH KHANDA
Passing out from the heart through the sun to immortality

L. Now, as for these arteries of the heart — they arise from
the finest essence, which is reddish brown, white, blue, yellow,
and red : so it is said. Verily, yonder sun is reddish brown ,
it is white ; it is blue , it is yellow ; it is red.

2. Now, as a great extending highway goes to two villages,
this one and the yonder, even so these lays of the sun go to
two worlds, this one and the yonder. They extend from
yonder sun, and creep into these arteries. They extend from
these arteries, and creep into yonder sun.

3. Now, when one is thus sound asleep, composed, serene,
he knows no dream , then he has crept into these arteries ; so
no evil touches him, for then he has reached the Bright Power
(tejas).

4 Now, when one thus becomes reduced to weakness, those
sitting around say ' Do you know me ? ' * Do you know
me > ' As long as he has not depaited from this body, he
knows them.

5. But when he thus departs from this body, then he ascends
upward with these very rays of the sun. With the thought of
Oin^ verily, he passes up. As quickly as one could direct his
mind to it, he comes to the sun. That, verily, indeed, is the
world-door, an entrance for knowers, a stopping foi non-
knowers.

6. As to this there is the following verse . —
There are a hundred and one aiteries of the heait*
One of these passes up to the ciown of the head.
Going up by it, one goes to immortality.

The others are for departing in various diiections.1
1 Thib stanza recnrs at Katha 6. 16.
267

8-71-1 CHANDOGVA UPANISHAD

StAENTH KHAXDA

The progressive instruction of Indra by Prajapati
concerning the real self

1. ' The Self (Atman), which is free from evil, ageless, death-
less, sorro\vless, hungerless, thirstless., whose desire is the Real,
whose conception is the Real — He should be searched out,
Him one should desire to understand. He obtains all worlds
and all desires who has found out and who understands that
Self/ — Thus spake Prajapati.

2. Then both the gods and the devils (deva-asurd) heard it.
Then they said l Come ' Let us search out that Self, the
Self by searching out whom one obtains all worlds and all
desires1 '

Then Indra fiom among the godb went forth unto him, and
Virocana from among the devils. Then, without communicating
with each other, the two came into the presence of Prajapati,
fuel in hand.1

3. Then for thirty-two years the two lived the chaste life of
a student of sacred knowledge (brahmacarya)

Then Prajapati said to the two : { Desiring what have you
been living ? '

Then the two said : * '• The Self (Atrnan), which is free from
evil, ageless, deathless, sorrowless, hungerless, thirstless, whose
desire is the Real, whose conception is the Real— He should
be searched out, Him one should desire to understand. He
obtains all worlds and all desires who has found out and who
understands that Self."— Such do people declare to be your
words, Sir. We have been living desiring Him.'

4. Then Prajapati said to the two . l That Person who is seen
in the eye— He is the Self (Atman) of whom I spoke.2 That
is the immortal, the fearless. That is Brahma.'

' But this one, Sir, who is observed in water and in a mirror —
which one is he ? '
1 The same one, indeed, is observed In all these,' said he.

1 In token of discipleship.

2 Or the text might be tianslated • { '* That Peison who is seen in the eye He

is the Self," said he. «f That is the immortal, the fearless. That is Brahma." '
Such quite certainly is the translation of the very same words which have already
occurred in 4 15 i.

268

CIlAXDOGYA UPANISHAD | 8.85

KrOHTIf KlIANDA

1. c Look at yourself in a pan of \vater. Anything that you
do not understand of the Self, tell me.'

Then the two looked in a pan of watci.
Then Prajapati said to the two : ' What do you .^ec 3 '
Then the two said. l We see eveiything heie, Sir, a Self
corresponding exactly, even to the hair and finger-nails J '

2. Then Prajapati said to the two • 4 Make yourselves \vell-
ornamented, well-dressed, adorned, and look in a pan of \\ater.3

Then the two made themselves well-ornamented, well-dressed,
adorned, and looked in a pan of water.

Then Prajapati said to the two : ' What do you see ° '

3. Then the two said • 'Just as we oursehes are here, Sir,
well-ornamented, well-dressed, adoined — so there, Sn, \\eli-
ornamented, well-dressed, adoined '

c That is the Self,' said he. £ That is the immortal, the fear-
less. That is Brahma.'

Then with tranquil heait (santa-hrdaya) the two went forth

4. Then Prajapati glanced after them, and said : <• They go
without having comprehended, without having found the Self
(Atman) Whosoever shall have such a mystic doctrine
(upanisad), be they gods or be they devils, they shall peiibh.'

Then with tranquil heart Virocana came to the devils. To
them he then declared this mystic doctrine (upamsad) : £ One-
self (atman}1 is to be made happy here on earth. Oneself
is to be waited upon. He who makes his own self (atman\
happy here on earth, who waits upon himself— he obtains both
worlds, both this woild and the yonder.7

5. Therefore even now here on earth they .say of one who is
not a giver, who is not a believer (a-sraddadhdna\^ who is not
a sacrifice^ * Oh ! devilish (astir a) f ' for such is the doctrine
(upamsad) of the devils. They adorn the body (sarira] of
one deceased with what they have begged, with dress, \\ith
ornament, as they call it, for they think that thereby they will
win yonder world.

1 Besides meaning ' oneself,' as it evidently does both in this paragraph and in
the beginning of the following paragraph, the word Stman may also have the
connotation 4 one's body/ which seems to be the meaning in the latter half of the
following paragraph.

269

8.9-I-] CHANDOGYA UPANISHAD

NINTH KIIANDA

i. But then Indra, even before reaching the gods, saw this
danger . £ Just as, indeed, that one [i.e. the bodily self] is well-
ornamented when this body (sartra) is well-omamented well-
dressed when this is well-dressed, adorned when this is adorned,
even so that one is blind when this is blind, lame when this is
lame, maimed when this is maimed. It perishes immediately
upon the perishing of this body. I see nothing enjoyable in
this.'

a. Fuel in hand, back again he came Then Prajfipati said
to him • ' Desiring what O Maghavan (' Munificent One'), have
you come back again, since you along with Virocana went forth
with tranquil heart ? '

Then he said : ' Just as, indeed, that one [i.e. the bodily self]
is well-ornamented when this body is well-ornamented, well-
dressed when this is well-dressed, adorned when this is adorned,
even so it is blind when this is blind, lame when this is lame,
maimed when this is maimed. It perishes immediately upon
the perishing of this body. I see nothing enjoyable in this.'

3. c He is even so, O Maghavan,1 said he. £ However, I will
explain this further to you. Live with me thirty-two years
more.'

Then he lived with him thirty-two years more.

To him [i.e. to Indra] he [i.e. Prajapati] then said • —

TENTH KHANDA

_i. * He who moves about happy in a dream — he is the Self
(Atman)/ said he. ' That is the immortal, the fearless. That
is Brahma.*

Then with tranquil heart he [i.e. Indra] went forth.

Then, even before reaching the gods, he saw this danger :
' Now, even if this body is blind, that one [i.e. the Self, Atman]
is not blind. If this is lame, he is not lame. Indeed, he does
not suffer defect through defect of this. [2] He is not slain
with one's murder. He is not lame with one's lameness.
Nevertheless, as It were (iva\ they kill him j as it were, they

270

CHANDOGYA UPANISHAD [-8.11.*

unclothe1 him; as it were, he comes to expeiience what Ls
unpleasant ; as it were, he even weeps I see nothing enjoy-
able in this/

3. Fuel in hand, back again he came. Then Prajapati said
to him: < Desiring what, 0 Maghavan, have you come back-
again, since you went forth with tranquil heart?'

Then he said : ' Now, Sir, even if this body is blind, that one
[i.e. the Self] is not blind. If this is lame, he is not lame.
Indeed, he does not suffer defect through defect of this. [4] He
is not slain with one's murder. He is not lame \\ith one's
lameness. Nevertheless, as it were, they kill him , as it \\eie,
they unclothe1 him; as it were, he comes to expeiience nhat
is unpleasant; as it were, he even weeps. I sec nothing-
enjoyable in this.'

'He is even so, O Maghavan/ said he. 'However, I \\ill
explain this further to you. Live with me thirty-two years
more/

Then he lived with him thirty-two years more.

To him [i. e. to Indra] he [i. e. Prajapati] then said —

ELEVENTH KHANDA

i. ' Now, when one is sound asleep, composed, serene, and
knows no dieam — that is the Self (Atman),' said he. ; That is
the immortal, the fearless. That is Brahma '

Then with tranquil heart he went forth.

Then, even before reaching the gods, he saw this danger :

* Assuredly, indeed, this one does not exactly know himself
(dtmanam) with the thought " I am he," nor indeed the things
here. He becomes one who has gone to destruction. I see
nothing enjoyable in this/

a. Fuel in hand, back again he came. Then Prajapati said
to him : * Desiring what, O Maghavan, have you come back
again, since you went forth with tranquil heart ^ *

Then he [i. e. Indra] said : ' Assuredly, this [self] does not
exactly know himself with the thought " I am he," nor indeed

1 Reading Tncchadayanti with all the texts, from +/chad. However, the Com.
explains as 'they chase.* The parallel passage in Brih 4 3. 20 has vuchayayatt

* tear to pieces/ from */cka.

271

8. EI 2-] CHANDOGYA UPANISHAD

the things here. He becomes one who has gone to destruc-
tion. I see nothing enjoyable in this.'

3. * He is even so, 0 Maghavan,' said he. < However, I will
explain this further to you, and there is nothing else besides
this. Live with me five years more.'

Then he lived with him five years more. — That makes one
hundred and one years. Thus it is that people say, ' Verily,
for one hundred and one years Maghavan lived the chaste life
of a student of sacred knowledge (brahmacarya) with Pra-
japati.' —

To him [i e. to Indra] he [i.e. Prajapati] then saicl —

T\\'ELtTH KHANDA

1. ' O Maghavan, verily, this body (sarira) is mortal. It has
been appropriated by Death (Mrityu). [But] it is the standing-
ground of that deathless, bodiless Self (Atman). Verily, he
who is incorporate has been appropriated by pleasure and pain.
Verily, there is no freedom from pleasure and pain for one while
he is incorporate. Verily, while one is bodiless, pleasure and
pain do not touch him.

2. The wind is bodiless. Clouds, lightning, thunder — these
are bodiless. Now as these, when they arise from yonder space
and reach the highest light, appear each with its own form,
[3] even so that serene one (samprasada), when he rises up
from this body (sarira) and reaches the highest light, appears
with his own fo* m. Such a one is the supreme person (uttama
purusa). There such a one goes around laughing, sporting,
having enjoyment with women or chariots or friends, not
remembeiing the appendage of this body. As a draft-animal
i& yoked in a wagon, even so this spirit (prana] is yoked in this
body.

4. Now, when the eye is directed thus toward space, that is
the seeing person (caksusa pitrusa ) ; the eye is [the instrument]
for seeing. Now, he who knows " Let me smell this" — that is
the Self (Atman) ; the nose is [the instrument] for smelling.
Now, he who knows " Let me utter this JJ — that is the Self; the
voice is [the instrument] for utterance. Now, he who knows
'• Let me hear this " — that is the Self; the ear is [the instrument]
for hearing.

CHANDOGYA UPANISHAD [-8.14.1

5. Now, he who knows "Let me think this" — that is, the
Self, the mind (manas) is his divine eye (daiva cakstt). He,
verily, with that divine eye the mind, sees desires here, and
experiences enjoyment.

6. Verily, those gods who are in the Brahma-world l rever-
ence that Self. Therefore all worlds and all desires have been
appropriated by them. He obtains all worlds and all desires
who has found out and who understands that Self (Atman).'

Thus spake Prajapati — yea, thus spake Prajapati !

THIRTEENTH KIIAXDA
A paean of the perfected soul

i. From the daik I go to the varicolored. From the vari-
colored I go to the dark. Shaking off evil, as a horse his hairs ;
shaking off the body (sanra), as the moon releases itself from
the mouth of Rahu2 ; I, a perfected soul (krtatman). pass into
the uncreated Brahma- world — yea, into it I pass '

FOURTEENTH KHANDA
The exultation and prayer of a glorious learner

j. Verily, what is called space (dkdsa) is the accomplisher of
name and form.3 That within which they are, is Brahma.
That is the immortal. That is the Self (Atman. Soul;.

I go to Prajapati's abode and assembly-hall.

I am the glory of the Brahmans (brakmana), the glory of the
princes (rajan), the glory of the people (vis).

I have attained unto glory.

May I, who am the glory of the glories, not go to hoary and
toothless, yea to toothless and hoary and driveling [old age] !

Yea, may I not go to driveling [old age] !

1 Who received this instruction from Prajapati through Indra3 the chief of the
Vedic gods.

2 Referring to the familiar idea that an eclipse is caused by the dragon Rahu's
attempt to swallow the moon.

3 f Name and form ' is the Sanskrit expression for the modern term c indi-
viduality.'

8.1- i] CHANDOGYA UPANISHAD

FIFTEENTH KHANDA
Final words to the departing pupil
i. This did Brahma tell to Prajapati; Prajapati, to Manu ,

j to human beings (praja).
He who according to rule has learned the Veda from the
family of a teacher, in time left over from doing work for the
teacher ; he who, after having come back again, in a home of
his own continues Veda-study in a clean place and produces
[sons and pupils] , he who has concentrated all his senses upon
the Soul (Atman) ; he who is harmless (ahimsant) toward all
things elsewhere than at holy places (ttrtha)1 — he, indeed, who
lives thus throughout his length of life, reaches the Brahma-
world and does not return hither again — yea, he does not return
hither again ?-

1 That Is, at animal sacrifices.
- That is, in reincarnation.

274

TAITTIRIYA UPANISHAD

FIRST VALLI
(Siksha Valll, * Chapter concerning Instruction 9)

FIRST ANUVAKA

Invocation, adoration, and supplication
Oml

Propitious unto us, Mitra ! Propitious, Yaruna !
Propitious unto us let Aryaman be!
Propitious unto us, Indra ! Brihaspati !
Propitious unto us, Vishnu, the Wide-strider ! *
Adoration to Brahrna ! Adoration to thee, Vayu !
Thou, indeed, art the perceptible Brahma. Of thee, indeed,
the perceptible Brahma, will I speak. I will speak of the
right (rta). I will speak of the true. Let that favor me ! Let
that favor the speaker ! Let it favor me ! Let it favor the
speaker !

Om \ Peace ! Peace ! Peace !

SECOND ANUVAKA
lesson on Pronunciation

Om \ We will expound Pronunciation2:

the sound (varnd) ;

the accent (svara) ;

the quantity (matra) ;

the force (bald) ;

the articulation (sama) ;

the combination (santana).
— Thus has been declared the lesson on Pronunciation,2

1 This stanza = RV. i. 90. 9, a hymn to the All-Gods.

2 In the summary title of the chapter, which, includes various instructions, the
word iiksa probably has its general meaning of « Instruction.' But here—as also in
Mund. i. i. 5 — it has a specialized, technical meaning, * the Science of Pronun-
ciation/ As the first stage in the * instruction * concerning the Vedas, this Is
elaborated as the formal discipline named Siksha. the first of the six Vedangas
('Limbs of the Veda'}.

i.3 i-] TAITTIRIYA UPANISHAD

THIRD ANUVAKA
The mystic significance of combinations

i. Glory (yasas) be with us two l !

Pre-eminence in sacred knowledge (brahma-varcasci) be with
us two l !

Now next, we will expound the mystic meaning (upamsad)
of combination (samkztd) in five heads :
with regard to the world ;
with regard to the luminaries ;
with regard to knowledge;
with regard to progeny ;
with regard to oneself.

Now, with regard to the world. —

The earth is the prior form ; the heaven, the latter form.
Space is their conjunction; [2] wind, the connection — Thus
with regard to the world.

Now, with regard to the luminaries. —

Fire is the prior form ; the sun, the latter form. Water is
their conjunction; lightning, the connection. — Thus with regard
to the luminaries.

Now, with regard to knowledge. —

The teacher is the prior form ; [3] the pupil, the latter foim
Knowledge is their conjunction ; instruction, the connection. —
Thus with regard to knowledge.

Now, with regard to progeny, —

The mother is the prior form ; the father, the latter form.
Progeny is their conjunction ; procreation, the connection. —
Thus with regard to progeny.

4. Now, with regard to oneself. —

The lower jaw is the prior form ; the upper jaw, the latter
form. Speech is their conjunction ; the tongue, the connec-
tion.— Thus with regard to oneself.

These are the great combinations. He who knows these
combinations thus expounded, becomes conjoined with offspring,
with cattle, with pre-eminence in sacred knowledge, with food,
with the heavenly world.

1 That is, the teacher and the pupil.
276

TAITTIRIYA UPANISHAD [-1-4-3

FOURTH ANUVAKA
A teacher's prayer

i. He \\ho is pre-eminent among the Vedic hjmns (chandas\ who

is the all-formed (yisva-rupa},
Who has sprung into being from immoitahty abo\e the Vedic

hymns —

Let this India save (*/spr) me \\ith intelligence!
O God (deva\ I would become possessor of immortalitv '
I\Iay my body be very vigorous '
May my tongue be exceeding sweet!
May I hear abundantly with my ears !
Thou art the sheath of Brahma,
With intelligence covered o'er'
Guard for me what I have heard'
[It is Prosperity] who brings, extends,
[-2] And long1 makes her own —
My garments and co\\s,
And food and drink alway.
Therefore bring me prosperity (trz)
In wool, along with cattle !
Hail!

May students of sacred knowledge (braJimacann) come unto
me ! Hail !

May students of sacred knowledge come apart unto me 1

May students of sacred knowledge come forth unto me !
Hail 1

May students of sacred knowledge subdue themselves ! Hail !

May students of sacred knowledge tranquillize themselves !
Hail !

3. May I become glorious among men ! Hail !

May I be better than the very rich i Hail !

Into thee thyself, O Gracious Lord (bhaga], may I enter !
Hail !

Do thou thyself, O Gracious Lord, enter into me ! Hail !

In such a one, a thousandfold ramified— O Gracious Lord,
in thee I am cleansed ! Hail !

1 If the reading should be 'dram instead of ciram> then f shortly.' The two
following lines, whose grammatical structure is not evident, seem to interrupt this
sentence.

277

i. 4-3-] TAITTIRIYA UPANISHAD

As waters run downward, as months into the year, so,
O Establisher (dhdtr)^ may students of sacred knowledge run
unto me from all sides ! Hail !

Thou art a refuge ! Shine upon me ' Come unto me '

FIFTH ANUVAKA
The fourfold mystic Utterances

i. Bhur\ Bhuvasl Suvarl Verily, these are the three
Utterances (uyakrti). And beside these, too, Mahacamasya
made known a fourth, namely Mahas (Greatness) ! That is
Brahma. That is the body (atman) ; other divinities are the
limbs.

Bhur, verily, is this world ; B/mvas, the atmosphere ; Suvar,
yonder world; [a] Mahas, the sun. Verily, all worlds are
made greater (mahiyante) by the sun.

Bhur, verily, is Agni (Fire) ; Bhuvas, Vayu (Wind) ; Suvar,
Aditya (Sun) ; Mahas, the moon. Verily, all lights are made
greater by the moon.

Bklir, verily, is the Rig verses ; Bhuvas, the Saman chants ;
Suvar, the Yajus formulas; [3] Mahas, sacied knowledge
(brahma). Verily, all the Vedas are made greater by sacred
knowledge.

Bhur, verily, is the in-breath (prdna] ; Bhuvas, the out-
breath (apand) ; Savor ^ the diffused breath (vyanct) ; Mahas,
food (anna). Verily, all the vital breaths (prdna) are made
greater by food.

Verily, these four are fourfold. The Utterances are four
and four. He who knows these, knows Brahma ; to him all
the gods bring strength.

SIXTH ANUVAKA

A departing person's attainment with the four Utterances
i. This space that is within the heart— therein is the person,
consisting of mind (mano-maya), immortal, resplendent. That
which hangs down between the palates like a nipple— that is
Indra's1 place of exit.

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

TAITTIRIYA UPANISHAD [-1.8

piercing the head at the point where is the edge of the hair,
with the word B/iiirhe stands upon Agni (Fire) : with the word
BJmvas, upon Vayu (Wind); [3] with the word Suvar upon
Aditya (the Sun) , with the word Mafias, upon Brahma. He
obtains self-rule (sva-rajya). He obtains the lord of the mind
Lord of the voice, lord of the eye, lord of the ear, loid of the
understanding— this and more he becomes, even Brahma, whose
body is space (akasa-sarlra), whose soul is the real (satyatmati),
whose pleasure-ground is the breathing spirit, whose mind L
bliss (mana-ananda), abounding in tranquillity (ianti-samrddha),
immortal— Thus, 0 Pradnayogya (Man of the Ancient Yoga) ,
worship.1

SEVENTH ANUVAKA

The fivefoldness of the world and of the individual
Earth, atmosphere, heaven, quarters intermediate

of heaven, quarters ;

fire, wind, sun, moon, stars;

water, plants, trees, space, one's body.

— Thus with regard to material existence (adhi-bhiita}.
Now with regard to oneself (adhy-atma}.—
Prana Vyana Apana Udana Samana

breath, breath, breath, breath, breath

sight, hearing, mind, speech, touch;

skin, flesh, muscle, bone, marrow.

Having analyzed in this manner, a seer has said : fc Fivefold,
verily, is this whole world. With the fivefold, indeed, one wins-
the fivefold/ 2

EIGHTH ANUVAKA
Glorification of the sacred word 6 Om >

Om is brahma?

Om is this whole world.

1 That is, the conditioned (sa-gund} Brahma, who may be worshiped. The
absolute, unconditioned Brahma is the object of intellectual appreciation, i.e. of
knowledge, not of worship.

2 A similar theory is expressed at Brih. I. 4. 17

3 Perhaps with a double meaning • both * sacred word ' and the philosophical
* Brahma/

279

I.8-J TAITTIRIYA UPANISHAD

Om — that is compliance. As also, verily, it is well known —
upon the words < O ! Call forth ! ' 1 they call forth.

With £ Om ' they sing the Saman chants.

With ' Om ! Som ! ' they recite the Invocations of Praise
(sastra).

With £ Om ' the Adhvaryu priest utters the Response.

With ' Om ' the Brahman priest (brahma) utters the Intro-
ductory Eulogy (pra+ Vstu).

With % Om ' one2 assents to the Agni-oblation (agmhotra).

£ Oml says a Brahman (brakmana) about to recite, £ may
I get the sacred word (brahma} \ ' He does get the sacred
word.3

NINTH AXUVAKA
Study of tiie sacred word tke most important of all duties

The right (rta), and also study and teaching.4

The true (satya), and also study and teaching

Austerity (tapas), and also study and teaching.

Self-control (dama)^ and also study and teaching.

Tranquillity (sama)> and also study and teaching.

The [sacrificial] fires, and also study and teaching.

The Agnihotra sacrifice, and also study and teaching.

Guests, and also study and teaching.

Humanity (manusa), and also study and teaching.

Offspring, and also study and teaching.

Begetting, and also study and teaching.

Procreation, and also study and teaching.

* The true ! ' — says Satyavacas (£ Truthful ') Rathitara.

w Austerity ! ' — says Taponitya (c Devoted-to-austerity ')
Pauru&shtL

'Just study and teaching!' — says Naka (4 Painless1) Maud-
galya, c for that is austerity — for that is austerity.'

1 In the ritual, the signal from the Adhvaryn priest for a response from the
sacnficer.

2 That is, the person instituting the sacrifice.

3 That is, the Veda —Com.

4 That is, of the Veda.— Com.

280

TAITTIRIYA UPAXISHAD [-i.ir 2

TENTH AXUVAKA
The excellence of Veda -knowledge — a meditation

I am the mover1 of the tree1
My fame is like a mountain's peak 1
Exaltedly pure, like the excellent nectar in the sun,-
I am a shining treasure,
Wise, immortal, indestructible 3 j

This is Trisanku's recitation on Veda-knou ledge.4

ELEVENTH ANUVAKA
Practical precepts to a student

i. Having taught the Veda, a teacher further instructs
a pupil : —

Speak the truth.

Practise virtue (dharma).

Neglect not study [of the Vedas].

Having brought an acceptable gift to the teacher, cut not off
the line of progeny.

One should not be negligent of truth.

One should not be negligent of virtue.

One should not be negligent of welfare.

One should not be negligent of prosperity.

One should not be negligent of study and teaching.

3. One should not be negligent of duties to the gods and to
the fathers.

Be one to whom a mother is as a god.

Be one to whom a father is as a god.

1 That is, ' I am the feller of the tree of world-delusion (samtant} ' according to
Sankara. He also proposes, as a synonym for 'mo'ver,' antatydmui* * inner con-
troller ' — which suggests to Deussen the (less likely) interpretation ' I am the
moving (or, animating) spirit of the tree of life.'

2 Literally ' courser ' ; a reference here perhaps to the i honey in the sun * of
Chand. 3. i. — So 6ankara divides the words, vajzni \>a sv~amrtam But if
vajimvasv amrtam, as BR. suggest, then c the Immortal, possessing [possibly,
* bestowing ' — according to BR^\ power/

2 amrto 'ksitah. If amrtoksitah, then f sprinkled with immortality (or, with
nectar).'

4 Or, c Veda-repetition ' (veda-anuvacand). The whole paragraph is an obscure,
mystical meditation, either a preparatory invocation for the study of the Vedas, or
a summary praise of its exalting and enlightening effect.

28T

I.U.3-] TAITTIRIYA UPANISHAD

Be one to whom a teacher is as a god.

Be one to whom a guest Is as a god.

Those acts which are irreproachable should be practised, and
no others.

Those things which among us are good deeds should be
revered by you, [3] and no others.

Whatever Brahmans (brahmana) are superior to us, for them
refreshment should be procured by you with a seat.1

One should give with faith (sraddha).

One should not give without faith.

One should give with plenty (sri)2

One should give with modesty.

One should give with fear.

One should give with sympathy (sam-vid)?

Now, if you should have doubt concerning an act, or doubt
concerning conduct, [4] if there should be there Brahmans
competent to judge, apt, devoted, not harsh, lovers of virtue
(dharma) — as they may behave themselves in such a case, so
should you behave yourself in such a case.

Now, with regard to [people] spoken against, if there should
be there Brahmans competent to judge, apt, devoted, not
harsh, lovers of virtue — as they may behave themselves with re-
gard to such, so should you behave yourself with regard to such.

This is the teaching. This is the admonition. This is the
secret doctrine of the Veda (ueda-npanisad). This is the
instruction. Thus should one worship. Thus, indeed, should
one worship.

TWELFTH ANUVAKA 4
Invocation, adoration, and acknowledgment

Propitious unto us, Mitra ! Propitious, Varuna !
Propitious unto us let Aryaman be !
Propitious unto us, Indra ! Brihaspati !
Propitious unto us, Vishnu the Wide-strider I

1 Or, £ in their presence not a word should be breathed by you.'

2 Or, ' according to one's plenty," BR. and MW. ; hardly « with grace/

5 With these exhortations on giving compare the e Ode on Liberality,' RV, 10.
117.

4 Identical with the First Anuvaka, except for certain changes of tense which
are appropriate here in the conclusion.

282

TAITTIRIYA UPAXISHAD [-^.i

Adoration to Brahma ' Adoration to ihee, Vayu \
Thou, indeed, art the perceptible Brahma. Of thee, indeed,
the perceptible Brahma, have I spoken I have spoken of the
right. I have spoken of the true. That has favored me
That has favored the speaker. It has favored me. It has
favored the speaker.

Om \ Peace ! Peace ! Peace !

SECOND VALLI
(Brahmananda Valll, ' Bliss-of-Bralima Chapter5)

FIRST ANUVAKA

The aU-eomprehensive Brahma of the world and of the
individual ; knowledge thereof the supreme success

Om \ He who knows Brahma, attains the highest !
As to that this [verse] has been declared : —

He who knows Brahma as the leal (safya), as knowledge

(jfidna\ as the infinite (anantd]^
Set down in the seciet place [of the heart], and m the highest

heaven (parame vyoman)?
He obtains all desires,
Together with the intelligent (vipascif] Brahma.

The course of evolution from the primal Atman through
the five elements to the human person

From this Soul (Atmatt), verily, space (akasa) arose; from
space, wind (vayii)\ from wind, fire; from fire, water; from
water, the earth ; from the earth, herbs ; from herbs, food ;
from food, semen ; from semen, the person (purusd)*

The person in the sphere of food

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

1 Deussen proposes to emend to ananda^ * bliss,' in order to have the customary
threefold definition of Brahma as saf-cit-ananda, * being, intelligence, and bliss,'
and in order to introduce the great, culminating thought of the chapter.

2 A very common Vedic phrase for the abode of the gods.

383

2.I-] TAITTIRIYA UPANISHAD

side ; this,, the body (atma/i) ; this, the lower part, the founda-
tion.

As to that there is also this verse : —

SECOND ANUVAKA

Food the supporting, yet consuming, substance of all life 3
a phase of Brahma

From food, \enly, creatures aie produced,
Whatsoevei [cieatures] dwell on the eaith.
Moreover by food, in truth, they live.
Moreover into it also they finally pass1
For truly, food is the chief of beings ;
Therefore it is called a Panacea.2
Verily, they obtain all food
Who \\orbhip Brahma as food.
For truly, food is the chief of beings ;
Therefore it is called a Panacea.
From food created things aie born.
By food, when born, do they grow up.
It both is eaten and eats things.
Because of that it is called food.0

The person in the sphere of breath

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

THIRD ANUVAKA
Breath, the life of all living beings ; a phase of Brahma

The gods do breathe along with breath (prana\
As also men and beasts.
For truly, breath is the life (ayus) of beings.
Therefore it is called the Life-of-all ($arvayu\a}>

1 These first four lines are quoted in Maitn 6. n.

2 sarvausadham, literally * consisting of all sorts of herbs.'

3 The last four lines recur at Maitri 6 1 2.

284

TAITTIRIYA UPANISHAD [-2.4

To a full life (sarvam ayus] go they
Who worship Brahma as breath.
For truly, breath is the life of beings ;
Therefore it is called the Life-of-all.

This, indeed, is its bodily self (sarira-atman), as of the
former.

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

As to that there is also this verse: —

FOURTH ANUVAKA

Beyond the formative faculty an inexpressible, fearless bliss

Wherefrom words turn back,

Together with the mind, not having attained —

The bliss of Brahma he who knows,

Fears not at any time at all.

This, indeed, is its bodily self (sanra-atman), as of the
former.

The person in the sphere of understanding
Verily, other than and within that one that consists of mind
is a self that consists of understanding (vijnana-maya). By
that this is filled. This, verily, has the form of a person.
According to that one's personal form is this one with the form
of a person. Faith (sraddha) is its head ; the right (rta), the
right side ; the true ($atya)^ the left side ; contemplation (yoga),
the body (atman) ; might (makas), the lower part, the founda-
tion.

As to that there is also this verse : —

1 Possibly referring to the Brahmanas, which contain { teaching' concerning the
sacrifices.

2 5-] TAITTIR1YA UPANISHAD

FIFTH AXUVAKA

Understanding, all-directing ; a saving and satisfying phase

of Brahma

Understanding directs the sacuhce ;
And deeds also it directs.
'Tis understanding that all the gods
Do worship as Brahma, ab chief

If one knows Brahma as understanding.
And if he is not heedless theicto,
He leaves his sins (paptnan) in the body,
And attains all desires.

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

The person in the sphere of bliss

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

As to that there is also this vcise : —

SIXTH ANUVAKA

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

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

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

Query : Who reaches the Brahma- world of bliss ?

Now next, the appurtenant questions (anu-prasna) : —
Does any one who knows not,
On deceasing, go to yonder world?
Or is it that any one who knows,
On deceasing, attains yonder world?
286

TAITTIRIYA UPANISHAD" [-2.7

All plurality and antitheses of existence developed from

an original and still immanent unity
He desired : ' Would that I were many! Let me procreate
myself!3 He performed austerity. Having performed austerity,
he created this whole world, whatevei there is here. Having
created it, into it, indeed, he entered. Having entered it, he
became both the actual (sat) and the yon (tya), both the 'de-
fined (ninikta) and the undefined, both the based and the non-
based, both the conscious (vijnana} and the unconscious, both
the real (satya) and the false (anrta). As the real, he became
whatever there is here. That is what they call the real.
As to that there is also this verse : —

SEVENTH ANUVAKA

The original self-developing non-existence, the essence of
existence and the sole basis of fearless bliss

In the beginning, verily, this |>orld] \\as non-existent.
Therefrom, verily, Being (sat) was produced.1
That made itself (svayam afairutd] a Soul (Atman).
Therefore it is called the well-done (su-krta)?

Verily, what that well-done is— that, verily, is the essence
(rasa) [of existence]. For tmly, on getting the essence one
becomes blissful. For who indeed would breathe, who would
live, if there were not this bliss in space ! For truly, this
(essence) causes bliss. For truly, when one finds fearlessness
as a foundation in that which is invisible, bodiless (an-atmyd),
undefined, non-based, then he has reached fearlessness. When,
however, one makes a cavity, an interval therein, then he comes
to have fear. But that indeed is the fear of one who thinks of
himself as a knower.3

As to that there is also this verse : —

1 This theory is controverted at Chand 6, 2. 1-2.

2 Compare the saying £ A person is a thing well done/ Ait. i. 2 3.

3 But who really is not a knower. If the reading should be 'manvanasya in
accordance with Sailcara, then < . . the fear of one who knows, but who is
unthinking.'

287

2 <S~] TAITTIRIYA UPANISHAD

EIGHTH ANUVAKA
All cosmic activity through fear

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

The gradation of blisses up to the bliss of Brahma 2

This is a consideration (mimainsa) of bliss.—

Let there be a youth, a good (sddku) youth, well read, very
quick, very firm, very strong. Let this whole earth be full of
wealth for him. That is one human bliss.

A hundred human blisses are one bliss of the human Gan-
dharvas (genii) — also of a man who is versed in the scriptures
(srctriya) and who is not smitten with desire.

A hundred blisses of the human Gandharvas are one bliss of
the divine Gandharvas — also of a man who is versed in the
scriptures and who is not smitten with desire.

A hundred blisses of the divine Gandharvas are one bliss of
the fathers in their long-enduring world — also of a man who is
versed in the scriptures and who is not smitten with desiie

A hundred blisses of the fathers in their long-enduring world
are one bliss of the gods who are born so by birth (ajana-jd) —
also of a man who is versed in the scriptures and who is not
smitten with desire.

A hundred blisses of the gods who are born so by birth are
one bliss of the gods who are gods by work (karma-deva) , who
go to the gods by work — also of a man who is versed in the
scriptures and who is not smitten with desire.

A hundred blisses of the gods who are gods by work are one
bliss of the gods — also of a man who is versed in the scriptures
and who is not smitten with desire.

A hundred blisses of the gods are one bliss of Indra— also
of a man who is versed in the scriptures and who is not smitten
with desire.

1 A very similar stanza is Katha 6.3.

2 Similar hierarchies of bliss leading up to the bliss of Brahma occur at Brih.
4. 3 33 K. and Sat. Br. 14. 7. i. 31-39 ( = Brih. 4. 3. 31-39 M). Other gradations
of worlds up to the world of Brahma occur at Brih. 3. 6. 1 and Kaush i . 3.

288

TAITTIRIYA UPANISHAD [-29

A hundred blisses of Indra are one bliss of Brihaspati—
also of a man who is vcised in the scriptures and \vho is not
smitten with desiie.

A hundred blisses of Brihaspati are one bliss of Prajapati—
also of a man who is versed in the scriptures and who is not
smitten with desire.

A hundred blisses of Prajapati are one bliss of Brahma —
also of a man who is veised in the scriptuies and who is not
smitten with desire.

The knower of the unity of the human person with the

personality in the world reaches the blissful sphere

of self-existence

Both he who is hcie in a peison and he who is yondei in the
sun — he is one.

He who knows this, on departing from this world, proceeds
on to that self which consists of food, proceeds on to that self
which consists of breath, proceeds on to that self which consists
of mind, proceeds on to that self which consists of understand-
ing, proceeds on to that self which consists of bliss.1

As to that there is also this veise —

NINTH ANUVAKA

The knower of the bliss of Brahma is saved from all fear
and from all moral self-reproach

Wherefrom words turn back,

Together with the mind, not having attained —

The bliss of Brahma he who knows,

Fears not from anything at all.2

Such a one, verily, the thought does not torment : * Why have
I not done the good (sddhu) * Why have I done the evil
(papa) ? ' 3 He who knows this, saves (sprnute] himself ^atma-
nam) from these [thoughts]. For truly, from both of these he
saves himself — he who knows this !

Such is the mystic doctrine (npanisad) 1

1 That is, ID the self there are various selves, but the*fcue knower must advance
to the highest self.

2 This stanza has already occurred m 2. 4, with a verbal change in the last linr.

3 Or, e What good have I failed to do ! What evil have I done ' *

289 u

3,i-] TAITTIRIYA UPANISHAD

THIRD VALLI
(Bhrigu Valli, ' Chapter concerning Bhrigu ')

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

I. Bhngu Varuni, verily, approached his father Varuna, and
said : * Declare Brahma, Sir ! ' x

To him he taught that as food, as breath, as sight, as hearing,
as mind, as speech.

Then he said to him . { That, verily, whence beings here are
born, that by which when born they live, that into which on
deceasing they enter — that be desirous of understanding.
That is Brahma.'

He performed austerity. Having performed austerity, [2]
he understood that Brahma is food. For truly, indeed, beings
here are born from food, when bora they live by food, on
deceasing they enter into food.

Having understood that, he again approached his father
Varuna. and said : ( Declare Brahma, Sii ! '

Then he said to him : f Desire to understand Brahma by
austerity. Brahma is austerity (tapas)?

He performed austerity. Having performed austerity, [3]
he understood that Brahma is breath (prana). For truly,
indeed, beings here are born from breath, when born they live
by breath, on deceasing they enter into breath.

Having understood that, he again approached his father
Varuna, and said : ' Declare Brahma, Sir ! '

Then he said to him : f Desire to understand Brahma by
austerity. Brahma is austerity ! '

He performed austerity. Having performed austerity, [4]
he understood that Brahma is mind (mafias). For truly,
indeed, beings here are born from mind, when born they live
by mind, on deceasing they enter into mind.

Having understood that, he again approached his father
Varuna, and said : * Declare Brahma, Sir ! '

1 Another course of instruction to Bhiigu by his father Varuna occurs at 3at. Br.
IT. 6. T. 1-13.

290

TAITTIRIYA UPANISHAD [-3.8

Then he said to him : £ Desire to undei stand Brahma by
austerity. Brahma is austciity.'

He performed austerity. Having perfoimed austerity, [o]
he understood that Brahma is understand ing (vijndtia}. ]ror
truly, indeed, beings here are born from understanding, when
born they live by understanding, on deceasing they enter into
understanding.

Having understood that, he again approached his father
Varuna, and said : 'Declare Brahma, Sir! J

Then he said to him: c Desire to understand Brahma by
austerity. Brahma is austerity.'

He performed austerity. Having perfoimed austerity, [6]
he understood that Brahma is bliss (dnanda). For truly,
indeed, beings here are born from bliss, when born they live
by bliss, on deceasing they enter into bliss.

This is the knowledge of Bhrigu Varuni, established in the
highest heaven. He who knows this, becomes established.
He becomes an eater of food, possessing food. He becomes
great in offspring, in cattle, in the splendor of sacred know-
ledge, great in fame.

7. One should not blame food. That is the rule.

Tlie reciprocal relations of food, supporting and supported,
illustrated ; the importance of such knowledge

Breath (pratia), verily, is food. The body is an eater of
food. The body is established on breath ; breath is estab-
lished on the body. So food is established on food.

He who knows that food which is established on food,
becomes established. He becomes an eater of food, possessing
food. He becomes great in offspring, in cattle, in the splendor
of sacred knowledge, great in fame.

8. One should not despise food. That is the rule.
Water, verily, is food. Light is an eater of food. Light is

established on water ; water is established on light. So food
is established on food.

He who knows that food which is founded on food, becomes
established. He becomes an eater of food, possessing food.
He becomes great in offspring, in cattle, in the splendor of
sacred knowledge, great in fame,

291 u 2

3,9-] TAITTIRIYA UPANISHAD

9. One should make for himself much food. That is the rule.
The earth, verily, is food. Space is an eater of food. Space

is established on the earth ; the earth is established on space
So food is established on food

He who knows that food which is established on food, becomes
established. He becomes an eater of food, possessing food.
He becomes great in offspring, in cattle, in the splendor of
sacred knowledge, great in fame.

A giver of food, prospered accordingly

10. (i) One should not refuse any one at one's dwelling.
That is the rule.

Therefore in any way whatsoever one should obtain much
food. Of such a one people say • c Food has succeeded (aradhi)
for him ! '

This food, verily, being prepared (raddJid) [for the suppliant]
at the beginning, for him x food is prepared at the beginning.

This food, verily, being prepared in the middle, for him food
is prepared in the middle. This food, verily, being prepared at
the end, for him food is prepared at the end — (2) for him who
knows this.

Manifestations of Brahma as food

As preservation (ksema) in speech, acquisition and preserva-
tion (yoga-ksema] in the in-breath and the off-breath (prdna-
apana)) work in the hands, motion in the feet, evacuation in the
anus: these are the human recognitions [of Brahma as food].

Now the divine : satisfaction in rain, strength in lightning,
(3) splendor in cattle, light in the stars, procreation immortality,
and bliss in the generative organ, the all in space.

The worshiper thereof appropriates the object of his worship

One should worship It as a foundation ; one [then] becomes
possessed of a foundation.

One should worship It as greatness ; one becomes great.

One should worship It as mind (manas) ; one becomes
possessed of mmdfulness.

(4) One should worship It as adoration; desires make
adoration to one.

1 That is, for the giver.
292

TAITTIRIYA UPANISHAD [-3. 10. 6

One should worship It as magic formula (brahma) ; one
becomes possessed of magic formula.

One should worship It as 'the dying around the magic
formula ' (brahmanah payimara) l , around one die his hateful
rivals, and those who are his unfriendly foes.2

The knower of the unity of the human person with the
personality in the world attains unhampered desire

Both he who is heie in a person and he who is yonder in the
sun — he is one.

(5) He who knows this, on departing from this world, pro-
ceeding on to that self which consists of food, proceeding on to
that self which consists of breath, proceeding en to that self
which consists of mind, proceeding on to that self which consists
of understanding, proceeding on to that self which consists of
bliss, goes up and down these worlds, eating what he desires,
assuming what foim he desires. He sits singing this chant
\saman) : —

A mystical rapture of the knower of the universal unity

Oh, wondeiful! Oh, wonderful1 Oh, wonderful'
(6) I am foodl I am food' I am food!

I am a food-eater ! I am a food-eater ! I am a food-eater !
I am a fame-maker (sloka-krt}\ I am a fame-maker! I am a

fame-maker !

1 am the first-bom of the woild-order (rid)*
Earlier than the gods, in the navel of immortality !
Who gives me away, he indeed has aided me !
I, who am food, eat the eater of food !
I have overcome the whole world!

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

1 An incantation described in Ait. Br. 8. 28. A philosophical interpretation of
L dying around Brahma ' occurs at Kaush 2. r 2.

2 The word Ihratrvya, cfoes,* is of sociological significance, because etymologi-
cally it means ' cousin (father's brother's son),*

3 A phrase occurring more than once in both RV. and AY., e.g. RV. 10. 61. 19
and AV. 6 122. I.

293

AITAREYA UPANISHAD

FIRST ADHYAYA
FIRST KHANDA

The creation of the four worlds_, of the cosmic person,
and of cosmic powers by the primeval Self

1. In the beginning, Atman (Self, Soul), veiily, one only,
was here1 — no other blinking thing whatever. He bethought
himself: * Let me now create worlds.5

2. He created these worlds : water (ambhas), light-rays
(marlci), death (mar a), the waters (op). Yon is the water,
above the heaven ; the heaven is its support. The light-rays
are the atmosphere ; death, the earth ; what is underneath, the
waters.

3. He bethought himself: £ Here now are worlds. Let me
now create world-guardians/ Right (eva) from the waters he
drew forth and shaped (+Jmurch) a person.

4. Upon him he brooded (ab/n + Vtap).

When he had been brooded upon, his mouth was separated
out, egg-like ; from the mouth, speech (vac) ; from speech,
Agni (Fire).

Nostrils were separated out; from the nostrils, breath ( prana) ;
from breath, Vayu (Wind).

Eyes were separated out ; from the eyes, sight (caksus)\ from
sight, Aditya (the Sun).

Ears were separated out ; from the ears, hearing (srotra) ;
from hearing, the quarters of heaven.

Skin was separated out ; from the skin, hairs ; from the hairs,
plants and trees.

A heart was separated out ; from the heart, mind (inanas) ;
from mind, the moon*

1 Instead of meaning * here ' adverbially (as very frequently in the Brahmanas
and sometimes in the Upamshads), idam may be the neuter demonstrative with an
ellipsis, thus : * Venly, this [universe] in the beginning was Atman (Soul), one
only, . . . . ' This sentence stands also at the beginning of Brio. 1.4. i .

294

AITAREYA UPANISHAD [-2.5

A navel uas separated out ; from the navel, the out-breath
(apana) ; from the out-breath, death (wrtyu)

A virile member was separated out ; from the virile member,
semen , from the semen, water (ap).

SECOND KHANDA
The ingtedience of the cosmic powers in the human person

i. These divinities, having been created, fell headlong in
this great restless sea.1 He visited it with hunger and thirst.

They [i. e. the divinities] said to him : £ Find out for us an
abode wherein we may be established "and may eat food.'

a. He led up a bull to them. They said : ' Verily, this is
not sufficient for us.'

He led up a horse to them. They said : ' Verily, this is not
sufficient for us.'

3. He led up a person to them. They said : ' Oh ! well
done ! ' — Verily, a person is a thing well done. —

He said to them : ' Enter into your respective abodes/

4. Fire became speech, and entered the mouth.
Wind became breath, and entered the nostrils.
The sun became sight, and entered the eyes.

The quarters of heaven became hearing, and entered the
ears.

Plants and trees became hairs, and entered the skin.
The moon became mind, and entered the heart.
Death became the out-breath (apana), and entered the navel.
Waters became semen, and entered the virile member.

5. Hunger and thirst said to him [i. e. Atman] : ' For us two
also3 find out [an abode].3

Unto the two he said : ' I assign you two a part among
these divinities. I make you two partakers among them.1
Therefore to whatever divinity an oblation is made, hunger and
thirst become partakers in it.

1 Skt. arnava\ etymologically *the moving/ fthe stirring/ *the agitated*;
specifically, simply * sea/ as in Chand. 8. 5. 3, 4

2 Reading api prajanihi, instead of the (otherwise unquotable) compound
abhiprajanihi — according to Bohtlingk's emendation in his translation, p. 166".
This change brings the form of the question into uniformity with the similar
question in § i .

295

3.i-] AITAREYA UPANISHAD

THIRD KHANDA

The creation of food of fleeting material form, and the
inability of various personal functions to obtain it

1. He bethought himself: ' Here now are worlds and world-
guardians. Let me create food for them/

2. He brooded upon the waters. From them, when they
had been brooded upon, a material form (murti) was produced.
Verily, that material form which was produced — verily, that is
food.

3. Having been created, it sought to flee away.

He sought to seize it with speech. He was not able to giasp
it with speech. If indeed he had grasped it with speech,
merely with uttering food one would have been satisfied.

4. He sought to grasp it with breath. He was not able to
grasp it with breath. If indeed he had grasped it with
breath, merely \\ith breathing toward food one would have
been satisfied.

5. He sought to grasp it with sight He was not able to
grasp it with sight. If indeed he had grasped it with sight,
merely with seeing food one would have been satisfied.

6. He sought to grasp it with hearing. He was not able to
grasp it with hearing. If indeed he had grasped it with
hearing, merely with hearing food one would have been satis-
fied.

7. He sought to grasp it with the skin. He was not able
to grasp it with the skin. If indeed he had grasped it with
the skin, merely with touching food one would have been
satisfied.

8. He sought to grasp it with the mind. He was not able
to grasp it with the mind. If indeed he had grasped it with
the mind, merely with thinking on food one would have been
satisfied.

9. He sought to grasp it with the virile member. He was
not able to grasp it wit£ the virile member. If indeed he had
grasped it with the virile member, merely with emitting food
one would have been satisfied.

Jo He sought to grasp it with the out-bieath (apana—$\£

296

AITAREYA UPANISHAD [-3.13

digestive bicath). He consumed1 it. This grasper of food is
what wind (vayit] is This one living on food (annayit)^ verily,
is what wind is.

The entrance of the Self into the body

11. He [i. e. Atman] bethought himself: ( How now could
this thing exist without me ? '

He bethought himself : s With which should I enter ? '
He bethought himself: 'If with speech theie is uttered, if
with breath (prand) there is breathed, if with sight there is
seen, if with hearing there is heard, if with the skin theic is
touched, if with the mind there is thought, if with the out-breath
(apdnct) there is breathed out, if with the vhile member theie is
emitted, then who am I? '

1 2. So, cleaving asunder this very 2 hair-part (simaji)* by
that door he entered. This is the door named 'the cleft'
(vtdrti). That is the delighting (nandana).

He has three dwelling-places, three conditions of sleep.
This is a dwelling-place. This is a dwelling-place. This is
a dwelling-place.4

The mystic name of the sole self-existent Self

13. Having been born, he looked around on beings (b/iuta),
[thinking] : c Of what here would one desire to speak ° as

1 twayatt impeifect causative of */av, exactly like the annam avayat, Mie con-
sumed food' of RV. 10 113 8, and also like AV. 4. 6 3 ; 5. 19. 2 , VS. 21. 44;
Sat. Bi. i. 6. 3. 5 , 5. 5. 4 6. JPosbible, but unparalleled, would be the derivation
from a + *JvT> ' he overtook.' An etymologizing on vayu

2 Piobably accompanied with a deictic gesture

3 Thnt is, the sagittal suture ; or perhaps less specifically ' the crown/

4 S.uikaia explains that the right eye is the abode during the waking state, the
inner mind (antar-inanas] during dreaming sleep, the space of the heait (Jirdayakaba)
during profound sleep {Mtwptt} He ofiers the alternative that the three abodes
aie ' the body of one's father,' * the womb of one's mother,7 and ' one's own body.*
Sayana and Anandagiri understand the thiee abodes as ' the right eye,' * the throat, '
* the heart.' With whatever significance, it would seem that the three demonstra-
tives of the text must have been accompanied by explanatory pointings to certain
parts of the body.

The thiee conditions of sleep (together with a fourth) are mentioned m the
Mandukya Upamshad even as they are explained by the commentators on this
passage. It is in contrast with the desired condition of the metaphysically awakeaed
self that the oidmary condition of waking is regarded as ' sleep.*

5 Or, ' What heie would desue to speak of another ?1 However, for thi& con-

297

3.i3-J AITAREYA UPANISHAD

anothei ? ' He saw this very peison as veriest (tatama) Brahma.
c I have seen It (idam adarsa)l said he (iti\

1 4. Therefore his name is Idarh-dra (c It-seeing '). Idarh-dra ,
verily, is his name. Him who is Idarh-dra they call f Indra '
cryptically, for the gods are fond of the cryptic (paroksa-priya],
as it were ] — for the gods are fond of the cryptic, as it were.

SECOND ADHYAYA

FOURTH KHANDA
A self's three successive births

1. In a person (purusa), verily, this one2 becomes at first an
embryo (garbka). That which is semen (retas), is the vigor
(tejas) come together from all the limbs In the self, indeed,
one bears a self. When he* pours this in a woman, then he
begets it. This is one's first birth.3

2. It comes into self-becoming (atma-bhuya) with the woman,

struction the neuter subject arid the masculine object do not seem quite congruous
Or, * \\ hy (or, how) here would one desire to speak of another * ' Or again, kirn
may be simply the interrogative particle : ' Would one here desire to speak of
another?1 In addition to these uncertainties of syntax, the form of the verb causes
difficulty. Vavadisat seems to contain unmistakable elements of the intensive and
of the desiderative conjugations of +/vad, * speak ' ; yet as it stands it is utterly
anomalous. The Indian commentators furnish no help to a solution. £>R. (vol. 6,
column 650) proposes to emend to udvadisyat) the future of the intensive.
Bohtlingk, in his translation, pp. 169, 170, emends to vava diset, * (to see) whethei
anything here would point to another [than it].* And in a note there he reports
Delbruck's conjecture, vivadisat, the participle of the desiderative, which would
yield the translation • 4 What is there here desinng to speak of anothei ^ ' Deussen
somehow finds a reflexive : * What wishes to explain itself here as one different
[from me] * '

In spite of the verbal difficulties, the meaning of the passage is faiily
intelligible : it is a pictorial statement of a philosophical idealism (i e. that there is
naught else than spirit) bordering on solipsism (i. e. that there is naught else than
the individual self).

1 This phrase occurs verbatim in Bnh. 4. 2. 2 ; Ait. Br. 3. 33 end; 7. 30 end;
and almost verbatim m Sat. Br. 6. i i. 2, u.

3 That is, the Atman, the subject of the entire previous part of this Upamshad
Or ayam may denote the indefinite c one/ as probably in the last sentence of this
paragraph.

3 The words asya pratkamam janma may denote either ' his (i. e. the Self's) first
bnth' or «a selfs first birth (as a particular individual).7 Either interpretation is
possible according to pantheistic theory.

298

AITAREYA UPANISHAD [-4.5

just as a limb of her own. Therefore it injures her not. She
nourishes this self of his that has come to her.

3. She, being a nourisher, should be nouiished. The woman
bears him as an embryo. In the beginning, indeed, he nourishes
the child [and] from birth onward. While 1 he nourishes the
child from birth onward, he thus nourishes his own self, for the
continuation of these worlds ; for thus are these worlds con-
tinued. This is one's second birth.

4. This self of one is put in one's place for pious deeds
(puny a kannan). Then this other self of one, having done his
work (krta-krtya), having reached his age, deceases So,
deceasing hence indeed, he is born again. This is one's third
birth. As to this it has been said by a seer , —

5. Being yet in embryo, I knew well2
All the bnths of these gods!

1 Or perhaps l In that (yaf) . . . J

2 Quoted from RV. 4 27. I. In the onginal Rig- Veda passage (as indeed in
every other of the three occuirences. of the same compound m the Rig- Veda, I. 34.
2b, i. 164. iSb, and 10 17. 5,1) the preposition anu seems to have served no more
than to strengthen the force of the verb ' know.' As such, it is translated here by
'weir (in accoi dance with Giassmann's WorUtbuch^ BR., and MW.} Yet it
would be very possible — indeed, probable — that to the author of this Upanishad,
who quotes the ancient passage as scriptural con oboration of his theory of various
bnths, that woicl anu conveyed a larger significance than it was originally intended
to express. In accordance with its general meaning of ' along toward ' he might
undei stand it to intimate pregnantly that even from the embryonic stage the seer
( fore-knew,1 anu-vid, all the births of the gods [of the various gods — be it noted
— here applied to the successive births of the individual soul, atman, from father
to son]. As to such fine distinctions of meaning to be carefully observed in the
prepositional compounds with verbs in the Upanishads, Professor Whitney (in his
article on l The Upanishads and their Latest Translation' in the A mencan Journal
of Philology, vol. 7, p, 15) has stated a noteworthy principle : ' It may be laid down
as a rule foi the piose of the Brahmanas and Upanishads that every prefix to a veib
has its own distinctive value as modifying the verbal idea if we cannot feel it, our
comprehension of the sense is so far imperfect , if we cannot represent it, our
translation is so fai defective.1

With this considci ation concerning the force of anu and with the glaringly
wresting interpretation of tycno in the last line, the present instance as a whole
serves well to call attention to the applicability (or non-applicability) of many of
the citations in the Upanishads. Frequently passages horn the Rig-Veda and from
the Atharva-Veda are quoted as containing, in cryptic expiessions of deep signifi-
cance, early cori oboration of what is really a later and very different idea. This
method of the Upanishads with respect to its prior scriptures is the same method
as that employed by the later Hindu commentators on the Upanishads themselves
In the course of the developments of thought this method of interpreting earlier
ideas from a larger point of view is very serviceable ; practically and pedagogical! y

299

45-J AITAREYA UPANISHAD

A bundled non citadels confined me,

And yet,1 a ha\\k (syena) \\ith swiftness, foith I flew'

In embryo indeed thus lying (say ana), Vamadeva spoke in
this wise.

6. So he, kncwing this, having ascended aloft from this
separation from the body (sarira-bheda), obtained all desires in
the heavenly world (svarga lokz), and became immortal —
yea, became [immortal] '

THIRD ADHYAYA

FIFTH KHANDA
The pantheistic Self

i. [Question.] Who is this one?2

[Answer :] We worship him as the Self (Atman).

[Question .] Which one d is the Self?

[Answer :] [He] whereby one sees,4 or whereby one hear^/1 or
whereby one smells odors, or whereby one articulates speech,
or whereby one discriminates the sweet and the unsweet ,
[2] that which is heart (Jirdaya) and mind (manas) — that is,
consciousness (samjndna), perception (ajTiana), discrimination
(vijnana), intelligence (prajnanci), wisdom (medhas), insight
(drsti), steadfastness (dhrti), thought (matt), thoughtfulness
(mantsa)> impulse (jflti), memory (smrtt), conception (samkalpa),
purpose (kratu), life (aszt), desire (kamd), will (vasa).

it may be almost indispensable to the expounder of a philosophy 01 to the exhoiter
of a religion ; yet by the scholar it is to be carefully discnmmated fiom a historically
exact exegesis of the primitive statements.

1 Reading adAa. as in the Rig- Veda passage and in a variant of iSaiikaia But
all editions of the text and of the commentators read adkah^ " down '

2 The interpretation of ayam here is doubtless the same as in the opening
sentence of the previous Adhyaya. See note 2 on p. 298.

All the published texts read *yam. But Mutter and Bohthngk emend \.Q yarn.
With this reading and with anothei grouping of words the entire section might be
rendered as forming consecutive queries, thus :

4 [Question :] Who is he whom we worship as the Self (Atman) « Which
one is the Self? [He] wheieby one . . . or .... or .... the unsweet « '

Then the remainder of the Adhyaya would form the answer.

3 That is, which one of the two selves previously mentioned? the primeval,
universal Self « or the individual self?

4 Roer and the Bombay editions have here, in addition, rftpam, ' Jorm.'

5 Roer and the Bombay editions have here, in addition, tabdam, ' sound.'

300

AITAREYA UPANISHAD [-5.4

All these, indeed, are appellations of intelligence (prajiiand).

3. He ib Brahma ; he is Indra ; he is Prajapatt ; [he is] all
these gods ; and these five gross elements (maha-bhutam},
namely earth (prt/iivi), wind (vayu), space (akasd), water
(apas), light (jyotlinsi) ; these things and those which are
mingled of the fine (ksudra), as it were ; origins (bija) * of
one sort and another: those born from an egg (anda-ja), and
those born from a womb (ja7-u~jci)^ and those born from sweat
(sveda-ja)? and those bom from a sprout (udbhij-ja) , horses,
cows, persons, elephants ; whatevei breathing thing there is
here — whethei moving or flying, and what is stationary.

All this is guided by intelligence, is based on intelligence.
The world is guided by intelligence. The basis is intelligence
Brahma is intelligence.

4. So he [i. e. Vamadcva], having ascended aloft from this
world with that intelligent Self (Atman), obtained all desires in
yon heavenly woild, and became immortal — yea, became
[immortal] !

Thus (iti) ' Om \

1 Liteially, 4 seeds.'

2 This item may be a later addition to the other three, which are already similarly
classified in Chanel 6. 3 i .

301

KAUSHITAKI UPANISHAD1

FIRST ADHYAYA

Th.6 course of reincarnation, and its termination
through metaphysical knowledge 2

Citra and Svetaketu eoneeming the path to the conclusion
of reincarnation

i. Citra Gangyayani,3 verily, being about to sacrifice, chose
Aruni.4 He then dispatched his son Svctaketu, saying : ' You
perform the sacrifice.' When he had arrived,5 he asked of
him : e Son of Gautama,0 is there a conclusion [of transmigra-
tion] in the world in which you will put me? Or is there any
road ? Will you put me in its world ? '

Then he said : * I know not this. However, let me ask the
teacher.' Then he went to his father and asked : ' Thus and so
has he asked me. How should I answer ? '

Then he said : c I too know not this. Let us pursue Veda-
study (svddhydyd) at [his] residence, and get what our betters
give. Come ! Let us both go.J

Then, fuel in hand, he returned to Citra Gangyayani, and
said : 'Let me come to you as a pupil.'

To him then he said : * Worthy of sacred knowledge (brahma)
are you^ O Gautama, who have gone not unto conceit. Come !
I will cause you to understand.'

1 Throughout the notes to this Upanishad the chaiacter A designates the recenbion
published in the Ananda^rama Sanskrit Seiies, and B designates the recension pub-
lished iri the Bibliotheca Indica Series

2 Other expositions of this subject occur at Chaud. 5. 3-10 and Bnh. 6. 2.

3 Or Gargyayanij according to another reading.

4 That is, as officiating priest — Com.

5 So B, abhyagatam ; but A has, instead, asmam, ' when he was seated.'

6 So A putra *sti; but B has the (less appropriate) reading putro '«, ' You are
the son of Gautama ' Is there ... *

302

KAUSHITAKI UPANISHAD [-1.2

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

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

When he comes thither it asks him : ' Who are you? '

He should reply :

' From the fai -shining,3 O yc seasons has semen been gatheied,
From the fifteenfold pioduced,3 fiom the lealm of the fatheis.3
As such send ye me in a man as an agent.
With the man as an agent in a mothei infuse me.

So am I born, being born forth 4 as the twelfth or thirteenth
succeeding month, by means of a twelve- or thirteen-fold
father.5 For the knowledge of this was I — for the knowledge
of the opposite of this.0 So bring ye my seasons on to

1 Reading aparapa&ena.

2 In A this item is lacking, and the order of the series is diffeient.
J That is, the moon. — Com,

4 itpa-jayamana or perhaps 're-born,' a meaning which is used in the BhG.
and MBh.

fl That is, the year. — Com.

0 * This ' = 3«z/wz<2, according to the Com. The idea is perhaps: 'A person's
life is either unto knowledge of the tiuth, or tmto ignorance.* Deussen interprets
more specifically, with reference to ' the two paths ' which are being expounded in
this 'chapter, that *this' refeis to the devayana, cthe path to the gods,' and 'the
opposite of this ' to the pitryan it ' the path to the fathers.7 Bohtlmgk makes an
ingenious text-emendation : sain tad vide '/*«;//, prati tad vide 'fiam} instead of
'sam tadmde 'ham, ptatttadvidt 'ham But the result, <I am conscious of this,
I recollect this,' does not seem as, probable as the traditional reading, although
that itself does not seem altogether correct Bohthngk's article c Bernerkungen zu
einigen Upanishaden* contains on pp. 98-99 a rejoinder to Deussen on this same
passage.

3°3

1.2-] KAUSHITAKI UPANISHAD

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

The course to the Brahma- world

3. Having entered upon this Devayana('Leading-to-lhe-gods')
path, he comes to the world of Agni (Fire), then to the world
of Viyu (Wind), then to the world of Varuna,1 then to the
world of Indra, then to the world of Prajapati, then to the
world of Brahma. This Brahma-world, verily, has the lake
Ara the moments Yeshtiha, the river Vijara (' Ageless '), the tree
Ilya, the city Salajya, the abode Aparajita (' Unconquered '),
the two door-keepers Indra and Prajapati, the hall Vibhu
('Extensive'), the thione Vicakshana (c Far-shining'), the
couch Amitaujas (f Of Unmeasured Splendor '), and the beloved
Manasi (c Mental1), and her counterpart CakshushI (' Visual'),
both of whom, taking flowers, verily weave the worlds, and the
Apsarases (Nymphs), Ambas ('Mothers') and Ambayavis
(• Nurses '), and the rivers Ambaya (' Little Mothers '). To it
comes he who knows this. To him Brahma says , 6 Run ye
to him' With my glory, verily, he has reached the rivei
Vijara (c Ageless '). He, verily, will not grow old.5

The knower's triumphal progress through the Brahma-
world

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

3 Here A adds * then to the woild of Aditya (the Sun),'

3°4

KAUSHITAKI UPANISHAD [-1.5

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

Approaching unto the very throne of Brahma

5. He comes to the tree Ilya , the fragrance of Brahma enters
into him.

He comes to the city Salajya , the flavor of Brahma enters
into him.

He comes to the abode Aparajita (' Unconquered ') , the
brilliancy of Brahma enters into him.

He comes to the two door-keepers, Indra and Prajapati ;
these two run away from him.

He comes to the hall Vibhu (' Extensive ') ; the glory of
Brahma enters into him.

He comes to the throne Vicakshana (£ Far-shining )).1 The
Bnhad and the Rathantara Samans are its two fore feet ; the
Syaita and the Naudhasa, the two hind feet ; the Vairupa and
the Vairaja, the two lengthwise pieces ; the Sakvara and
Raivata, the two cross ones. It is Intelligence (prajna), for by
intelligence one discerns.

He comes to the couch Amitanjas ('Of Unmeasured
Splendor ') ; this is the breathing spirit (prdna). The past and
the future are its two fore feet ; prosperity and refreshment, the
two hind feet ; the Bhadraand Yajnayajmya [Samans], the two
head pieces ; the Brihad and the Rathantara, the two length-
wise pieces ; the verses (re) and the chants (saman), the cords
stretched lengthwise ; the sacrificial formulas (yqjus), the cross
ones ; the Soma-stems, the spread ; the Udgltha, the bolster
(iipasri) ; prosperity, the pillow. Thereon Brahma sits. He
who knows this, ascends it with one foot only (eva) at first.

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

305 x

i. 5-] KAUSHITAKI UPANISHAD

Him Brahma asks, 'Who are you>' To him he should
answer : —

Essential identity with tne infinite Real

6. f I am a season. I am connected with the seasons. Fiorn
space as a womb I am produced as the semen for a wife,1 as
the brilliance of the year, as the soul (atman) of every single
being. You are the soul of every single being. What you are,
this am I.J

To him he says : ' Who am P '

He should say : ' The Real'

£ What is that, namely the Real (satyavi) ? '

c Whatever is other than the sense-organs (dcva) and the
vital breaths (prana)— that is the actual (sat). But as for the
sense-organs and the vital breaths — that is the yon (tyam).
This is expressed by this word " satyam " (c the Real '). It is
as extensive as this world-all. You are this world-all/

Thus he speaks to him then. This very thing is declared
by a Rig[-Veda] verse : —

Apprehension of It through the Sacred "Word and through

all the functions of a person ; the knower's universal

possession

7. Having the Yajus as his belly, having the Sam an as his head,
Having the Rig as his form, yonder Imperishable
* Is Brahma ' ' Thus is he to be discerned —
The great seei, consisting of the Sacred Word (br alma-mayo).11

He says to him : e Wherewith do you acquire ( */dp) my
masculine names ? '

1 With the vital breath (prana, masc.),' he should answer.
c Wherewith feminine names ? ' 3
* With speech (vac> fern.)/
' Wherewith neuter ones ? ' 3

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

2 The passage from the last sentence in the preceding section through this stanza
is not found in some manuscripts, is not commented on by £ankarananda, and
therefore is very probably an interpolation.

3 Such is the order in A; but in B the items about { feminine names' and 'neutei
names * are transposed.

306

KAUSHITAKI UPANISHAD [-2.1

' With the mind (inanas, neut.).'

' Wherewith odors ? '

1 With the breath (prana l}.'

1 Wherewith forms ? '

' With the eye.'

' Wherewith sounds ? '

' With the ear/

' Wherewith the flavoi s of food ? '

' With the tongue/

' Wherewith actions ? '

' With the two hands.'

i Wherewith pleasuic and pain ? '

' With the body.'

( Wherewith bliss, delight, and proci cation ° '

1 With the generative organ.'

' Wherewith goings ? '

* With the two feet.'

' Wherewith thoughts, what is to be understood, and desires? '

4 With intelligence (frajna)! he should say.

To him he says: 'The [primeval] waters [and also:
Acquisitions],2 verily, indeed, aie my world. It is yours.'

Whatever conquest is Brahma's, whatever attainment — that
conquest he conqueis, that attainment he attains who knows
this — yea, who knows this !

SECOND ADHYAYA

The doctrine of Prana, together with certain
ceremonies

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

oneself

i. 'The breathing spirit (prana) is Brahma1 — thus indeed
was Kaushltaki wont to say.

1 A variant in both A and B is ghrana, ' smell '

2 The Com. explains apas as meaning l the primary elements.'' But the word
very probably has a double significance in this connection ; beside its evident mean-
ing, it refers also (though as an artificial plural of */&f) to the preceding questions,
* Wherewith do you acquire (V&P) - • • ' The usual Upanishadic conclusion of
such a series would very appropriately be formed if the word meant, summarily,
£ acquisitions.'

307 xa

2.I-] KAUSHITAKI UPANISHAD

Of this same breathing spirit as Brahma, verily, indeed, the
mind (manas) is the messenger , the eye, the watchman ; the
ear, the announcer ; speech, the handmaid.1

He who, verily, indeed, knows the mind as the messenger of
this breathing spirit, [i. e ] of Brahma, becomes possessed of
a messenger ; he who knows the eye as the watchman, becomes
possessed of a watchman; he who knows the ear as the
announcer, becomes possessed of an announcer ; he who
knows speech as the handmaid, becomes possessed of a hand-
maid.2

To this same breathing spirit as Brahma, verily, all these
divinities without his begging bring offering. Likewise, indeed,
to this same breathing spirit all beings without his begging
bring offering.

Of him who knows this, the secret doctrine (ttpanisad) is .
' One should not beg.' It is as if, having begged of a village
ffland not having received, one were to sit down,3 saying:
e I would not eat anything given from here ! ' and then those
very ones who formerly refused him invite him, saying : f Let
us give to you ! ' Such is the virtue (dharma) of the non-
beggar.4 Charitable people, however, address him, saying:
' Let us give to you 1 '

2. £ The breathing spirit (prana) is Brahma5 — thus, indeed,
was Paingya wont to say.

Of this same bieathing spirit as Brahma, verily, off behind
the speech the eye is enclosed ; off behind the eye the ear is
enclosed ; off behind the ear the mind is enclosed ; off behind
the mind the breathing spirit is enclosed.

To this same breathing spirit as Brahma, verily, all these

1 In A this Item about £ speech ' comes directly after * mind.'

2 This paragraph is lacking in A.

3 Or, 'fast upon [the village].' For the practice of ' suicide by starvation* see
the article by Prof. Hopkins in JAOS. 21. 146-159, especially p. 159, where this
very passage is discussed.

4 The idea would seem to be : < Such (i. e. the same) is tiue of the non-beggar
who knows. Without his begging, however, he too receives.' But, instead of the
ayaeatas of B, A laa&yacitas, i.e. 'of the beggar.' Then the idea would seem to
be : { Such (i. e. as has been described) is the virtue of the beggar. He finally
receives. He who knows, however— he, too, finally leceives without begging
solely because of his knowing.' With either reading the meaning is not altogether
explicit.

308

KAUSHITAKI UPANISHAD [-3.3

divinities without his begging bring offering. Likewise indeed,
to him all beings without his begging bring offering.

Of him who knows this, the secret doctrine (upanisad] is :
' One should not beg/ It is as if, having begged of a village
and not having received, one were to sit down, saying . * I would
not eat anything given from here ! ' and then those very ones
who formerly refused him invite him, saying: 'Let us give to
you!' Such is the virtue of the non-beggar.1 Charitable
people, however, address him, saying : cLet us give to you ! '

3 (2). Now next, the procuring of a special prize, —

In case one should covet a special prize—either on the night
of a full moon or on the night of a new moon, or during the
bright half of the moon under an auspicious constellation — at
one of these points of time,2 having built up a fire, having swept
around, having sprinkled around, having purified,3 having
bent the right knee, with a spoon (sm^a) or with a wooden
bowl (camasa) or with a metal cup (kain$a)f he offers these
oblations of melted butter : —

'The divinity named Speech is a piocurer. May it procure
this thing for me from so-and-so ! To it, hail (svaha) !

The divinity named Breath (prdna) is a procurer. May it
procure this thing for me from so-and-so ! To it, hail !

The divinity named Eye is a procurer. May it procure this
thing for me from so-and-so ! To it, hail !

The divinity named Ear is a procurer. May it procure this
thing for me from so-and-so ! To it, hail !

The divinity named Mind is a procurer. May it procure this
thing for me from so-and-so ! To it, hail !

The divinity named Intelligence is a procurer. May it
procure this thing for me from so-and-so ! To it, hail ! '

Then having sniffed the smell of the smoke, having
rubbed his limbs over with a smearing of the melted butter,
silently he should go foith5 and declare his object, or despatch
a messenger. He obtains indeed.

1 See note 4 on page 308. 2 This phrase is lacking in A.

3 This word is lacking m B,

4 The ttto last alternatives are lacking in B.

5 From the place of the oblations to the house of the possessor of the object—
Com.

3°9

. 4-J KAUSHITAKI UPANISHAD

To win another's affection

4 (3). Now next, longing inconnection with the divine
powers1 (daiva smard) . —

If one should desire to become beloved of a man, or of a
woman, or of men, or of women— at one of these same [afore-
mentioned] points of time, having built up a fire,2 he in the
same manner offers these oblations of melted butter : —
' Your Speech I sacrifice in me, you so-and-so I Hail !

Your Breath I sacrifice in me, you so-and-so ! Hail !

Your Eye I sacrifice in me, you so-and-so ! Hail !

Your Ear I sacrifice in me, you so-and-so ! Hail '

Your Mind I sacrifice in me, you so-and-so ! Hail !

Your Intelligence I sacrifice in me, you so-and-so ! Hail ! '
Then, having sniffed the smell of the smoke, having rubbed
his limbs over with a smearing of the melted butter, silently he
should go forth and desire to approach and touch, or he may
simply stand and converse from windward. He becomes
beloved indeed. They long for him indeed.

The perpetual sacrifice of self

5 (4). Now next, the matter of self-restraint (samyamand)
according to Pratardana, or the 'Inner Agnihotra
Sacrifice,5 as they call it. —

As long, verily, as a person is speaking, he is not able to
breathe. Then he is sacrificing breath (prana) in speech.

As long, verily, as a person is breathing, he is not able to
speak. Then he is sacrificing speech (vac) in breath.

These two are unending, immortal oblations , whether waking
or sleeping, one is sacrificing continuously, uninterruptedly.3
Now, whatever other oblations there are, they are limited, for
they consist of works (karma-mayo). Knowing this very thing,
verily, indeed, the ancients did not sacrifice the Agnihotra
sacrifice.

1 Namely Speech, Breath, Eye, Ear, Mind, and Intelligence— enumerated in the
previous section.

2 This phrase is lacking in B.
8 This word is lacking m B.

310

KAUSHITAKI UPANISHAD

Glorification of the Uktha l

6. ' The Uktha (Recitation) is bralima (sacred word) ' — thus
indeed was Sushkabringara wont to say.

One should leverence it as the Rig (Hymn of Praise) ; unto
such a one indeed all beings sing praise (re] for his supremacy.

One should reverence it as the Yajus (Sacrificial Formula);
unto such a one indeed all beings are united (yujyante) for his
supremacy.

One should leverence it as the Saman (Chant) ; unto such a
one indeed all beings bow down (samnamante) for his supremacy.

One should reverence it as beauty (srz).

One should reverence it as glory (yasas),

One should reverence it as brilliancy (tejas).

As this [i.e. the Uktha] is the most beautiful, the most
glorious, the most brilliant among the Sastras (Invocations of
Praise) — even so is he who knows this, the most beautiful, the
most glorious, the most brilliant among all beings.

So the Adhvaryu priest prepares (samskaroti) this soul
(atman) that is related to the sacrifice,2 that consists of works.
On it he weaves what consists of the Yajus. On what consists
of the Yajus the Hotri priest weaves what consists of the Rig.
On what consists of the Rig the Udgatri priest weaves what
consists of the Saman, This is the soul of all the threefold
knowledge. And thus he who knows this, becomes the soul
of Indra.3

Daily adoration of the stua for the removal of sin

7 (5). Now next are the all-conquering Kaushltaki's
three adorations —

The all-conquering Kaushltaki indeed was wont to 4 worship
the rising sun — having performed the investiture with the sacred

1 Compare the identification of the Uktha with Prdna at Brih. 5. 13. I.

2 So B, aistikam ; A has instead, ai^takam^ c that is related to the sacrificial
bricks.'

3 So B, Instead of this sentence, A has . ' And this is the soul of a person
Thus he becomes a soul who knows this '

4 The preceding woids of this sentence are lacking in A. That has simply '"He
would worship . . '

3"

2.7-] KAUSHITAKI UPANISHAD

thread ( yajiiopavttain)?- having sipped 2 water, thrice having
sprinkled the water-vessel — saying: 'Thou art a snatcher!
Snatch my sin (papman) \ '

In the same manner [he was wont to worship the sun] when
it was in the mid-heaven : ' Thou art a snatcher- up ! Snatch up
my sin ! '

In the same manner [he was wont to worship the sun] when it
was setting : * Thou art a snatcher-away ! Snatch away my sin ! '

Whatever evil (papa) he committed by day or night, it
snatches away.3

Likewise also he who knows this, worships the sun in the
same manner,3 Whatever evil one commits by day or night,
it snatches away.

Eegular adoration of the new moon for prosperity

8, Now, month by month on the night of the new moon when
it comes around 4 one should,, in the same manner, worship the
moon as it appears in the west ; or he casts two blades of
green grass fl toward it, saying : —

' That heart of mine of contour fair (suszma)
Which in the moon in heaven rests —
I ween myself aware of that I
May I not weep for children's ill!'6

1 This probably is the earliest reference to the Indian religious custom of
investing the twice-born with a sacred thread to be worn over the left shoulder.
—Max Muller (SBE. I. 285, note i).

2 Thus A . acamya\ B, instead, has oniya, c having fetched.'

3 The preceding sentence is lacking in A.

4 This word, vrttayxm, is lacking in A.

s Instead of this phrase kant&-frne vd praty-asyati, A has hanta-trnabhydm
vdk praty-asyati . . , < with two blades of green grass speech casts toward . . '
6 So in IB ; but in A this stanza reads —

' That heart of thine of contour fair
Which rests up in the moon — with that,
O queen of immortality,
May I not weep for children's ill ' '

The meaning of c srt-sfmam* in the first line is uncertain, slman, the base of
this compound, is used (according to the references in J3R.) to mean either the line
of the hair-part or the line of a boundary, i. e. out-line. In the case-form in which
the compound occuis in this passage it must needs, apparently, agree with ' heart ' j
and its meaning would involve the second-mentioned meaning of the base.
Accordingly, in this poetical passage, it is rendered < of contour fair.' This stanza

312

KAUSHITAKI UPANISHAD [-2.9

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

1 Be thou swelled forth. Let enter thee . . / 1

' In thee let juices, powers also gather . . .' 2

1 The stalk that the Adityas cause to swell forth . . .' 3

Having muttered these three sacred verses (re), he says :
' Cause not thyself to swell forth with our vital breath, piogeny,
cattle ! He who hates us and him whom we hate — cause
thyself to swell forth with his vital breath, progeny, cattle ! 4

Thereupon I turn myself with India's turn5 ; I turn myself
along with the turn of the sun.'

Thereupon he turns himself toward the light arm.

9 (6). Now, on the night of the full moon one should, in the
same manner, worship the moon as it appears in the east,
saying :—

cThou art King Soma Thou art the Far-shining, the
Five-mouthed, Prajapati (Lord of Creation).

The Brahman (brahmand) is one mouth of thee. With that
mouth thou eatest the kings. With that mouth make me an
eater of food.

The king (rajau) is one mouth of thee. With that mouth

recurs latei, though in changed form, at 2.10 — there, as well as here, with
variations m A and B. The form in 2. 8 B seems to be quoted (though incom-
pletely and with additional lines) at Par. Grihya Sutra i. u. 9 ; and the form in
2. 10 A, similarly, at Abv. Grihya Sutia i 13. 7. In all those three other instances
the person addressed is different, it being there a wife addressed by her husband,
while here the moon by a woishipei. And irf the adapted form of the stanza as
a whole this particular woid also is different : susfme, vocative singular feminine.
Its meaning there, accoidmgly, would seem quite evidently to be c O thou (fern.)
with fair-parted hail.* Perhaps for the sake of uniformity with these three other
occunenccs of the same (adapted) stanza, BR. and BWb. propose to emend here
likewise to snsime ; and Deussen is inclined to favor this. It ib a plausible, but
not a necessaiy, emendation ; a derivative compound may possess a double mean-
ing as well as its base, and may be accordant therewith
1 =RV. i. 91. 16 a and 9. 31 4 a. 2 = RV. i. 91. 18 a.

3 - AV. 7. Si. 6 a with the exception of adityas for devas\ found also in TS
2. 4. 14. i and MS. 4. 9. 27 ; 4 12. 2.

4 The AV. chapter, a line of which was quoted just above, contains also (7. 81.
5) a petition similar to this one.

fl That is, toward the east, which is the special region of Indra. A instead has
fo ' of the gods/ here as well as in the parallel passage later, 2. 9.

313

2.9-] KAUSHITAKI UPANISHAD

thou eatest the people (vii). With that mouth make me an
eater of food.

The hawk is one mouth of thee. With that mouth thou
eatest the birds. With that mouth make me an eater of
food.

Fire is one mouth of thee. With that mouth thou eatest
the world With that mouth make me an eater of food.

In thee is a fifth mouth. With that mouth thou eatest all
beings. With that mouth make me an eater of food.

Waste not thou away with our vital breath3 progeny, cattle !
He who hates us and him whom we hate — waste thou away
with his vital breath, progeny, cattle !

Thereupon I turn myself with the turn of the gods l , I turn
myself along with the turn of the sun.5

Thereupon he turns himself toward the right arm.

A prayer in connection with wife and children

10. Now, when about to lie down with a wife, one should
touch her heart, and say : —

1 That which in thy heait, 0 [dame] with fan-paired ban,
Is placed — \\ithin Prajapati2 —
Theie^ith, O Queen of immortality,
May you not come on children's ill1' *

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

1 Deussen understands this \vord to refer to Varuna and Indra, regents of the
western and the eastern quarters respectively ; and therefore supposes that in this
ceremony the worshiper makes a complete turn around from east to west to east, as
compared with the half turn from west to east in the previous paragraph. But
there A has * of the gods ' instead of ' of Indra,* and other specifications the same
as here. The necessary data for determining are insufficient; the conjecture may
be possible for B; but not for A.

2 This stanza is adapted from 2 8. Between the moon, which was addressed
there, and the wife, who is addressed here and who as the bearer of progeny is
pantheistically associated with Prajapati, the Lord of Progeny, an intermediate
connection is made at 2. 9 through the identification of the moon with Prajapati
For variations in the two forms of the stanza consult page 312, note 6.

3 Instead of these last two verses according to B, A has

£ — I ween myself aware of it.

May I not weep for cmlchen's ill ' '
* A has, instead, the masculine form of the pronoun.

314

KAUSHITAKI UPANISHAD [-2.11

A returning father's affectionate greeting to his son l

ii (7). Now, when one has been away, on coming back he
should kiss 2 his son's head and say : —

'Fiom eveiy limb of mine you come!
Right fiom my heait you are bom foith !
You are myself (dfman), indeed, my son ' 3
So live a hundred autumns long 1

So-and-so ! 4 ' — He takes his name.

i Become a stone ! Become an ax !
Become unconquerable gold !
A bi ilhance (tejas\ son, indeed you are ' 5
So live a hundred autumns long ! c

So-and-so ! 7 ' — He takes his name.

Then he embraces him,8 saying: 'Wheiewith Prajapati
embraced his creatures for their security, therewith I embrace
you, So-and-so ! ' — He takes his name.9

Then he mutters in his right ear : —

i Confer on him,10 O generous one (magkavan\ onrushing . . .'

and in the left [ear] : —

' O Indra, grant most excellent possessions ! ' "

1 These directions are incorporated in the Grihya Sutras: Asvalayana I. 15. 3,
9; Paraskara I. 16. 18; Khadira 2. 3. 13, Gobhila 2. 8. 21, 22; Apastamba
6. 15. 12.

2 So B, abhi-jighret • A. has, instead, abhi-mrset^ ' touch,' On the c sniff-kiss '
see the article by Prof. Hopkins, JA OS. 28. 120-134.

3 So B . putra ndma Possibly, however, putrana?na , if so, then

* You are myself, by name my son ' *
A has, instead, putra ma vitha :

' You are myself You've saved me, son ! *

This conception accords with the later etymology of son as t savior from hell,' y!w/-
/;-#, ManavaDharma Sastra 9. 138.

* This word (asatt) is lacking in B.

5 Or, £ A Brilliance, son, by name you are ' *

0 This stanza, with dtmd instead of tejas in the third line, occurs in the
Madhyamdzna recension of Brih. at 6. 4. 26 ( = 6at, Br. 14. 9. 4. 26) and in
Par. Gnhya Sutia i. 16 1 8 ; with vedas instead of the tejas, it occurs, along with
the two following Rig-Veda quotations, in Asv. Grihya Sutra I. 15. 3.

7 This word (asau} is lacking in B.

8 This phiase is lacking in A. 9 This sentence is lacking in B.

10 This line = RV. 3. 36. 10 a with asme, ' us,* adapted to asma?, 'him.'

11 -RV. 2 21. 6 a.

2. ii-] KAUSHITAKI UPANISHAD

[and says> ] k Be not cut off11 Be not perturbed.2 Live
a hundred autumns of life. Son, I kiss your head with your
name, So-and-so!' — Thrice he should kiss his head.

1 1 make a lowing over you with the lowing of cows.1 — Thrice
he should make a lowing over his head.

The manifestation of the permanent Brahma in evanescent

phenomena
(a) Cosmical powers revertible into wind

13 (8). Now next, the dying around of the gods (daiva
parimara}:* —

This Brahma, verily, shines when fire blazes ; likewise this
dies when it blazes not. Its brilliance (tejas) goes to the sun ,
its vital breath (prdna\ into the wind (vayu).

This Brahma, verily, shines when the sun is seen ; likewise
this dies when it is not seen. Its brilliance goes to the moon ;
its vital breath, to the wind.

This Brahma, verily, shines when the moon is seen ; likewise
this dies when it is not seen. Its bnlliance goes to lightning ;
its vital breath, to the wind.

This Brahma, verily, shines when the lightning lightens ;
likewise this dies when it lightens not. Its brilliance goes to
the wind 4 ; its vital breath, to the wind.

All these divinities, verily, having entered into wind, perish
not when they die in the wind ; therefrom indeed they come
forth again.

— Thus with reference to the divinities.

(b) An individual's powers revertible into breath.

Now with reference to oneself. —

13. This Brahma, verily, shines when one speaks with

1 ma chittha($\ [—A; ckettfia(s)—'B]. Compare, in the prayer 'For some
one's continued life' at AV. 8. I. 4, ina chittha(s} asmal lokad . .

* Be not cut off from this world,
Fiom the sight of Agni and of the Sun ! '

2 ma vyathistha(s). Occurs m BhG. n. 34.

5 Compare a somewhat similar passage in Ait. Br. 8. 28 entitled « The Dying
around Brahma/ where also the wind is the ultimate in the i egression of these
same five phenomena (though in inverse ordei).

4 So A. B has the less appropriate difas, l regions of heaven.'

KAUSHITAKI UPANISHAD [-2.14

speech , likewise this dies when one speaks not. Its brilliance
goes to the eye ; its vital breath, to the vital breath.

This Brahma, verily, shines when one sees with the eye ;
likewise this dies when one bees not. Its brilliance goes to the
ear ; its vital breath, to the vital breath.

This Brahma, verily, shines when one hears with the ear ;
likewise this dies when one hears not. Its brilliance goes to
the mind ; its vital breath, to the vital breath.

This Brahma, verily, shines when one thinks with the mind ;
likewise this dies when one thinks not. Its brilliance goes to
the vital breath ; its vital breath, to the vital breath.

All these divinities, verily, having entered into the vital
breath, perish not when they die in the vital breath ; therefrom
indeed they come forth again.

So verily, indeed, if upon one who knows this both moun-
tains should roll themselves forth — both the southern and
the northern1 — desiring to lay him low, indeed they would
not lay him low. But those who hate him and those whom he
himself (svayani) hates — these all die around him.

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

14 (9). Now next, the assumption of superior excel-
lence (72 ihsrcyasadan a)? —

All these divinities, verily, indeed, when disputing among
themselves in the matter of self-superiority, went forth from
this body. It lay, not breathing, dry,3 become like a piece of
wood.

Then speech entered into it. It just lay, speaking with
speech.

Then the eye entered into it. It just lay, speaking with
speech, seeing with the eye.

Then the ear entered into it. It just lay, speaking with
speech, seeing with the eye, hearing with the ear.

Then the mind entered into it. It just lay, speaking with

1 That is, the Vindhyas and the Himalayas respectively.

2 Other accounts of the same allegory occur m Brih. 6 i. 1-14 ; Chand, 5. I ;
and Kaush. 3. 3.

3 The words ' not breathing, dry ' are lacking in A.

3*7

2.I4-] KAUSHITAKI UPANISHAD

speech, seeing with the eye, hearing with the ear, thinking
with the mind.

Then the vital breath (prdna) entered into it. Thereupon
indeed it arose.

All those divinities, verily, having recognized the superior
excellence in the vital breath, and having passed into the vital
breath, even the intelligential self (prajnatman}, went forth
from this body1 — all these together. They, having entered
into the wind,2 having the nature of space (akysdtman), went
to heaven (svar).

Likewise also, indeed, he who knows this, having recognized
the superior excellence in the vital breath,3 having passed into
the vital breath, even the intelligential self, of all beings,4 goes
foith from this body along with all these. He, having entered
into the wind,2 having the nature of space, goes to heaven
He goes to that [place] where these gods are. Having reached
that, he becomes immortal as the gods are immoital — he who
knows this.3

A dying father's bequest of his various powers to his son 5

15(10). Now next, the Father-and-son Ceremony, or
the Transmission, as they call it. —

A father, when about to decease, summons his son. Having
strewn the house with new grass, having built up the fire,
having set down near it a vessel of water together with a dish,
the father, wrapped around with a fresh garment, remains
lying.6 The son,7 having come, lies down on top, touching

1 A has, Instead, ?okad, * world '

2 So B . vayu-pramsta ; but A has, instead, vayu-ptatiitha, s established on the
wind.'

3 The previous phrase is lacking in A.

* The words e of all beings ' are lacking in B.

5 Another account of a 'father-to-son transmission* is found m Bnh. i.

5 * 7-2°-

6 So B : pita sete. But A has, instead, svayam fyete* According to this read-
ing, what was in the other reading a main verb is lost ; and the sentences must be
reconstructed : e A father . . . summons his son, having strewn . . . , having built
, . . , having set down . . . dish, wrapped . . . garment, himself in white The
son, ... *

7 If the elision is of a locative, putre> instead of a nominative, j&w/jw, then with-
out a grammatical impossibility (though with less probability as being an excep-
tional usage) the sentence might mean : ' Upon the son when he comes (or, Upon
the son's coming) he lies ... *

KAUSHITAKI UPANISHAD [-2.15

organs with organs. Or he may, even, transmit to him seated
face to face.1 Then he delivers over to him [thus] : —

Father: ' My speech in you I would place ! '

Son : ' Your speech in me I take,5

Father . £ My breath (prana*) in you I would place ! *

Son : c Your breath in me I take.3

Father : ' My eye in you I would place ! '

Son : £ Your eye in me I take.'

Father : c My ear in you I would place ! '

Son: cYour ear in me I take.'

Father : £ My tastes in you I would place ! '

Son. 'Your tastes in me I take.'

Father : £ My deeds (karman) in you I would place ! '

Son : * Your deeds in me I take '

Father : ' My pleasure and pain in you I would place ! '

Son : " Your pleasure and pain in me I take.'

Father : £ My bliss, delight, and procreation in you I would
place ! '

Son : ' Your bliss, delight, and procreation in me I take/

Father : ' My goings in you I would place ' '

Son : ' Your goings in me I take/

Father : * My mind 3 in you I would place ! '

Son : ' Your mind in me I take.'

Father : ' My intelligence (frajna) 4 in you I would place ! '
Son : c Your intelligence 4 in me I take.'
If5 however, he should be unable to speak much, let the
father say summarily: 'My vital breaths (prdna) in you
I would place ! ' [and] the son [reply] ' Your vital breaths in
me I take.'5

Then, turning to the right, he goes forth toward the east.0
The father calls out after him : * May gloiy (yasas), sacred
luster (brahma-varcasa}? and fame delight in you ! '

1 So B ; but A has, instead, ' ... sit in front of him/

2 This word here designates c breath ' as ' the function of smell,1 rather than as
c the breath of life,1

3 This item of the series is lacking m A ; but see next note.

4 So IB ; A has, instead, dhwo mjnatavyam Mmdn, 'thoughts, what is to be
understood, and desires '—items which occiu in a partially similar series in I 7.

5 This whole sentence is lacking in A,

6 This word, pran, is lacking in B.

7 Here A has, in addition, *food to eat.'

3*9

2.15-] KAUSHITAKI UPANISHAD

Then the other looks over his left shoulder. Having hid
[his face] with his hand, or having covered [it] with the edge
of his garment, he says : ( Heavenly (svarga) worlds and desires
do you obtain ! 3

If he should become well, the father should dwell under the
lordship of his son, or he should wander around as a religious
mendicant.1 If, however, he should decease3 so let them
furnish2 him as he ought to be furnished — as he ought to be
furnished.

THIRD ADHYAYA
Doctrine of Prana (the Breathing Spirit)

Knowledge of Indra, the greatest possible boon to men

i. Pratardana Daivodasi by fighting and virility arrived at
the beloved abode of Indra.

To him then Indra said : £ Pratardana, choose a boon
(vara) I ' 3

Then said Pratardana • c Do you yourself choose for me the
one which you deem most beneficent to mankind/

To him then Indra said: ' A superior (vard), verily, chooses
not for an inferior (avara). Do you yourself choose/

cNo boon (a-vara), verily, then, is it to me ! J said Pratar-
dana.

But Indra departed not from the truth, for Indra is truth.

To him then Indra said : * Understand me, myself. This
indeed I deem most beneficent to man — namely, that one should
understand , me. I slew the three-headed son of Tvashtri.4

2 That is, with obsequies. Understood thus, the subject of the verb is indefinite ;
and the object is £ the deceased father.' Possibly (though less probably, it would
seem), * the p'dtias of the father ' are intended as the subject ; and the son is
intended as the object — Deussen's inteipretation. The reading of A gives yet
another meaning ' According as he [i. e. the father] furnishes him [i. e. the son],
so ought he to be furnished — so ought he to be furnished.*

3 A has, instead, * a boon I would give you ' *

4 This exploit of Indra's is referred to at RV. 10. 8. 8, 9 ; io. 99. 6 ; Sat. Br.
i. 2. 3. 2; 12. 7. i. i. Further accounts of this conflict between Indra and
ViivarOpa, as the son of Tvashtri is called, occur at Tait. Samhita 2. 5 i. i ff. ;
Sat. Br. i. 6. 3-^2; 5- 5- 4-2,3; and Kathaka 1 2. io (cited in Webei's IndiscHe
$tudien> 3. 464).

320

KAUSHITAKI UPANISHAD. [-3 a

I delivered the Arunmukhas, ascetics, to the \\ild dogs.1
Transgressing many compacts, I transfixed the people of
Prahlada 2 in the sky, the Paulomas 3 in the atmosphere, the
Kalakanjas4 on earth.5 Of me, such a one as I was then
(tasya me tatra\ not a single hair was injured '

So he who understands me— by no deed whatsoever of his
is his world injured, not by stealing, not by killing an embryo,
not by the murder of his mother, not by the muider of his
father; if he has done any 6 evil (papa), the dark color departs
not 7 from his face.8 '

His identity with, life and immortality

2. Then he said: 'I am the breathing spiiit (
intelligential self (prajnatman). As such (tarn °), reverence me
as life (ayus), as immortality. Life is the breathing spirit.
The breathing spirit, verily, is life. The ' breathing spirit,
indeed, is immortality.10 For, as long as the breathing spirit
remains in this body, so long is there life. For indeed, with
the breathing spirit in this11 world one obtains immortality,
with intelligence, true conception (samkcdpa).

So he who reverences me as life, as immortality, reaches the
full term of life in this world ; he obtains immortality, inde-
structibility (aksiti) in the heavenly world (svarga-loka)!

1 The foregoing exploits of Indra aie mentioned at Ait. Br. 7. 28

2 Oi, Piahrdda, a chief of the Asuras.

3 A troop of demons 4 A tribe of Asm as

5 Weber has an extensive discussion concerning the meaning of the foregoing
names and the identity oi the personages, together with numerous relevant literary
refeiences, m \usImhscheStudten, i. 410-418.

G This word, cana, is lacking in B.

7 That is, ' he does not become pale.'

8 Professor Deussen's note on this sentence (Sechzig Upamshads, p 44, note i)
is an acute and concise interpretation oi the geneial Upamshadictheon : * Whoevei
has attained the knowledge of the Atrnan an 1 his unity with it, and thereby has
been delivered from the illusion of individual existence, his good and evil deeds
come to nought ; they are no longer his deeds, simply because he is no longer an
individual.'

9 So A But B has, instead, prajnatmanam , accordingly the sentences must be
reconstructed thus: 'I am the bieathmg spirit (pdna). Reverence me as the
intelligential self, as life, . . .*

10 This sentence is lacking in B.

11 So B ; but A has, instead, ' yonder '

32I Y

3.2-] KAUSHITAKI UPANISHAD

The unity of an individual's functions or special pranas

Now on this point some say: 'The vital bieaths (prana),
verily, go into a unity, for ' — so they say (iti) — ' [otherwise]
no one would be able at once to cause to know a name with
speech, a form with the eye, a sound with the ear, a thought
with the mind. As a unity, verily, the vital breaths, every
single one, cause to know all things here.
All the vital breaths speak along with speech when it speaks.
All the vital breaths see along with the eye when it sees.
All the vital breaths hear along with the eai when it hears.
All the vital breaths think along with the mind when it thinks.
All the vital breaths breathe along with breath (prdna) when
it breathes/

1 That is indeed so,' said Indra. c There is, however,' he con-
tinued (iti), (a superior excellence among the vital breaths

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

3 One lives with speech gone, foi we see the dumb ,
one lives with eye gone, for we see the blind ;
one lives with ear gone, for we see the deaf,
one lives with mind gone, for we see the childish ,
one lives with arms cut off, one lives with legs cut off,

for thus we see.

But now it is the breathing spirit (prdna), even the intclli-

gential self (prajnatman), that seizes hold of and animates

(ut-thd) this body. This, therefore, one should reverence as

the Uktha.1

This is the All-obtaining (sarvapti) 2 in the breathing spirit
(prdnd)?

As for the breathing spirit— verily, that is the mtelligcntial

1 • The Recitation of Praise ' m the ritual. The same identification occurs also at
Brzh. 5. 13 i.

2 That is, ' it is in (the individual) conscious spirit that all facts aie obtained '
This compact expression might possibly be understood to summame the earhei
practical teaching that 'in Prana a knower thereof obtains all things ' ; and also
pregnantly the teaching (both earlier and later in this Upanishad) that ' m the
conscious Self all things do obtain [both ontologically and ethically-' obtain '
being used in its intransitive meaning].'

3 This sentence is lacking in B.

322

KAUSHITAKI UPANISHAD [-3.3

self ' As for the intelligential self— verily, that is the breathing
spirit For truly, these two dwell in this body ; together the
two depart/

This is the view [drsti] thereof, this the understanding
(vijnana) : —

When a person is so asleep that he sees no dream whatever,
then he becomes unitary in this breathing spirit. Then
speech together with all names goes to it ;
the eye together with all forms goes to it ;
the ear together with all sounds goes to it ;
the mind together with all thoughts goes to it.
When he awakens— as from a blazing fire sparks would
disperse in all directions, even so from this self (atman) the
vital breaths (frdna) disperse to their respective stations;
from the vital breaths the sense-powers (deva) ; from the
sense-powers, the worlds.

This selfsame breathing spirit as the intelligential self seizes
hold of and animates (ut-tha) this body. This therefore one
should reverence as the Uktha.

This is the All-obtaining in the breathing spirit.
As for the breathing spirit— verily, that is the intelligential
self As for the intelligential self— verily, that is the breathing
spirit.1

This is the proof (siddhi) thereof, this the understanding :—
When a sick person about to die comes to such weakness
that he comes to a stupor (sammoAa), then they say of him :
c His thought (cttfa) has departed. He hears not. He sees
not. He speaks not with speech. He thinks not.3 Then he
becomes unitary in this breathing spirit (frdna). Then
speech together with all names goes to it ;
the eye together with all forms goes to it ;
the ear together with all sounds goes to it ;
the mind together with all thoughts goes to it.2

1 The preceding thiee paragraphs (winch have alieady occurred in this section)
arc lacking in A.

2 A has here m addition : < When he awakens — as fiom a blazing fiie sparks
would disperse in all directions, even s>o from this self the -vital breaths disperse to
their respective stations ; from the vital breaths, the sense-powers ; from the sense-
powers, the worlds/ But in the present context this sentence seems to be an inapt
refrain from the previous paragraph.

323 Y 2

3-3-] KAUSHITAKI UPANISHAD

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

The £ All-obtaining ' in Prana through the vital breaths

4. Speech pours 1 all names in it 2 ; with speech it obtains
all names.

Breath (prdna) pours all odors in it ; with breath it obtains

all odors.

The eye pours all forms in it ; with the ey<* it obtains all

forms.

The ear pours all sounds in it ; with the ear it obtains all

sounds.

The mind pours all thoughts in it ; with the mind it obtains
all thoughts.

This is the All-obtaining (sarvapti)* in the breathing

spirit.

As for the breathing spirit (prdna}— verily, that is the
intelligence (prajna) ; as for the intelligence— verily, that is
the breathing spirit,4 for together these two dwell in this body,
together the two depart.

The correlation of the individual's functions with the
facts of existence

Now then, we will explain how all beings (#///?/<?) become
one with this intelligence —

5. Speech is one portion thereof taken out. Name is its
externally correlated (parastatprati-w-hita) existential clement
(bhiita-matra).

Breath (pram) is one portion thereof taken out. Odor is
its externally correlated existential element.

The eye is one portion thereof taken out. Form (rnpci) is
its externally correlated existential element.

The ear is one portion thereof taken out. Sound is its
externally correlated existential element.

The tongue is one portion thereof taken out. Taste is its
externally correlated existential clement.

1 So A abhimsrjate. 2 So B : as mm

3 On this word see p. 322, n. 2, above

4 The previous sentence is lacking in B

324

KAUSH1TAKI UPANISHAD [-3.6

The two hands are one portion thereof taken out. Work
(karman] is their externally correlated existential element.

The body is one portion thereof taken out. Pleasure and
pain are its externally correlated existential element.

The generative organ is one poition thereof taken out.
Bliss, delight, and procreation are its externally correlated
existential element.

The two feet are one portion thereof taken out. Goings are
their externally correlated existential element

The mind (manas1} is one portion thereof taken out.
Thoughts 2 and desires are its externally correlated existential
element.

The supremacy of consciousness in all the functions
and facts of existence

6. With intelligence (prajna) having mounted on speech,
with speech one obtains all names.

With intelligence having mounted on breath (prand)^ with
breath one obtains all odors.

With intelligence having mounted on the eye, with the eye
one obtains all forms.

With intelligence having mounted on the ear, with the ear
one obtains all sounds.

With intelligence having mounted on the tongue, with the
tongue one obtains all tastes.

With intelligence having mounted on the two hands, with the
two hands one obtains all works.

With intelligence having mounted on the body, with the
body one obtains pleasure and pain.

With intelligence having mounted on the geneiative organ,
with the generative organ one obtains bliss, delight, and
procreation.

With intelligence having mounted on the two feet, with the
two feet one obtains all goings.

With intelligence having mounted on the mind (manas)*
with the mind one obtains all thoughts.4

1 A has here, instead, ' intelligence (pr

2 A has here, in addition, c what is to be understood (vijndtavyam}.'

3 A has here, instead, dhi, c thought/

4 A has here, in addition, ' what is to be undeistood and desired.'

3.7-] KAUSHITAKI UPANISHAD

The indispensableness of consciousness for all facts
and experience

7 For truly, apart from intelligence (frajud) speech would
not make cognizant (pra+ Vjud) of any name whatsoever.
'My mind was elsewhere/ cne says, f I did not cognize that
name.'

For truly, apart from intelligence breath would not make
cognizant of any odor whatsoever. * My mind was elsewhere,'
3ne says ; ' I did not cognize that odor/

For truly, apart from intelligence the eye would not make
cognizant of any form whatsoever. ' My mind was elsewhere,'
one says ; c I did not cognize that form,'

For truly, apart from intelligence the ear would not make
cognizant of any sound whatsoever. ' My mind was elsewhere/
one says ; ' I did not cognize that sound/

For truly, apart from intelligence the tongue would not
make cognizant of any taste whatsoevei. ' My mind was else-
where,' one says ; £ I did not cognize that taste/

For truly, apart from intelligence the two hands would not
make cognizant of any action whatsoever. ' My (vie) mind was
elsewhere/ one says (aha) ; { I (aham) did not cognize (prdjndsi-
sam) 1 that action/

For truly, apart from intelligence the body would not make
cognizant of any pleasure or pain whatsoever. c My mind was
elsewhere/ one says ; c I did not cognize that pleasuie or pain/

For truly, apart from intelligence the generative organ would
not make cognizant of any bliss, delight, and procreation what-
soever. 'My mind was elsewhere/ one says ; ' I did not cog-
nize that bliss, delight, and procreation.'

For truly, apart from intelligence the two feet would not
make cognizant of any going whatsoever. f My mind was else-
where/ one says ; ' I did not cognize that going/

For truly, apart from intelligence no thought (dhl] whatsoever
would be effected ; nothing cognizable would be cognized.

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

326

KAUSHITAKI UPANISHAD [-3.8

The subject of all knowledge, the paramount object
of knowledge

8. Speech is not what one should desire to understand. One
should know the speaker.

Smell is not what one should desire to understand. One
should know the smeller.

Form is not what one should desire to understand. One
should know the seer.1

Sound is not what one should desire to understand. One
should know the hearer.

Taste is not what one should desire to understand. One
should know the discerner of taste.

The deed is not what one should desire to understand. One
should know the doer.

Pleasure and pain are not what one should desire to under-
stand. One should know the discerner of pleasure and pain.

Bliss, delight, and procreation are not what one should desire
to understand. One should know the discerner of bliss, delight,
and procreation.

Going is not what one should desire to understand. One
should know the goer.

Mind (manas) is not what one should desire to understand.
One should know the thinker (mantr).

The absolute correlativity of knowing and being

These ten existential elements (bhuta-matra), verily, are
with reference to intelligence (ad/ii-prajna). The ten intelli-
gential elements (prajiia-matra) are with reference to existence
(adhi-bhuta ) For truly, if there were no elements of being
there would be no elements of intelligence. Verily, if there
were no elements of intelligence, there would be no elements
of being. For tuily, from either alone no appearance (rupa)
whatsoever would be effected.

Their unity in the conscious self

And this is not a diversity. But as of a chariot the felly
is fixed on the spokes and the spokes are fixed on the hub,

1 So B ; but A has, instead, £ the knower of form/
337

3.cV] KAUSHITAKI UPANISHAD

even so these elements of being (bhuta-mdtra) are fixed on the
elements of intelligence (prajnd-mdtra), and the elements of
intelligence are fixed on the breathing spirit (prana).

This bame breathing spirit, in truth, is the intelligcntial self
(prajriatmati) ; [it is] bhss, ageless, immortal.

A person's ethical irresponsibility, his very self being
identical with the world-all

He does not become greater (bhuyas) with good action, nor
indeed lesser (kaniyas) with bad action.

This one, truly, indeed, causes him whom he wishes to lead
up from these worlds, to perform good action. This one,
also, indeed, causes him whom he wishes to lead downward, to
perform bad action.

He is the world-protector (loka-pald) He is the world-
sovereign (lokadhipati}. He is the lord of all.1

4 He is my self (atman] ' — this one should know. £ He is my
self — this one should know.

FOURTH ADHYAYA

A progressive definition of Brahma 2

Balaki's offer of instruction concerning Brahma

i. Now then, verily, there was Gargya Balaki, famed as
learned in the scriptures (anucand). He dwelt among the
Uslnaras, among the Satvans and the Matsyas,3 among the
Kurus and the Pancalas, among the Kasis and the Videhas.

He, then, coming to Ajatas'atru, [king] of Kasi,4 said :
* Let me declare Brahma to you.'

To him then Ajatasatru said : ' A thousand [cows] we give
to you ! At such a word as this, verily, indeed, people would
run together, crying, " A Janaka ! 5 A Janaka ! " '

1 So A : sarvesa ; bat B has, instead, loke^ < world-lord '
- Another narration of the same dialogue occurs at Bnh. 2 r.

3 Adopting the reading satvan-matsyem in agreement with BR. s v , Weber
(Jndischc Stztdien^ I. 419), and Deussen.

4 The modern Benares.

5 A king famed for his great knowledge.

328

KAUSHITAKI UPANISHAD [-4.4

Clue-words of the subsequent conversation

2.1 In the sun— the Great,

in the moon — Food,

in lightning — Truth,

in thunder — Sound,

in wind — Indra Vaikuntha,

in space — the Plenum,

in fire — the Vanquisher,

in water — Brilliance (tejas).

— Thus with leference to the divinities (adhi-daivata).
Now with reference to the self (adky-atma). —

In the mirror — the Counterpart,

in the shadow — the Double,

in the echo — Life (asu),

in sound — Death,

in sleep — Yama [Lord of the dead],

in the body — Prajapati [Lord of Creation],

in the right eye— Speech,

in the left eye — Truth.

Balaki's and Ajatasatru's progressive determination

of Brahma
(a) In various cosmic phenomena

3. Then said Balaki : < Him who is this person in the sun —
him indeed I reveience.'

To him then Ajatasatru said : £ Make me not to converge on
him ! As the Gieat, the White-robed, the Pre-eminent (ati-
stha), the Head of all beings — thus, verily, I reverence him/

He then who reverences him thus, becomes pre-eminent, the
head of all beings.

4. Then said Balaki : * Him who is this person in the moon—
him indeed I reverence.'

To him then Ajatasatru said : ' Make me not to converse on
him! As King Soma,2 as the soul (dtman) of Food— thus,
verily, I reverence him/

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

1 Tins entire paiagraph is lacking in some manuscripts. It js merely a list of
clue-words summarizing the following conversation

2 This phrase is lacking m B.

329

4.5~] KAUSHITAKI UPANISHAD

5. Then said Balaki : l Him who is this person in the light-
ning—him indeed I reverence/

To him then Ajatasatru said . ' Make me not to converse
on him ! As the soul of Truth l — thus, verily, I reverence him.'

He then who reverences him thus, becomes the soul of
truth.1

6. Then said Balaki : ' H im who is this person in t h u n d e r —
him indeed I reverence.'

To him then Ajatasatru said : ' Make me not to converse
on him ! As the soul of Sound— thus, verily, I reverence him/

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

7 (8 -). Then said Balaki . ' Him who is this person in
wind — him indeed I reverence/

To him then Ajatasatru said : ' Make me not to converse on
him ' As Indra Vaikuntha, the unconquered heio — thus, verily,
I reverence him/

He then who reverences him thus, becomes indeed trium-
phant, unconquerable, a conqueror of adversaries.

8 (7 2). Then said Balaki * Him who is this person in
space — him indeed I reverence/

To him then Ajatasatru said : ' Make me not to converse on
him ! As the Plenum (purna), the non-active (a-pravartin]
Brahma — thus, verily, I reverence him/

He then who reverences him thus, becomes filled (puryatc)
with offspring, cattle, '6 splendor (yasas), the luster of sanctity
(brahma-varcasa)) and the heavenly world (svarga-lokd) ; he
reaches the full term of life.

9. Then said Balaki : c Him who is this person in fire — him
indeed I reverence/

To him then Ajatasatru said : ' Make me not to converse on
him ! As the Vanquisher — thus, verily, I reverence him/

He then who reverences him thus, becomes verily a
vanquisher amid others.4

1 A lias here, instead, * of brilliance.'

2 A inverts the order of sections fiom B.

3 Instead of the following portion of this paragiaph, A has 'Neither he nor
his offspring moves on (pra-vartate) before the time/

4 So B: va* anyesu; but A has, instead, eva 'nv esa, ' . . . , such a one in
consequence becomes a vanquisher indeed.'

33°

KAUSHITAKI UPANISHAD [-4.13

10 Then said Balaki : ' Him who is this person in water —
him indeed I reverence/

To him then Ajatasatru said : ' Make me not to converse
on him' As the soul (atman) of Brilliance1— thus, verily, I
reverence him.'

He then who icverences him thus, becomes the soul of
brilliance.1

— Thus with reference to the divinities,

(b) In the self

Now with icference to the self.—

u. Then said Balaki • 'Him who i^ this peison in the
mirror — him indeed I reverence.'

To him then Ajatasatru said : ' Make me not to converse on
him ' As the Counterpait— thus, verily, I reverence him.'

He then who reverences him thus — a very counterpart of
him is born in his offspring, not an unlikeness.

3 2. Then said Balaki : ' Him who is this person in the
shadow2 — him indeed I reverence.1

To him then Ajatasatru said . ' Make me not to converse on
him ! As the inseparable Double — thus, verily, I reverence
him.'

He then who reverences him thus, obtains from his double"
he becomes possessed of his double.4

13. Then said Balaki: 'Him who is this peison in the echo5 —
him indeed I reverence.'

To him then Ajatasatru said : ' Make me not to converse on
him ! As Life (asu) b — thus, vciily, I reverence him.'

He then who reverences him thus,7 passes not into un-
consciousness (sammoka) before the time.

So B . lejasas , but A has, instead, ' of name '

2 Instead of this word, A has ' the echo/

J That is, his wife. * In offspring. — Com.

5 Instead of this phrase, A has . * The sound that followb a peison — that
indeed . . . '

G Strictly ' the bieath of life ' , but A has, instead, djru, ' life/ htnctly the
duration of life.' In either recension the conception of hie seems to imply an
active response to, and correspondence with, environment.

7 A has here, in addition, ' neither he noi Ins offspring,'

331

4 14-] KAUSHITAKI UPANISHAD

14. Then s,aid Balaki: * Him who is this person in
sound l — him indeed I reveience'

To him then Ajatasatru said : k Make me not to converse
on him ! As Death — thus, verily, I reverence him/

He then who reverences him thus,2 deceases not before the
time.

15 (16 J), Then baid Balaki . ' The person here who, asleep,4
moves about in dream — him indeed I reverence '

To him then Ajatasatru said : ' Make me not to converse on
him ! As King Yam a — thus, venly, I reverence him.3

He then who reverences him thus — everything here ib
subdued ( \/}'am) to his supremacy

16 (15 J). Then bald Balaki. 'Him who is trnS person in
the body — him indeed I icverencc/

To him then Ajatasatru said : l Make me not to converse
on him! As Prajapati (Lord of Creation) — thus, verily, I
reveience him.'

He then who reverences him thus, becomes procreated
(prajayatc) with offspring, cattle,5 splendor, the luster of
sanctity, the heavenly world ; he reaches the full term of life
(ay if).

17. Then said Balaki: fc Him who ib this person in the
right eye — him indeed I reverence.'

To him then Ajatasatru said : c Make me not to converse on
him ! As the soul (dtman) of Speech,6 the soul of fire, the soul
of light — thus, verily, I reverence him.'

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

18. Then said Balaki- 'Him who is this person in the left
eye — him indeed I reverence.1

To him then Ajatasatru said : ' Make me not to converse on
him ! As the soul of Truth, the soul of lightning, the soul of
brightness— thus, verily, I reverence him.'

1 Instead of this phrase, A has : ' Him who is this shadow-person '

A has here, in addition, 'neither he nor his offspring.'

A inverts the order from B.

A has heie, instead, ' This intelligent self wheieby a peison here, asleep . . '

The following part of this sentence is lacking in A.

A has here, instead, ' name/

332

KAUSHITAKI UPANISHAD [-4.19

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

The universal creator in the covert of the heart

19. Thereupon Balaki was silent. To him then Ajatasatru
said : ' So much only, Balaki ? '

c So much only/ said Balaki

To him then Ajatasatru said: '' In vain, verily, indeed, did
you make me to converse, saying, c< Let me declaie Biahma to
you/' He, verily, O Balaki, who is the maker of these persons
[whom you have mentioned in succession], of whom, verily,
this is the work — he, verily, should be known '

Thereupon Balaki, fuel in hand,1 approached, ^a>mg.
' Receive me as a pupil '

To him then Ajatasatru said . c This I deem 2 an appeal ancc
(rupa) contrary to nature 3 — that a Kshatriya should receive
a Brahman as pupil. But come ' I will cause you to under-
stand.' Then, taking him by the hand, he went forth The
two then came upon a person asleep Him then Ajatasatru
addressed : ' O great, white-robed King Soma ' ' But he just
lay silent.4 Thereupon he threw at him with a stick. There-
upon he arose.

To him then Ajatasatru said { Where in this case, O Balaki,
has this person lain ? What has become of him here ? Whence
has he returned here ? '

Thereupon Balaki understood not.

To him then Ajatasatru said : ' Where iu this case, O Balaki,
this person has lam, what has become of him here, whence
he has returned here — as I asked (iti) - is, the arteries of a
person5 called hita (* the Beneficent J). Fiom the heart they
spread forth to the pericardium. Now, they are as minute as
a hair subdivided a thousandfold. They consist of a minute
essence, reddish-brown, white, black, yellow, and red. In
these one remains while, asleep, he sees no cheam whatsoever.

1 The sign of suppliant pupilship

2 So B manye ; but A has, instead, yw1, ' would be '

3 prati-loma, literally e against the ban '

4 This last word is lacking in B,

5 A has, instead, * of the heart '

333

4. soj KAUSHITAKI UPANISHAD

The ultimate unity in the self — creative, pervasive,
supreme, universal

20, Then he becomes unitary in this Pi ana.

Then speech together with all names goes to it ,

the eye together with all forms goes to it ;

the ear together with all sounds goes to it ,

the mind (manas) together with all thoughts goes to it

When he awakens — as from a blazing fire sparks would dis-
perse in all directions, even so from this self (dtmaii) the vital
breaths (prdna] disperse to their respective stations ; from the
vital breaths, the sense-powers (deva) ; from the senbe-powers,
the worlds.

This selfsame breathing spirit (prana}, even theintelligential
self (prajndtman), has entered this bodily self (sarlra-atman}
up to the hair and finger-nail tips 1 (20) Just as a razor might
be hidden in a razor-case, or fire 2 in a fire-receptacle, even thus
this intelligential self has entered this bodily self up to the hair
and the finger-nail tips. Upon that self these selves depend, as
upon a chief his own [men]. Just as a chief enjoys his own
[men], or as his own [men] are of service to a chief, even thus
this intelligential self enjoys these selves ; even thus these selves
are of service to that self.

Verily, as long as Indra understood not this self, so long the
Asuras (demons) overcame him. When he understood, then,
striking down and conquering the Asuras, he compassed
(fari+ VV) the supremacy (sraisthya]^ independent sovereignty
(svdrajya), and overlordship (adhipatya) of all gods and of
all beings.

Likewise also, he who knows this., striking off all evihs
(papman\ compasses the supremacy, independent sovereignty,
and overlordship of all beings — he who knows this, yea, he
who knows this !

1 In A the previous sentence Is lacking, and § 20 begins at this point.

2 For a discussion of the exact meaning of this phrase consult the foot-note to
the parallel passage in Bnh. 1.47*

334

KENA UPANISHAD *

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

[Question :]

i . By whom impelled soars foi th the mind projected ?
Bv whom enjoined goes forth the earliest breathing?
By whom impelled this speech do people utter ?
The eye, the ear — what god, pray, them enjometh ?

The all-conditioning, yet inscrutable agent, Brahma

[Answer :]

2. That which is the hearing of the ear, the thought of the mind,
The voice of speech, as also the breathing of the bieath,
And the sight of the eye ! 2 Past these escaping, the wise,
On departing fiom this woild, become imrnoital.

3 There the eye goes not ;

Speech goes not, noi the mind.
We know not, we understand not
How one would teach It.

Othei, indeed, is It than the known,

And moreover above the unknown.

— Thus have we heard of the ancients (purva)

Who to us have explained It.3

1 This name of the Upanishad is taken from its first woid kenat *by whom.*
It is also known as the Talavakara, the name of the Brahmana of the Sanaa- Veda
to which the Upanishad m one of its recensions belongs.

2 The first two and a half lines of this second stanza seem to form a direct answer
to the query of the first stanza. But their metrical structure is irregular, that
.vould be improved by the omission of sa u, « as also.* And— more seriously—
the grammatical structure of the phrases is apparently impossible; one phrase is
certainly in the nominative, one certainly in the accusative, the other three might
be constiued as either. Moreover, in each of the five phrases it is the same word
that is repeated (as in a similar passage at Brih. 4 4. 18) ; accoidmgly, a strictly
literal icndering of them would be, ' the ear of the eai, the mind of the mind, the
speech of speech, the breath of breath, the eye of the eye/ However, very
frequently in the Upanishads these words for the five ' vital breaths ' are used
either for the abstract function or for the concrete instrument of the function. Here,
more evidently than m many places, the connotation seems to be double. But at
Chand. 8. 12. 4 and Ait. 2. 4 the distinction between the function and its sense
organ is clearly conceived.

3 3 g and h recur, with slight variation, as Isa 10 c and d, and Tsa 13 c and d.

335

4-] KENA UPANISHAD

4. That which is unexpressed with speech (rac, \oice),
That \\ith which speech is expressed —

That indeed know as Brahma,

Not this that people woiship as this.

5. That which one thinks not with thought (manas, mind),

[or, That which thinks not with a mind,]1
That with which they say thought (wanas, mind) is

thought —

That indeed know as Brahma,
Not this that people worship as this.

6. That which one sees not with si^ht (tab its, eje),

[or, That which sees not with an eye,] '
That with which one sees sights (cak\um\iY —
That indeed know as Brahma,
Not this that people woiship as this

7. That which one heais not with hearing (srotra, rai),

[or, That which hears not with an ear,] 1
That with which heating heie is heaid —
That indeed know as Biahma,
Not this that people worship as this.

8. That which one breathes (pramii) not with bieatlnng

(prana, breath),

[or, That which breathes not with bieath,]1
That with which breathing (prdna) is conducted (/>/#;#-

yate)—

That indeed know as Brahma,
Not this that people worship as this.

(SECOND KHANDA)
The paradox of Its inscrutability

9(1), [Teacher.] If you think ' I know well,1 only vciy
slightly now do you know! — a form of Brahma! — what
thereof is yourself, and what thereof is among the gods ' So
then it is to be pondered upon (mimdihsyam) indeed by you.

[Pupil:] I think it Is known.'1

1 Both renderings of the verse are peimissible, and both are in harmony with the
theory which, is being expounded,

2 Or, * That with which one sees the eyes '

3 What has been translated as two sentences might also be constmed as one
sentence, still a part of the teacher's reproof to the undiscerning pupil — f So then
I think that what is " known" by you is [still] to be pondered upon indeed,'

336

KENA UPANISHAD [-15

10 (2). I think not ' I know well ' ;

Yet I know not ' I know not ' !
He of us who knows It, knows It;
Yet he knows not £ I know not.5

ir (3), [Teacher:]

It is conceived of by him by whom It is not conceived of.
He by whom It is conceived of, knows It not,
It is not understood by those who [say they] understand It.
It is understood by those who [say they] understand It not.

The value of knowledge of It

12 (4). When known by an awakening, It is conceived of;

Truly it is immortality one finds.

With the Soul (Atman) one finds power1;

With knowledge one finds the immoital.

13 (5). If one have known [It] here, then there is truth.

If one have known [It] not here, great is the destruction

(vznasti}?

Discerning [It] in eveiy single being, the wise,
On departing from this world, become immortal.

(THIRD KHANDA)3
Allegory of the Vedic gods' ignorance of Brahma

14 (i). Now, Brahma won a victory for the gods. Now, in
the victory of this Brahma the gods were exulting. They
bethought themselves : ' Ours indeed is this victory ! 4 Ours
indeed is this greatness ! '

15 (2). Now, It understood this of them. It appeared to
them. They did not understand It. * What wonderful being
(yak so) is this ? 5 they said.

1 Perhaps c power [to know] ; and with the knowledge [thus gained] one

2 With a slight variation this line is found also at Brih. 4. 4. 14 b.

8 The Kena Upanishad consists of two quite distinct parts. The prose portion,
§§ 14-34, is evidently the simpler and earlier. The portion §§ 1-13 (all in verse,
except § 9) contains much more elaborated doctrine and would seem to be later in
date of composition.

4 An account of the victory of the gods over the demons (Asuras) occurs at Brih.
i. 3- i-7-

337 z

1 6-] KENA UPANISHAD

16 (3). They said to Agni(Fire): c Jatavedas,1 find out this—
what this wonderful being is.5

< So be it/

17 (4). He ran unto It.

Unto him It spoke : ( Who are you ? '

1 Verily, I am Agni/ said he. ' Verily, I am Jatavedas.' l

1 8 (5). £ In such as you what power is there ? '

' Indeed, I might burn everything here, whatever there is
here in the earth ! :

19 (6). It put down a straw before him. ' Burn that ! '

He went forth at it with all speed. He was not able to burn
it. Thereupon indeed he returned, saying : ' I have not been
able to find out this — what this wonderful being is.'

20 (7) Then they said to Vayu (Wind) • * Vayu, find out
this — what this wonderful being is.'

' So be it.'

21 (8). He ran unto It.

Unto him It spoke : ' Who are you ? '

'Verily, I am Vayu/ he said. * Verily, I am Matarisvan.'

22 (9). e In such as you what power is there ? '

c Indeed, I might carry off everything here, whatever there is
here in the earth.'

23 (10). It put down a straw before him. ' Carry that off' '
He went at it with all speed. He was not able to carry it

off. Thereupon indeed he returned, saying : ' I have not been
able to find out this — what this wonderful being is.'

24 (u). Then they said to Indra: ' Maghavan (* Liberal'),
find out this — what this wonderful being is.'

' So be it.'

He ran unto It. It disappeared from him.

25 (12). In that very space he came upon a woman exceed-
ingly beautiful, Uma,2 daughter of the Snowy Mountain
(Himavat).

To her he said : 'What is this wonderful being? '

1 Meaning either ' All-knower' or c All-possessor.'

2 Com. allegorizes her as * Knowledge,' who dispels Indra's ignorance. In
later mythology Uma is an epithet, along with Durga, Kali, and Parvati, for the
wife of Siva ; and she is represented as living with him in the Himalayas. Weber,
Indische Stitdim, 2. 186-190, has an extended discussion of the identity of this-

338

KENA UPANISHAD [-32

(FOURTH KHANDA)
Knowledge of Brahma, the ground of superiority

2,6 (i). ' It is Brahma/ she said. ' In that victory of Brahma,
verily, exult ye.3

Thereupon indeed he knew it was Brahma.

37 (2). Therefore, verily, these gods, namely Agni, Vayu, and
Indra, are above the other gods, as it were : for these touched
It nearest, for these and [especially] he [i. e. Indra] first knew
It was Brahma.

28 (3). Therefore, verily, Indra is above the other gods, as
it were; for he touched It nearest, for he first knew It was
Brahma.

Brahma in cosmic and in individual phenomena

29 (4). Of It there is this teaching.—

That in the lightning which flashes forth, which makes one
blink, and say ' Ah ' ' — that * Ah ! ' refers to divinity.

30 (5). Now with regard to oneself —

That which comes, as it were, to the mind, by which one
repeatedly1 remembers — that conception (samkalpd) [is It] !

Brahma, the great object of desire

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

Concluding practical instruction and benefits

32 (7). e Sir, tell me the mystic doctrine (upanisad)\ \

* The mystic doctrine has been declared to you. Verily, we
have told you the mystic doctrine of Brahma (brahml
upanisad}?

personage and of the divinities in this passage in their significance for later
mythological and sectarian developments.

1 Deussen translates the word abhlksnam differently, and consequently interprets
this section and the preceding very differently.

2 A mystical designation. Compare a similar compound at Chand. 3. 14. i, taj-

339 Z3

33-] KENA UPANISHAD

33 (8). Austerity (tapas)^ restraint (dama)^ and work (karman)
are the foundation of it (i.e. the mystic doctrine). The Vedas
are all its limbs. Truth is its abode.

34 (9). He, verily, who knows it [i. e. the mystic doctrine]
thus, striking off evil (fapman), becomes established in the
most excellent,1 endless, heavenly world — yea, he becomes
established !

1 So the Com. interprets fyeye. Max Mailer and Deussen would emend to
a?yeye: * unconquerable J

340

KATHA UPANISHAD

FIRST VALLI1
Prologue : Naciketas devoted to Death

i. Now verily, with zeal did Vajasravasa give his whole
possession [as a religious gift]. He had a son, Naciketas by
name.

3. Into him, boy as he was, while the sacrificial gifts were
being led up, faith (sraddha) entered. He thought to himself:

3. 'Their water diunk, their grass eaten,
Then milk milked, barren ! —
Joyless (a-nanda) certainly aie those woilds2
He goes to, who gives such [cows] ' '

4. Then he said to his father : ; Papa, to whom will you give
me ? ' 3 — a second time — a third time.

To him then he said : ' To Death I give you ! '

IN"aciketas in the house of Death
[Naciketas reflects .]

5 Of many I go as the first.

Of many I go as an intermediate.

What, pray, has Yama (Death) to be done

That he will do with me today ?

1 The narrative ami dialogue at the opening of this Upanishad seem to be taken
— with some variation, but with some identical language— from the earlier
Taittiriya Biahrnana, 3. u 8. 1-6. The old tradition of Naciketas in the realm of
Death being in a position to return to eaith with knowledge of the secret of life
aftei death^is here used to furnish a dramatic setting for the exposition wluch forms
the body of the Upanishad.

2 This line is found at Brih. 4. 4. n a K verbatim. ; with vaiiant in the first word,
at Ka 3 a and Brih. 4. 4 1 1 a M.

3 That is, Naciketas voluntaiily offers himself in order to fulfil the vow which
his father was paying so grudgingly. Thereupon the father, m anger at the veiled
reproof, exclaims : * Oh ! go to Hades ' *

341

i. 6-] KATHA UPANISHAD

6. Look forward, how [fared] the foimer ones.
Look backward; so [^ill] the after ones.
Like grain a mortal upens1

Like grain he is born hither (a-jayate) again!

Warning on the neglect of a Brahman guest
[Voice:1]

7. As fire, enters

A Brahman (brahmana) guest into houses.

They make this the quieting thereof2: —

Fetch watei, Vaivasvata ! 3

S. Hope and expectation, intercourse and pleasantness/
Sacrifices and meritorious deeds,5 sons and cattle, all —
This he snatches away from the man of little understanding
In whose home a Brahman remains without eating.

Three boons offered to Naciketas

[Death (Yama), returning from a three days' absence and
finding that Naciketas has not received the hospitality which
Is due to a Brahman, says :]
9. Since for three nights thou hast abode in my house

Without eating, O Brahman (brahman), a guest to be reverenced,
Reverence be to thee, O Biahman ' Well-being (svasti) be

to me '
Therefore in return choose three boons !

IN"aciketas's first wish : return to an appeased father on earth

[Naciketas :]

10. With intent appeased, well-minded, with passion departed,
That Gautama toward me may be, 0 Death ;
That cheerfully he may greet me, when from thee dismissed —
This of the three as boon the first I choose !

1 As in the Taittiriya Brahmana narrative

2 tantim tasya ; both words probably with a double significance, 'extinguish-
ment of fire' and k appeasement of the Brahman ' by bringing water.

3 A Vedic epithet of Yama (Death).

* tunrtam, according to a strict etymology, might mean « good fellowship/
5 If derived from */zs (instead of from vW), istapurte might possibly (though
less probably) mean * wishes and fulfilment '

342

KATHA UPANISHAD [-i.i5

[Death :]

11. Cheeiful as formerly will he be —
Auddalaki Arum, from me dismissed.1

Happily will he sleep o' nights, with passion departed,
When he has seen thee from the mouth of Death released.

USaciketas's second wish : an understanding of the Naeiketas
sacrificial fire that leads to heaven

[Naciketas :]

12. In the heavenly world is no fear whatsoever.

Not there art thou. Not fiom old age does one fear.
Over both2 having crossed — hunger, and thirst too —
Gone beyond sorrow, one rejoices in the heaven-world.

13. Thyself, O Death, understandest the heavenly fire.
Declaie it to me who have faith (sraddadhana).
Heaven-world people partake of immortality.
This I choose with boon the second.

[Death:]

14. To thee I do declare, and do thou learn it of me —
Understanding about the heavenly fire, 0 Naciketas !

The attainment of the infinite world, likewise too its establish-
ment-
Know thou that as set down in the secret place [of the heart]*

[Narrative :]

15. He told him of that fiie as the beginning of the world,
What bricks, and how many, and how [built].

And he too lepeated that, as it was told,
Then, pleased with him, Death said again —

1 6. Delighting, the great soul (makatman) said to him: —

1 As it stands, prasrstah is nominative and must agree with, the subject.,
' Auddalaki Arum.' But in such, a connection it is hardly applicable ; and in the
previous stanza it was used with reference to Naciketas. To relieve the difficulty
Bohtlmgk (in his translation of the Katha, Aitareya, and Prasna Upanishads,
JBertchte uber die Verhandlungen der Komghch Sachstscken Gesdlschaft der
Wissenschaften zu Leipzig^ philologisch-historische Classe, 1890, pp. 127—197),
p. 132, emends to prasrste^ i.e. * toward one from me dismissed' , and Whitney
(in his * Translation of the Katha Upamshad* in the Transactions of the American
Philological Association^ 21. 88-112), p. 94, emends to prasrstath, and translates:
' be cheerful [toward thee], sent forth by me/ Sankara solves the difficulty
by giving the word a sense, * authorized,' which is quite different from what it
evidently has in the previous stanza. 2 That is, both death and old age.

343

i.i6-] KATHA UPANISHAD

[Death resumes .]

A fuither boon I give thee heie today.
By thy name indeed shall this fire be [known].
This multifold garland (srhka], too, accept.
17. Having kindled a triple Naciketas-fire, having attained union

with the three,1

Performing the triple work,2 one crosses over birth and death.
By knowing the knower of what is born from Biahma,8 the

god to be praised,4
[And] by revering6 [him], one goes for ever to this [peace

i8.7 Having kindled a triple Naciketas-fire, having known this triad,
He who knowing thus, builds up the Naciketas-fire —
He, having cast off in advance the bonds of death,
With sorrow overpassed, rejoices in the heaven-world.

19. This, O Naciketas, is thy heavenly fire,
Which thou didst choose with the second boon
As thine, indeed, will folks proclaim this fire,
The third boon, Naciketas, choose !

Ifaciketas's third wish : knowledge concerning the effect

of dying
[Naciketas :]

20. This doubt that there is in regard to a man deceased •
'He exists,5 say some; 'He exists not/ say others —

This would I know, instructed by thee !
Of the boons this is boon the third.
[Death :]

21. Even the gods had doubt as to this of yore1

For truly, it is not easily to be understood. Subtile is this

matter (dharma).

Another boon, O Naciketas, choose !
Press me not! Give up this one for me!

1 £ankara explains these as ' father, mother, and teacher.'

2 Namely, < sacrifice, study of the scriptures, and alms-giving.'

3 brakma-ja~jna perhaps is a synonym Qijdta-vedas, ' the All-knower,' a common
epithet of Agm (Fire, here specialized as the Naciketas sacrifice-fire).

* tdya, a very common Vedic epithet of Agm (Fire).

5 nicayya may carry a double meaning here, i.e. also 'by building [it, i. e. the
Naciketas-fire].'

6 Half of the third line and the fourth line recur at 3 vet. 4, II.

7 Stanzas 16-18 are not quite apt here. They may be an irrelevant interpolation
— as previous translators have suggested.

344

KATHA UPANISHAD [-1.39

TMs knowledge preferable to the greatest earthly pleasures
[Naciketas :]

22. Even the gods had doubt, indeed, as to this,

And thou, 0 Death, sajest that it is not easily to be understood.
And another declaiei of it the like of thee is not to be obtained.
No other boon the equal of it is there at all.

[Death -.]

23. Choose centenarian sons and grandsons,
Many cattle, elephants, gold, and horses
Choose a great abode of earth.

And thyself live as many autumns as thou desirest.

24. This, if thou thmkest an equal boon,
Choose — wealth and long life '

A great one on earth, 0 Naciketas, be thou.
The enjoyer of thy desires I make thee.
25 Whatever desires aie haid to get in mortal world —
For all desires at pleasure make request.
These lovely maidens with chariots, with lyres —
Such [maidens], indeed, aie not obtainable by men —
By these, fiom me besto\\ed, be waited on!
O Naciketas, question me not regarding dying (mar ana) \

[Naciketas :]

26. Ephemeral things! That which is a mortal's, O End-maker,
Even the vigor (tejas) of all the powers, they wear away.
Even a whole life is slight indeed.

Thine be the vehicles (vaha)\ Thine be the dance and song!

27. Not with wealth is a man to be satisfied.
Shall we take wealth, if we have seen thee ?
Shall we live so long as thou shalt rule?

— This, in truth, is the boon to be chosen by me.

28. When one has come into the presence of undecaying immortals,
What decaying mortal here below that understands,

That meditates upon the pleasures of beauty and delight.
Would delight in a life over-long ?

29. This thing whereon they doubt, 0 Death:

What there is in the great passing-on — tell us that!
This boon, that has enteied into the hidden —
No other than that does Naciketas choose.

345

3.1-j KATHA UPANISHAD

SECOND VALLI

The failure of pleasure and of ignorance ; the wisdom of

the better knowledge
[Death •]
T. The better (sreyas) is one thing, and the pleasanter (preyas)

quite another.

Both these, of diffeient aim, bind a person.
Of these t\so, well is it for him who takes the better;
He fails of his aim who chooses the pleasanter.

2. Both the better and the pleasanter come to a man.
Going all around the two, the ^ise man discriminates.

The wise man chooses the better, indeed, rather than the

pleasanter.
The stupid man, from gettmg-and-keepmg (yoga-ksema), chooses

the pleasanter.

3. Thou indeed, upon the pleasant and pleasantly appeanng

desires

Meditating, hast let them go, O Naciketas.
Thou art not one who has taken that garland * of wealth
In which many men sink down.

4. Widely opposite and asunder are these two :

Ignorance (avidya) and what is known as ' knowledge * (mdya).
I think Naciketas desirous of obtaining knowledge!
Many desires rend thee not.2

5. Those abiding in the midst of ignorance,
Self-wise, thinking themselves learned,
Running hither and thither, go around deluded,
Like blind men led by one who is himself blind.3

Heedlessness the cause of rebirth

6. The passing-on* is not clear to him who is childish,
Heedless, deluded with the delusion of wealth.
Thinking 'This is the world! Theie is no other!7 —
Again and again he comes under my control.

1 The \vord srnka occurs nowhere else in the language — so far as has been
reported— than in I. 16 and here. Its meaning is obscuie and only conjectural.
Sankara glosses it differently in the two places, here as * way.'

2 This stanza recurs with unimportant variants in Maitn 7. 9.

3 With a variation, this stanza recurs, in Mund. i 2. 8 ; similarly in Maitri 7. 9.
* That is, death, the great transition, mentioned at I 29.

346

KATHA UPANISHAD [-2.11

The need for a competent teacher of the soul

7. He -\\rio by many is not obtainable even to hear of,
He whom many, even when hearing, know not —
Wonderful is the declarer, proficient the obtainer of Him!
Wondeiful the knower, proficiently taught!

8. Not, when proclaimed by an inferior man, is He l

To be -ft ell undei stood, [though] being manifoldly considered.2
Unless declaied by another,3 there is no going thither;
Foi He is inconceivably more subtile than what is of subtile
measure.

9. Not by reasoning (tarka) is this thought (mati) to be attained.
Proclaimed by another, indeed, it is for easy understanding,

deaiest friend (prestka}\ —

This which thou hast attained ] Ah, thou ait of true stead-
fastness !

May there be for us a questioner (prasta) the like of thee,
O Naciketas !

Steadfast renunciation and self-meditation required

[Naciketas :]

10. I know that what is known as treasuie is something inconstant.
For truly, that which is steadfast is not obtained by those

who are un steadfast.

Theiefoie the Naciketas-fhe has been built up by me,
And with means which aie inconstant I have obtained that

which is constant.

[Death:]

11. The obtamment of desire, the foundation of the world (jagat\
The endlessness of will,4 the safe shore of fearlessness,

1 With different grouping of words the first two lines may also mean :
(i) 'Not by an infeuor man is He, [even] when proclaimed,

To be well understood, [though] being often meditated upon.1
That is, the Atman is to be obtained only by a superior person, as is stated in
Mund. 3 2. 4,
Or, (2) * Not by an infenoi man is He proclaimed.

[But] He is easily to be understood when repeatedly meditated upon.*

2 Or perhaps, ' . . . [because] being considered manifoldly,4 1 e. by the infenor
man the Atman is falsely * conceived of as a plurality,' while in reality He is
absolute unity.

8 Either (i) by another than an inferior man, i. e. by a proficient understander,
or (2) by another than oneself, i. e. by some teacher.
4 Or perhaps { work.'

347

3.U-] KATHA UPANISHAD

The greatness of praise, the \\ide extent, the foundation

(having seen *),
Thou, O Naciketas, a wise one, hast with steadfastness let

[these] go '

12. Him who is haid to see, entered into the hidden,

Set in the secret place [of the heart], dwelling in the depth,

primeval —
By considering him as God, thiough the Yoga-study of what

pertains to self,
The wise man leaves joy and sonow behind.

The absolutely unqualified Soul

13. When a mortal has heaid this and fully compiehended,

Has torn off ^hat is concerned with the light (dhariiiya)* and

has taken Him as the subtile,
Then he rejoices, for indeed he has obtained what is to be

rejoiced in.
I regard Naciketas a dwelling open [foi Atman 3].

14. Apart from the right (dharma] and apait from the umight

(a-dharma\
Apart from both what has been done and what has not been

done here,

Apart from what has been and what is to be —
What thou seest as that, speak that '

[Naciketas being unable to mention that absolutely unquali-
fied object, Death continues to explain :] 4

The mystic syllable ' Om ' as an aid

15. The word5 which all the Vedas reheaise,
And which all austerities pioclaim,

1 The word d* stva is superfluous both logically and metrically.

2 Here, in contrast with the latter half of the line, the idea of dharma may be
philosophical : i e. ' the qualified.' In the next stanza it is certainly ethical.

3 Compare Mtrad. 3 2 4 d_: 'Into his Brahma-abode [i. e that of a person
qualified to receive Him] this Atman enters ' See also Chand. 8. i. i.

* ^ankara and all translators except Deussen regard the previous section as an
utterance by Naciketas. Instead of assigning so pregnant an inquiry to a pupil
still being instructed, the present distribution of the parts of this dialogue interprets
it (in agreement with Deussen) as continued exposition, rhetorically put m the form
of an interrogation by the teacher himself.

5 The word $ada here doubtless is pregnant with some other of its meanings
(twenty-two in all enumerated by Apte in his Sanskrit- English Dictionary),
particularly c way,' 'place,' ' goal,' or * abode/

348

KATHA UPANISHAD [-2.20

Desiiing which men live the life of religious studentship

(brahmacaryd) —

That void to thee I briefly declare.1
That is Om !

16. That syllable,2 tmly, indeed, is Brahma!3
That syllable indeed is the supreme !
Knowing that syllable, truly, indeed,
Whatever one desires is his ' 4

17. That is the best support.
That is the supreme support.
Knowing that support,

One becomes happy in the Brahma-world.

The eternal indestructible soul

1 8. The wise one [i.e. the soul, the atman, the self] is not born,

nor dies.

This one has not come from anywhere, has not become anyone.
Unborn, constant, eternal, primeval, this one
Is not slain when the body is slam.5

19. If the slayer think to slay,
If the slain think himself slain,
Both these understand not.
This one slays not, nor is slam.6

The Soul revealed to the unstriving elect
20. Moie minute than the minute, greater than the great

Is the Soul (Atman) that is set in the heart of a creature here.
One who is without the active will (a-kraht) beholds Him,
and becomes freed from sorrow —

1 The ideas and some of the language of this stanza recur in BhG. 8. n.

2 The word akmrwn here may also be pregnant with, the meaning * Imperish-
able ' (Apte gives fourteen meanings in all). Thus : —

' That, truly, indeed, is the imperishable Brahma 1
That indeed is the supreme imperishable f
Knowing that imperishable, truly, indeed, . . . '

8 The woid bmhma(n} here may contain some of its liturgical meaning, ; sacied
word/ as well as the philosophical meaning' ' Brahma.* Thus —

c That syllable, truly, indeed, is sacred word ! '
or* That, truly, indeed, is imperishable sacred woid!J

4 This stanza recurs with slight verbal variation in Maitn 6. 4.

5 Substantially this stanza is identical with BhG. 2. 20.
0 Substantially this stanza is identical with BhG. 2. 19.

349

2. ao-

KATHA UPANISHAD

When through the giace (prasdda) 1 of the Cieator (dhatf] he
beholds the greatness of the Soul (Atman).

His opposite characteristics

21. Sitting, he proceeds afar,
Lying, he goes everywhere.

Who else than I (mad) is able to know

The god (deva) who rejoices and rejoices not (madamada)t

22. Him who is the bodiless among bodies,
Stable among the unstable,

The great, all-pervading Soul (Atman) —

On recognizing Him, the wise man sorrows not,

The conditions of knowing Him

23. This Soul (Atman) is not to be obtained by instruction,
Nor by intellect, nor by much learning.

He is to be obtained only by the one whom He chooses;
To such a one that Soul (Atman) reveals his own peison
(ianum svam)?

24. Not he Tsho has not ceased from bad conduct,

Not he who is not tranquil, not he who is not composed,
Not he who is not of peaceful mind
Can obtain Him by intelligence (prajna).

1 This is an important passage, as being the first explicit statement of the
doctune of Grace (prasada). The idea is found earlier in the celebrated Hymn of
the Word (Vac), RV 10. 125. 5 c3 d, and again in Mund. 3. 2. 3 c, d. This same
stanza occurs with slight verbal variation as 3 vet 3. 20 and Mahanarayana
Upanishad 8, 3 ( = Taittmya Aranyaka 10. 10 r).

Inasmuch as this method of salvation 'through the grace of the Cieator' is
directly opposed to the general Upamshadic doctrine of salvation 'through know-
ledge/ ^ankara interprets dhdtnh prasadat as djiatu-samprasaddt, ' through the
tranquillity of the senses/ according to the practice of the Yoga-method. Theie
is this possibility of different interpretation of the word prasada ; for it occurs
unquestionably in the sense of k tranquillity ' at Maitn 6 20 and 6 34 ; compare also
the compounds jfidna-prasada, 'the peace of knowledge/ at Muncl. 3. i. 8, and
varna-prasada, 'clearness of complexion/ at & vet. 2 13. In the Bhagavad Glta
theie is the same double use :— ' peace ' or ' tranquillity/ at 2. 64 ; 2. 65 ; 18. 37 ;
and 'the grace of Krishna/ at 18. 56 ; 18. 58 ; 18. 62 ; 18. 73 ; and ' the grace of
Vyasa/ at 18 75.

The development of the doctrine of < salvation by grace' by the Vishnuites
proceeds through the Epic, culminating in the sharp controversy against this ' Cat-
doctrine ' by the < Monkey-doctrine ' of < salvation by works/ Compare Hopkins,
Religions of India, pp. 500, 501

2 This stanza =s Mnnd. 3. 2. 3.

350

KATHA UPANISHAD [-3.5

The all-compreh.erLd.ing incomprehensible

25 He for whom the priesthood (brahman} and the nobility

(ksatrd)

Both are as food,
And death is as a sauce —
Who really knows where He is?

THIRD VALLI
The universal and the individual soul

i. There are two that drink of lighteousness (rta) in the world

of good deeds ;
Both aie enteied into the seciet place [of the heart], and in

the highest upper sphere.

Brahma-knowers speak of them as Might' and ' shade/
And so do householdeis who maintain the five sacrificial fires,

and those too who perfoim the triple Naciketas-fire.

The :N"aciketas sacrificial fire as an aid

2. This which is the bridge for those who sacrifice,
And which is the highest impenshable Biahma

Foi those who seek to cross over to the fearless farther

shore —
The Naciketas-fire may we master!

Parable of the individual soul in a chariot

3. Know thou the soul (atman, self) as riding in a chariot,
The body as the chariot

Know thou the intellect (faddhi) as the chariot- driver,
And the mind (manas) as the reins.

4. The senses (mdrya), they say, are the horses;
The objects of sense, what they range over.
The self combined with senses and mind
Wise men call 'the enjoyer ' (bhokfr).

5. He who has not understanding (a-mjnana),
Whose mind is not constantly held firm —
His senses are uncontrolled,

Like the vicious horses of a chariot-driver.

351

'3.6-] KATHA UPANISHAD

6. He, however, \\ho has understanding,
Whose mind is constantly held firm —
His senses are under control.

Like the good horses of a chaiiot-diiver

Intelligent control of the soul's chariot needed
to arrive beyond transmigration

7. He, however, who has not understanding,
Who is unmindful and ever impure,
Reaches not the goal,

But goes on to transmigration (samsara)

8. He, however, who has undei standing,
Who is mindful and ever paie,
Reaches the goal

From which he is born no more. '

9. He, however, ^ho has the understanding of a chariot- driver,
A man \\ho reins in his mind —

He reaches the end of his journey,
That highest place of Vishnu.1

The order of progression to the supreme Person

10. Higher than the senses aie the objects of sense.
Higher than the objects of sense is the mind (manas) ;
And higher than the mind is the intellect (buddhi).
Higher than the intellect is the Great Self (Atman).

11. Higher than the Great is the Unmamfest (avyakfd).
Higher than the Unmamfest is the Person*
Higher than the Person there is nothing at all.
That is the goal. That is the highest course.

The subtle perception of the all-pervading Soul

£2 Though He is hidden in all things,

That Soul (Atman, Self) shines not forth.
But he is seen by subtle seers
With superior, subtle intellect.

The Yoga method — of suppression

, 13. An intelligent man should suppiess his speech and his mind.
The latter he should suppress in the Understanding-Self
(jnana atmaji).

1 The last line of this stanza « RV. i. 22. 20 a, and also, with a slight change,
HV. i. 154. 5 d. * *'

352

KATHA UPANISHAD [-4.3

The understanding he should suppress in the Great Self

[= luddhi, intellect].
That he should suppress in the Tranquil Self (santa atman\

Exhortation to the way of liberation from death

14. Arise ye! Awake ye!

Obtain your boons1 and understand them!
A sharpened edge of a lazor, hard to traverse,
A difficult path is this—poets (kavt) declare!
25. What is soundless, touchless, formless, imperishable,
Likewise tasteless, constant, odorless.

Without beginning, without end, higher than the great, stable-
By discerning That, one is liberated fiom the mouth of death.

The immortal value of this teaching

1 6. The Naciketas tale,

Death's immemorial teaching —

By declaring and hearing this, a wise man

Is magnified in the Brahma-world.

17. If one recites this supreme secret
In an assembly of Biahmans,

Or at a time of the ceremony for the dead, devoutly —
That makes for immortality !
— That makes for immortality!

FOURTH VALLI
The immortal Soul not to be sought through outward senses

1. The Self-existent (svqyambhu) pierced the openings [of the

senses] outward ;

Therefore one looks outward, not within himself (antaratman).
A certain wise man, while seeking immortality,
Introspectively beheld the Soul (Atman) face to face.

2. The childish go after outward pleasures ;
They walk into the net of widespread death.
But the wise, knowing immortality,

Seek not the stable among things which are unstable here.

1 The commentators interpret 'boons' as referring to 'teachers,7 But the
word may imply 'answers to your questions.'

353 A a

4.3-] KATHA UPANISHAD

Yet tlie agent in all the senses, in sleeping and in waking

3. That by which [one discerns] form, taste, smell,
Sound; and mutual touches —

It is with That indeed that one discerns.
What is there left over here'

This, verily, is That !

4. By recognizing as the great pervading Soul (Atman)
That whereby one perceives both

The sleeping state and the waking state.
The wise man sorrows not.

The universal Soul (Atman), identical with the individual
and with all creation

5. He who knows this expeiiencer1

As the living Soul (Atman) near at hand,
Lord of what has been and of what is to be —
He does not shrink away from Him.

This, verily, is That !

6. He who was born of old from austerity (tapas\
Was born of old from the waters,

Who stands entered into the secret place [of the heart],.
Who looked forth through beings — 2

This, verily, is That !

7. She3 who arises with life (prana),
Aditi (Infinity), maker of divinity,

Who stands entered into the secret place [of the heart],
"Who was born forth through beings —

This, verily, is That !

8. Fire (Agm), the all-knower (jataveda$\ hidden away in the

two fire-sticks

Like the embryo well borne by pregnant women,
Worthy to be worshiped day by day

By watchful men with oblations — 4
This, verily, is That !

1 madko-ad, literally ' honey-eater/ i. e. the empirical self.

2 This stanza contains an ungrammatical form and impossible constructions.
The text here, as also m § 7, is probably corrupt. The refeience here is probably
to the Sankhyan Purusha, Person.

8 Traditionally interpreted as Praknti, Nature.

* This stanza=SV. i. 2. 3. 7, and also, with slight variation, RV. 3. 29. 2.

354

KATHA UPANISHAD [-4- *5

9. Whence the sun rises,

And where it goes to rest —
On Him all the gods are founded;
And no one ever goes beyond it.1
This, verily, is That !

Failure to comprehend the essential unity of being
regarded as the cause of reincarnation

10. Whatever is here, that is theie.
What is there, that again is here.
He obtains death after death

Who seems to see a difference here.2

11. By the mind, indeed, is this [realization] to be attained: —
There is no difference here at all ! 3

He goes from death to death

Who seems to see a difference here.

The eternal Lord abiding in one's self

12. A Person of the measure of a thumb
Stands in the midst of one's self (atmari),
Lord of what has been and of what is to be.
One does not shrink away from Him.

This, verily, is That !

13. A Person of the measure of a thumb,
Like a light without smoke,

Lord of what has been and what is to be.
He alone is today, and tomorrow too.

The result of seeing multiplicity or else pure unity

14. As water rained upon rough ground
R.uns to waste among the hills.

So he who sees qualities (dharma) separately,
Runs to waste after them.

15. As pure water poured forth into pure
Becomes the very same,

So becomes the soul (aimari), 0 Gautama,
Of the seer (muni} who has understanding.

1 With slight variation in line c this stanza =Brih. I. 5. 23. t Lines a and b also
*=AV. 10. 18. i6a, b,

2 Lines c and d » Br.ih. 4. 4. 19 c, d.

£ Lines a and b » Bfih. 4. 4. 19 a, b with a verbal variation.

355 A * 3

5-H KATHA UPANISHAD

FIFTH VALLI
The real Soul of the individual and of the world

i. By ruling over the eleven-gated citadel1
Of the Unborn, the Un-crooked-minded one,
One sorrows not.
But \vhen liberated [from the body], he is liberated indeed.

This, verily, is That !

2. The swan [i.e. sun] in the clear, the Vasu in the atmosphere,
The priest by the altar, the guest in the house,
In man, in broad space, in the right (rta), in the sky,
Born in water, born m cattle, born in the right, born in rock,
is the Right, the Gieat ' 2

3. Upwards the out-breath (pram) he leadeth.
The m-breath (apdna) inwards he casts.
The dwarf \\ho is seated in the middle3
All the gods (deva) reverence '

4. When this incorporate one that stands m the body
Is dissolved,

And is released from the body,
What is there left over here?4

This, verily, is That !

5. Not by the out-breath (prdna) and the in-bieath (apana)5
Doth any mortal whatsoever live.

But by another do men live —

E\en That whereon both these depend.

The appropriate embodiment of the transmigrating soul

6. Come ! I will declare this to you :
The hidden, eternal Brahma;
And how, after it reaches death,
The soul (atman) fares, 0 Gautama !

3 That is, the body, with its eleven orifices two eyes, two ears, two nostnls,
mouth, the two lower orifices, the navel, and the sagittal suture (mdrti — Ait. 312).
By the omission of the last two, the body is conceived of as a nine-gated city at
Svet. 3. 18 and BhG. 5. 13.

3 With the omission of the last word this stanza = RV. 4. 40. 5 ; exactly as
here it « VS. 10. 24; 12. 14; TS. 3. 2. 10. i ; gat. Br. 6. 7 3. n.

3 That is, in the middle of the body, and the deu&s are the bodily powers (or
* senses/ as not infrequently), according to Sankara's interpretation.

* Line d = 4. 3 d. 5 As in 5. 3 a, b.

356

KATHA UPANISHAD [-5.13

Some go into a womb
For the embodiment of a corpoieal being.
Others go into a stationary thing

According to their deeds (karman), accoiding to their
knowledge.

One's real person, the same as tlie world-ground

8. He who is awake in those that sleep,

The Person who fashions desne after desire —
That indeed is the Pure. That is Brahma.
That indeed is called the Immortal
On it all the worlds do rest;
And no one soever goes beyond it.1

This, verily, is That !

The unitary world-soul, immanent yet transcendent

9. As the one file has entered the world

And becomes corresponding in form to every form,

So the one Inner Soul (Atman) of all things

Is corresponding in form to eveiy form, and yet is outside.

10. As the one wind has entered the world

And becomes corresponding in form to every form,

So the one Inner Soul of all things

Is corresponding in form to every form, and yet is outside,

11. As the sun, the eye of the whole woild,

Is not sullied by the external faults of the eyes,

So the one Inner Soul of all things

Is not sullied by the evil in the woild, being external to it.

The indescribable bliss of recognizing the world-soul
in one's own soul

12. The Inner Soul (antaratman) of all things, the One Controller,
Who makes his one form manifold —

The wise who perceive Him as standing in oneself,
They, and no others, have eternal happiness !

13. Him who is the constant among the inconstant, the intelligent

among intelligences,
The One among many, who giants desires —

1 The last four lines recur again as (5 i c-f«

357

5.33-] KATHA UPANISHAD

The wise who perceive Him as standing in oneself,
They, and no others, have eternal peace !

14. 'This is it!' — thus they recognize
The highest, indescribable happiness.
How, now, shall I understand 4 this ' ?
Does it shine [of itself] or does it shine in reflection ?

The self-luminous light of the world

15. The sun shines not there, nor the moon and starss

These lightnings shine not, much less this (earthly) me '
After Him, as He shines, doth eveiy thing shine,
This whole world is illumined with His light1

SIXTH VALLI
The world-tree rooted in Brahma

i. Its root is above, its branches below —
This eternal fig-tree!2

That (root) indeed is the Pure. That is Brahma.
That indeed is called the Immortal.
On it all the woilds do rest,
And no one soe\er goes beyond it.3

This, verily, is That !

The great fear

2 This whole world, whatever theie is,

Was created from and moves in Life (prana).
The great fear, the upraised thunderbolt—-
They who know That, become immortal.

3. From fear of Him fire (Agni) doth burn.
From fear the sun (Surya) gives forth heat.
From fear both Indra and Wind (Vayu),
And Death (Mntyu) as fifth, do speed along4

1 This stanza = Mrmd 2. 2. 10 and Svet 6. 14.

2 This same simile of the world as an eternal fig-tree growing out of Brahma is
forther elaborated in BhG. 15. 1-3.

3 These last four lines = 5. S c-f.

4 A very similar stanza U in Tait. 2. 8.

358

KATHA UPANISHAD [-6.10

Degrees of perception of the Soul (Atman).

4. If one has been able to perceive [Him] here on earth
Before the dissolution of the body,
According to that [knowledge] he becomes fitted
For embodiment in the world-creations.1
5. As in a mirror, so is it seen in the body (atman)]
As in a dream, so in the world of the fathers ;
As if in water, so in the world of the Gandharvas (genii) ;
As if in light and shade, so in the world of Brahma.

The gradation up to the supersensible Person

6. The separate nature of the senses,
And that their arising and setting

Is of things that come into being apart [from himself],
The wise man recognizes, and sorrows not.

7. Higher than the senses (zndrtya) is the mind (manas) ;
Above the mind is the true being (saffva).

Over the true being is the Great Self [i. e. luddhi, intellect] j
Above the Great is the Unmanifest (avyakta).

8. Higher than the Unmanifest, however, is the Person

(Purusha),

All-pervading and without any mark (a-hnga) whatever.
Knowing which, a man is liberated
And goes to immortality.
9. His form is not to be beheld.

No one soever sees Him with the eye.2

He is framed by the heart, by the thought, by the mind.

They who know That become immortal.^

The method of Yoga, suppressive of the lower activity

10. When cease the five

[Sense-]knowledges, together with the mind (rnana$\

1 The reading svargesu instead of sargesu would yield the more suitable meaning
* in the heavenly worlds/ At best, the stanza contradicts the general theory that
pei ception of the Atman produces release from reincarnation immediately after
death. Consequently 6ankara supplies an ellipsis which changes the meaning
•entirely, and Max Muller hesitatingly inserts a * not' in the first line. The present
translation interprets the meaning that the degree of perception of the Atman in
the present world determines one's reincarnate status.

2 These two lines recur at £vet. 4. 20 a, b.

8 These two lines recur at 3vet. 3. 13 c, d and 4. 170, d,

359

&io~] KATHA UPANISHAD

And the intellect (buddhi) stirs not —
That, they say, is the highest course.1

11. This they consider as Yoga2 —

The fiim holding back of the senses.
Then one becomes undistracted.0
Yoga, truly, is the origin and the end,4

The Soul incomprehensible except as existent

12. Not by speech, not by mind,

Not by sight can He be appiehended.
How can He be comprehended
Otherwise than by one's saying ' He is ' ? 5

13. He can indeed be comprehended by the thoughi 'He is'

(asti)
And by [admitting] the leal nature of both [his compre-

hensibility and his incompiehensibihty].6
When he has been comprehended by the thought c He is *
His real nature manifests itself. „

A renunciation of all desires and attachments
the condition of immortality

14. When are liberated all

The desires that lodge in one's heait,
Then a mortal becomes immortal!
Therein he reaches Brahma ! 7

15. When are cut all

The knots of the heart here on eaith,

1 Quoted in Maitn 6. 30.

2 Literally 'yoking'; both a 'yoking,' i e. subduing, of the senses; and also
a ' yoking,' i. e. a 'joining ' or ' union,' with the Supieme Spirit.

8 apramatta, a technical Yoga term.

4 Perhaps, of cthe world * *£ beings and experiences— here too, as in Hand. 6,
where the phrase occurs. That is 'the world ' becomes created for the person
whence emerges from the Yoga state, and passes away when he enters into it.
Or perhaps the translation should be ( an arising and a passing away ' : i. e. is
transitory — according to Sankara.

^ The same thought of the incomprehensibility of the ultimate occuis at
Kena 3 a, b, and Mund. 3. i. 8 a, b.

6 That is, both the aiHrmable, • He is' and the absolutely mm-affizmable < No i
No I' ntii, neti of Bnh. 2. 3. 6; both < being' (sad) and < non-being' (asad} of
Mtmd. 3. 2. id and Prasna 2. 5 d. Ankara interprets 'both' as refernno- to
the ' conditioned* and the ' unconditioned * Brahma.

7 This stanza is found also at Brih. 4. 4 7 a.

360

KATHA UPANISHAD [-6.18

Then a mortal becomes immortal !
— Thus far is the instruction.

The passage of tlie soul from the body to immortality —
or elsewhere

1 6. There are a hundred and one arteries of the heart.
One of these passes up to the crown of the head.
Going up by it, one goes to immortality.

The others aie for departing in various directions.1

17. A Person of the measure of a thumb is the inner soul

(antaratmati))

Ever seated in the heart of creatures.
Him one should draw out from one's o\\n body
Like an arrow-shaft out fiom a reed, with firmness.
Him one should know as the Pure, the Irnmoital —
Yea, Him one should know as the Pure, the Immortal

This teaching, the means of attaining Brahma and
immortality

1 8. Then Naciketas, having received this knowledge
Declared by Death, and the entire lule of Yoga,

Attained Brahma and became fieefiom passion, free from death;
And so may any other who knows this in regard to the Soul
(Atman).

1 This stanza is found also at Chand. S. 6. 6. Cf. also Kansh. 4. 19 and Brih.
4- 2. 3-

361

I^AUPANISHAD1

Becognition of the unity underlying the diversity
of the world

1. By the Lord (isa) enveloped must this all be —
Whatever moving thing there is in the moving world.
With this renounced, thou mayest enjoy.

Covet not the wealth of any one at all.

Kon-attaehment of deeds on the person of a renouncer

2. Even while doing deeds here,

One may desne to live a hundred yeais.
Thus on thee — not otherwise than this is it —
The deed (karman) adheres not on the man.

The forbidding future for slayers of the Self

3. Devilish (asurya*} are those worlds called,3
With blind darkness (tamas) covered o'er!
Unto them, on deceasing, go

Whatever folk are slayers4 of the Self.5

The all-surpassing, paradoxical world-being

4. Unmoving, the One (ekam) is swifter than the mind.

The sense-powers (deva) reached not It, speeding on befoie.
Past others running, This goes standing.
In It Matansvan places action.6

1 So called from its first word ; or sometimes ' Kavasyam ' from its first two
ivords , or sometimes the ' Vajasaneyi-Samhita Upamshad ' from the name of the
•ecension of the White Yajur-Veda of which this Upamshad forms the final, the
brtieth, chapter.

2 Compare the persons called ' devilish,' dsura, at Chand. 8. 8. 5. A variant
•eadmg here (accordant with a literalism interpieted in the following line) is
\-$urya^ < sunless.'

3 The word nama here might mean ' certainly * instead of * called '

* This Idea is in sharp contrast with the doctrine of Katha 2. 19 d (and BhG.
. 19), where it is stated that ' he [i.e the Self] slays not, is not slain.' The word
'imorhan here, of course, is metaphorical, like ' smother,' * stifle/ ' completely
uppress.'

5 The whole stanza is a variation of Brih. 4. 4. n.

6 So Com. But apas may refer, cosmogonically, to ' the [primeval] waters/

362,

ISA UPANISHAD [-10

5. It moves. It moves not.
It is far, and It is near.
It is within all this,

And It is outside of all this.1

6. Now, he who on all beings

Looks as jubt (eva) in the Self (Atman),
And on the Self as in all beings — 2
He does not shrink away from Him.3

7. In whom all beings

Have become just (eva) the Self of the discerner —
Then what delusion (mohd), what sorrow (soka) is there.
Of him who perceives the unity !

Characteristics of tlie world-ruler

8. He has environed. The bright, the bodiless, the scatheless,
The sinewless, the pure (suddha), unpierced by evil (a-papa-

mddha) \

Wise (kam\ intelligent (manmn], encompassing (panlhu\ self-
existent (svqyambhu),

Appropriately he distributed objects (arthd) through the eternal
years.

Transcending, while involving, the antithesis of knowing

9. Into blind daikness enter they
That worship ignorance ,

Into darkness greater than that, as it were, they
That delight in knowledge.4
10. Other, indeed, they say, than knowledge!
Other, they say, than non-knowledge1 5
— Thus we have heard fiom the wise (dhira)
Who to us have explained It,6

1 The very same ideas as in this stanza, though not all the same words, recur at
BhG. 13. 1 5 a, b, d

2 This universal piesence is claimed by Knshna foi himself at BhG. 6. 30 a, b.

3 The indefinite word tatas may mean i fiom these beings/ or 'from this Self,'
or 'from this time on,' or pregnantly all these. — The whole line recurs at
Brih 4. 4. 15 d , Katha 4. 5 d , 4 12 d.

4 This stanza is identical with Brih. 4. 4. 10

5 The point here made is that both knowledge and lack of knowledge are
inadequate for apprehending the Ultimate.

6 A somewhat more concrete, and peihaps earlier, form of this stanza occurs as
Kena 3 e-h.

H-] ISA UTANISHAD

11. Knowledge and non-knowledge —

He who this pair conjointly (saha) knous,
With non-knowledge passing ovei death,
With knowledge wins the immoital.1

The inadequacy of any antithesis of being

12. Into blind darkness enter they

Who worship non-becoming (a-samlhfifi] ,

Into darkness greater than that, as it veie, they

Who delight m becoming (sambhuti)

13. Other, indeed — they say — than origin (sambkava)\
Other — they say — than non-origin (a-samlkava] \
— Thus have we heard from the wise

Who to us have explained It.

Becoming and destruction a fundamental duality

14. Becoming (sambhuti) and destruction (w,iasa)

He \\ho this pan conjointly (saha) knows.
With destruction passing over death,

With becoming wins the immoital.

A dying person's prayer

15. With a golden vessel2

The Real's face is covered o'er.

That do thou, 0 Pushan, uncover

For one whose law is the Real8 to see.4

1 6. 0 Nourisher (pusan), the sole Seer (ekarsi), O Con-
troller (yama), 0 Sun (surya), offspiing of Prajapati, spread
forth thy rays ! Gather thy brilliance (tejas) ' 5 What is thy

1 Tins stanza occurs again in Maitn 7 9.

2 The sun.

» For the petitioner (who calls himself ' satyu-Marma ') to see through- or
For Him whose law is Truth (or, true) to be seen,' [as, e.g., fo: Savitr'i «

4 10' 34 S ; Ia '39- 3 ; or the Unkno-vvn Creator, RV. 10. 12 1. 9 , VS. 10 10* •
or Agni, RV. r „. r]; or, .For that [aeuter] wh[ch ^ R/ ; >

[or, essence ; or, law] to be seen.'
* These lines occur with slight variations at Maitn 6 35 and Enh « ie i

According to th.s translatzon the idea is entuely honorific of the effulgence of
the am. Or, with a different grouping of words, the meaning might poslblv be
he p*tu» . • Spread apart thy rays [that I m,y enter througf the^un'Is v I a
see throngh-accordmg to the prevwss peaUon) into the Real ; then] gather [thy
rays together again, as normal]. The bnll.ance wtoch is thy faire t torn •
At best the passage is of obscure mystical sjgmficance. ' " '

364

ISA UPANISHAD [-18

fairest form— that of thee I see. He who is yonder, yonder
Person (purusa} — I myself am he '

17. [My] breath (vayu) to the Immortal wind (anila)^
This body then ends in ashes ! Om \

0 Purpose (krafu 2), remember1 The deed (Ma) remember!
O Purpose, remember ! The deed remember '

General prayer of petition and adoration

r 8. O Agm, by a goodly path to prosperity (rai) lead us,
Thou god who knowest all the ways !
Keep far from us crooked-going sin (enas) \ 3
Most ample expression of adoiation to thee would we render!*

1 This formula re cms at Bnh 5. 15. The idea that at death the several parts
of microcosmic man revert to the coiresponding elements of the macrocosm is
expressed seveial times in Sanskrit liteiature With the specific mention here,
compare ' his spirit (atmari) to the wind (viita) ' in the Cremation Hymn, RV. 10,
1 6. 3 a ; ' with his breath (prana) to wind (vSyu),' 3at Br. to. 3. 3. 8 , 'his breath
(prana) to wind (vata),3 Bnh. 3. 2 13; and even of the sacrificial animal, i its
breath (piano) to wmd(zwAz)}' Ait. Br. 2. 6.

2 Compare the statement m Chand. 3. 14. I, k Now, verily, a person consists of
purpose (kratu-maya)?

3 Other prayers for freedom from sin (enas, compare also agas) are at RV. r. 24.
pd, 3 7- Iod> 7- 86.3 a, 4d; 7 88. 6 c , 7. 89 sc,d, 7. 93. jc, d; 8 67(56).
17; 10. 35, 3 a, c, 10 37. 12 , AV.6.97 2d, 6. 115 1,2,3; 6.116.2,356.117;
6. 118; 6. 119, 6. 120.

4 This stanza is identical with RV. I. 189. i and the second line also with AV.
4- 39'i°b-

MUNDAKA UPANISHAD

FIRST MUNDAKA
Preparation for tlie knowledge of Brahma

FIRST KHANDA

The line of tradition of this knowledge from
Brahma himself

i Brahma arose as the first of the gods —
The maker of all, the protector of the world.
He told the knowledge of Brahma (brakma-vidya), the founda-
tion of all knowledge,
To Atharva[n], his eldest son.

2. What Brahma taught to Atharvan,

Even that knowledge of Brahma, Atharvan told m ancient
time to Angir.

He told it to Bharadvaja Satyavaha;

Bharadvaja, to Angiras — both the highei and the lower [know-
ledge].

Saunaka's quest for the clue to an understanding
of the world

3. Saunaka, verily, Indeed, a great householder, approached
Angiras according to rule, and asked : ' Through understand-
ing of what, pray, does all this world become understood, Sir?' 3

Two kinds of knowledge : the traditions of religion, and
the knowledge of the eternal

4- To him then he said : ' There are two knowledges to be
known— as indeed the knowers of Brahma are wont to say2:
a higher (para) and also a lower (apara).

1 The very same knowledge which Yajnavalkya declared to Maitreyi, Bph. 2. 4.

2 Cf. Maitri 6. 22.

366

MUNDAKA UPANISHAD [-1.2.1

5. Of these, the lower is the Rig- Veda, the Yajur- Veda, the
Sama-Veda, the Atharva-Veda,

Pronunciation (szksa\ Ritual (kalpa), Grammar (vyakarana\
Definition (mrukta), Metrics (chandas), and Astrology
1

Now, the higher is that whereby that Imperishable (aksara)
is apprehended.

The imperishable source of all things

6. That which is invisible, ungraspable, without family, without

caste (a-varnd) —

Without sight or hearing is It, without hand or foot,
Eternal, all -pervading, omnipresent, exceedingly subtile;
That is the Imperishable, which the wise perceive as the

source of beings.

7. As a spider emits and draws in [its thread],
As heibs arise on the earth,

As the hairs of the head and body from a living person,
So from the Imperishable arises everything here.

8. By austerity (tapas) Brahma becomes built up.
From that, food is produced;

From food — life-breath, mind, truth,
The worlds, immortality too in works.

9. He who is all-knowing, all-wise,
Whose austerity consists of knowledge —
From Him are produced the Brahma here,
[Namely] name and form,2 and food.

SECOND KHAMDA

All the ceremonies of religion scrupulously to be practised
I. This is the truth : —

The works which the sages (kavi) saw in the sacred sayings

(mantra, i.e. Vedic hymns)

Are manifoldly spread forth in the triad [of the Vedas].
Follow them (acaraiha) constantly, ye lovers of truth (satya-

kdma) !
This is your path to the world of good deeds.

1 The six subsidiary Vedangas, ' Limbs-of-the- Vedas,' later elaborated as
explanatory of the Vedas.

2 A Sanskrit idiom for the modern term f individuality."

367

i. a. a-] MUNDAKA UPANISHAD

2. When the flame flickers,

After the oblation fire has been kindled,
Then, between the two portions of melted butter, his oblations
One should throw — an offering made with faith (sraddha).

3. If one's Agnihotra sacrifice is not followed by the sacri-
fice of the new moon and of the full moon, by the four-months
sacrifice, by the harvest sacrifice, if it is unattended by guests,
or not offered at all, or without the ceremony to all the gods,
or not according to rule, it destroys his seven worlds

4. The Black (kali), and the Tenible, and the Swift-as-Thought,
The Very-red, and the Very-smoky-colored,

The Scintillating, and the All-formed,1 divine one,
Are the seven so-called flickering tongues [of flame].2

Hewards of ceremonial observances

5. If one performs sacrifices when these are shining,
Offering the oblations at the proper time, too,
These (flames) as rays of the sun lead him

To where is resident the one lord (pati ) of the gods.

6. Saying to him " Come 1 Come ! " the splendid offerings
Carry the sacrificer with the rays of the sun,
Addressing pleasant speech, praising, and saying :

"This is your meiitorious (puny a) Biahma- world, gamed by
good works"

Sacrificial forms ineffective against rebirth

7. Unsafe boats, however, are these sacrificial forms,
The eighteen,3 in which is expressed the lo\vei work.
The fools who approve that as the better,

Go again to old age and death/

The consequences of ignorance

8. Those abiding in the midst of ignorance,
Self- wise, thinking themselves learned.
Hard smitten, go around deluded,

Like blind men led by one who is himself blind.4

1 A variant reading is mh>a-rua, 4 All-gleaming.'

2 Cf. 'the seven-rayed Fire' in RV. r. 146. i. Seven was an early sacrosanct
number,

3 That is, the four Vedas, each including Samhita, Brahmana, and Sutra, and in
addition the six Vedangas which are enumerated at Mnnd. I. I. 5.

* With slight variation - Katha 2. 5. and Maitn 7. 9.

MUNDAKA UPANISHAD [-1.4.13

9. Manifoldly living in ignorance,

They think to themselves, childishly : " We have accomplished

our aim ! "
Since doers of deeds (karmin) do not under stand, because of

passion (rdga),
Therefore, when their worlds are exhausted, they sink down

wretched.

10. Thinking sacrifice and merit is the chiefest thing,
Naught better do they know — deluded I
Having had enjoyment on the top of the heaven won by good

works,
They re-enter this world, 01 a lower.

But unstriving3 retiring knowers, without sacrifice, reach,
the eternal Person

a i. They who practise austerity (fapas) and faith (sraddha) in the

forest,

The peaceful (sdnfd) knowers who live on alms,
Depart passionless (vi-rdga) through the door of the sun,
To where is that immortal Person (Purusha), e'en the im-
perishable Spirit (Atman).

This knowledge of Brahma to be sought properly from
a qualified teacher

12. Having sciutimzed the woilds that are built up by work, a

Brahman
Should arrive at indifference. The [world] that was not made *

is not [won] by what is done*

For the sake of this knowledge let him go, fuel in hand,2
To a spiritual teacher (guru) who is learned in the scriptures

and established on Brahma.

13. Such a knowing [teacher], unto one who has approached

properly,

Whose thought is tranquilized, who has reached peace,
Teaches in its very truth that knowledge of Biahma
Whereby one knows the Imperishable, the Person, the True.

1 Cf. ' the uncreated Brahma-world,' Ckand. 8. 13.

2 The token of pupilship.

369 B b

a.i.i-] MUNDAKA UPANISHAD

SECOND MUNDAKA
The Doctrine of Brahma- A tman

FIRST KHANDA

The Imperishable, the source and the goal of all beings
I. This is the truth: —

As, from a well-blazing fire, sparks

By the thousand issue forth of like form,

So from the Imperishable, my friend, beings manifold

Are produced, and thither also go.

The supreme Person

2. Heavenly (dzvya\ formless (a-murtta) is the Peison (Purusha).
He is without and within, unborn,

Bieathless (a-prand), mindless (a-mana$\ pure (subhra),
Higher than the high Imperishable.

The source of the human person and of the cosmic elements

3. From Him is produced breath (prana),
Mind (manas\ and all the senses (mdriya),
Space (kha), wind, light, water,

And earth, the supporter of all.

The macrocosmic Person

4. Fire is His head; His eyes, the moon and sun;

The regions of space. His ears ; His voice, the revealed Vedas ;
Wind, His breath (prdna) ; His heart, the whole world. Out of

His feet,
The earth. Truly, He is the Inner Soul (Atman) of all.

The source of the world and of the individual

5. From Him [proceeds] fire, whose fuel is the sun;
From the moon (Soma), rain; herbs, on the earth.
The male pours seed in the female.

Many creatures are produced from the Person (Pumsha).

The source of all religious rites

6. From Him the Rig Verses, the Saman Chant, the sacrificial

formulas (yaju$\ the initiation rite (dzksa),
37°

MUNDAKA UPANISHAD [-2.1.10

And all the sacrifices, ceremonies, and sacrificial gifts (daknna\

The year too, and the sacrificer, the worlds

Where the moon (Soma) shines brightly, and where the sun.1

The source of all forms of existence

7. From Him, too, gods are manifoldly produced,
The celestials (Sadhyas), men, cattle, birds,

The in-breath and the out-breath (pranapanau], nee and

barley, austerity (tapas),
Faith (sraddha), truth, chastity, and the law (vidht).

The source of the activity of the senses

8. From Him come forth the seven life-breaths (prdna)?
The seven flames, their fuel, the seven oblations,
These seven worlds, wherein do move

The life-breaths that dwell m the secret place [of the heart],
placed seven and seven.

The source of the world — the Inner Soul of things

9. Fiom Him5 the seas and the mountains all.
Fiom Him roll rivers of every kind.

And from Him all herbs, the essence, too,

Whereby that Inner Soul (antaratman) dwells in beings.

The pantheistic Person found in the heart

10. The Person (Purusha) himself is eveiything here:

Work (karmari) and austerity (tapas] and Brahma, beyond

death.

He who knows That, set in the secret place [of the heart] —
He here on earth, my friend, rends asunder the knot of ignorance.

1 That is, the world of the fathers, and the world of the gods, respectively ;
described in Chand 5. 10.

2 £ankara explains these seven prdna as the seven organs of sense in the head
(i e. two eyes, two ears, two nostrils, and the mouth). They are compared to
seven different sacrificial oblations. The enlightenments produced by their activity
are the flames of the sacrifice ; the objects which, supply their action, the fuel.
Each sense moves in an appropriate world of its own ; but they are all co-ordinated
by the mind (manas]y which is located in the heart. These same seven flames are
probably referred to in PraSna 3. 5, end. Compare the seven flames of the regular
sacrifices named at Mund. i. 2. 4.

371 B b 3

3.».i-] MUNDAKA UPANISHAD

SECOND KHANDA

The pantheistic Brahma

i Manifest, [yet] hidden ; called ' Moving-in-secret ; ;
The great abode! Therein is placed that
Which moves and breathes and winks.
What that is, know as Being (sad) and Non-being (a-sad),
As the object of desire, highei than understanding,
As what is the best of creatures !

2. That which is flaming, which is subtler than the subtle,
On which the worlds aie set, and their inhabitants —

That is the imperishable Biahma.

It is life (prdna\ and It is speech and mind.

That is the real. It is immortal.

It is [a mark] to be penetrated. Penetrate It, my friend!

A. target to be penetrated by meditation on 6 Om *

3. Taking as a bow the great weapon of the Upanishad,
One should put upon it an arrow sharpened by meditation.
Stretching it with a thought directed to the essence of That,
Penetrate1 that Imperishable as the mark, my friend.

4. The mystic syllable Om (pranava) is the bow. The arrow

is the soul (aimari).

Brahma is said to be the maik (laksya).
By the undistracted man is It to be penetrated.
One should come to be in It, as the anow [in the mark],

The immortal Soul, the one warp of the world and
of the individual

5. He on whom the sky, the earth, and the atmosphere

Are woven, and the mind, together with all the life-breaths

(prana\

Him alone know as the one Soul (Atman). Other
Words dismiss. He is the bridge to immoitahty.

1 With a double meaning, doubtless, in accordance with the great thought of
metaphysical knowledge which is here being expounded. Besides being derivable
from */vyadh, 'to penetrate 3} mddhi means aUo ' know/

372

MUNDAKA UPANISHAD [-2.2.11

The great Soul to be found in the heart

6. Where the aiteries are brought together
Like the spokes in the hub of a wheel —
Therein he moves about,

Becoming manifold.

Om I—Thus meditate upon the Soul (Atman).
Success to you in crossing to the farther shore beyond darkness!

7. He who is all-knowing, all-wise,
Whose is this greatness on the earth —
He is in the divine Brahma city1

And in the heaven established ' The Soul (Atman) I
Consisting of mind, leader of the life-breaths and of the

body,

He is established on food, controlling2 the heart.
By this knowledge the wise perceive
The blissful Immortal that gleams forth.

Deliverance gained through vision of Him

8. The knot of the heart is loosened,
All doubts are cut off,

And one's deeds (karman) cease

When He is seen — both the higher and the lower.

The self-luminous light of the world

9. In the highest golden sheath

Is Brahma, without stain, without parts.

Brilliant is It, the light of lights —

That which knowers of the Soul (Atman) do know !

10. The sun shines not there, nor the moon and stars;
These lightnings shine not, much less this [earthly] fire I
After Him, as He shines, doth everything shine.

This whole world is illumined with His light.3

The omnipresent Brahma

11. Brahma, indeed, is this immortal. Brahma before,
Brahma behind, to right and to left.

Stretched forth below and above,

Brahma, indeed, is this whole world, this widest extent

1 That is, l m the body/ as in Chand. 8. I. r.

2 From sam-ni-*/dha>i with the same meaning as in Praina 3. 4.
8 This stanza -Katha 5. 15 and Svet. 6. 14.

373

3.I.I-] MUNDAKA UPANISHAD

THIRD MUNDAKA
The Way to Brahma

FIRST KHANDA
Becognition of the G-reat Companion, the supreme salvation

1. Two birds, fast bound companions.
Clasp close the self-same tree.

Of these two, the one eats sweet fruit;
The other looks on without eating.1

2. On the self-same tree a person, sunken,
Grieves for his impotence, deluded ;

When he sees the other, the Lord (£/), contented,
And his greatness, he becomes freed from sonow.2

3. When a seer sees the brilliant

Maker, Lord, Person, the Brahma-source,

Then, being a knower, shaking off good and evil,3

Stainless, he attains supreme identity (sdmya) [with Him],

Delight in the Soul, the life of all things

4. Truly, it is Life (Prana) that shines foith in all things!
Understanding this, one becomes a knower. There is no

superior speaker.
Having delight in the Soul (Atman), having pleasure in the

Soul,4 doing the rites,
Such a one is the best of Brahma-knowers.

The pure Soul obtainable by true methods

5. This Soul (Atman) is obtainable by truth, by austerity (tapas),
By proper knowledge (jndna\ by the student's life of chastity

(brahmacarya) constantly [practised].
Within the body, consisting of light, puie is He
Whom the ascetics (jwti), with imperfections done away,

behold.

1 This stanza is quoted from RV. I. 164. 20 ; repeated at Svet. 4. 6. Compare
also Katha 3. r.

2 Repeated at 5 vet. 4. 7.

3 The first three lines of this stanza are quoted at Maitri 6. 18.
* AsinChand. 7. 25.2.

374

MUNDAKA UPANISHAD [-3.*.*

6. Truth alone conquers, not falsehood.

By truth is laid out the path leading to the gods (devqyana)
By which the sages whose desire is satisfied ascend
To where is the highest repository of truth.

The universal inner Soul

7. Vast, heavenly, of unthinkable form,

And more minute than the minute, It shines forth.
It is farther than the far, yet here near at hand,
Set down in the secret place [of the heart], even here among
those who behold [It].

Obtainable by contemplation, purified from sense

8. Not by sight is It grasped, not even by speech,

Not by any other sense-organs (deva), austerity, or work.

By the peace of knowledge (jndna-prasada), one's nature

purified —
In that way, however, by meditating, one does behold Him

who is without parts.

9. That subtile Soul (Atman) is to be known by thought (cetas)
Wherein the senses (prdnd) fivefoldly have entered.

The whole of men's thinking is interwoven with the senses.
When that is purified, the Soul (Atman) shines forth.

The acquiring power of thought

10. Whatever world a man of purified nature makes clear in mind,
And whatever desires he desires for himself —
That world he wins, those desires too.

Therefore he who is desirous of welfare should praise the
knower of the Soul (Atman).

SECOND KHANDA
Desires as the cause of rebirth

1. He knows that Supreme Brahma-abode,
Founded on which the whole world shines radiantly.

They who, being without desire, worship the Person (Purusha)
And are wise, pass beyond the seed (sukra) [of rebirth] here.

2. He who in fancy forms desires,

Because of his desues is bom [again] here and there.

But of him whose desire is satisfied, who is a perfected soul

(krtatman))
All desires even here on earth vanish away.

375

3- »• 3-] MUNDAKA UPANISHAD

The Sotil (Atman) known only by revelation to His own elect

3. This Soul (Atman) is not to be obtained by instruction,
Nor by intellect, nor by much learning.

He is to be obtained only by the one whom He chooses ;
To such a one that Soul (Atman) reveals His own person
(ianum svdm).1

Certain indispensable conditions, pre-eminently knowledge

4. This Soul (Atman) is not to be obtained by one destitute of

fortitude,
Nor through heedlessness, nor through a false notion of

austerity (tapai).

But he who strives by these means, provided he knows —
Into his Brahma-abode this Soul (Atman) enters.

In tranquil union with the Soul of all is liberation from
death and from all distinctions of individuality

5. Attaining Him, the seers (rsi) who are satisfied with knowledge,
Who are perfected souls (krtatman\ fiom passion free (vita-

rdga), tranquil —

Attaining Him who is the universally omnipresent, those wise,
Devout souls (yuktatman) into the All itself do enter.

6. They who have ascertained the meaning of the Vedanta-

knowledge,
Ascetics (yati) with natures purified through the application of

renunciation (samnyasa-yoga) —
They in the Brahma-worlds at the end of time
Are all liberated beyond death.

7. Gone are the fifteen parts2 according to their station,

Even all the sense-organs (deva) in their corresponding
divinities !

One's deeds (karman) and the self that consists of understand-
ing (vijndna-maya d/man} —

All become unified in the supreme Imperishable.

8. As the flowing rivers in the ocean
Disappear, quitting name and form,3

So the knower, being liberated from name and form,
Goes unto the heavenly Person, higher than the high.

1 This stanza rectirs at Katha 2. 23.

2 That is, of the microcosm back into the macrocosm. Cf. Prasna 6, 5.

3 The Sanskrit idiom for f individuality/

37*5

MUNDAKA UPANISHAD [-3.2.11

The rewards and the requisite conditions of this knowledge

of Brahma

9. He, verily, who knows that supreme Brahma, becomes
very Brahma.1 In his family no one ignorant of Brahma
arises. He crosses over sorrow. He crosses over sin (papman\
Liberated from the knots of the heart, he becomes immortal.

10. This very [doctrine] has been declared in the verse : —
They who do the rites, who are learned in the Vedas, who

are intent on Brahma,
They who, possessing faith (sraddhayan\ make oblation of

themselves, even of the one seer2 —

To them indeed one may declare this knowledge of Brahma,
When, however, the Mundaka-vo\v 3 has been performed by

them according to rule.'

11. This is the truth. The seer (rsi) Angiras declared it in
ancient time. One who has not performed the vow does not
read this.

Adoration to the highest seers '
Adoration to the highest seers '

1 In the title to his Latin translation, ' Qnpnekhat/ Anquetil Duperron set this
sentence evidently as the summary of the contents of the Upanishads • ' Qmsqms
Deum intelligit, Deus fit,' ' whoever knows God, becomes God.'

2 Identified with Prana, 'Life,' in Prasna 2. ir. The reference, then, is
probably to the mystical Pranagmhotra sacrifice, in which 6 breath ' is symbolically
sacrificed for an Agmhotra ceremony.

8 3ankara explains this as c carrying fire on the head— a well-known* Vedic vow
among followers of the Atharva-Veda.' But it is more likely to be e shaving the
head/ as Buddhist monks did later. This preliminary requisite to the study of
the Upanishad doubtless gave it the title * The Shaveling Upanishad/ or * The
Upanishad of the Tonsured/

377

PRASNA UPANISHAD1

FIRST PRASNA
Six questioners seek the highest Brahma from a teacher

I. Sukesan Bharadvaja, and Saibya Satyakama, and
Sauryayanin Gargya, and Kau^alya Asvalayana, and Bhargava
Vaidarbhi, and Kabandhin Katyayana — these, indeed, were
devoted to Brahma, intent upon Brahma, in search of the
highest Brahma. Thinking ' He, verily, will tell it all,' with
fuel in hand2 they approached the honorable Pippalada.

2,. To them then that seer (rsi) said: 'Dwell with me
(samvatsyatha) a year (samvatsara) more, with austerity (tap as),
chastity (brahmacarya), and faith (sraddha). Then ask what
questions you will. If we know, we will tell you all.'

Question : Concerning the source of creatures ou earth.

3. Then Kabandhin Katyayana came up and asked : e Sir,
whence, verily, are creatures here born ? '

The Lord of Creation created matter and life
for dual parentage of creatures

4. To him then he said : < The Lord of Creation (Prajapati),
verily, was desirous of creatures (offspring, praja). He
performed austerity. Having performed austerity, he produces
a pair, matter (rayi, fern.) and life (prana, masc.), thinking
" These two will make creatures for me in manifold ways "

The sun and moon, such a pair

5- The sun, verily, is life ; matter, indeed, is the moon.

Matter identified with every form of existence

Matter, verily, is everything here, both what is formed and
what is formless. Therefore material form (murti) indeed is

matter.

1 That is, Question Upamshad.

- The ancient token with which a person presented himself as a pupil unto
a teacher whose instruction he desired.

378

PRASNA UPANISHAD [-1.10

The sun, identified with the life of creatures

6. Now the sun, when it rises, enters the eastern quarter.
Thereby it collects the living beings (prana) of the east in
its rays. When it illumines the southern, the western, the
northern, the lower, the upper, the intervening quarters, when
it illumines everything— thereby it collects all living beings
in its rays.

7. That fire rises as the universal all-formed life. This very
[doctrine] has been declared in the verse : —

8. [. . . Him] who has all foims, the golden one, all-knowing,1
The final goal, the only light, heat-giving.

The thousand-iayed, the hundredfold revolving,
Yon sun aiises as the life of creatures.2

The year identified with the Lord of Creation ; the two
paths : of reincarnation and of non-reincarnation

9 The year, verily, is Lord of Creation (Prajapati). This
has two paths, the Southern and the Northern.3

Now, those, verily, indeed, who worship, thinking " Sacrifice
and merit are our work (krta) ' " — they win only the lunar world.
They, indeed, return hither again.4 Therefore those seers (rsi)
who are desirous of offspring go the Southern course. This
matter (rayi) verily it is, that leads to the fathers (pitryana).

10. But they who seek the Soul (Atman) by austerity,
chastity, faith, and knowledge — they by the Northern course
win the sun. That, verily, is the support of life-breaths. That
is the immortal3 the fearless. That is the final goal. From that
they do not return — as they say (itt). That is the stopping [of
rebirth]. As to that there is this verse (sloka) : —

1 Or, according to a different exegesis, the word jatavedasam may mean 4 all-
finding '

2 This stanza occurs again in Maitri 6. 8, as the conclusion of a section which
expounds the unity of Prana (life) and Aditya (the sun).

5 Elaborated in Bnh. 6. 2. 15-16 ; Chand. 4. 15. 5 ; Chand. 5. 10 ; andBhG. 8.
24-26 as the half-year of the sun's southward couise and as the half-year of the
sun's northward course, respectively.

4 This belief in rebirth occurs alieady in AV. 12, 2. 52 b.

379

i. ii-] PRASNA UPANISHAD

Two old Vedic interpretations of tlie year

ii. They speak of a father, five-footed, twelve-formed,1
Rich in moisture, as in the higher half of heaven.
But others here speak of a sage2 in the lower half,
Set in a sevens heeled, six-spoked3 [chariot].4

The twofold month, identified with the Lord of Creation ;
to be properly observed in sacrifice

13. The month, verily, is the Lord of Creation (Prajapati),
Its dark half, indeed, is matter ; its bright half, life. Therefore
these seers (rsi) perform sacrifice in the bright half; other
people, in the other half.

Day and night, identified with the Lord of Creation ;
to be properly observed in procreation

13. Day and night, verily, aie the Lord of Creation (Praja-
pati). Of this, day indeed is life; the night, matter. Verily,
they waste their life who join in sexual enjoyment by day ; it
is chastity that they join in sexual enjoyment by night.

Food, the direct source of creatures

' 14. Food, verily, is Lord of Creation (Prajapati). From this,
verily, is semen. From this creatures here are born.

Concluding assurance

15. Now, they who practise this rule of Prajapati 5 produce
a pair.6

They indeed possess that Brahma-world,

Who possess austerity (tapas] and chastity (l>rakmacarya\

In whom the truth is established.

1 6. To them belongs yon stainless Biahma-woild,

In whom there is no crookedness and falsehood, nor trickery
(may a).'

1 Both 3ankara here and Sayana on the Rig- Veda passage explain this as ' the
year,' * with five seasons,' and ' with twelve months '

2 Or * one far-shining,' mcaksana.

3 c With seven steeds, and six seasons.' — Com.

4 This stanza = RV. i 164. 12.

5 As stated above in § 13.

* That is, offspring, like Prajapati himself according to § 4.

PRASNA UPANISHAD [-2.6

SECOND PRASNA
Concerning the several personal powers and their chiefest

c. Then Bhaigava Vaidarbhi asked him [i.e. Pippalada] :

[a] ' Sir, how many powers (deva) support a creature?

[b] How many illumine this [body] ?

[c] Which one again is the chiefest of them ? '

[a] and [b] The supporting and illumining powers

2. To him then he said : * Space (akdsa), verily, is such
a power (deva}— wind, fire, water, earth, speech, mind, sight,
and hearing, too.1 These, having illumined it, declare : " We
uphold and support this trunk (band) \ " '

[c] Life, the essential and chiefest

3. To them Life (prdna, the life-breath), the chiefest, said;
" Fall not into delusion 1 I indeed, dividing myself (atmanam)
fivefold, support and sustain this body!"

4. They were incredulous. He, from pride, as it were, rises
up aloft. Now when he rises up, then all the others also rise
up ; and when he settles down, they all settle down with him.

Now, as all the bees rise up after the king bee when he
rises up, and all settle down when he settles down, even so
speech, mind, sight, and hearing. They, being satisfied, praise
Life (prana^ the life-breath).

The universal Life

5. As fiie (Agni), he warms. He is the sun (Surya).

He is the bountiful2 rain (Parjanya). He is the wind (Vayu).
He is the earth, matter (rayi\ God (deva),
Being (sat) and Non-being (asaf), and what is immortal

6. Like the spokes on the hub of a wheel,
Everything is established on Life (prand) . —
The Rig verses, the Yajus formulas, the Saman chants,
The sacrifice, the nobility (ksafra) and the priesthood
(brahman] \

1 That is, the five cosmic elements, and with prana (life-breath) the five personal
functions.

2 The reference may be to i Indra/ for whom, magkavan is a very common
Vedic epithet.

2 7-] PRASNA UPANISHAD

7. As the Lord of Creation (Prajapan), thou movest in the

womb.

Tis thou thyself that art born again
To thee, 0 Life, creatures heie bring tubute — l
Thou, who dwellest with living beings !

8. Thou art the chief bearer [of oblations] to the gods !
Thou art the first offering to the fatheis f

Thou art the true practice of the seers,
Descendants of Atharvan and Angiras '

9. Indra art thou, O Life, with thy brilliance !
Rudra art thou as a protector I

Thou movest in the atmosphere

As the sun (Surya), thou Loid of lights '

10. When thou rainest upon them,

Then these creatures of thine, 0 Life,
Are blissful, thinking :
" There will be food for all desire ! "

n. A Vratya2 art thou, 0 Life, the only seer,
An eater, the real lord of all j
We are the givers of thy food !
Thou art the father of the wind (Matansvan).

12. That form of thine which abides in speech,
Which abides in hearing, which abides in sight,
And which is extended in the mind,

Make propitious ! Go not away !

13. This whole world is in the contiol of Life —
E'en what is established in the third heaven '
As a mother her son, do thou piotect [usp

Grant to us prosperity (srf) and wisdom (prajna) \ '

1 This line is a reminiscence of AV. u. 4. 19 a, b} a hymn to Prana, of which
there are other reminiscences in this Prasna Upamshad

Sankai a explains this word as meaning ' uninitiated ' because of his being the
first bom, and there being no one else to initiate him , theiefore 'pure by nature.'
This is a noteworthy characterization ; for, later a Vratya is either a despised, non-
Brahmamcal low-caste man, 01 else a man who has lost ca&te through the non-
observance of proper ceremonies ' Yet compare the glorification of the Viatya in
AV. i*.

382

PRASNA UPANISHAD [-3.5

THIRD PRASNA
Six questions concerning a person's life

i Then Kausalya Asvalayana asked him [i. e. Pippalada] :

[a] c Whence, Sir, is this life (prana) born ?

[b] How does it come into this body71

[c] And how does it distribute itself (atmanam), and
establish itself?

[d] Through what does it depart ?

[e] How does it relate itself to the external ?

[f] How with reference to the self? '

2. To him then he said: cYou are asking questions
excessively, Eut you are pre-eminently a Brahman l— methinks
(iti). Therefore I tell you.

[a] The source of a person's life

3. This life (prana) is born from the Spirit (Atman, Self).

[b] Its embodiment

As in the case of a peison there is this shadow extended, so-
ft is in this case. By the action of the mind [in one's previous
existence 2] it comes into this body.

[c] Its establishment and distribution in the body

4. As an overloid commands his overseers, saying : " Super-
intend such and such villages/5 even so this life (prana}
controls the other life-breaths one by one.

5. The out-breath (apana) is in the organs of excretion and
generation. The life-breath (prana) as such (svayam) estab-
lishes itself in the eye and ear, together with the mouth and
nose. While in the middle is the equalizing breath (samana\

1 Or, ' most devoted to Brahma,' brahmistha.

2 Such seems to be the implication of the important preceding word manokrtenat
in accordance with the theory of rebirth which is assumed later in this same
Upanishad. That is • a person's life in this body is the sure and appropriate
result of his thoughts in a pievious existence, even as a shadow is the similitude
unavoidably cast from a person's body. A different, but not contradictory, inter-
pretation is possible from the reading manolkrtena> ' without action of the mind r
(which Deussen proposes) * i. e. that a person's life in this body is an involuntary
shadow cast from the great Self,

383

3.5~] PRASNA UPANISHAD

for it is this [breath] that equalizes [in distribution] whatever
has been offered as food x From this arise the seven flames.2

6. In the heart, truly, is the self (atman}. Here there are
those hundred and one arteries.3 To each one of these belong
a hundred smaller arteiies. To each of these belong seventy-
two thousand 4 branching arteries (fata). Within them moves
the diffused breath (vydna)*

[d] Its departure

7. Now, rising upward through one of these [arteries],5 the
up-breath (udand) leads in consequence of good [work] (puny a)
to the good world ; in consequence of evil (papa), to the evil
world 3 in consequence of both, to the world of men.

[e and f] Its cosmic and personal relations °

8. The sun, verily, rises externally as life7; for it is that
which helps the life-breath in the eye. The divinity which is
in the earth supports a person's out-breath (apana). What
is between [the sun and the eaith], namely space (akasd), is
the equalizing breath (samdna). The wind (Vayu) is the
diffused breath (vydna).

9. Heat (fejas), verily, is the up-breath (udditci). Therefore
one whose heat has ceased goes to rebirth, with his senses
(indriya) sunk in mind (manas).

One's thinking determines life and destiny

10. Whatever is one's thinking (cittd), therewith he enters
into life (prdnd). His life joined with his heat, together with
the self (dfrnan)) leads to whatever world has been fashioned [in
thought].8

1 Or possibly, as rendered by Deussen, * ... it is this [bieath] that brings to
sameness [i. e. assimilates, digests] this offered food/ But cf. Prasna 4. 4.

2 Compare MnncL 2. i. 8,

3 Mentioned in Chand. 8. 6, 6.

4 Mentioned m Bnh. 2. i. 19,

5 Called the susumna. Cf. Maitn 6* 21.

5 The idea exponnded is that the five bodily life functions are correlated with
five cosmic powers.

7 As already identified in I. 5.

8 The destiny-making power of thought, especially as instanced in a person's
last thoughts, is similarly expressed in BhG. 8. 6.

384

PRASNA UPANISHAD [-4. 3

Becapitulation

ii. The knower who knows life (prand) thus — his offspring
truly is not lost ; he becomes immortal. As to this there is
this verse (sloka) : —

12. The source, the entrance, the location,
The fivefold extension,

And the relation to self (adhyatmd) of the life (prana) —
By knowing these one obtains immortality !
By knowing these one obtains immoitahty 1

FOURTH PRASNA
Concerning sleep and the ultimate basis of things

I. Then Sauryayanin Gargya asked him [i.e. Pippalada] : —

[a] ' Sir, what are they that sleep in a person here ?

[b] What are they that remain awake in him ?

[c] Which is the god (deva) that sees the dreams ?

[d] Whose is the happiness ?

[e] In whom, pray, are all things established ? J

[a] All sense-functions unified in the mind during sleep

2. To him then he said : e O Gargya, as the rays of the
setting sun all become one in that orb of brilliance and go forth
again and again when it rises, even so, verily, everything here
becomes one in mind (manas\ the highest god.

Therefore in that condition (tar hi) the person hears not, sees
not, smells not, tastes not, touches not, speaks not, takes not,
enjoys not, emits not, moves not about. " He sleeps ! " they
say.

[b] The five life-functions, like sacrificial fires, slumber not

3. Life's fires, in truth, remain awake in this city.

The out-breath (apana) is the Garhapatya (Householder's)
fire. The diffused breath (vyana) is the Anvaharyapacana
(Southern Sacrificial) fire. The in-breath (prana) is the
Ahavamya (Oblation) fire, from "being taken" (pranayana),
since it is taken (pranlyate) from the Garhapatya fire.1

1 Life itself being- conceived of as a sacrifice, these three life-breaths are
symbolically identified with the three fires which are used in the Vedic sacrificial
rites. Compare the identification of the sacii§cerTs priest, wife, and son with these
same three altar fires at Ait. Br. 8. 24.

385 cc

4.4-] PRASNA UPANISHAD

4. The equalizing breath (samand) is so called because it
<f equalizes " (samam nayati) the two oblations : the in-breath-
ing and the out-breathing (itcchvasa-niksvasa). The mind,
verily, indeed, is the sacrificer. The fruit of the sacrifice is the
up-breath (uddna). It leads the sacrificer to Brahma day by
day.

[c] The universal mind, the beholder of dreams

5. There, in sleep, that god experiences greatness. What-
ever object has been seen, he sees again ; whatever has been
heard, he hears again. That which has been severally experi-
enced in different places and regions, he severally experiences
again and again. Both what has been seen and what has not
been seen, both what has been heard and what has not been
heard, both what has been experienced and what has not been
experienced, both the real (sat) and the unieal (a-sat) — he sees
all. He sees it, himself being all.

[d] The brilliant happiness of dreamless sleep,

in the mind's non-action

6. When he is overcome with brilliance (tejas\ then that god
sees no dreams ; then here in this body arises this happiness
(sukha).

[e] The Supreme Soul the ultimate basis of the manifold
world and of the individual

7. As birds resort to a tree for a_resting-place, even so,
O friend, it is to the supreme Soul (Atman) that everything
here resorts * : —

8. Earth and the elements (matra] of earth, water and the
elements of water, heat (tejas) and the elements of heat, wind
and the elements of wind, space and the elements of space,
sight and what can be seen, hearing and what can be heard,
smell and what can be smelled, taste and what can be tasted,
the skin and what can be touched, speech and what can be
spoken, the hands and what can be taken, the organ of genera-

1 The following is a noteworthy Sankhya enumeration, including the five
cosmic elements, the ten organs (indnya), and manas, buddfo, ahamkdra, citta.
together with light and life. Cf. p. 391, note 4.

386

PRASNA UPANISHAD [-5.2

tion and what can be enjoyed, the anus and what can be
excreted, the feet and what can be walked, mind (manas) and
what can be perceived, intellect (buddhi) and what can be con-
ceived, egoism (ahamkdra) and what can be connected with
"me," thought (citta) and what can be thought, brilliance
(tejas) and what can be illumined, life-breath (prana} and what
can be supported.

9. Truly, this seer, toucher, hearer, smeller, taster, thinker
(mantf), conceiver (boddhr\ doer, the conscious self (mjnan-
atman}^ the person— his resort is in the supreme imperishable
Soul (Atman, Self).

Knowing, and reaching, the world-ground

10. Verily, O friend ! he who recognizes that shadowless,
bodiless, bloodless, pure Imperishable, arrives at the Imperish-
able itself. He, knowing all, becomes the All. On this there
is the verse (sloka) : —

ii. O friend! he who recognizes as the Imperishable

That whereon the conscious self, \\ith all its powers (dwa)>
And the life-breaths (prana) and the elements (bhuta} do

rest —
He, knowing all, into the All has entered/

FIFTH PRASNA
Concerning the value of meditation on * Om '

1. Then Saibya Satyakama asked him [i.e. Pippalada]:
' Verily, Sir, if some one among men here should meditate
on the syllable Om until the end of his life, which world,
verily, does he win thereby?3

Partial or complete comprehension of * Om ' and of Brahma
affords temporary or final cessation of rebirth

2. To him then he said : * Verily, O Satyakama, that which
is the syllable Om is both the higher and the lower Brahma 1

1 Compare Mund. i. i. 4 for the two kinds of sacred knowledge-. So here
probably brahma may be used in the sense of * sacred knowledge * as well as in
a strictly metaphysical sense referring to the mr-guna^ £ Tin-qualified,' and the sa-
t qualified,' Brahma respectively.

387 C c a

5.2-] PRASNA UPANISHAD

Therefore with this support, in truth, a knower reaches one
or the other.

3. If he meditates on one element [namely a\, having been
instructed by that alone he quickly comes into the earth [after
death]. The Rig verses lead him to the world of men.
There, united with austerity, chastity, and faith, he experiences
greatness.

4. Now, if he is united in mind with two elements [namely
a + */], he is led by the Yajus formulas to the intermediate space,
to the world of the moon. Having experienced greatness in
the world of the moon, he returns hither again.

5. Again, he who meditates on the highest Person (Purusha)
with the three elements of the syllable Om [namely a + u + m],
is united with brilliance (tejas] in the sun. As a snake is freed
from its skin, even so, verily, is he freed from sin (papman).
He is led by the Saman chants to the world of Brahma. He
beholds the Person that dwells in the body and that is higher
than the highest living complex. As to this there are these
two verses (sloka) : —

6. The three elements are deadly when employed
One after the other, separately.

In actions external, internal, or intei mediate

When they are properly employed, the knower tiembles not.

7. With the Rig verses, to this \vorld ; with the Saman chants,

to the intermediate space ;

With the Yajus formulas, to that which sages (kavi) recognize ;
With the syllable Om in truth as a support, the knower reaches

That
Which is peaceful, unaging, immortal, fearless, and supreme 1 '

SIXTH PRASNA
Concerning the Person with sixteen parts *

I. Then Sukekn Bharadvaja asked him [i.e. Pippalada] :
'Sir, Hiranyanabha, a prince of the Kos*alas, came to me and

1 In VS. 8. 36 Prajapati, cLord of Creation,1 is addressed as soQalin, £with six-
teen parts.' In Brih. i. 5. 14 the year is identified with Prajapati and explained

388

PRASNA UPANISHAD [-6.5

asked this question : " Bharadvaja, do you know the Person
with the sixteen parts ? " I said to the youth : " I know him
not. If I had known him, would I not have told you? Verily,
he dries up even to the roots, who speaks untruth. Therefore
it is not proper that I should speak untruth." In silence he
mounted his chariot and departed.

I ask it of you : u Where is that Person ? " '

2. To him he then said : ' Even here within the body,
O friend, is that Person in whom they say the sixteen parts
arise.

3. He [ie. the Person] thought to himself: "In whose
departure shall I be departing? In whose resting firm, verily,
shall I be resting firm ? "

4. He created life (prdna) ; from life, faith (sraddhd], space
(kha), wind, light, water, earth, sense-faculty (indnyd), mind,
food ; from food,, virility, austerity, sacred sayings (mantra)^
sacrifice, the worlds ; and in the worlds, name [i, e. the
individual].

5. As these flowing rivers that tend toward the ocean, on
reaching the ocean, disappear, their name and form (ndma-rupa)
are destroyed, and it is called simply " the ocean '*' — even so of
this spectator these sixteen parts that tend toward the Person,
on reaching the Person^ disappear, their name and form are
destroyed, and it is called simply ''the Person." That one
continues without parts, immortal ! As to that there is this
verse : —

as having sixteen parts because its component half-months each consist of fifteen
days and a turning-point. According to Brih. i. 5. 15 the human person who
understands this lact becomes similarly characterized. A practical proof of
a person's sixteenfoldness is adduced at Chand. 6. 7, and an etymological proof at
6at. Br 10. 4. i 17.

These old conceptions, namely that the * Lord of Creation y is sixteenfold and that
a human pefbon also is sixteenfold, are here philosophically interpreted in accor-
dance with the general pantheism of the Upamshads.

Analysis : § § 2, 3, the cosmic Person is immanent in the human person, which
is His most distinctive manifestation ; § 4, the human person is the culmination
and recapitulation of the sixteenfold evolution of the thought of the creative
Person ; <* 5, the sixteenfold human person tends to return to, and merge into, the
immortal Person, and therein to lose his finite individuality ; § 6, an appreciation
of the unitary basis of the manifold world as being a knowable Person, removes
the fear of death.

389

6.6-] PRASNA UPANISHAD

6. Whereon the parts rest firm

Like the spokes on the hub of a wheel —
Him I know as the Peison to be known!
So let death disturb you not ! '

Conclusion of fhe instruction

7. To them then he [i.e. Pippalada] said: ' Thus far, in
tiuth, I know that supreme Brahma. There is naught higher
than It.'

cS. They praised him and said : ' You truly are our father —
you who lead us across to the shore beyond ignorance/

Adoration to the supreme seers !

Adoration to the supreme seers !

39°

MANDUKYA UPANISHAD

The mystic symbolism of the word * Om ' t
(a) identified with the fourfold, pantheistic time-Brahma

1. Om 1— This syllable1 is this whole world.
Its further explanation is • —

The past, the present, the future— everything is just the
word Om.

And whatever else that transcends threefold time 2— that, too,
is just the word Om.

2. For truly, everything here is Brahma ; this self (dtman) is
Brahma. This same self has four fourths.

(b) representing in its phonetic elements the four
states of the Self

3. The waking state (jagarita-stkana), outwardly cognitive,
having seven limbs,3 having nineteen mouths,4 enjoying the
gross (sthula-bhnj)) the Common-to-all-men (vaisvanara), is
the first fourth.

4. The dreaming state (svapna-sthana), inwardly cognitive,
having seven limbs, having nineteen mouths, enjoying the
exquisite (pramrnkta-bhuj)^ the Brilliant (taijasa), is the second
fourth.

1 Inasmuch as aksaram means also f imperishable,' the word may in this con-
nection be used with a double significance, namely, * This imperishable syllable . . /

2 A similar phrase occurs at 6vet. 6. 5 b.

3 £ankara refers to the enumeration of the several parts of the universal
(vazfoanara) Self at Chand. 5. 18. 2 ; there, however, the hbt is longer than seven.
The exact significance of the number here is uncertain.

4 Sankara explains this to mean : the five organs of sense {buddhindriyd]^ namely
those ot hearing, touch, sight, taste, and smell, the five organs of action (barmen-*
drtya), namely those of speech, handling, locomotion, generation, and excretion,
the five vital breaths ($rdna}3 the sensonum (manas\ the intellect (b
egoism (ahamkdra), and thinking (cittd],

391

5-] MANDUKYA UPANISHAD

5. If one asleep desires no desire whatsoever, sees no dream
whatsoever1 that is deep sleep (sitszipta).

The deep-sleep state (susnpta-sthana}, unified (eki-bhuta)?
just (eva) a cognition-mass (prajnana-ghand)? consisting of
bliss (ananda-maya}f enjoying bliss (ananda-bhuj) , whose
mouth is thought (cetas-), the Cognitional (prajfia), is the
thiid fourth.

6. This is the lord of all (sarvesvara)? This is the all-
knowing (sarva-jna)* This is the inner controller (antar-
yamin}? This is the source (yom) B of all, for this is the
origin and the end (prabhavapyayau) 9 of beings.

7. Not inwardly cognitive (antah-frajita), not outwardly
cognitive (bahih-prajna), not both-wise cognitive (ubhayatah-
prajiia), not a cognition-mass (prajnana-ghana\ not cognitive
(frajna), not non-cognitive (a-prajna), unseen (a-drsta), with
which there can be no dealing \a-vy avaharya\ ungraspable (a-
grahya)^ having no distinctive mark (a-laksana), non-thinkable
(a-ctntya)> that cannot be designated (a-vyapadcsyd), the essence
of the assurance of which is the state of being one with the
Self10 (ekatmya-pratyaya-sara], the cessation of development
(prapancopasama\ tranquil (santa\ benign (hva)> without a
second (a-dvaita) — [such] they think is the fourth.11 He is
the Self (Atman). He should be discerned.

8. This is the Self with regard to the word Om, with
regard to its elements. The elements (matra) are the fourths ;

1 The part of the sentence up to this point has occmred already in Bnh. 4. 3. 19.

2 A detailed description of the condition of being * unified ' occurs at Bnh.
4 4- 2.

3 This compound has already occuned in Bnh. 4. 5. 13.

4 A description of the self 'consisting of bliss' occurs in Tait. 2. 5. It is
declared to be the acme of attainment over every other form of self at Tait. 2. S. i
and 3. 10. 5.

5 A phrase in Bnh. 4 4. 22. 6 A phrase in Mtind. I, i. 9 ; 2. 2. 7.
7 The subject of discourse m Bnh. 3. 7. 8 Literally, * womb.'

9 A phrase in Katha 6. n.

10 Or, according to the reading ekatma-, ' the oneness of the Self or ' one's own
self/

31 The designation here used for the 'fourth,' or super-conscious, state is
mturtha, the usual and regular form of the ordinal nurneial adjective, In Bnh.
(at 5. 14. 3, 4, 6, 7) it is named t^^r^ya> and m Maitn (at 6. 19 ; 7. n. 7) turya —
variant forms of the same ordinal. All later philosophical treatises have the form
a^ which came to be the accepted technical term,

392

MANDUKYA UPANISHAD [-12

the fourths, the elements: the letter a, the letter «, the
letter m.1

9. The waking state, the Common-to-all-men, is the letter a,
the first element, from apt* ('obtaining') or from ddimatvd
(' being first ').

He obtains, verily, indeed, all desires, he becomes first — he
who knows this.

10. The sleeping state, the Brilliant, is the letter */, the
second element, from ntkarsa ('exaltation') or from ubhayatva
(' intermediateness ').

He exalts, verily, indeed, the continuity of knowledge ;
and he becomes equal2 (samdna) ; no one ignorant of Brahma
is born in the family of him who knows this.

u. The deep- sleep state, the Cogmtional, is the letter m,
the third element, from mitz (' erecting ') or from aplti '
(' immerging *).

He, verily, indeed, erects (minotz) this whole world,4 and he
becomes its immerging — he who knows this.

12. The fourth is without an element, with which there can
be no dealing, the cessation of development, benign, without a
second.

Thus Om is the Self (Atman) indeed.

He who knows this, with his self enters the Self5 — yea, he
who knows this!

1 In Sanskrit the vowel o is constitutionally a diphthong, contracted from a + u»
Qm therefore may be analyzed into the elements a + u + m.

2 Kither (i) in the sense of c equable/ i. e unaffected in the midst of the pans of
oppo&ites (dvandva] ; or (2) m the s>ense of * equitable,' i. e. impartial, alike,
indifferent to both friend and foe, or (3) in the sense of ' equalized/ i e. with the
universe, which a knower understands exists only as his Self's consciousness ; or
even (4) in the very common sense of ' same,' i. e. the same as that which he knows,.

All these four (and more) are possible interpolations. Ihey evidence how
vague (or, how piegnant — it is urged) are some of the statements in the Upamshads,
and how capable therefoie of various interpretations.

Of each of sections S-io there are, similarly, several interpretations.

3 Possibly as a synonym for anothei meaning Qimiti (derived from */?tii3 mznati\
* destroying ' or * perishing.1

4 That is, out of his own consciousness — according to the philosophic theory of
subjective idealism expounded in the Upamshads.

c This is a phrase which has previously occurred at VS. 32. n.

393

SVETASVATARA UPANISHAD

FIRST ADHYAYA
Conjectures concerning the First Cause
i. Discoursers on Brahma (brakma-vadzn) say: —

What is the cause? Brahma ? * Whence are \\e born?
Whereby do we h\e? And on \\hat are \\e established?
Overruled by whom, in pains and pleasures,
Do we live our various conditions, O ye theologians (brahma-
vid)*

2. Time (kald), or inheient natuie (sva-lhava)^ or necessity (niyah\

or chance (yadrccha),
Or the elements (bhuta), or a [female] womb (jwzz),oi a [male]

person (fiurusa] are to be considered [as the cause] ;
Not a combination of these, because of the existence of the soul

(aiman)^
The soul certainly is impotent over the cause of pleasure and

pain.

3. Those who have followed after meditation (dhyana) and absti ac-

tion (yoga)
Saw the self-power (aima-sakti) of God (dcva) hidden in his

own qualities (gund).

He is the One who lules over all these causes,
Fiom 'time' to 'the soul/

The individual soul in manifold distress

4 We understand him [as a wheel] with one felly, with a tuple3

tire,
With sixteen end-parts,3 fifty spokes,4 twenty counter-spokes,5

1 The words kim karanam brahma might mean also * What is the cause ? Is it
Biahma 2' or * What is the cause ? What is Brahma 1 ' or * Is the cause Brahma V
or * Is Brahma the cause ? ' or even * What sort of a cause is Brahma ? *

2 That is, consisting of the Three Qualities according to the Sankhya philosophy
(see Introduction, p. 8) sattvam, rajas, and tamos — purenesSj passion, and darkness..

3 That is, the five elements (bhiita)^ the five organs of perception (buddhindriya)
the five organs of action (kaimenrfriyd), and the mind (manas).

* The fifty conditions (bkava) of the Sankhya philosophy (cf, Sankh>a
Karika 46).

5 The ten senses (tndriya) and their ten corresponding objects.

394

SVETASVATARA UPANISHAD [-1.9

With six sets of eights,1 whose one rope 3 is manifold,
Which has three different paths/ whose one illusion (mo/ia)4
has two conditioning causes.5

5 We understand him as a river of live sti earns 6 from five sources.7

impetuous and crooked,
Whose waves are the five vital breaths, whose original source

is fivefold perception (buddhi),

With five whirlpools,8 an impetuous flood of fivefold misery,
Divided into five distresses,9 with five branches.

6. In this which vitalizes all things, which appears in all things,

the Great —

In this Biahma-wheel the soul (hainsa) flutters about,
Thinking that itself (atmanani) and the Actuator are different.
When favored by Him, it attains immortality.

The saving knowledge of the one inclusive Brahma

7. This has been sung as the supreme Brahma.

In it theie is a triad.10 It is the firm support, the Imperishable.
By knowing what is therein, Brahma-knowers
Become merged in Brahma, intent thereon, liberated from the
womb [i.e. fiom rebitth].

8. That which is joined together as perishable and imperishable,
As manifest and unmanifest — the Lord («0, Potentate) supports

it all.
Now, without the Lord the soul (atmari) is bound, because of

being an enjoyer;
By knowing God (deva) one is released fiom all fetters.

9. There are two unborn ones: the knowing [Lord] and the

unknowing [individual soul], the Omnipotent and the
impotent.

1 That is, (i) eight producing canses of Prakriti, namely the five elements, mind
(tnanas\ intellect (bitddln\ and self-consciousness (ahamkara] ; (2) eight consti-
tuents of the body (dhatn}-, (3) eight foims of superhuman power; (4) eight
conditions (bhdva) ; (5) eight gods ; (6) eight virtues

2 That is, desire.

3 Namely religiousness (dharma), irreligiousness (a-dharmd}^ and knowledge
(jnana). *

4 That is, the illusion of self-consciousness.

5 Namely the consequences of good and of evil deeds.

6 The five senses. 7 The five elements.
* The five objects of sense.

9 According to Sankara's reading. The traditional text has ' divided fiftyfold,
10 The world, the individual soul, and the cosmic Soul.

395

J. 9-] SVETASVATARA UPANISHAD

She [i.e. Nature, Praknti], too, is unborn, who is connected

with the enjoyer and objects of enjoyment.
Now, the soul (dtman) is infinite, universal, inactive.
When one finds out this triad, that is Brahma.

10. What is perishable, is Primary Matter (pradhdna). What is

immortal and imperishable, is Haia (tne * Bearer/ the soul).
Over both the perishable and the soul the One God (deva} rules.
By meditation upon Him, by union with Him, and by entering

into His being
More and more, there is finally cessation fiom every illusion

(mqya-mvrtti).

11. By knowing God (deva) there is a falling off of all fetters;
With distresses destroyed, there is cessation of birth and death.
By meditating upon Him there is a third stage at the dissolution

of the body,

Even universal lordship ; being absolute (kevala)3 his desire is
satisfied.

12. That Eternal should be known as present in the $dt(atma$a?h$tha).
Tiuly there is nothing higher than that to be known.
When one lecogmzes the enjoyer, the object of enjoyment, and

the umveisal Actuator,
All has been said. This is the threefold Biahma.

Made manifest like latent fire, by the exercise of meditation

13. As the material form (niurti} of fire when latent in its source

[i.e. the fire-wood]

Is not perceived — and yet there is no evanishment of its subtile
foim (lihgd) —

But may be caught again by means of the drill in its source,

So, verily, both [the universal and the individual Brahma] aie
[to be found] in the body by the use of Om.,

14. By making one's own body the lower friction-stick
And the syllable Om the upper friction-stick,
By practising the friction of meditation (dhyana\
One may see the God (deva} who is hidden, as it weie.

The all-pervading Soul

15. As oil in sesame seeds, as butter in cream,

As water in river-beds, and as fire in the friction-sticks,
So is the Soul (Atman) apprehended in one's own soul,
If one looks for Him with true austerity (tapas).

396

SVETASVATARA UPANISHAD [-2.5

1 6. The Soul (Atman), which pervades all things
As butter is contained in cream,
Which is rooted in self-knowledge and austerity —
This is Brahrna, the highest mystic teaching (zcpamsad] ' !
This is Brahma, the highest mystic teaching!

SECOND ADHYAYA

la vocation to the god of inspiration for inspiration
and self-control 2

1. Savitri (the Inspirer), first controlling mind
And thought for truth,

Discerned the Jight of Agni (Fire)
And bi ought it out of the earth.5

2. With mind controlled, we are

In the inspiration of the god Savitri,
For heaven and strength.

3. With mind having controlled the powers

That unto bright heaven through thought do go,

May Savitri inspire them,

That they may make a mighty light!

4. The sages of the great wise sage

Control their mind, and control their thoughts.

The One who knows the rules has ai ranged the priestly

functions.
Mighty is the chorus-praise of the god Savitri.*

g. I join your ancient prayer (brahma purvyam] with adorations I
My verses go forth like suns upon their course.
All the sons of the immortal listen,
Even those who ascended to heavenly stations!5

1 Or e This is the highest mystic teaching concerning Brahma (brakmopanisad} T

a These five stanzas ~TS. 4 I. r. 1-5 and with variation also » VS. u. 1-5,
from whick again they are cited and applied litnrgically at 3at. Br. 6. 3. i. 12-17.

3 Or possibly dative, ' to the earth.'

* In addition to the references cited in note 2, above, this stanza also«RV. 5,
8r. i ; VS. 5* 14 and 114. It is quoted in £at. Br. 3. 5. 311, 12.

5 This stanza also =RV. TO. 13,1 ; VS. n. 5* Lines a, b, c with slight variants
= AV. 1 8. 3. 39 b, c,d,

397

5.6-] SVETASVATARA UPANISHAD

Spiritual significance of the sacrificial worship

6. Where the fire is being kindled,
Where the wind is applied theieto,
Where the Soma overflows.
There is inspiration (manas) born.

7. With Savitri as the inspirer

One should delight in the ancient prayer (brahma purvyam),

If there thou make thy source,

The former [work] besmeais thee not.1

Rules and results of Yoga

8. Holding his body steady with the three [upper paits2] erect,
And causing the senses with the mind to enter into the heait,
A wise man with the Brahma-boat should cross over

All the fear-bringing streams.

9, Having repressed his breathings here in the body, and having

his movements checked,

One should breathe thiough his nostuls with diminished breath.
Like that chanot yoked with vicious horses,3
His mind the wise man should restrain undistractedly.

10. In a clean level spot, free from pebbles, fire, and gravel,
By the sound of water and other propinquities
Favorable to thought, not offensive to the eye,

In a hidden retreat protected from the wind, one should prac-
tise Yoga.

11. Fog, smoke, sun, fire, wind,
Fire-Mies, lightning, a crystal, a moon —
These are the preliminary appearances,

Which produce the manifestation of Brahma in Yoga.

12. When the fivefold quality of Yoga has been produced,
Arising from earth, water, fire, air, and space,4

No sickness, no old age, no death has he

Who has obtained a body made out of the fire of Yoga.

13. Lightness, healthiness, steadiness,6

t Clearness of countenance and pleasantness of voice,
Sweetness of odor, and scanty excietions —
These, they say, are the first stage in the progress of Yoga.

1 Such is the traditional interpretation of a line which, even in its original somcc
(RV. 6. 16. iSa with a very slight alteration), is of doubtful meaning.

2 Head, chest, and neck— so prescribed at BhG. 6. 13.

3 Described at Katha 3. 4. * That is, the five cosmic elements.
5 Or, with another reading, alolubhatvam, ' freedom from desires.'

398

SVETASVATARA UPANISHAD [-3.2

The vision of G-od

14. Even as a mirror stained by dust

Shines brilliantly when it has been cleansed,

So the embodied one, on seeing the nature of the Soul

(Atman),
Becomes unitary, his end attained, from sorrow freed.

15. When \\ith the nature of the self, as \\ith a lamp,

A practiser of Yoga beholds here the nature of Brahma,

Unborn, steadfast, from every nature free —

By knowing God (devd) one is released from all fetters '

The pantheistic G-od

1 6. That God faces all the quarteis of heaven.
Aforetime was he bom, and he it is within the womb.
He has been born foith. He will be bom.

He stands opposite creatures, having his face in all directions/

j 7. The God who is in fire, who is in water, who has entered
into the whole world, who is in plants, who is in trees— to that
God be adoration ! — yea, be adoration !

THIRD ADHYAYA
The One God identified with Rndra

The One spreader of the net, who rules with his ruling
powers,

Who rules all the worlds with his ruling powers,

The one who alone stands in their arising and in their con-
tinued existence —

They who know That, become immortal*

For Duly, Rudra (the Tenible) is the One — they stand not

for a second —

Who rules all the worlds with his ruling powers.
He stands opposite creatures. He, the Protector,
After creating all beings, merges them together at the end of

time.

1 This stanza «= VS 32. 4.

399

3.3-] SVETASVATARA UPANISHAD

3. Having an eye on every side and a face on every side,
Having an arm on every side and a foot on eveiy side,
The One God forges1 together with hands, with wings,
Creating the heaven and the earth 2

4. He who is the source and origin of the gods,
The ruler of all, Rudra, the great seer,

Who of old created the Golden Germ (Hiranyagaibha)—
May He endow us with clear intellect ' 3

Prayers from the Scriptures unto Rudra for favor 4

5. The form of thine, 0 Rudra, which is kindly (hva),
Unternfying, revealing no evil —

With that most benign form to us
Appear, O dweller among the mountains !

6. 0 dweller among the mountains, the arrow
Which thou holdest in thy hand to throw
Make kindly (hva), O mountain-protector !
Injure not man or beast '

Knowing the One Supreme Person overcomes death

7. Higher than this5 is Brahma. The Supreme, the Great,
Hidden in all things, body by body,

The One embracer of the universe —

By knowing Him as Lord (Us) men become immortal.

8. I know this mighty Person (Purusha)

Of the color of the sun, beyond darkness.

Only by knowing Him does one pass ovei death.

There is no other path for going there6

9. Than whom there is naught else higher,

Than whom there is naught smaller, naught greater,
The One stands like a tiee established in heaven.7
By Him, the Person, this whole woild is filled.8

1 Compare RV. 10. 72. 2, where Brahmanaspati « forged together ' (sam-adhamaf)
all things here.

2 "With variants this stanza^RV. 10 81. 3; ¥8:17. 19; AV. 13. 2. 26; TS.
4. 6. 2. 4 ; TA. 10. i. 3 ; MS. 2. 10. 2

3 With variants this stanza = 4. 12 and Mahanar. 10. 19.
* These two stanzas = VS. 16 2-3.

5 Either « higher thau this [Terrible, Vedic god Rudra],' or < higher than this
[world].'

6 This stanza = VS. 31. 18.

7 Compare ' the eternal fig-tree rooted in heaven/ descnbed at Katha 6. I.

8 This stanza = Mahanar. 10, 20,

400

SVETASVATARA UPANISHAD [-3.16

10 That which is beyond this world

Is without form and without ill.
They who know That, become immoital;
But others go only to sorrow.1

The cosmic Person with human and superhuman powers

11. Who is the face, the head, the neck of all,
Who dwells in the heart of all things,

All-pei vadmg is He, and bountiful (maghavan)',2
Therefore omnipresent, and kindly (hva).

12. A mighty lord (prabhu] is the Person,

The instigator of the highest being (sattvay
Unto the purest attainment,
The ruler, a light imperishable !

13 A Person of the measure of a thumb is the inner soul (antar-

dtman).

Ever seated in the heart of creatuies.
He is framed by the heart, by the thought, by the mind.
They who know That, become immortal.4

14. The Pei son has a thousand heads,
A thousand eyes, a thousand feet,
He surrounds the eaith on all sides,
And stands ten fingers' breadth beyond.5

15. The Person, in truth, this whole world is,
Whatever has been and whatever will be ;
Also ruler of immortality,

[And] whatever grows up by food.6

1 6. It has a hand and foot on every side,
On every side an eye and head and face,
It has an ear everywhere in the world.

It stands encompassing all.7

1 The last two lines = Brih. 4. 4. 14 c, d.

2 The first three lines are reminiscent of RV. 10.81 3 and 10. 90. i. Cf, also
3. 3 above

« Cf. Katha 6. 7

4 Line a = Katha 6. 17 a. The first part of it also = Katha 4. 12 a ; 4. 13 a.
Lines c and d = Katha 6 9 c, d. Lines b, c, d, recur as Svet. 4. 17 b, c, d.

5 This stanza « RV. 10. 90. 1 ; VS. 31. i; SV. i. 618 ; TA. 3. 12. i, AV. 19. 6. 1.

6 This stanza = RV. 10. 90. 2 ; VS. 31. 2; SV. i. 620; AV. 19. 6. 4; TA,
3. 12. r, with variants.

7 This stanza = BhG. 13. 13.

401 D d

3 1 7-] SVETASVATARA UPANISHAD

17. Seeming to possess the quality (guna) of all the senses,
It is devoid of all the senses I l

The lord (pralhu), the ruler of all,
The great shelter of all —

18. Though in the nine-gated city2 embodied,

Back and forth to the external hovers the soul (hamsa\
The Controller of the whole world,
Both the stationary and the moving.

19. Without foot or hand, he is swift and a seizer !
He sees without eye; he hears without ear!

He knows whatever is to be known; him there is none who

knows !
Men call him the Great Primeval Person.

20. More minute than the minute, greater than the great,

Is the Soul (Atman) that is set in the heart of a creature here.
One beholds Him as being without the active will, and becomes

freed from sorrow —
When though the grace (prasddd) of the Creator he sees the

Lord (zs) and his greatness.3

21. I know this undecaying, primeval

Soul of all, present in everything through immanence,
Of whose exemption from birth they speak —
For the expounders of Brahma (brakma-vddm} speak of Him
as eternal.

FOURTH ADHYAYA
The One God of the manifold world

i The One who, himself without color, by the manifold appli-
cation of his power (sakti-yoga)
Distributes many colors in his hidden purpose,
And into whom, its end and its beginning, the whole world

dissolves — He is God (deva) [
May He endow us with clear intellect !

1 The first two lines occnr as BhG. 13. 14 a, b.

2 That is, in the body, cf. Katha 5. i and BhG. 5. 13.

3 This stanza^TA. 10. 10. i (=Mahanar. io. i, or in the Atharva Recension
. 3), and also, with slight variation, Katha 2. 20.

403

SVETASVATARA UPANISHAD [-4.8

The One God pantheistically identified

2. That surely is Agni (fire). That is Aditya (the sun).
That is Vayu (the wind), and That is the moon.
That surely is the pure. That is Brahma.

That is the waters. That is Prajapati (Lord of Creation).

3. Thou art woman. Thou art man.
Thou art the youth and the maiden too.
Thou as an old man totterest with a staff.

Being born, thou becomest facing in every direction.2
4. Thou art the dark-blue bird and the green [parrot] with red eyes.
Thou hast the lightning as thy child. Thou art the seasons and

the seas. «,

Having no beginning, thou dost abide with immanence,
Wherefrom all beings are born.

The universal and the individual soul

5 With the one unborn female, red, white, and black/
Who produces many creatures like herself,
There lies the one unboin male4 taking his delight.
Another unborn male5 leaves her with whom he has had his
delight.

6. Two birds, fast bound companions,
Clasp close the self-same tree.

Of these two, the one6 eats sweet fruit;
The other 7 looks on without eating.8

7. On the self-same tree a person, sunken,
Grieves for his impotence, deluded;

When he sees the other, the Lord (zs), contented,
And his greatness, he becomes freed from sorrow.9

The ignorant soul in the illusion of a manifold universe

8. That syllable of the sacred hymn (re, Rig- Veda) whereon, in

highest heaven,
All the gods are seated —

1 This stanza -VS. 32. i.

2 This stanza « A V. TO. 8. 27.

3 That is, Nature, Prakjiti, with three constituent Qualities (guna), namely
Fineness (sattvd), Passion (rajas), and Darkness (tamos).

* The cosmic Person, father of all being.

5 The individual soul, or experiencer.

6 That is, the individual person. 7 That is, the universal Brahma.

8 This stanza = RV. i. 164. 20 and Mund. 3. i. i.

9 This stanza = Mund. 3. i. 2.

403 D d 2,

4,8-] SVETASVATARA UPANISHAD

Of what avail is the sacred hymn (re, Rig- Veda) to him who

knows not That ?
They, indeed, who know That, are here assembled.1

9. Sacred poetry (chandas), the sacrifices, the ceremonies, the

ordinances,

The past, the future, and what the Vedas declare —
This whole world the illusion-makei (mqyin) projects out of

this [Brahma].
And in it by illusion (mayo) the other2 is confined.

10. Now, one should know that Nature (Prakriti) is illusion

(mayo),

And that the Mighty Lord (mahesvara) is the illusion-
maker (may in).
This whole world is pervaded
With beings that are parts of Him

The saving knowledge of the one, kindly, immanent
supreme God of the universe

TI. The One who rules over eveiy single souice,

In whom this whole world comes together and dissolves,
The Lord (twna), the blessing-giver, God (deva) adorable —
By revering Him one goes for ever to this peace (sanh\

12. He who is the source and origin of the gods,

The ruler of all, Rudra (the Teirible), the gieat seer,

Who beheld the Golden Geim (Hiranyagaibha) when he was

born —
May He endow us with clear intellect ' a

13. Who is the oveilord of the gods,

On whom the worlds do rest,
Who is lord of biped and quadruped here —
To what god will we give reverence with oblations ? 4

14. More minute than the minute, in the midst of confusion
The Creator of all, of manifold forms,
The One embracer of the universe — 5
By knowing Him as kmdh (hva) one attains peace forever,

1 This stanza =RV. i. 164. 39.

2 That is, the individual soul.

3 This stanza = 3. 4 and Mahanar. 10. 19 with vanants.

4 The last two lines =RV. io. 121. 3 c, d.

5 The third line = 3. 7 c and 4. 16 c. The whole stanza recurs, with modifica-
tions, as 5, 13.

404

SVETASVATARA UPANISHAD [-4.21

15. He indeed is the protector of the world in time.
The overlord of all, hidden m all things,

With whom the seers of Brahma and the divinities are joined

in union.
By knowing Him thus, one cuts the cords of death.

16. By knowing as kindly (siva) Him who is hidden in all things,
Exceedingly fine, like the cream that is finer than butter,
The One embracer of the universe —

By knowing God (deva) one is released from all fetters.

17. That God, the All-woiker, the Great Soul (mahatman),
Ever seated in the heart of creatures,

Is framed by the heart, by the thought, by the mind —
They who know That, become immortal.1

1 8. When theie is no daikness,2 then there is no day or night,
Nor being, nor non-being, only the Kindly One (hva) alone.
That is the Imperishable. ' That [is the] desirable [splendor]

of Savitri (the Sun).33
And from that was primeval Intelligence (jtrajna) created.

19. Not above, not across,

Nor in the middle has one grasped Him.

There is no likeness of Him

Whose name is Great Glory (mahad jtasas}*

20. His form is not to be beheld.

No one soever sees Him with the eye.

They who thus know Him with heart and mind

As abiding in the heart, become immortal.5

Supplications to Rudra for favor

21. With the thought 'He is eternal!'
A certain one in fear approaches.
O Rudra, that face of thine which is propitious —
With that do thou protect me ever!

1 Lines b, c, £ = 3. 13 b, c, d. Lines c and d also = Katha 6. 9 c, d.

2 tamos, perhaps metaphorically as well as literally. That is , when the dark-
ness of ignorance and illusion has been removed, then all fluctuations and dis-
tinctions aie also overpassed. Undrfferenced bliss only remains. Compare the
similar descriptions at Chand. 3 n. 3 and 8. 4 1-2.

3 The first phrase of the famous Gayatri Prayer, RV. 3. 62. TO.

* This stanza=VS. 32. 2 c, d + 32. 3 a, b ; TA. 10. 1.2, Mahanar. I. 10*
6 This stanza = Katha 6. 9 and Mahanar. I II with slight variation.

405

4.aa-] SVETASVATARA UPANISHAD

22 Injure us not in child or grandchild, noi in life'
Injure us not in cattle! Injure us not in horses!
Slay not our strong men in anger, 0 Rudra1
With oblations ever we call upon thee.1

FIFTH ADHYAYA
Brahma, the One Gk>d of the manifold world

1. In the imperishable, infinite, supreme Brahma are two things;
For therein are knowledge and ignorance placed hidden.
Now, ignorance is a thing perishable, but knowledge is a

thing immortal.
And He who rules the ignorance and the knowledge is another,

2. [Even] the One who rules over every single source,
All forms and all sources;

Who bears in his thoughts, and beholds when born,

That red (kapila^) seer who was engendered in the beginning.

3. That God spreads out each single net [of illusion] manifoldly^
And draws it together here in the world.3

Thus again, having created his Yatis,4 the Lord (zsa),

The Great Soul (maMtman), exercises universal overlordship.

4 As the illumining sun shines upon
All regions, above, below, and acioss,
So that One God, glorious, adorable,
Rules over whatever creatures are born from a womb.

5. The source of all, who develops his own natme,
Who brings to maturity whatever can be ripened.
And who distributes all qualities (guna) —

Over this \\hole world mles the One.

6. That which is hidden in the secret of the Vedas, even the

Upanishads — '

Brahma knows That as the souice of the sacred word (brahman].
The gods and seers of old who knew That,
They, [coming to be] of Its nature, verily, have become immortal,

1 This stanza = RV. i. 114. 8; TS. 4. 5 10. 3 ; and VS. 16. 16 with variations.

2 The reference may be to ' the sage Kapila,' the founder of the Sankhya
philosophy* But in the similar stanza 4. 1 2 (compare also 3, 4) the reference is
clearly to the Demiurge Hiranyagarbha, ' The Golden Germ.7

3 Literally, <k this field.'

4 * Marshals'; literally, 'Exercisers' According to RV. 10. 72. 7 they were
Demiurges who assisted in the creation of the world.

406

SVETASVATARA UPANISHAD [-5 13

The reincarnating individual soul

7. Whoever has qualities (guna, distinctions) is the doer of deeds

that bring recompense ;

And of such action surely he experiences the consequence.
Undergoing all forms, characterized by the three Qualities,1

treading the three paths,2
The individual self8 roams about 4 according to its deeds (karman),

8 He is of the measure of a thumb, of sun-like appearance,
When coupled with conception (samkalpa) and egoism (ahamkard).
But with only the qualities of intellect and of self,
The lowei [self] appeais of the size of the point of an a\\l

9. This living [self] is to be known as a part
Of the hundiedth part of the point of a hair
Subdivided a hundredfold;

And yet it partakes of infinity.

10. Not female, nor yet male is it;
Nor yet is this neuter.
Whatever body he takes to himself,
With that he becomes connected.

i r . By the delusions (moha) of imagination, touch, and sight,
And by eating, drinking, and impregnation there is a birth

and development of the self (atman).

According unto his deeds (karman) the embodied one successively
Assumes forms in various conditions.

12 Coarse and fine, many in number,

The embodied one chooses forms according to his own qualities.
[Each] subsequent cause of his union with them is seen to be
Because of the quality of his acts and of himself.

Liberation through, knowledge of the One G-od

13. Him who is without beginning and without end, in the midst

of confusion,

The Creator of all, of manifold form,
The One embracer of the universe 5 —
By knowing God (devd) one is released from all fetters.6

1 Namely, pureness (sattva), passion (rajas}, and darkness (tamos)

2 Namely, religiousness (dkaima), irreligiousness (ad&arwa), and knowledge
(jnana) Cf. gvet. I. 4 d.

s Literally i ruler of the vital breaths ' (pranadkipa)
4 In transmigration.

D This third line = 3. 7 c; 4. 14 c, 4. 16 c.

fc fhe fourth line of this stanza= i. 8 d ; 2 15 d , 4, 16 d ; 6 13 d,

407

-] SVETASVATARA UPANISHAD

14. Him who is to be apprehended in existence, who is called

'incoiporeal/
The maker of existence (bhava) and non-existence, the

kindly one (hva),

God (deva\ the maker of the creation and its parts —
They who know Him, have left the body behind.

SIXTH ADHYAYA
The One God, Creator and Lord, in and over the world

I. Some sages discourse of inherent natuie (sva-bhavd) ;
Others likewise, of time.1 Deluded men!
It is the greatness of God in the world
By which this Brahma-wheel is caused to i evolve.

2 He by whom this whole world is constantly enveloped

Is intelligent, the author of time, possessor of qualities (gunin),

omniscient.

Ruled o'er by Him, [his] work (karmaii)* i evolves —
This which is regarded as eaith, watei, fire, air, and space 1 s
5. He creates this woik, and rests again.

Having entered into union (yoga) with principle (tativa) after

principle,

With one, with two, with three; or with eight,4
With time, too, and the subtile qualities of a self—

4. He begins with works which are connected with qualities (guna\
And distributes all existences (bhdva)?
In the absence of these (qualities) there is a disappearance of

the work that has been done.
[Yet] in the destruction of the work he continues essentially

other [than it].

1 As the First Cause— as in i. 2. See Introduction, p. 8.

2 That is, the woi Id.

8 The same list of five cosmic elements as in 2. 12 b.

4 That is, the principles as arranged in groups by systematized Sankhya
philosophy : the sole principle—the Person (Purusha) , dual principles— the
Unmamfest (avyaktd) and the Manifest " (z^fl&a) ; tuple principles— the three
Qualities (gtma\ i. e. Pureness (sattva), Passion (rajas), and Darkness (tamas)\
eight principles— the five cosmic elements together with mind, intellect, and
self-consciousness (so enumerated, e. g , at BhG 7. 4.)

6 Compare the similar line 5. 5 c.

40 8

SVETASVATARA UPANISHAD [-6.15

5. The beginning, the efficient cause of combinations,

He is to be seen as beyond the three times (kala),1 without

parts (a-kala] too I

Worship Him as the manifold, the origin of all being,
The adorable God who abides in one's own thoughts, the

primeval.

6. Higher and other than the woild-tree,2 time, and forms
Is He from whom this expanse proceeds.

The bringer of right (dharma), the remover of evil (papa),

the lord of piosperity —
Know Him as in one's own self (atma-stha), as the immortal

abode of all.

7. Him who is the supreme Mighty Loid (mahesvara) of lords,

The supreme Divinity of divinities,

The supreme Ruler of rulers, paramount.

Him let us know as the adorable God, the Lord (z$) of the world.
S. No action or organ of his is found ;

Theie is not seen his equal, nor a superior.

His high power (sakfi) is revealed to be various indeed ;

And innate is the working of his intelligence and strength.

9. Of Him there is no ruler in the \\orld,

Nor loid ; nor is there any mark (hnga] of Him.

He is the Cause (kdrana), loid of the lords of sense-organs.

Of Him theie is no progenitor, nor bid.

jo. The one God who covers himself,
Like a spider, with threads
Produced from Primary Matter (pradhana), according to his

own nature (sva&Mvafas) —
May He grant us entiance into Biahma !

11. The one God, hidden in all things,
All-pervading, the Inner Soul of all things,

The overseer of deeds (fcarmari), in all things abiding,

The witness, the sole thinker,8 devoid of qualities (mr-guna),

12. The one controller of the inactive many,
Who makes the one seed manifold —

The wise who perceive Him as standing in one's self —
They, and no others, have eternal happiness.4

1 That is, without past, present, or future — asm Mand. i.

2 Which is described in Katha 6 i.

3 Reading cetta instead of the tautologous ceta, ' observer.1

* This stanza = Katha 5. 12 with slight variation in a and b.
409

6. i3~] SVETASVATARA UPANISHAD

13. Him who is the constant among the inconstant, the intelligent

among intelligences,

The One among many, who grants desires,1
That Cause, attainable by disci immation and abstraction

(sankhya-yoga) —
By knowing God, one is released fiom all fetteis!2

14. The sun shines not there, nor the moon and stars;
These lightnings shine not, much less this [earthly] fire!
After Him, as He shines, doth eveiy thing shine.

This whole world is illumined with his light.3

15. The one soul (hamsa) in the midst of this woild —

This indeed is the fire which has entered into the ocean.
Only by knowing Him does one pass over death.
There is no other path for going there.4

1 6. He who is the maker of all, the all-knower, self-sourced,
Intelligent, the author of time, possessor of qualities, omniscient,5
Is the ruler of Primary Matter (pradhdna) and of the spirit

(ksetra-jna), the lord of qualities (guna),

The cause of transmigration (samsara) and of liberation (??iofaa),
of continuance and of bondage.

17. Consisting of That, immortal, existing as the Lord,
Intelligent, omnipresent, the guardian of this world,
Is He who constantly rules this world.

There is no other cause found for the mlmg.

1 8 To Him who of old creates Brahma,

And who, verily, deliveis to him the Vedas —

To that God, who is lighted by his own intellect,6

Do I, being desirous of liberation, resort as a shelter —

19. To Him who is without parts, without activity, tranquil

(fan fa),

Irreproachable, spotless,
The highest bridge of immortality,
Like a fire with fuel buined.7

1 These first two lines = Katha 5. 13 a and b.

2 The last line of the stanza is repeated at 5 13 d, etc.

3 This stanza = Katha 5. 15 and Mund. 2. 2, 10.

4 The last two lines = 3, 8. c, d and VS. 31. 18 c, d.

5 This line = 6. 2 b.

6 Or, ' who is the light of self-knowledge ' ; or, according to the variant reading
atma-buddhi-prasadam, ' who through his own grace lets himself be known.'

7 Cf. Katha 4. 1 3 b, * Like a light without smoke.'

410

SVETASVATARA UPANISHAD [-6.23

20. When men shall roll up space
As it were a piece of leather,1
Then will theie be an end of evil
Apart from knowing God !

Epilogue

By the efficacy of his austerity and by the giace of God (deva-

prasada)

The wise £vetasvatara in proper manner declared Brahma
Unto the ascetics of the most advanced stage as the supreme

means of purification —
This which is well pleasing to the company of seers.

The conditions for receiving this knowledge

22. The supreme mysteiy in the Veda's End (Vedanta),
Which has been declared in former time,

Should not be given to one not tranquil,

Nor again to one who is not a son or a pupil.3

23. To him who has the highest devotion (bhakti) for God,
And for his spiritual teacher (guru) even as foi God,
To him these matters which have been declared
Become manifest [if he be] a gieat soul (maMfman) —

Yea, become manifest [if he be] a great soul !

1 That is, when the impossible becomes possible.

2 Similar restrictions are imposed at Bnh. 6. 3, 12 and Maitn 6. 29.

411

MAITRI UPANISHAD

FIRST PRAPATHAKA

Meditation upon the Soul (Atman),
the essence and the true completion of religious sacrifice

1. That which for the ancients was [merely] a building up
[of sacrificial fires] was, verily, a sacrifice to Brahma.1 There-
fore with the building of these sacrificial fires the sacrificer
should meditate upon the Soul (Atman). So, verity, indeed,
does the sacrifice become really complete and indeficient.

Who is he that is to be meditated upon ?
He who is called Life (prdnd) \
A tale thereof: —

The ascetic king Brihadratha, being offered a boon,
chooses knowledge of the Soul (Atman)

2. Verily, a king, Brihadratha by name, after having estab-
lished his son in the kingdom, reflecting that this body is non-
eternal, reached the state of Indifference towards the world
(vairagycfy) and went forth into the forest. There he stood,
performing extreme austerity, keeping his arms erect, looking
up at the sun.

At the end of a thousand [days] 2 there came into the
presence of the ascetic, the honorable knower of the Soul
(Atman), Sakayanya, like a smokeless fire, burning as it were
with glow. ' Arise ! Arise ! Choose a boon ! ' said he to the
king.

He did obeisance to him and said : c Sir, I am no knower of
the Soul (Atman), You are one who knows its true nature, we
have heard. So, do you tell us.'

* Such things used to occur ! Very difficult [to answer] is

1 Or the meaning may be : f The building up of the previous [sacrificial fires,
described in the antecedent Maitrayam Samhita,] was verily a sacrifice to Brahma/

2 The commentator Ramatirtha supplies c years.'

MAITRI UPANISHAD [-!.4

this question! Aikshvaka, choose other desires !' said Saka-
yanya.

With his head touching that one's feet, the king uttered
this speech : —

Pessimistically he rejects evanescent earthly desires,
and. craves only liberation from reincarnate existence

3. < Sir, in this ill-smelling, unsubstantial body, which is
a conglomerate of bone, skin, muscle, marrow, flesh, semen,
blood, mucus, tears, rheum, feces, urine, wind, bile, and
phlegm, what is the good of enjoyment of desires? In this
body, which is afflicted with desire, anger, covetousness,
delusion, fear, despondency, envy, separation from the
desirable, union with the undesirable, hunger, thirst, senility,
death, disease, sorrow, and the like, what is the good of enjoy-
ment of desires ?

4. And we see that this whole world is decaying, as these
gnats, mosquitoes, and the like, the grass, and the trees that
arise and perish.

But, indeed, what of these? There are others superior,
great warriors, some world-rulers, Sudyumna, Bhuridyumna,
Indradyumna, Kuvalayasva, Yauvanasva, Vadhr^asva, Asvapati^
Sasabindu, Hariscandra, Ambarlsha, Nahusha, Saryati, Yayati*
Anaranya, Ukshasena, and the rest; kings, too, such as
Marutta, Bharata, and others. With a crowd of relatives
looking on, they renounced great wealth and went forth from
this world into that.

But, indeed, what of these? There are others superior.
We see the destruction of Gandharvas (demigods), Asuras
(demons), Yakshas (sprites), Rakshasas (ogres), Bhutas (ghosts),
spirit-bands, goblins, serpents, vampires, and the like.

But, indeed, what of these ? Among Bother things, there
is the drying up of great oceans, the falling away of mountain
peaks, the deviation of the fixed pole-star, the cutting of the
wind-cords [of the stars], the submergence of the earth, the
retreat of the celestials from their station.

In this sort of cycle of existence (samsara) what is the
good of enjoyment of desires, when after a man has fed on
them there is seen repeatedly his return here to earth ?

413

i. 4-] MAITRI UPANISHAD

Be pleased to deliver me. In this cycle of existence I am
like a frog in a waterless well. Sir, you are our way of
'escape — yea, you are our way of escape ' '

SECOND PRAPATHAKA
Sakayanya's instruction concerning the Soul (Atman) l

1. Then the honorable Sakayanya, well pleased, said to
the king • ' Great king Brihadratha, banner of the family of
Ikshvaku, speedily will you who are renowned as " Swift Wind "
(Marut) attain your purpose and become a knowei of the
Soul (Atman) !

This one, assuredly, indeed, is your own self (dtman}J
' Which one is it, Sir?3
Then he said to him : —

The Soul — a self-luminous, soaring being, separable
from the body, identical with Brahma

2. £ Now, he who, without stopping the respiration, goes
aloft and who, moving about, yet unmoving, dispels dark-
ness— he is the Soul (Atman). Thus said the honorable
Maitri. For thus has it been said 2 : " Now, that serene one who,
rising up out of this body, reaches the highest light and appears
with his own form— he is the Soul (Atman)," said he. " That
is the immortal, the fearless. That is Brahma."

The unqualified Soul, the driver of the unintelligent
bodily vehicle

3. Now, indeed, O king, this is the Brahma-knowledge, even
the knowledge contained in all the Upanishads, as declared to
us by the honorable Maitri. I will narrate it to you.

Now, the Valakhilyas are reputed as free from evil, of re-
splendent glory, living in chastity. Now, they said to Kratu
Prajapati 3 : " Sir, this body is like a cart without intelligence
(a-cetana). To what supersensuous being, forsooth, belongs
such power whereby this sort of thing is set up in the

1 The particular course of instruction here begun continues through 6. 28.

2 Chand, 8. 3. 4.

3 Sakayanya's report of this conversation between the Valakhilyas and Prajapati
continues to the end of 4. 6.

414

MAITRI UPANISHAD [-a. 6

possession of this sort of intelligence? Or, in other words,
who is its driver? Sir, tell us what you know ! "
Then he said to them : —

4. " He, assuredly, indeed, who is reputed as standing aloof,
like those who, among qualities, abstain from intercourse with
them — He, verily, is pure, clean, void, tranquil, breathless,
selfless, endless, undecaying, steadfast, eternal, unborn, independ-
ent. He abides in his own greatness. By him this body is
set up in possession of intelligence ; or, In other words, this
very one, verily, is its driver."

Then they said: "Sir, how by this kind of indifferent
being is this sort of thing set up in possession of intelligence ?
Or, in other words, how Is this one its driver ? "

Then he said to them : —

Every intelligent person a partial mdividnation of the
supersensuous, self-limiting Person

5. " Verily, that subtile, ungraspable, invisible one, called the
Person, turns in here [In the body] with a part [of himself]
without there being any previous awareness, even as the
awakening of a sleeper takes place without there being any
previous awareness,

Now, assuredly, indeed, that part of Him is what the
intelligence- mass here in every person 'is— the spirit (ksetra-
jna, £ knower-of-the-body ') which has the marks of concep-
tion, determination, and self-conceit (abhimancc), Prajapati
(Lord of Creation) under the name of individuality.1

By Him, as intelligence, this body is set up in possession of
intelligence ; or, in other words, this very one is its driver."

Then they said : " Sir, if by this kind of indifferent being
this kind of body Is set up in possession of intelligence, still
how, in other words, Is this one Its driver ? "

Then he said to them : —

The primeval Person progressively differentiated him-
self into [a] inanimate beings, [b] the five physiological
functions, [c] the human person, [d] a person's functions

6. "Verily, in the beginning Prajapati stood alone. He had

1 The Sanskrit word vi&a, the ordinary word for ' everyone/ is doubtless used
here in its individual, as well as in its collective, reference.

415

a. 6-] MAITRI UPANISHAD

no enjoyment, being alone. He then, by meditating upon
himself (atmanam), created numerous offspring.

[a] He saw them inanimate and lifeless, like a stone^ stand-
ing like a post. He had no enjoyment. He then thought to
himself- ' Let me enter within, in order to animate them.'

[b] He made himself like wind and sought to enter within.
As one, he was unable. So he divided himself fivefold — he
who is spoken of as the Prana breath, the Apana breath, the
Samana breath, the Udana breath, the Vyana breath.

Now, that breath which passes up — that, assuredly, is the
Prana breath. Now, that which passes down — that, assuredly,
is the Apana breath. Now, that, verily, by which these two
are supported — that, assuredly., is the Vyana breath. Now,
that which conducts into the Apana breath [what Is] the
coarsest element of food and distributes (sam-a-nayatt) in each
limb [what is] the most subtile — that, assuredly, is named the
Samana breath. It is a higher form of the Vyana breath, and
between them is the production of the Udana breath. Now,
that which f belches forth and swallows down what has been
drunk and eaten ' — that, assuredly, is the Udana breath.

[e] Now, the Uparhsu vessel is over against the Antaryama
vessel, and the Antaryama vessel over against the Uparhsu
vessel. Between these two, God (deva) generated heat. The
heat is a person,1 and a person is the universal fire (Agni
VaisVanara) It has elsewhere 2 been said : c This is the
universal fire, namely that which is here within a person,
by means of which the food that is eaten is cooked. It is the
noise thereof that one hears on covering the ears thus.3 When
he [i. e. a person] is about to depart, one hears not this sound/

£ He, verily, having divided himself fivefold, is hidden away
in secret — He who consists of mind, whose body is life (frana),
whose form is light, whose conception is truth, whose soul is
space.3 4

1 According to the commentator, the Prana and Apana breaths are heie com-
pared to the two vessels, Upamsu and Antaryama, which stand on eithei side of the
central altar at the Soma sacrifice , and a person is compared to the heat produced
between the two.

2 Bnh 5. 9, A similar idea is found in Chand. 3. 13. 8.

3 Deictically.

4 Repeated from Chand. 3. 14 2.

416

MAITRI UPANISHAD [-3. i

[d] Verily, not having attained his purpose, He thought to
himself from within the heart here : * Let me enjoy objects/
Thence, having pierced these openings, He goes forth and
£ enjoys objects with five reins.' These reins of his are the
organs of perception. His steeds are the organs of action.
The body is the chariot The charioteer is the mind. The
whip is made of one's character (prakrtt-maya). By Him
forsooth driven, this body goes around and around, like the
wheel [driven] by the potter So, this body is set up in
possession of consciousness ; or, In other words, this very one
is its driver.

But the Soul itself is non-active, unqualified, abiding

7. Verily, this Soul (Atman) — poets declare — wanders here
on earth from body to body, unovercome, as it seems, by the
bright or the dark fruits of action. He who on account of his
unmanifestness, subtilty, imperceptibility, incomprehensibility,
and selflessness is [apparently] unabiding and a doer in the
unreal — he^truly, is not a doer, and he is abiding. Verily, he
is pure, steadfast and unswerving, stainless, unagitated, desire-
less, fixed like a spectator, and self-abiding. As an enjoyer of
righteousness, he covers himself (dtmdnam) with a veil made
of qualities ; [but] he remains fixed — yea, he remains fixed ! "

THIRD PRAPATHAKA

The great Soul,
and the individual, suffering, transmigrating soul

i. Then they said : " Sir, if thus you describe the greatness
of this Soul (Atman), theie is still another, different one. Who
is he, called soul (dtmaii), who, being overcome by the bright
or the dark fruits of action (karman), enters a good or an evil
womb, so that his course is downward or upward and he
wanders around, overcome by the pairs of opposites (dvan-
dvd) ? "

The soul that is subject to elements and qualities,
confused and self-conceited, suffers and transmigrates

a. [Then he said :] " There is indeed another, different soul,
called £ the elemental soul ' (bhutatman) — he who, being over-

417 Ee

3. a-] MAITRI UPANISHAD

come by the bright or the dark fruits of action, enters a good
or an evil womb, so that his course is downward or upward
and he wanders around, overcome by the pairs of opposites.

The further explanation of this is • —

The five subtile substances (tan-matra) l are spoken of by
the word ' element ' (bhuta). Likewise, the five gross elements
(mahd-bhutd) are spoken of by the word 'element/ Now, the
combination of these is said to be ' the body' (sarlra) Now,
he, assuredly, indeed, who is said to be in ' the body J is said to
be 'the elemental soul.5 Now, its immortal soul (dtman) is
like £ the drop of water on the lotus leaf/ 2

This [elemental soul], verily, is overcome by Nature's (pra-
krti) qualities (guna).

Now, because of being overcome, he goes on to confusedness ;
because of confusedness, he sees not the blessed Lord (prabhu),
the causer of action, who stands within oneself (atma-stha).
Borne along and defiled by the stream of Qualities (gzma),
unsteady, wavering, bewildered, full of desire, distracted, this
one goes on to the state of self-conceit (abhimanatvd). In
thinking ' This is I ' and ' That is mine/ he binds himself
with his self, as does a bird with a snare.

Consequently (ami) f being overcome by the fruits of his
action, he enteis a good or an evil womb, so that his course is
downward or upward and he wanders around, overcome by
the pairs of opposites/ "

"Which one is this ?"

Then he said to them : —

The inner Person remains unaffected in the

elemental soul's transformations

3. "Now, it has elsewhere been said3: c Verily, he who is
the doer is the elemental soul. The causer of action through
the organs is the inner Person. Now, verily, as a lump of iron,
overcome by fire and beaten by workmen, passes over into
a different form— so, assuredly, indeed, the elemental sxjul,

1 This is probably the earliest occurrence of the word in Sanskrit literature.
For an exposition of the doctrine, consult Garbe's Die Samkhy a- Philosophy,
pp. 236-239.

2 That is, it is unaffected ; for the simile see Chand. 4. 14. 3.

3 So again in Manaya- Dharma Sastra 12. 12.

418

MAITRI UPANISHAD [-3.5

overcome by the inner Person and beaten by Qualities, passes
over into a different form. The mode of that different form,
verily, has a fourfold covering/ is fourteenfold,2 is transformed
in eighty-four3 different ways, is a host of beings. These
varieties, verily, are driven by the Person, like "the wheel by
the potter." Now, as, when a lump of iron is being hammered,
the fire [in it] is not overcome, so that Person is not overcome.
This elemental soul (bhutdtman) is overcome (abhibhuta)
because of its attachment [to Qualities]/

The body a loathsome conglomerate

4. Now, it has elsewhere been said : * This body arises from
sexual intercourse. It passes to development in hell[-darkness]
(niraya)** Then it comes forth through the urinary opening. It
is built up with bones ; smeared over with flesh ; covered with
skin; filled full with feces, urine, bile, phlegm, marrow, fat,
grease, and also with many diseases, like a treasure-house with
wealth/

The overcoming and transforming effects of the dark
and of the passionate qualities

5. Now, it has elsewhere been said : < The characteristics of
the Dark Quality (tamos) are delusion, fear, despondency,
sleepiness, weariness, heedlessness, old age, sorrow, hunger,
thirst, wretchedness, anger, atheism (nastikyd), ignorance,
jealousy, cruelty, stupidity, shamelessness, religious neglect,
pride, unequableness.

The characteristics of the Passionate Quality (rajas), on the
other hand, are inner thirst, affection, emotion, covetousness,
maliciousness, lust, hatred, secretiveness, envy* insatiability,
unstead fastness, fickleness, distraqtedness, ambitiousness,
acquisitiveness, favoritism towards friends, dependence upon

1 Referring either, as in 6, 28 and again in 6. 38, to the doctrine of the four
sheaths (W»), namely food, breath, mind, and knowledge (the same characteristics
of f~nr different selves are mentioned in Tait. 2. 1-4), or, according to the Scholiastr
to the four forms of animal life, characterized as born alive, bom from an egg^
born from moisture, bom from a germ (Ait. 5, 3).

2 Referring to the fourteen classes of beings, Sankhya-Kanka 53, or to the four-
teen worlds of the Vedantasara 139—50 Deussen interpiets*

3 Meaning probably merely * very many/

4 That is, in the womb.

419 E e %

3 5-] MAITRI UPANISHAD

surroundings, hatred in regard to unpleasant objects of sense,
overfondness in regard to pleasant objects, sourness of utterance,
gluttonousness. With these this elemental soul (bhutdtman) is
filled full ; with these it is '* overcome" (abhibhuta). Therefore
it undergoes different forms — yea, it undergoes different
forms ! ' »

FOURTH PRAPATHAKA

The rule for the elemental soul's complete union
with the Soul at death

1. Then, indeed, assuredly, those chaste [Valakhilyas],
exceedingly amazed, united and said : " Sir, adoration be to
you ! Instruct us further. You are our way [of escape].
There is no other.

What is the rule (vidhi) for this elemental soul, whereby, on
quitting this body, it may come to complete union (sdyujya)
with the Soul (Atman) ? "

Then he said to them : —

The miserable condition of the individual Soul

2. "Now, it has elsewhere been said: 'Like the waves in
great rivers, there is no turning back of that which has pre-

-viously been done. Like the ocean tide, hard to keep back is
the approach of one's death. Like a lame man — bound with
the fetters made of the fruit of good and evil (sad-asad) ; like
the condition of one in prison — lacking independence ; like the
condition of one in the realm of death — in a condition of great
fear ; like one intoxicated with liquor — intoxicated with
delusion (mo/ia) ; like one seized by an evil being— rushing
hither and thither ; like one bitten by a gi eat snake — bitten by
objects of sense ; like gross darkness — the darkness of passion ;
like jugglery (indrajdld)— consisting of illusion (mdyd-maya) ;
like a dream— falsely apparent • like the pith of a banana-
tree—unsubstantial ; like an actor— in temporary dress ; like
a painted scene— falsely delighting the mind.1
Moreover it has been said :—

420

MAITRI UPANISHAD [-44

Objects of sound and touch and sense

Aie worthless objects in a man.

Yet the elemental soul through attachment to them

Remembeis not the highest place.

The antidote : study of the Veda, performance of
one's own duty, and austerity

3. The antidote, assuredly, indeed, for this elemental soul
(bhutatman) is this: study of the knowledge of the Veda,
and pursuit of one's regular duty. Pursuit of one's regular
duty, in one's own stage of the religious' life — that, verily, is the
\ ule ! Other rules are like a bunch of grass. With this, one
tends upwards ; otherwise, downwards. That is one's regular
duty, which is set forth' in the Vedas. Not by transgressing
one's regular duty does one come into a stage of the religious
life. Some one says: 'He is not in any of the stages of the
religious life ! Verily, he is one who practises austerity ! ' That
is not proper. [However], if one does not practise austerity,
there is no success in the knowledge of the Soul (At man), nor
perfection of works. For thus has it been said : —

;Tis goodness (sattva) fiom austerity (tapa$\
And mind from goodness, that is won ;
And from the mind the Soul is won;
On winning whom, no one leturns.

Knowledge of Brahma, austerity, and meditation :
the means of union with the Soul

4. * Brahma is ! ' says he who knows the Brahma-knowledge,
c This is the door to Brahma ! ' says he who becomes free of

evil by austerity.

c Om is the greatness of Brahma ! ' says he who, completely
absorbed, meditates continually.

Therefore, by knowledge (vidya), by austerity (tapas), and
by meditation (cinta) Brahma is apprehended.

He becomes one who goes beyond [the lower] Brahma, even
to the state of supreme divinity above the gods ; he obtains
a happiness undecaying, unmeasured, free from sickness —
he who, knowing this, reverences Brahma with this triad
[i, e. knowledge, austerity, and meditation].

421

4.4-] MAITRI UPANISHAD

So when this chariot-rider l is liberated from those things
wherewith he was filled full and overcome, then he attains
complete union (sayujya) with the Atman (Soul)."

Worship of the various popular gods is permissible and
rewarding, but temporary and inferior

5. Then they said : " Sir, you are the explainer 1 You are the
explainer 1 2 What has been said has been duly fixed in mind
by us. — Now, answer a further question.

Agni (Fire), Vayu (Wind), and Aditya (Sun) ; time— what-
ever it is — , breath, and food ; Brahma, Rudra, and Vishnu 3 —
some meditate upon one, some upon another. Tell us which
one is the best?"

Then he said to them : —

6. "These are, assuredly, the foremost forms of the supreme,
the immoital, the bodiless Brahma. To whichever one each
man is attached here, in its world he rejoices indeed. For
thus has it been said4 : 'Verily, this whole world is Brahma/

Verily, these, which are its foremost forms, one should medi-
tate upon, and praise, but then deny. For with these one
moves higher and higher in the worlds. But in the universal
dissolution he attains the unity of the Person — yea, of the
Person!'"5

FIFTH PRAPATHAKA

Hymn to the pantheistic Soul

i. Now, then, this is Kutsayana's Hymn of Praise.

1 For the same metaphor of the individual soul riding- in the body as in a vehicle
see above, 2. 3. and 2.6; also Katha 3. 3

2 If instead of abhivadi the reading should be ativadt, as in Chand. 7. 15. 4
and Mund. 3. i. 4, then the translation would be : « You are a superior speaker '
You are a superior speaker ' '

3 Note the three triads : an old Vcdic trinity, three principles speculated about
as philosophic causes, and the famous Brahmanic trinity.

4 Chand. 3. 14. i.

* This evidently is the end of the conversation, begun in 2. 3,. between the
Valakhilyas and Prajapati, as derived by tradition from Maitri and narrated -by
Sakayanya to King Erihadratha. The remainder of the Upanishad up to 6. 29 is
supposedly a continuation of Sakayanya's long discourse; but without a doubt it
consists of several supplements, as even the commentator explains with regard to
the Sixth and Seventh Prapathakas.

MAITRI UPANISHAD [-5. a

Thou art Brahma, and verily thou art Vishnu.

Thou art Rudia. Thou art Prajapati.

Thou art Agm, Varuna, and Vayu.

Thou art Indra. Thou art the Moon.

Thou art food. Thou art Yama. Thou art the Earth.

Thou ait AIL Yea, thou art the unshaken one!

For Nature's sake and for its own

Is existence manifold in thee.

O Lord of all, hail unto thee !

The Soul of all, causing all acts,

Enjoying all, all life art thou!

Lord (prabhil) of all pleasure and delight !

Hail unto thee, O Ti anquil Soul (sdntafmari) \
Yea, hail to thee, most hidden one,
Unthinkable, unlimited,
Begmningless and endless, too!

The progressive differentiation of the Supreme Soul

2. Verily, in the beginning this world was Darkness (tamas)
alone. That, of course, would be in the Supreme. When
impelled by the Supreme, that goes on to differentiation.
That form, verily, is Passion (rajas). That Passion, in turn,
when impelled, goes on to differentiation* That, verily, is the
form of Purity (sattva).

That Purity, when impelled, flowed forth as Essence (rasa).
That part is what the intelligence-mass here in every person is
— the spirit which has the marks of conception, determination,
and self-conceit, Prajapati (Lord of Creation) under the name
individuality.1 These forms of Him have previously been
mentioned.2

Now then, assuredly, indeed, the part of Him which is
characterized by Darkness (tamas) — that, O ye students of
sacred knowledge, is this Rudra. Now then, assuredly, indeed,
the part of Him which is characterized by Passion (rajas) —
that, O ye students of sacred knowledge, is this Brahma.
Now then, assuredly, indeed, the part of Him which is

1 * Individuality * is the precise modern technical philosophical term for the
indefinite word wfva, which means simply « everyone.3

2 In 2. 5.

423

5. a-] MAITRI UPANISHAD

characterized by Purity (sattva) — that, O ye students of
sacred knowledge, is this Vishnu.

Verily, that One became threefold. He developed forth
eightfold, elevenfold, twelvefold, into an infinite number of
parts. Because of having developed forth, He is a created
being (bhuta) ; has entered into and moves among created
beings ; He became the overlord of created beings. That
is the Soul (Atman) within and without — yea, within and
\\Ithout !

SIXTH PRAPATHAKA

Two correlated manifestations of the Soul :
inwardly the breathing spirit, and outwardly the sun

1. He [i. e. the Soul, Atman] bears himself (dtmdnam) two-
fold : as the breathing spirit (prdna) here, and as yon sun
(aditya),

Likewise, two in number, verily, are these his paths : an
inner and an outer. Both these return upon themselves with
a day and a night.

Yon sun, verily, is the outer Soul (Atman). The inner Soul
(Atman) is the breathing spirit

Hence the course of the inner Soul (Atman) is measured by
the course of the outer Soul (Atman).1 For thus has it been
baid : ' Now, whoever is a knower, freed from evil, an overseer
of his senses, pure-minded, established on That, introspective,
is even He [i.e. the Soul, the Atman]/

And the course of the outer Soul (bahir-atman) is measured
by the course of the inner Soul (antar-atman}. For thus has
it been said : c Now, that golden Person who is within the sun,a
who looks down upon this earth from his golden place, is even
He who dwells within the lotus of the heart and eats food/

The inner Soul identified with the Soul in space,
which is localized in the sun

2. Now, He who dwells within the lotus of the heart and
eats food, is the same as that solar fire which dwells in the sky,
called Time, the invisible, which eats all things as his food.

1 That is to say, waking and sleeping are correlated with day and night.

2 Thus far the quotation may be found in Chand. i. 6. 6.

424

MAITRI UPANISHAD [-6.4

What is the lotus, and of what does it consist?

This lotus, assuredly, is the same as space. These four
quarters of heaven and the four intermediate quaiters are the
form of its leaves.

These two, the breathing spirit and the sun, go forth toward
each other.

One should reverence them with the syllable Om [§ 3-5],
with the Mystic Utterances (vya/irti)* [§ 6], and with the
Savitrl Prayer [§ 7].

The light of the sun, as a form of Brahma, represented
by the mystic syllable ' Om '

3. There are, assuredly, two forms of Brahma: the
formed and the formless.2 Now, that which is the foimed is
unreal ; that which is the formless is real, is Biahma, is light.

That light is the same as the sun.

Verily, that came to have Om as its soul (dtman). He
divided himself (atmanani) threefold0 Om is three prosodial
units (a + u + m). By means of these ' the whole world is
woven, warp and woof, across Him.' 4

For thus has it been said : * One should absorb himself,
meditating that the sun is Om!

4. Now it has elsewhere5 been said: 'Now, then, the
Udgltha is Om\ Om is the Udgltha. And so, verily, the
Udgltha is yonder sun, and it is Om?

For thus has it been said : ' ... the Udgltha, which is called
Om> a leader, brilliant, sleepless, ageless, deathless, three-footed,6
three-syllabled,7 also to be known as fivefold,8 hidden in the
secret place [of the heart].5

For thus has it been said 9 : ' The three-quartered Brahma

1 Namely, bhur, bhttvas, and svar*

2 A repeated phrase, Bnh. 2. 3. i.

3 A statement regarding primeval being occurring in Brih. i. 2. 3.

4 * Across Him,' i e. reading asmmn tti instead of asmHi. The main statement
is a stereotyped formula, used repeatedly in Bnh. 3, 6,

5 Quoted from Chand i. 5. i.

6 According to the commentator, referring to the three conditions of waking,
dreaming, and pi ofouncl slumber.

7 That is, a + u + w.

8 Embracing the five breaths, Prana, Apana, Vyana, Samaria, Udana.

9 RV. 10.90. 3-4.

425

6.4-] MAITRI UPANISHAD

has its root above.1 Its branches are space, wind, fire, water,
earth, and the like. This Brahma has the name of ' the Lone
Fig-tree. J Belonging to It is the splendor which is yon sun,
and the splendor too of the syllable Om. Therefore one should
worship it with Om continually. He is the only enlightener
of a man.'

For thus has it been said : —

That syllable, indeed, is holy (punya).
That syllable indeed is supreme.
By knowing that syllable, indeed,
Whatever one desires,, is his!2

Various triads of the forms of tlie Soul, worshiped
by the use of the threefold ' Om '

5. Now, it has elsewhere been said : * This, namely a, ^t,
and m [=0m], is the sound-form of this [Atman, Soul].5

Feminine, masculine, and neuter : this is the sex-form.

Fire, wind, and sun : this is the light-form.

Brahma, Rudra, and Vishnu : this is the lordship-form.

The Garhapatya sacrificial fire, the Dakshinagni sacrificial
fire, and the Ahavanlya sacrificial fire : this is the mouth-form.

The Rig-Veda, the Yajur-Veda, and the Sama-Veda : this is
the understanding-form.

Earth (bhur), atmosphere (bhuvas), and sky (svar) : this is
the world-form.

Past, present, and future : this is the time-form.

Breath, fire, and sun : this is the heat-form.

Food, water, and moon : this is the swelling-form.

Intellect (buddhi], mind (manas\ and egoism (akamkdra):
this is the intelligence-form.

The Prana breath, the Apana breath, and the Vyana breath :
this is the breath-form.

Hence these are praised, honored, and included by saying
Om. For thus has it been said3: 'This syllable Om, verily,
O Satyakama, is both the higher and the lower Brahma/

1 Cf. Katha 6. i for the eternal fig-tree with its root above and its branches
below.

2 This stanza is quoted from Katha 2.16 with certain verbal change*

3 In PraSna 5. 2,

42,6

MAITRI UPANISHAD [-6.7

Worship of the world and the Soul by the use of the
original three world-creating Utterances

6. Now [in the beginning], verily, this world was unuttered.

When he [the Soul, Atman], who is the Real (satyd), who is
Prajapati (Lord of Creation), had performed austerity, he
littered bhur (earth), bhuvas (atmosphere), and svar (sky).

This, indeed, is Prajapati's coarsest form, this 4 world-form.7
Its head is the sky (svar). The atmosphere (bhuvas) is the
navel. The feet are the earth (bkur). The eye is the sun
(adityd), for a person's great material world (mdtrd) depends
upon the eye, for with the eye he surveys material things.
Verily, the eye is the Real ; for stationed in the eye a person
moves about among all objects.

Therefore one should reverence bhur (earth), bhuvas (atmo-
sphere), and svar (sky) ; for thereby Prajapati, the Soul of
all, the eye of all, becomes reverenced, as it were.

For thus has it been said : * Verily, this is the all-supporting
form of Prajapati. This whole world is hidden in it, and it is
hidden in this whole world. Therefore this [is what] one
should worship.1

Worship of the Soul (Atman) in the form of the sun
by the use of the Savitri Prayer *

7, tat samtur varenyam

That desirable [splendor] of Savitri —

Yonder sun, verily, is Savitri. He, verily, is to be sought
thus by one desirous of the Soul (Atman)— say the expounders
of Brahma (brakma-vddin)*

bhargo devasya

May we meditate upon [that] splendor of the god I

Savitri, verily, is God. Hence upon that which is called his
splendor do I meditate— -say the expounders of Brahma.

* RV. 3. 62. 10.

2 The original meaning of dhimahi is more likely to have been 'obtain, from
*Jdha, although it is possible to derive the form from t/dhf, ' to meditate upon,' as
here interpreted,

6.7-] MAITRI UPANISHAD

dhiyo yo nah pracodayat

And may he inspire our thoughts !

Thoughts, verily, are meditations. And may he inspire these
for us- — say the expounders of Brahma.

Etymological significance of the names of the cosmic
manifestations of the Soul

Now, 'splendor ' (bharga). —

Verily, he who is hidden in yonder sun is called c splendor/
and the pupil in the eye, too f He is called ' bhar-ga ' because
with the light-rays (b/id) is his course (gati).

Or, Rudra (the Terrible) is called ' b/iarga* because he
causes to dry up (bharjayati) — say the expounders of Brahma.

Now bha means that he illumines (bhasayati) these worlds.
ra means that he gladdens (ranjayati) beings here, ga means
that creatures here go (gacchanti) into him and come out of
him. Theiefore, because of being bha-ra-ga^ he is ''bharga!

Surya (the sun) is [so named] because of the continual
pressing out (suyamdna))- Savitri (the sun) is [so named]
because of its stimulating (savana). Aditya (the sun) is [so
named] because of its taking up unto itself (adana). Pavana
(fire) is [so named] because of its purifying (pavand). More-
over, Apas (water) is [so named] because of its causing to
swell (apyayana).

The Soul (Atman) the agent in a person's various functions

For thus has it been said2: e Assuredly, the Soul (Atman) of
ones soul is called the Immoital Leader. As perceiver, thinker,
goer, evacuator, begetter, doer, speaker, taster, smeller, seei,
hearer — and he touches — the All-pervader [i.e. the Soul, the
Atman] has entered the body/

The Soul (Atman), the subject in all objective knowledge ;
but itself, as unitary, never an object of knowledge

For thus has it been said 3 : "Now, where knowledge is of a
dual nature,4 there, indeed, one hears, sees, smells, tastes, and

1 Of the Soina juice in the sacrifices to the sun.

2 Cf. Prasna 4. 9 for a similar list.

3 Cf Bnh. 2. 4. 14 for this same theory of knowledge.

4 That is, implying both a subject which knows and an object which is known.

428

MAITRI UPANISHAD [~6 9

also touches ; the soul knows everything. Where knowledge
is not of a dual nature, being- devoid of action, cause, or effect,
unspeakable, incomparable, indescribable— what is that ? It is
impossible to say ! '

The Soul ( itman) identical with various gods and powers

f 8. This Soul (Atman), assuredly, indeed, Is Isana (Lord),
Sambhu (the Beneficent), Bhava (the Existent), Rudra (the
Terrible), Prajapati (Lord of Creation), Visvasrij (Creator
of All), Hiranyagarbha (Golden Germ), Truth \satya), Life
(prdna), Spirit (haihsa), Sastri (Punisher, or Commander, or
Teacher), Vishnu (Pervader), Narayana (Son of Man),1 Aika
(the Shining), Savitri (Vivifier, the sun), Dhatri (Creator),
Vidhatri (Ordainer), Samraj (Sovereign), Indra, Indu (the
moon). He it is who gives forth heat, who is covered with
a thousand-eyed, golden ball, like a fire [covered] with a fire.
Him, assuredly, one should desire to know. He should be
searched for.

To be perceived by the meditative hermit
Having bidden peace to all creatures, and having gone to the
forest, then having put aside objects of sense, from out of one s
own body one should perceive Him,

Who has all forms, the golden one, all-knowing,*
The final goal, the only light, heat-giving.
The thousand-rayed, the hundredfold revolving,
Yon sun arises as the life of creatures.3

The liturgy for making the eating of food an oblation

unto the Soul in one's own breath

9. Therefore, verily, he who knows this has both these [i. e.
breath and the sun] as his soul (atman, self) ; he (Atman),
meditates only in himself, he sacrifices only in himself. Such
meditation and a mind devoted to such practise— that is
a thing praised by the wise.

One should purify the impurity of his mind with [the

1 The paragraph -up to this point recurs later in 7. 7.

2 Or, according to a different exegesis, jatcev&dasam may mean f all-finding. '

3 This stanza » PraSna I. 8.

429

6 9~] MAITRI UPANISHAD

formula] f What has been touched by leavings.' He repeats
the formula (mantra) : —

'Leavings and what has been touched by leavings,
And what has been given by a bad man, or [what is impure]

because of a still-birth —

Let the cleansing power of Vasu, Agni, and the lays of Savitri
Purify my food and any other thing that may be evil ' '

First [i. e. before eating] he swathes [his breath] with water.1
' Hail to the Prana breath ! Hail to the Apana breath ! Hail
to the Vyana breath ! Hail to the Samana breath ! Hail to the
Udana breath ! ' — with these five Hails he offers the oblation.

Then, with voice restrained, he eats the remainder.

Then, afterwards, he again swathes with water.

So, having sipped, having made the sacrifice to the Soul, he
should meditate upon the Soul with the two [formulas] ' As
breath and fire ' and * Thou'rt all ' : —

'As breath and fire, the highest Soul (Atman)
Has entered in with the five winds.
May He, when pleased himself, please all —
The all-enjoyer ! '

' Thou'rt all, the Universal art!
By thee is everything that's born supported;
And into thee let all oblations enter!
There creatures live, where thou art, All-immortal ! *

So he who eats by this rule3 indeed, comes not again into the
condition of food.2

Applications of the principle of food (according to
the Sankhya doctrine)

jo. Now, there is something else to be known. There is
a higher development of this Atman-sacrifice, namely as con-
cei ns food and the eater. The further explanation of this [is
as follows].

The conscious person stands in the midst of Matter (prct-
dhana). He is an enjoyer, for he enjoys the food of Nature
(prakrti). Even this elemental soul (bhutatman) is food for

1 By taking a sip into the mouth. On the whole proceduie of this ritual cf.
Chand. 5. 2. 2-5 and 5. 19-24.

2 That is, is not reborn, and is not eaten again by others.

43°

MAITRI UPANISHAD [_$.IO

him; its maker is Matter. Therefore that which is to be
enjoyed consists of the three Qualities (guna), and the enjoyer
is the person who stands in the midst.

Here observation is clearly proof. Since animals spring from
a source, therefore what is to be enjoyed is the source. Thereby
is explained the fact that Matter is what is to be enjoyed
Therefore the person is an enjoyer, and Nature is what is to be
enjoyed. Being therein, he enjoys.

The food derived from Nature through the transformation
m the partition of the three Qualities becomes the subtile
body (hnga), which includes from intellect up to the separate
elements (viiesa). Thereby an explanation is made of the
fourteenfold course.1

Called pleasure, pain, and delusion (moha),
Truly, this whole world exists as food !

There is no apprehension of the sweetness of the source, so
long as there has been no production.

It p. e. Nature] also comes to have the condition of food in
these three conditions- childhood, youth, and old age. The
condition of food is because of the transformation.

Thus, as Matter passes on to the state of being manifest,
there arises the perception of it And therein, [namely] in [the
tasting of] sweetness, there arise intellect and the like, even
determination, conception, and self-conceit. So, in respect to
objects of sense, the five [organs of sense] arise in [the tasting
of] sweetness. Thus arise all actions of organs and actions
of senses.2

Thus the Manifest is food, and the Unmanifest is food.

The enjoyer thereof is without qualities. [But] from the
fact of his enjoying it is evident that he possesses consciousness
(caitanya).

As Agni (Fire), verily, is the eater of food among the gods
and Soma is the food,3 so he who knows this eats food with
Fire.4

1 Of natnre through intellect, mind, thought, self-consciousness, the five organs of
sense-perception, and the five organs of action.

2 That is, in interaction with the correlated objects in Nature.
8 So intimated in Bnh. r. 4. 6.

4 By knowing this fact about fire he becomes identified with fire and so, like fire,
is not defiled by the impurities of the food eaten.

431

6.io-1 MAITRI UPANISHAD

The elemental soul (bhntatman) is called Soma. He who
has the Unmanifest as his mouth is called Agni (Fire), because
of the saying: £ The person, truly, with the Unmanifest as his
mouth, enjoys the three Qualities.'

The renouncer of objects of sense the true ascetic

He indeed who knows this is an ascetic (samnyasin) and
a devotee (yogiu) and a ' performer of the sacrifice to the Soul
(Atman).' Now, as there is no one to touch harlots who have
entered into a vacant house, so he who does not touch objects
of sense that enter into him is an ascetic and a devotee and
a 'performer of the sacrifice to the Soul (Atman).'

Food, as tn© life, source, goal, and desire of all,
to be reverenced as the highest form of the Soul (Atman)

11. This, verily, is the highest form of the Soul (Atman),
namely food; for truly, this life (prdna, breath) consists of food.
For thus has it been said 1 : 'If one does not eat, he becomes
a non-thinker, a non-hearer, a non-toucher, a non-seer, a non-
speaker, a non-smeller, a non-taster, and he lets go his vital
breaths/ [And furthermore:] c If, indeed, one eats, he becomes
well supplied with life; he becomes a thinker; he becomes
a hearer; he becomes a toucher; he becomes a speaker; he
becomes a taster ; he becomes a smeller ; he becomes a seer.'
For thus has it been said 2 : —

From food, verily, creatures are produced,
Whatsoever [creatures] dwell on the eaith.
Moreover by food, in truth, they live.
Moreover into it also they finally pass.

12. Now, it has elsewhere been said : s Verily, all things here
fly forth, day by day, desiring to get food. The sun takes
food to himself by his rays. Thereby he gives forth heat.
When supplied with food, living beings here digest.3 Fiie,
verily, blazes up with food.' This world was fashioned by

1 The quotation is made loosely from Chand. 7. 9, i.

2 In Tait. 2. 2.

3 Literally : * When sprinkled with food, living beings here cook [it]. *

433

MAITRI UPANISHAD [-6.14

Brahma with a desire for food. Hence, one should reverence
food as the Soul (Atman). For thus has it been said l : —

From food created things are born.

By food, when born, do they grow up.

It both is eaten and eats things.

Because of that it is called food,

The theory of food

13. Now, it has elsewhere been said: 'That form of the
blessed Vishnu which is called the All-supporting — that, verily,
is the same as food. Verily, life (prana) is the essence of
food ; mind, of life ; understanding (vijnaKO), of mind ; bliss,
of understanding.1 He becomes possessed of food, life, mind,
understanding, and bliss who knows this. Verily, in as many
things here on earth as do eat food does he eat food who knows
this.

Food does, indeed, prevent decay,
Food is allaying, 'tis declared.
Food is the life of animals.
Is foremost, healing, 'tis declared.

The theory of time

14. Now, it has elsewhere been said : c Food, verily, is the
source of this whole world ; and time, of food. The sun is
the source of time/

The form thereof is the year, which is composed of the
moments and other durations of time, and which consists of
twelve [months]. Half of it is sacred to Agni : half, to Varuna.
From the asterism Magha (the Sickle) to half of Sravishtha
(the Drum) 2 in the [sun's southward] course is sacred to Agni.
In its northward course, from Sarpa (the Serpent) to half of
Sravishtha is sacred to Soma. Among these [asterisms] each
month of Atman [viewed as the year] includes nine quarters 3
according to the corresponding course [of the sun through the
asterisms]. On account of the subtilty [of time] this [course of

1 In Tait. 2. 2.

2 That is, from June up to December.

3 A twelfth part of the twenty-seven asterisms through. wHich the sun moves in
the course of the year is two and a quarter, or nine quarters.

433 F f

6.I4-] MAITRI UPANISHAD

the sun] is the proof, for only in this way is time proved.
Apart from proof there is no ascertaining of the thing to be
proved. However, the thing to be proved [e. g. time] may
come to be proved from the fact of its containing parts [e. g.
moments, etc ], to the cognizance of the thing itself. For thus
has it been said : —

However many paits of time —
Through all of them runs yonder [sun] I

Whoever reverences Time as Brahma, from him time with-
draws afar. For thus has it been said : —

From Time flow forth created things.
From Time, too, they advance to growth.
In Time, too, they do disappear.
Time is a form and formless too.

15. There are, assuredly, two forms of Brahma : Time and
the Timeless. That which is prior to the sun is the Timeless
(a~kdla): without parts (a-kala). But that which begins with
the sun is Time, which has parts. Verily, the form of that
which has parts is the year. From the year, in truth, are
these creatures produced. Through the year, verily, after
having been produced, do they grow. In the year they dis-
appear. Therefore,- the year, verily, is Prajapati, is Time, is
food, is the Brahma-abode, and is Atman. For thus has it
been said : —

'Tis Time that cooks created things,

All things, indeed, in the Great Soul (makaimaii).

In what, however, Time is cooked —

Who knows that, he the Veda knows !

1 6. This embodied Time is the great ocean of creatures. In
it abides he who is called Savitri,1 from whom, indeed, are be-
gotten moon, stars, planets, the year, and these other things.

And from them comes this whole world here, and whatever
thing, good or evil, may be seen in the world. Therefore
Brahma is the soul (atman) of the sun. So, one should
reverence the sun as a name of Time* Some say 2 : * Brahma
Is the sun/ Moreover it has been said : —

1 The stui : etymologically, the Begetter.
* Quoted from Chand 3. 19. i.

434

MAITRI UPANISHAD [-6.18

The offeier, the enjoyer, the oblation, the sacrificial formula

(mantra)^

The sacrifice, Vishnu, Prajapati —

Every one whatsoever is the Lord (prabhu), the Witness,
Who shines in yonder orb.

The infinite Brahma — the eternal, unitary Soul (Atman)
of the world and of the individual

^ 17. Verily, in the beginning this world was Brahma, the
limitless One— limitless to the east, limitless to the south,
limitless to the west, limitless to the north, and above and
below, limitless in every direction. Truly, for him east and
the other directions exist not, nor across, nor below, nor above.

Incomprehensible is that supreme Soul (Atman), unlimited,
unborn, not to be reasoned about, unthinkable — He whose
soul is space (akaiatmari) 1 1 In the dissolution of the world
He alone remains awake. From that space He, assuredly,
awakes this world, which is a mass of thought. It is thought
by Him, and in Him it disappears

His is that shining form which gives heat in yonder sun and
which is the brilliant light in a smokeless fire, as also the fire
in the stomach which cooks food. For thus has it been said :
f He who is In the fire, and he who is here in the heart, and he
who is yonder in the sun — he is one.1

To the unity of the One goes he who knows this.

The Yoga method for attaining this pure unity

1 8. The precept for effecting this [unity] is this: restraint
of the breath (pranaydma), withdrawal of the senses (pratya-
hara)> meditation (dhyand), concentration (dhdrana), contem-
plation (tarka), absorption (samadhi). Such is said to be the
sixfold Yoga. By this means

When a seer sees the brilliant

Maker, Lord, Person, the Brahma- source,

Then, being a knower, shaking off good and evil,2

He reduces everything to unity in the supreme Imperishable.

1 A phrase from Chand. 3. 14. 2 and Katish. 2. 14.

2 The first thiee lines of this stanza = MtincL 3. i. 3 a, b, c.

435 F f a

6.i8-] MAITRI UPANISHAD

For thus has it been said : —

As to a mountain that's enflamed
Deer and birds do not icsort —
So, \vith the Brahma-knowers, faults
Do never any shelter find,

Withdrawal from sense-objects into absence of all thought

19. Now, it has elsewhere been said: * Verily, when a
knower has restrained his mind from the external, and the
breathing spirit (prand) has put to rest objects of sense, there-
upon let him continue void of conceptions. Since the living
individual (jlvd) who is named " breathing spirit " has arisen
here from what is not breathing spirit, therefore, verily, let the
breathing spirit restrain his breathing spirit in what is called
the fourth condition (tiwya)! 1 For thus has it been said :-

That which is non-thought, [yet] which stands in the midst

of thought,

The unthinkable, supreme mystery! —
Thereon let one concentrate his thought
And the subtile body (lingo), too, without support.

The selfless, liberated, joyous vision of the Self (Atman)

20. Now, it has elsewhere been said : c One may have £
higher concentration than this. By pressing the tip of his
tongue against the palate, by restraining voice, mind, and
breath, one sees Brahma through contemplation/ When
through self, by the suppressing of the mind, one sees the
brilliant Self which is more subtile than the subtile, then
having seen the Self through one's self, one becomes self-less
(nir-atman). Because of being selfless, he is to be regarded as
incalculable (a-sahkhya)^ without origin — the mark of liberation
(moksa). This is the supreme secret doctrine (rahasyd). For
thus has it been said : —

For by tranquillity (prasdda) of thought

Deeds (karman\ good and evil, one destroys !

With soul (dtman) serene, stayed on the Soul (Atman),

Delight eternal one enjoys !

1 Described in Mand. 7. On the term twya see p. 392, note n.
436

MAITRI UPANISHAD [-6. 33

The Yoga method of attaining
to non-experiencing selflessness and to ultimate unity

21. Now, it has elsewhere been said: < There is an artery,1
called the Sushumna, leading upwards, conveying the breath,
piercing through the palate. Through it, by joining (Jyuj)
the breath, the syllable Om, and the mind, one may go aloft.
By causing the tip of the tongue to turn back against the
palate and by binding together (sam-yojya) the senses, one
may, as greatness, perceive greatness.1 Thence he goes to
selflessness. Because of selflessness, one becomes a non-
experiencer of pleasure and pain ; he obtains the absolute unity
(kevalatva). For thus has it been said :—

After having first caused to stand still

The bieath that has been restrained, then,

Having ciossed beyond the limited, with the unlimited

One may at last have union in the head.

Beaching the higher, non-sound Brahma
by meditation on the sound eOm'

22. Now, it has elsewhere been said : e Verily, there are two
Brahmas to be meditated upon : sound and non-sound. Now,
non-sound is revealed only by sound.' Now, in this case the
sound-Brahma is Om. Ascending by it, one comes to an
end in the non-sound. So one says: 'This, indeed, is the
way. This is immortality. This is complete union (sayujyatva)
and also peacefulness (mrvrtatva).*

Now, as a spider mounting up by means of his thread (tantii)
obtains free space, thus, assuredly, indeed, does that meditators
mounting up by means of Om, obtain independence (svd~
tan try a).

Others expound the sound[-Brahma] in a different way.
By closing the ears with the thumbs they hear the sound of the
space within the heart. Of it there is this sevenfold comparison :
like rivers, a bell, a brazen vessel, a wheel, the croaking of frogs,
rain, as when one speaks in a sheltered place.

Passing beyond this variously characterized [sound-Brahma],

1 So described, but not so designated, in Chand. 8. 6. 6 and Katha 6. 16.
Hinted at also in Tait. I. 6 and Pra£na 3. 7.

437

632-] MAITRI UPANISHAD

men disappear in the supreme, the non-sound, the unmanifest
Brahma. There they are unqualified, indistinguishable, like
the various juices which have reached the condition of honey.1
For thus has it been said : —

There are two Brahmas to be known:
Sound-Brahma, and what higher is.
Those people who sound-Biahma know,
Unto the higher Brahma go.

33, Now, it has elsewhere been said : ' The sound-Brahma
is the syllable Om. That which is its acme is tranquil, sound-
less, fearless, sorrowless, blissful, satisfied, steadfast, immovable,
immortal, unshaken, enduring, named Vishnu (the Pervader).
So for paramountcy one should reverence both these. For thus
has it been said : —

Who is both higher and lower,
That god, known by the name of Om,
Soundless and void of being, too —
Thereon concentrate in the head!

Piercing, in abstract meditation, through darkness
to the shining, immortal, Brahma

24. Now, it has elsewhere been said : ' The body is a bow.2
The arrow is Om. The mind is its point. Darkness is the
mark. Having pierced through the darkness, one goes to
what is not enveloped in darkness. Then, having pierced
through what is thus enveloped, one sees Him who sparkles
like a wheel of fire, of the color of the sun, mightful, the
Brahma that is beyond darkness, that shines in yonder sun,
also in the moon, in fire, in lightning. Now, assuredly, when
one has seen Him, one goes to immortality/ For thus has it
been said : —

The meditation that is on the highest principle within
Is also directed upon outer objects.
Hence the unqualified understanding
Conies into qualifiedness.

1 Cf. Chand. 6. 9. 1-2.

2 For another parable of a bow and arrow in mystical meditation see Mund.
3. 2. 3-4.

438

MAITRI UPANISHAD [-6.26

But when the mind has been dissolved,

And there is the joy whose only witness is the self —

That is Brahma, the immortal, the pure!

That is the way ! That indeed is the world !

The vision of the brilliant Soul m the perfect unity of Yoga

25. Now, it has elsewhere been said : * He who, with senses
indrawn as in sleep, with thoughts perfectly pure as in slumber,
being in the pit of senses yet not under their control, perceives
Him who is called Om, a leader, brilliant, sleepless, ageless,
deathless,1 sorrowless — he himself becomes called Om, a leader,
brilliant, sleepless, ageless, deathless, sorrowless.5 For thus
has it been said : —

Whereas one thus joins breath and the syllable Om

And all the manifold world —

Or perhaps they are joined ! —

Therefore it has been declared (smrta) to be Yoga (4 Joining ').

The oneness of the breath and mind,

And likewise of the senses,

And the relinquishment of all conditions of existence —

This is designated as Yoga.

In the sacrifice o-f suppressed breath in Yoga the light
of the world-source becomes visible

26. Now, it has elsewhere been said : i Verily, as the hunts-
man draws in fish with his net and sacrifices them in the fiie
of his stomach, thus, assuredly, indeed, does one draw in these
breaths with Om and sacrifice them m the fire that is free
from ill.2

Furthermore, it is like a heated caldron. Now, as ghee in
a heated caldron lights up by contact with [lighted] grass or
wood, thus, assuredly, indeed, does he who is called non-breath
light up by contact with the breaths.

Now, that which lights up is a form of Brahma, and that is
the highest place of Vishnu, and that is the Rudra-hood of

1 c Called Om . . . deathless * is a stereotyped expression from 6. 4.

2 That is, Brahma-Atman, which, is designated by this same epithet at £vet.
3. 10.

439

6.26-] MAITRI UPANISHAD

Rudra. That, having divided i\.s£\f(atmanam) thus unmeasured
times, fills these worlds. For thus has it been said :—

And as, indeed, from fire the sparks do issue,
And likewise, too, from out the sun its light-rays,
From It repeatedly all breathing creatures
Come forth into this woild, each in its older.

The light of the Brahma hidden in the body, made fully
manifest and entered into in Yoga

27. Now, it has elsewhere been said : ' Assuredly, this is the
heat of Brahma, the supreme, the immortal, the bodiless — even
the warmth of the body.'

For that [heat] this [body] is the melted butter (ghee).1
Now, although it [i.e. the heat] is manifest, verily it is
hidden 2 in the ether (nabkas) [of the heart]. Therefore by
Intense concentration they so disperse the space in the heart
that the light, as it were, of that [heat] appears.

Thereupon one passes speedily into the same condition [of
light], as a lump of iron that is hidden in the earth passes
speedily into the condition of earthiness. As fire, iron-
workers, and the like do not overcome a lump of iron that is
in the condition of clay, so [in Yoga] thought together with its
support vanishes away.3 For thus has it been said : —

The ether-storehouse of the heart
Is bliss, is the supreme abode!
This is ourself, our Yoga too;
And this, the heat of fire and sun.

Entrance into the hall of Brahma
after slaying the door-keeper, self-consciousness

28. Now, it has elsewhere been said : 'Having passed
beyond the elements (b/iuta), the senses, and objects of sense ;
thereupon having seized the bow whose string is the life of
a religious mendicant (pravrajya) and whose stick is steadfast-
ness ; and with the arrow which consists of freedom from self-
conceit (an-abhimana) having struck down the first warder of

1 That is, because it manifests the presence of heat,

2 As in Mund 2. 2. i a : * manifest, [yet] hidden.'

3 — and is not overcome.

440

MAITRI UPANISHAD [-6.29

the door to Brahma [i. e. egoism, ahanikara\ — he who has
confusion (sammohd) as his crown, covetousness and envy as
his ear-rings, lassitude, drunkenness, and impurity (agha) as
his staff, lord of self-conceit, who seizes the bow whose string
is anger and whose stick is lust, and who slays beings here
with the arrow of desire—having slain him, having crossed
over with the raft of the syllable Om to the other side of the
space in the heart, in the inner space which gradually becomes
manifest one should enter the hall of Brahma, as the miner
seeking minerals enters into the mine. Then let him disperse
the fourfold I sheath of Brahma by the instruction of a spiritual
teacher (guru).

The unhampered soul — the perfect Yogi

Henceforth being pure, clean, void, tranquil, breathless,
selfless, endless, undecaying, steadfast, eternal, unborn, inde-
pendent, he abides in his own greatness.2

Henceforth, having seen [the soul] which abides in his own
greatness, he looks down upon the wheel of transmigrating
existence (samsara) as upon a rolling chariot-wheel.'

For thus has it been said : —

If a man practises Voga for six months,
And is constantly freed [from the senses],
The infinite, supreme, mysteiious
Yoga is perfectly produced.

But if a man is afflicted with Passion (rajas) and Dark-
ness (iamas\

Enlightened as he may be —
If to son and wife and family
He is attached — for such a one, no, never at all!

Conclusion of the instruction on Brahma-knowledge
and on Yoga

39. Having spoken thus, absorbed In thought, Sakayanya
did obeisance to him 3 and said : ' By this Brahma-knowledge,

1 Consisting, accoiding to the commentator, of food, breath, mind, and under-
standing, as in Tait. 2. 1-4. The same exhortation recurs below in 6. 38.

2 The words * pure, clean . . . greatness* are repeated from 2. 4.

3 That is, to Brihadratha, concluding the conversation begun at I. 2 and the
course of instruction begun at 2. i.

441

6.29-] MAITRI UPANISHAD

O king, did the sons of Prajapati1 ascend the path of
Brahma.

By the practise of Yoga^one gains contentment, endur-
ance of the pairs of opposites (dvandva)> and tranquillity
(santatva).

This profoundest mystery one should not mention2 to any
one who is not a son, or who is not a pupil, or who is not
tranquil. However, to one who is devoted to none other
[than to his teacher] or to one who is supplied with all the
qualifications (guna), one may give it.

Liberation, into the real Brahma by relinquishment of all
desires, mental activity, and self-consciousness

30. Om\ One should be in a pure place, himself puie
(hfct), abiding in pureness (sattva), studying the Real (sat),
speaking of the Real, meditating upon the Real, sacrificing to
the Real.3 Henceforth, in the real Brahma which longs for
the Real, he becomes completely other. So he has the reward
(phala) of having his fetters cut ; becomes void of expectation,
freed from fear in regard to others [as fully] as in regard to
himself, void of desire. He attains to imperishable, immeasur-
able happiness, and continues [therein].

Verily, freedom from desire (mskamatva) is like the choicest
extract from the choicest treasure. For, a person who is
made up of all desires, who has the marks of determination,
conception, and self-conceit, is bound. Hence, in being the
opposite of that, he is liberated.

On this point some say : " It is a quality (guna) which by
force of the developing differentiation of Nature (prakrti)
comes to bind the self with determination [and the like], and
that liberation results from the destruction of the fault of
determination [and the like]."

[But] it is with the mind, truly, that one sees. It is with the
mind that one hears. Desire, conception, doubt, faith, lack of

1 The Valakhil>as (according to the commentator Ramatirtha), who at 2. 3 are
described as having come to Prajapati for this knowledge.

2 This same prohibition is imposed near the end of two previous Upanishads,
namely at Brih. 6. 3. 12 and at 3 vet. 6. 22.

3 As directed at 6. 9.

442

MAITRI UPANISHAD [-6.30

faith, steadfastness, lack of steadfastness, shame, meditation,
fear — all this is truly mind.1

Borne along and defiled by the stream of Qualities, unsteady,
wavering, bewildered, full of desire, distracted, one goes on into
the state of self-conceit. In thinking "This is I" and " That
is mine" one binds himself with himself, as does a bird with
a snare ! 2 Hence a person who has the marks of determina-
tion, conception, and self-conceit is bound, Hence, in being
the opposite of that, he ib liberated.3 Therefore one should
stand free from determination, free from conception, fiee from
self-conceit. This is the mark of liberation (moksa). This is
the pathway to Brahma here in this woild. This is the open-
ing of the door here in this world. By it one will go to the
farther shore of this darkness, for therein all desires are con-
tained.4 On this point they quote 5 :—

When cease the five

[Sense-Jknowledges, together with the mind,

And the intellect stirs not —

That, they say> is the highest course/6

Sakayanya's final course upward tkrough the sun to Brahma

Having spoken thus, Sakayanya became absorbed In
thought.

Marut, having done obeisance and shown proper honor to
him, having attained his end, departed by the northern course
of the sun, for there is no approach by a side-path here in
the world. This is the path to Brahma here in the world.
Piercing through the door of the sun, he departed aloft. On
this point they quote7: —

Unending are the rays of him
Who like a lamp dwells in the heart.
They're white and black and brown and blue ;
They're tawny and of pale red hue.

1 This paragraph has already occurred in Biih. I. 5. 3.

2 The paragraph up to this point has already occurred above at 3. 2.

3 These two sentences have already occurred in this same section.

4 The last clause of this sentence has already occurred in Chand. 8. I. 5.

5 Katha 6. 10.

6 The last line of this stanza recurs at BhG. 8. 21 b.

7 Compare Chand. 8. 6. 6.

443

6. 3o-] MAITRI UPANISHAD

Aloft arises one of these.

Which, piercing through the sun's round disk,

On to the Brahma-world extends.

Thereby men go the highest course.

What are its other hundied rays,
Are similarly upwards ranged ;
Thereby unto the various gods'
Abiding-places one arrives.

But by its feebly shining rays
Which manifoldly downward lead
One loams about here helplessly
For the consuming of his deeds.

Therefore yonder blessed sun is the cause of creation (sarga),
of heaven (svarga), and of final emancipation (apavarga)^

The evidences of the Soul in the senses and in the mind

31. Of what nature, verily, are these senses that range forth ?
And who is the one here who goes forth and restrains them ? —
Thus has it been said.

The answer is : ' They are of the nature of soul (atmaka),hr
the soul is he who goes forth and restrains them. There are
enticing objects of sense (apsaras)^ and there are so-called
luminous rays. With his five rays he feeds upon objects
(vtsaya).'

' Which soul ? '

s He who has been described 2 as " pure, clean, void, tranquil,
and of other marks." He is to be apprehended by his own
peculiar marks.

Some say3 that the maik of Him who is without any mark
is what heat and [anything] pervaded by it is to fire, and
what a most agreeable taste is to water.

Now others say 4 it is speech, hearing, sight, mind, breath ;
now others5 that it is intellect, steadfastness, memory,

1 Ramatirtha, the commentator, explains this as . — of re-creation for the man
who does not worship the sun ; of heaven [with temporary enjoyment] for the man
xvho worships the sun as a divinity ; of final cessation of rebirth for the man who
\\oiships the sun as Brahma- Atman.

2 As in 2. 4 and in 6. 28 s As in 6. 27.

4 As in Brih. 4. 4. 18 and Kena 2. 6 As in Ait. 5. 2.

444

MAITRI UPANISHAD [-6.33

intelligence. Now, verily, these are the marks of Him, even
as sprouts here are the mark of a seed, as smoke, light, and
sparks are the marks of a fire. On this point they quote 1:—

The Soul, the source of all

And as, indeed, fiom fire the 'sparks do issue,
And likewise, too, from ore the sun its light-rays,
From It repeatedly all breathing creatures
Come forth into this world, each in its order.

32. From Him, indeed, [who is] in the soul (atman) come
forth all breathing creatures, all worlds, all the Vedas, all
gods, all beings. The mystic meaning (upanisad) thereof is •
The Real of the real.2

Now, as from a fire, laid with damp fuel, clouds of smoke
separately issue forth ; so, lo verily, from this great Being
(bhuta) has been breathed forth that which is Rig- Veda, Yajur-
Veda, Sama-Veda, [Hymns of] the Atharvans and Angirases,
Legend (itih&sa), Ancient Lore (jturdrta), Sciences (pidya\*
Mystic Doctrines (upanisad) , Verses (sloka\ Aphorisms (sutra\
Explanations (anuiyakhydna), and Commentaries (vyakhydna).
From It, indeed, all beings here [were breathed forth].' 3

The mystical significance of the three fires in the
religious sacrifice 4

33. Verily, this [Garhapatya] sacrificial fire with its five
bricks is the year. For that [fire] the bricks are these : spring,
summer, the rains, autumn, winter. So it has a head, two wings,
a back, and a tail. In the case of one who knows the Person
this sacrificial fire is the earth, Prajapati's first sacrificial pile.
With its hands it raises the sacrificer up to the atmosphere,
and offers him to Vayu (the Wind). Verily, the wind is breath.

Verily, breath (prana) is a sacrificial fire [i.e. the second, the

1 Already quoted in 6. 26.

2 Most of this paragraph is repeated from Brih. 2. I. 20 with the addition of the
words ' all the Vedas.'

3 This paragraph is repeated from Brih. 3. 4. 10 with slight variation.

4 The three fires which are used in the religious sacrifice are interpreted to represent
the three successive sacrificial piles which were erected by the Lord of Creation in the
cosmos, namely the earth, the atmosphere, and the sky. The power which rales ia
each of these world-regions, namely the year, the wind, and the son, successively
e^vates the sacuficer to the next superior, finally to the supreme Brahma.

445

6.33-] MAITRI UPANISHAD

Dakshina fire]. For that the bricks are these: the Prana
breath, the Vyana breath, the Apana breath, the Satnana
breath, the Udana breath. So it has a head, two wings, a back,
and a tail. In the case of one who knows the Person this
sacrificial fire is the atmosphere, Prajapati's second sacrificial
pile. With its hands it raises the sacrificer up to the sky, and
offers him to Indra. Veiily, Indra is yonder sun.

He [Indra] is this [third, the Ahavamya] fire. For that
the bricks are these : the Rig- Veda, the Yajur-Veda, the
Sama-Veda, [the Hymns of] the Atharvans and Angirases
[i. e'. the Atharva-Veda], Legend (itiJiasd), and Ancient Lore
(purana). So it has a head, two wings, a back, and a tail,
In the case of one who knows the Person this saciificial fire
is that sky, Prajapati's third sacrificial pile. With its hands
it makes a present of the sacrificer to the Knower of Atman
(the Soul).1 Then the Knower of Atman raises him up and
offers him to Brahma. There he becomes blissful, joyful.

One's own digestion to be attended to, as a compend
of cosmic sacrificial fires

34. The Garhapatya fire is the earth. The Dakshina fire is
the atmosphere. The Ahavamya fire is the sky. Hence they
are [called] 'Purifying' (pavamand), ' Purifier' (pavaka], and
' Pure ' (hid)? Thereby one's sacrifice is made manifest.

Since the digestive fire also is a combination of * Purifying,
( Purifier/ and ' Pure/ therefore this fire should be worshipec
with oblations, should be built up, should be praised, should be
meditated upon.

The Self intended in religious sacrifices and verses
The sacrificer, when he takes the sacrificial butter, seeks
meditation upon divinity thus : —

'Who is the bird of golden hue,
Who dwells in both the heart and sun,
Swan, diver-bird, surpassing bright —
Him let us worship in this fire I '

1 That is, to Prajapati.

2 Epithets of three oblations offered in the fire at a sacrifice ; so, by transference,
applied, as epithets, to the fire itself.

446

MAITRI UPANISHAD [-6.34

And thus too one discerns the meaning of the sacred verse
(mantra}^ 'That desirable splendor of Savitri1 should be
meditated upon as [the desirable splendor] of Him who is the
meditator abiding in the intellect. Here in the world one
reaches the place of tranquillity for the mind ; he places it
in the Self (Atman) indeed.

Liberation in the control of one's thoughts
On this point there are these verses : —
As fire, of fuel destitute,
Becomes extinct in its own source,
So thought by loss of activeness
Becomes extinct in its own source.

Becomes extinct in its own source,
Because the mind the Real seeks !
For one confused by things of sense,
There follow action's false contiols.

Samsdra is just one's own thought;
With effort he should cleanse it then.
What is one's thought, that he becomes ;
This is the eternal mystery.2

For by tranquillity {prasada) of thought,
Deeds (karman\ good and evil, one destroys,
With soul serene, stayed on the Soul,
Delight eternal one enjoys ! 3

As firmly as the thought of man
Is fixed within the realm of sense —
If thus on Brahma it were fixed,
Who would not be leleased from bond?

The mind is said to be twofold:
The pure and also the impure;
Impure — by union with desire;
Pure — from desire completely free!

By making mind all motionless,
From sloth and from distraction freed,
When unto mindlessness one comes,
Then that is the supieme estate !

1 In RV. 3. 62. 10,

2 This same great truth, of the character-making power of thought, is expressed
also in the Buddhist scripture, Dhammapada i. i, 2.

4 This quatrain has already occurred in 6. 20,

6. 34-] MAITRI UPANISHAD

So long the mind should be confined,
Till in the heait it meets its end.
That is both knowledge and release !
All else is but a string of words ! l

With mind's stains washed away by concentration,
What may his joy be who has entered Atman —
Impossible to picture then in language !
Oneself must grasp it with the inner organ.

In water, water; fire in fire;
In air, air one could not discern.
So he whose mind has entered in —
Released is he from everything !

The mind, in truth, is for mankind
The means of bondage and release :
For bondage, if to objects bound ;
From objects free — that 's called release 1

Both, sacrifice and meditative knowledge needed

Hence, for those who do not perform the Agnihotra sacrifice,
who do not build up the fire, who do not know, who do not
meditate, the recollection of the heavenly abode of Brahma is
obstructed. Therefore, the fire should be worshiped with
oblations, should be built up, should be praised, should be
meditated upon.

Brahma, transcending all fragmentary manifestations,
the supreme object of worship

35. Adoration to Agni (Fire), who dwells in the earth, who
remembers the world ! 2 Bestow the world upon this wor-
shiper !

Adoration to Vayu (Wind), who dwells in the atmosphere,
who remembers the world! Bestow the world upon this
worshiper 1

Adoration to Aditya (Sun), who dwells in heaven, who re-
members the world ! Bestow the world upon this worshiper ! 3

1 Or perhaps 'an extension of the knots [that bind the soul].'

2 According to the reading of the text, lokasmrte. Or, with the reading
lofasprte of TS 7. 5. 24. i, « who protects the world.*

8 These same three invocations occur, with the variation 'who protects the
world,' in TS. 7. 5, 24. i.

448

MAITRI UPANISHAD [-6.35

Adoration to Brahma, who dwells in all, who remembers all !
Bestow all upon this worshiper !

With a golden vessel
The Real's face is covered o'er.
That do thou, 0 Pushan, uncover

Unto the Eternal Real (satya-dharma\ the Pervader
(Vishnu).1

He who is yonder, yonder Person in the sun — I myself
am he.

Verily, that which is the sunhood of the sun is the Eternal
Real, That is the pure, the personal, the sexless (a-linga).

Of the bright power that pervades the sky (nabkas) it is only
a portion which is, as it were, in the midst of the sun, in the
eye, and in fire. That is Brahma. That is the Immortal. That
is Splendor. That is the Eternal Real.

Of the bright power that pervades the sky it is only a portion
which is the nectar in the midst of the sun, of which, too, the
moon (Soma) and breathing spirits (prand) are only sprouts.
That is Brahma. That is the Immortal. That is Splendor.
That is the Eternal Real.

Of the bright power that pervades the sky it is only a portion
which shines as the Yajur-Veda 2 in the midst of the sun. That
is Om> water, light, essence — the immortal Brahma ! Bhur !
Bhuvas \ Svar \ Om \

Eight- footed, unde filed, a swan,
Three-stringed, minute, immutable,
To good, bad blinded, lustrous blight —
On seeing Him, one sees the all.

Of the bright power that pervades the sky it is only a por-
tion which, rising in the midst of the sun, becomes the two
light-rays. That is the knower of unity, the Eternal Real.
That is the Yajur-Veda. That is heat. That is fire. That is
wind. That is breath. That is water. That is the moon.
That is the bright. That is the immortal. That is the realm
of Brahma. That is the ocean of light. In It, indeed,

1 These lines and the following phrase occur \vith slight variations in Isa 15, 1 6
andBrih. 5 15. i.

2 Regarded as the highest of the Vedas, for it is the one to which this Maitri
Upamshad is attached.

449 Gg

6.35-] MAITRI UPANISHAD

worshipers become dissolved like the lump of salt.1 That, verily,
is the Brahma-unity, for therein all desires aie contained.2 On
this point they quote : —

Transitory worshipers of the gods, and terminating
knowers of real unity

E'en as a lamp stiired by a gentle zephyr,

So flares up he \\ho moves among the celestial gods.

But he who kno\xs this — he is a knower of unity, he is a

kno\\er of duality !
He will go to the Sole Abode and become partaker of its

nature !

They who r,se forth perpetually like the spi ay-drops,
Like the lightning that is hid in the highest heaven —
They, verily, by force of their source of glorious light
Correspond unto the fire [only] like its twisting flames.

Sacrifice to the two forms of Brahma,
in space and in one's own self

36. Assuredly, indeed, of the light-Brahma there are these
t\vo forms : on^ the Tranquil (sdnta) ; and the other, the
Abounding.

Now, of that which is the Tranquil, space (khd] is the
support. And of that which is the Abounding, food here is
the support.

Therefore one should offer sacrifice in the sacrificial space
(vedt) with sacred verses (mantra), herbs, ghee, flesh, sacrificial
cakes, boiled rice, and the like, and also — regarding the mouth
as the Ahavamya fire — with food and drink cast (avasrsta)
in the mouth, for the sake of an abundance of vigor, for the
winning of the holy (puny a) world, and for immortality.

On this point they quote : ' One who is desirous of heaven
(svarga) should offer the Agnihotra sacrifice. One wins the
realm of Yama with the Agnishtoma sacrifice, the realm of the
moon (Soma) with the Uktha, the realm of the sun (surya) with
the Shodasin (the sixteen-day sacrifice), an independent realm

1 For the simile see Brih. 2. 4. 12.

2 The last clause has already occurred in Chand. 8, I. 5 and Maitri 6. 30, and
recurs again in 6. 38.

45°

MAITRI UPANISHAD [-6.38

with the Atiratra sacrifice, that of the Lord of Creation (Praja-
pati) with the sacrifice which continues to the end of a thou-
sand years.'

The Inner Soul in the material world
furnishes the individual's and the sun's existence
As the existence of a lamp

Is because of combination of wick, support, and oil,
So these two, the self and the bright (sun),
Exist because of the combination of the Inner One and
the \\orld-egg.

The offering of food passes through fire
to the sun and back into life

37. Therefore, one should reveience with Om that unlimited
bright power. This has been manifested in threefold wise:
in fire, in the sun, and in the breath of life.

Now, the channel [which is between them] causes the abund-
ance of food that has been offered in this fire to go unto the
sun. The moisture which flows theiefrom rains down like a
chant (Udgitha). Thereby living creatures here exist. Fiom
living creatures come offspring.

On this point they quote: "The oblation which has been
offered in the fire it causes to go unto the sun. The sun rains
that down with its rays. Thereby arises food ; from food, the
production of beings.'

For thus has it been said : —

The offering fitly cast in fire

Arises up unto the sun,

From out the sun, ram is produced;

From lain, food; living creatures thence.1

The course to the ultimate Brahma
even here in the body

38. He who performs the Agnihotia sacrifice rends the net
of eager desire (lobha).

Thence, having cut off confusion (samwo/ia), he no longer
approves of anger.

1 This same stanza occurs also in Manava Dharma ijastia 3 76.

45* G g a

6.38-] MAITRI UPANISHAD

Meditating upon desire, he then cuts through the fourfold
sheath l of Brahma.

Thence he goes to the highest ether. There, truly, having
cut through the spheres of the sun, of the moon, of fire, and
of Pure Being, himself being purified (suddha\ he sees the
Intelligence (caitanya) which abides within Pure Being (sattvd],
immovable, immortal, unshaken, enduring, named Vishnu,2 the
ultimate abode, endowed with true desires and with omniscience,
independent, which stands in its own greatness. On this point
they quote : —

In the midst of the sun stands the moon (Soma) ;

In the midvSt of the moon, fire.

In the midst of fire stands Pure Being (sativa).

In the midst of Pure Being -stands the Unshaken One.

Having meditated upon him who is of the measure of <i
thumb or of a span within the body, more subtile than the
subtile, then one goes to the supreme condition ; for therein
all desires are contained.3 On this point they quote : —

Of size of thumb or span within the body,
A light of twofold or of threefold brightness,

This Brahma who is being praised,
The great god — He has entered in all beings I

Om \ Adoration to Brahma ! yea, adoration !

SEVENTH PRAPATHAKA
The Soul ( Atman) as the world-sun, and its rays 4

i. Agni, the Gayatrl meter, the Trivrit hymn, the Rathan-
tara chant, the spring season, the Prana breath, the stars, the
Vasu gods, issue forth to the east ; they shine, they rain, they
praise, they enter again within and peer through an opening.

1 Composed of food, breath, mmd, and understanding — according to Tait. 2 i 4.
This same exhortation has occurred in 6. 28.

2 The words < immovable . . . Vishnu * are repeated from 6. 23.

3 The last clause is repeated from 6. 30 and 6. 35.

4 An analytic and philosophic statement of the contents of this section, 1-6,
would be . —

The various divinities, meters, hymns, chants, seasons, breaths, heavenly bodies,
celestial gods, and earthly beings are transient emanations in the six different
directions, returning again into the one unlimited Soul (Atman) of the whole woild.

MAITRI UPANISHAD [-7.5

He is unthinkable, formless, unfathomable, concealed, unim-
peachable, compact, inpenetrable, devoid of Qualities, pure,
brilliant, enjoying Qualities (guna\ fearful, unproduced, a
master Yogi, omniscient, munificent, immeasurable, without
beginning or end, illustrious, unborn, intelligent, indescribable,
the creator of all, the soul (dtman] of all, the enjoyer of all,
the lord of all, the inmost being of everything.

2. Indra, the Trishtubh meter, the Pancadasa hymn, the
Brihad chant, the summer season, the Vyana breath, the moon,
the Rudia gods, issue forth to the south. They shine, they
rain, they praise, they enter again within and peer through an
opening.

He is without beginning or end, unmeasured, unlimited, not
to be moved by another, independent, devoid of marks, formless,
of endless power, the creator; the enlightener.

3. The Maiuts, the Jagati meter, the Saptadasa hymn, the
Vairupa chant, the rainy season, the Apana bieath, the planet
Venus, the Aditya gods, issue forth to the west. They
shine, they rain, they praise, they enter again within and peer
through an opening.

That is tranquil, soundless, fearless, sorrowless, blissful,
satisfied, steadfast, immovable, immortal, enduring, named
Vishnu (the Pervadei),1 the ultimate abode.

4. The Visvadevas, the Anushtubh meter, the Ekavimsa
hymn, the Vairaja chant, the autumn season, the Samana
bieath, Varuna, the Sadhya gods, issue forth to the north.
They shine, they rain, they praise, they enter again within and
peer through an opening.

He is pure within, clean, void, tranquil, breathless, selfless,
endless.

5. Mitra and Vaiuna, the Pankti meter, the Trinava and
Trayastrirhs'a hymns, the Sakvara and Raivata chants, the winter
and the dewy seasons ,2 the Udana breath, the Angirases, the
moon, issue forth above. They shine, they rain, they praise,
they enter again within and peer through an opening.

1 The sentence np to this point is repeated from 6 23.

2 The winter season (hemanta) in India is reckoned to last about two months,
from the middle of November to the middle of January ; the dewy season (sihra}
about two months, from the middle of January to the middle of March.

453

7.5-] MAITRI UPANISHAD

. . . Him who Is called Om, a leader, brilliant, sleepless,
ageless, deathless, sorrowless.1

6. Sard (Saturn), Rahu (the Dragon's Head), Ketu (the
Dragon's Tail), serpents, the Rakshasas (ogres), the Yakshas
(sprites), men, birds, deer, elephants, and the like issue forth
below. They shine, they rain, they praise, they enter again
within and peer through an opening.

.... He who is intelligent, the avenger, within all, im-
perishable, pure, clean, shining, patient, tranquil.

The one unlimited Soul (Atman) of the whole world

7, He, truly, indeed, is the Self (Atman) within the heart,
very subtile, kindled like fire, assuming all forms. This whole
world fis his food. On Him creatures here are woven.2

He is the Self which is free from evil, ageless, deathless,
sorrowless, free from uncertainty, free from fetteis,3 whose con-
ception is the Real, whose desire is the Real. He is the
supreme Lord. He is the ruler of beings. He is the protector
of beings. He is the separating bridge [or dam, setii\ *

This Soul (Atman), assuredly, indeed, is Isana (Lord),
Sambhu (the Beneficent), Ehava (the Existent), Rudra (the
Terrible), Prajapati (Lord of Creation), Visvasrij (Creator
of All), Hiranyagarbha (Golden Germ), Truth (satya), Life
(prdna), Spirit (hamsa\ Sastri (Pumsher, or Commander, or
Teacher), the Unshaken, Vishnu (Pervader), Narayana (Son of
Man).5

He who is in the fire, and he who is here in the heart, and
he who is yonder in the sun — he is one.6

To Thee who art this, the all-formed, hidden in the real
ether, be adoration !

1 A description repeated from 6. 4 and.aUo 6. 25.

2 For the same metaphor of warp and -woof see Bnh 3. 6 and 3. S^

3 Reading vipasati.

4 This same metaphor occnrs at Brih 4 4. 22 and Chand. 8. 4. i.

5 This entire paragraph is repeated from 6. 8 with the addition of the epithet
* the Unshaken.*

6 The sentence is repeated from 6. 17.

454

MAITRI UPANISHAD [-7.9

Warnings against the disorderly and against false teachers

8. Now then, the hindrances to knowledge, O king.
Verily, the source of the net of delusion (moha) is the fact of

the association of one who is worthy of heaven with those who
are not worthy of heaven. That is it. Although a grove
is said to be before them, they cling to a low shrub.

Now, there are some who are continually hilarious, con-
tinually abroad, continually begging, continually living upon
handicraft.

And moreover, there are others who are town-beggars, who
perform the sacrifice for the unworthy, who are disciples of
Sudias, and who, though Sudras, know the Scriptures (sdstra).

And moreover, there are others, who aie rogues, who wear
their hair in a twisted knot, who are dancers, mercenaries,
religious mendicants, actors, renegades in the loyal service, and
the like.

And moreover, there are others who say ' For a price we
allay [the evil influences] of Yakshas (sprites), Rakshasas
(ogres), Bhutas (ghosts), spirit-bands, goblins, serpents, vam-
pires, and the like.'

And moreover, there are others who falsely wear the red
robe, ear-rings, and skulls.

And moreover, there are others who love to be a stumbling-
block among believers in the Vedas by the stratagem of
deceptive arguments in a circle, and false and illogical examples.

With these one should not associate. Verily, these creatures
are evidently robbers, unfit for heaven. For thus has it been
said : — '

By the jugglery of a doctrine that denies the Soul,

By false comparisons and proofs

Disturbed, the world does not discern

What is the difference between knowledge and ignorance.1

Warning against ignorance and perverted doctrine

9. Verily, Brihaspati [the teacher of the gods] became
Sukra [the teacher of the Asuras], and for the security of

1 Reading ved&mdyantat am.

455

7.9-] MAITRI UPANISHAD

Indra created this Ignorance (avidya) for the destruction of the
Asuras (devils).1

By this [ignorance] men declare that the inauspicious is
auspicious, and that the auspicious is inauspicious. They say
that there should be attention to law (dharma) which is de-
structive of the Veda and of other Sciiptures (sastra). Hence,
one should not attend to this [teaching]. It is false. It is
like a barren woman. Mere pleasure is the fruit thereof, as
also of one who deviates from the proper course. It should
not be entered upon. For thus has it been said 2 : —

Widely opposite and asunder are these two :
Ignorance (avidya), and what is known as e knowledge.'
I think Naciketas desnous of obtaining knowledge !
Many desires rend thee not.

Knowledge and non-knowledge —
He who this pair conjointly (saha) knows,
With non-knowledge passing over death,
With knowledge wins the immortal.3

Those abiding m the midst of ignoiance,

Self- wise, thinking themselves learned,

Hard smitten, go around deluded,

Like blind men led by one who is himself blind.4

Warning against devilish, false, non-Vedic doctrine

10. Verily, the gods and the devils (Asuras), being desirous
of the Self (Atman), came into the presence of Brahma. They
did obeisance to him and said : * Sir, we are desirous of the
Self (Atman). So, do you tell us/

Then, meditating long, he thought to himself : * Verily, these
devils are desirous of a Self (Atman) different [from the true
one].' Therefore a very different doctrine was told to them.

Upon that fools here live their life with intense attachment,
destroying the saving raft and praising what is false. They see
the false as if it were true, as in jugglery.

Hence, what is set forth in the Vedas— that is true ! Upon
what is told in the Vedas— upon that wise men live their life.

1 Compare the instruction of Indra, the representative of the gods, and Virocana,
the representative of the devils, by Piajapati in Chanel. 8. 7, ff,

2 In Katha 2. 4. s This quatrain = Isa u.

4 This stanza is repeated from Katha 2. 5 and Mun$. i. 2. 8 with slight variation.

456

MAITRI UPANISHAD [-7.11

Therefore a Brahman (brdhmand) should not study what is
non-Vedic. This should be the purpose.

The bright Brahma in the heart, stirred
into all-pervading manifestation by meditation on { Om '

ii. Assuredly, the nature of the ether within the space [of
the heart] is the same as the supreme bright power. This
has been manifested in threefold wise : in fire, in the sun, and
in the breath of life.1

Verily, the nature of the ether within the space [of the heart]
i^ the same as the syllable Om.

With this [syllable]s indeed, that [bright power] is raised up
from the depths, goes upwards, and is breathed forth. Verily,
therein is a perpetual support for meditation upon Brahma.

In the stirring up, that [bright power] has its place in the
heat that casts forth light. In the stirring up, that is like [the
action] of smoke , it rises up into a gieat tree in the sky, issuing
forth into one branch after another.

That is like the casting forth of salt into water, like the heat
in melted butter, like the range [of the thought] of a meditator
[i. e. all-pervading].

On this point they quote : ' Now, wherefore is it said to be
like lightning? Because in the very moment of going forth
it lights up the whole body/

Therefore, one should reverence with Om that unlimited
bright power.2

The persons in the eyes, and their abode in the heart

(1) This Person who is in the eye,
Who has his place in the right eye —
This one is Indra; this, his wife,
Who has her place in the left eye.

(2) The meeting-place of these two is
Within the hollow of the heart.
The lump of blood which is therein
Is the life-vigor of these two.3

1 The words i bright power . . . breath ofhfe' are repeated from 6. 37.

2 This sentence is repeated from 6. 37.

5 For this same thought see Brih. 4. 2. 3.

457

7. ii-] MAITRI UPANISHAD

(3) Extended from the heart up to
The eye and firmly fastened there,
That artery serves both of them
By being double, though but one.

The utterance of the various sounds of the alphabet,
produced by breath started from, the mind

(4) The mind stirs up the body's fiie.1
The fire then sets in motion wind ;

The wind then, moving through the chest,
Produces pleasurable sound.

(5) As stined in heart by means of fire of friction,
Less is it than the least ; in throat, is doubled ;
And know that on the tongue-tip it is tiebled ;
Come forth, it is the alphabet ! — They say thus.

The true seer of the All beyond all evil

(6) The seer sees not death,

Nor sickness, nor any distress.
The seer sees only the All,
Obtains the All entirely.2

The larger self found in the superconscious ;
but a purposeful duality in the Self

(7) He \\ho sees with the eye, and he who moves in dreams,
He who is deep asleep, and he who is beyond the deep

sleeper —

These are a person's four distinct conditions.
Of these the fourth (turya) is greater [than the iest],

(8) In the three a quarter Biahma moves;
A three-quarter, in the last.3

For the sake of experiencing the true and the false,
The Great Atman (Soul, Self) has a dual nature 1
— Yea, the Great Atman has a dual nature !

1 The well-known usman*

2 This stanza is repeated with slight verbal variation from Chand. 7. 26. 2.

3 A re- assertion m somewhat different form of the thought of RV. 10. 90. 3, 4
namely, that one quarter of Brahma exists in the actual and that three quarters
constitute the eteinal part of existence.

The four conditions have already been enumerated in the Mandukya Upanishad.

458

A BIBLIOGRAPHY
OF THE UPANISHADS

SELECTED, CLASSIFIED, AND ANNOTATED

NATURE AND SCOPE OF THE BIBLIOGRAPHY

SPECIAL attention is called to the three words in which the nature
and scope of this bibliography are indicated

It is a selected bibliography. Those titles only have been included
which are likely to prove in some way useful, or which have a special
interest, historic or other. A majority of the works listed have been
consulted in. the preparation of the translation presented in this
volume.

It is a classified bibliography. The titles have been grouped in
nine divisions, as indicated on the following page, in order to
secure a more helpful collocation than would be afforded by one
continuous alphabetic or chronological sequence.

It is an annotated bibliography. The titles ha\ e been supplemented,
in most cases, by descriptions, estimates, and quotations, with a view
to indicating more precisely the nature and value of the publications
recoided. Quotations have also been included to show the estimate
in which the Upanishads have been held by numerous editors,
translators, and expositors.

In the compilation of this list of titles purely bibliographical con-
siderations have everywhere been subordinated to those of practical
usefulness. It seemed better to devote the available space to
excerpts and annotations than to unimportant titles and a barren
record of editions and reprints. Certain general works in division 9
are thus cited only in their English translations.

Titles in Sanskrit and in Indian vernaculars are given in con-
densed English paraphrase, rather than in a tiansliteration of their
native wording, so that the contents of the publications may be
readily discernible,

459

BIBLIOGRAPHY

ARRANGEMENT OF THE BIBLIOGRAPHY

The titles here brought together are grouped in nine divisions as
follows —

1. TRANSLATIONS OF COLLECTED UPANISHADS.

2. TRANSLATIONS OF SINGLE UPANISHADS.

3. TRANSLATIONS OF SELECTIONS FROM THE UPANISHADS.

4. TRANSLATIONS, WITH TEXT, OF COLLECTED UPANISHADS.

5. TRANSLATIONS, WITH TEXT, OF SINGLE UPANISHADS

6. TEXT-EDITIONS OF COLLECTED UPANISHADS.

7. TEXT-EDITIONS OF SINGLE UPANISHADS.

8. TREATISES, CHIEFLY LINGUISTIC.

9. TREATISES, CHIEFLY EXPOSITORY.

Within each of these nine main divisions the entries are arranged in
chronological sequence, except in the case of reprints or translations
of works listed, which immediately follow the main entry.

The order of the individual Upanishads (in divisions 2, 5, and 7)
is the same as that followed in the Translation, namely Bnhad-
Aranyaka, Chandogya, Taittiriya, Aitareya, Kaushltaki, Kena,
Katha, I&a, Mundaka, Prasna, Mandukya, Svetasvatara, Maitn.

460

BIBLIOGRAPHY

i. TRANSLATIONS OF COLLECTED
UPANISHADS

DUPERRON, ANQUETIL. Oupnek'hat[i.e Upanishad]. Strassburg,
Levrault, 2 vols, 1801-1802. 735 and 916 pp.

A translation into Latin of a translation into Persian of the original
Sanskrit of fifty of the Upanishads. The primary tianslation was made
at Delhi 1656-1657 by pandits who had been brought from Benaies for
this purpose by the Muhammadan Prince Dara Shukoh, son of the
Moghul Emperor Shah Jahan. This secondary translation was made
by the very first European who went to India for the purpose of studying
oriental religions. At second remove from the original Sanskrit text, this
translation is, nevertheless, of prime historical importance, because it
was the first book which brought a knowledge of the Upanishads to the
West.

It was with reference to this indirect Latin translation of the Upanishads
through a medieval Persian translation, that the pessimistic German
philosopher Schopenhauer expressed an appreciation which has been oft
quoted in India : ' It has been the most rewarding and the most elevating
reading which (with the exception of the original text) there can possibly be
in the world. It has been the solace of my life, and will be of my death.'
See Parerga, 2, § 185 (Werke, 6. 427).

The foregoing translated into German :

Das Oupnek'hat, In das Deutsche ubertragen von Franz
Mischel Dresden, Hemrich, 1882. 618 pp.

This work exhibits m a unique degree the continued fascination and the
far-distant influence which the Upanishads have exercised. Perhaps never
before, or since, has the linguistic work of translating an important
religious document been carried so far as to the third remove from the
original language, as has been done in this particular case of translating
the Upanishads, namely from the Sanskrit into Peisian, thence into Latin,
and thence into German.

ROY, RAMMOHUN. Collected Woiks. London, Parbury Allen,
2 vols,, 1832.

Volume 2, entitled * Translation of Several Pimcipal Books, Passages
and Texts of the Veds and of Some Controversial "Works in Brahmumcal
Theology ' (282 pp ), contains (at pp. 23-105) translations of Mund, Kena,
Katha, and Ha, which had previously appeared separately.

The very first translation of collected Upanishads to be published in
England.

The translator, with a high but not unqualified estimate of the value of
the Upanishads, had been the leader of that remarkable reform movement
in India at the beginning of the nineteenth century, the Brahma Samaj.

461

BIBLIOGRAPHY

Indeed, he had gained his success as a theistic reformer partly by
appealing to, and actually disseminating, the ancient sacred Upamshads,
But these translations were executed as a pait of the great reformer's
religious studies and propaganda, not with a distinctively scholarly
purpose nor with scientific method ; the result is manifestly lacking in
philological accuracy.
The foregoing reprinted :

The English Woiks of Raja Rammohun Roy, edited by Jogendra
Chunder Ghose. Calcutta, Bhowanipore Oriental Press, 2 vols ,
1885-1887.

Translations of Munch, Kena, Katha, and Isa aie contained m vol. i,
at pp. 21-92.
The same repi inted :

Calcutta, Society for the Resuscitation of Indian Literature, 1903.

ROER, E. Nine Upamshads, [viz. Tait, Ait., Svet., Kena, Isa,
Katha, Prasna, Mund., and MandJ translated. Calcutta, 1853.
170 pp. (Bibliotheca Indica.)

MULLER, F. MAX. The Upamshads. Oxfoid, Clarendon Press,
2 vols., 1879, 1884. (Sacred Books of the East, vols. i and 15.)

At the time of its publication this was the best and most extensive
translation into English. But it is padded with considerable extraneous
matter, \\hich was added by the translator for the sake of greatei
intelligibility, yet which in violation of modern rules of scholaily procedure
is left undifTerentiated from the actual text.

In this very woik the translator has declared the inherent difficulties of
translating the Upamshads, e. g. £ These it is impossible to render m any
translation; nay, they hardly deserve to be translated' (vol. I, p. 132).

This translation by Max Muller has been severely cnticized by other
scholars, e.g. by W. D, Whitney m his extensive and seaichmg review of
the work in the American Journal of Philology, 1886, pp 1-26, especially
on pp 4, 6, 7, 9, 25, 26; by C. R. Lanman m his Beginnings of Hindu
Pantheism, p. 12, footnote, and by H. C. Tolman in his Art of Trans-
lating, p. 37-
The foregoing reprinted :

New York, Christian Literature Society [= Scribners], 2 vols,
bound in one, 1897.

The Twelve Principal Upanishads : An English Translation, with
Notes from the Commentaries of Sankaracharya and the Gloss of
Anandagiri. Bombay, Tookaram Tatya, ' for the Bombay Theoso-
phical Publication Fund/ 1891. 710 pp.

Meiely a combined reprint of the translations of the Upanishads which

463

BIBLIOGRAPHY

had appeared in the Bibliotheca Indica, viz. of Chandogya by Mitra,
of Kaushitaki by Cow ell, and of the following ten by Roer : Ait., Bnh.,
Svet , Katha, Tait , Isa, Mund , Kena, Prasna, and Mand.

This list is the same as is contained in Max Mullet's Translation,
except that this collection omits Maitn and adds Mandukya.

'The UpanishadSj at least the ten principal ones, are in no way
posterior to the Vedas' (pp i-ii, Preface by Mfamlal] N. DjVivedi]).

The foregoing reprinted :

Bombay, Rajaiam Tukaram Press, 1907. 719 pp.

JOHNSTON, CHARLES. From the Upanishads. Dublin, Whaley,
1896. 55 pp.

Contains excellent translations of Katha, of Prasna, and of Chand,
6, by a tetned member of the Bengal Civil Service.

* I have found them wise, beyond all others ; and, beyond ail others,
filled with that very light which makes all things new . . . That plowing
heart within us, we are beginning to guess, is the heart of all things,
the everlasting foundation of the woild . . . That teaching of oneness,
of our hearts and the heart eternal as eternally one , . . You will find
m these passages from the book of Wisdom, besides high intuition, a
quaint and delightful flavour, a charm of childlike simplicity ; yet of
a child who is older than all age, a child of the eternal and the
infinite, whose simplicity is better than the wisdom of the wise1 fp. x,
Dedicatoiy Preface).

The foregoing reprinted :

Portland, Maine, Thomas B. Mosher, 1897. 60 pp.

MEAD, G. R S , and JAGADISHA CHANDRA CHATTOPADHVAYA (Roy
Choudhun\ The Upanishads. London, Theosophical Publishing
Society, 2 vols , 1896.

Vol. I contains Isa, Kena, Katha, Prasna, Mund., and Mand. Vol. 2
contains Tait., Ait , and Svet.

'The present translation is an attempt to place the sublime teachings
of the Upanishads within the reach of every man and woman \\ho can
read the English tongue. Its price is purely nominal. The Upanishads,
we believe, should be allowed to speak for themselves, and not left to
the mercy of artificial commentaries. They are grand outpourings of
religious enthusiasm, raising the mind out of the chaos of ceremony
and the metaphysical and philological word-spinning of the schools . . .
the Upanishads as a world-scripture, that is to say, a scripture appealing
to the lovers of religion and truth in all races and at all times, without
distinction ' (Preamble, vol. i, pp. 4-5.),

• The foregoing translated into French :

Neuf Upanishads, tr. E. Marcault. Paris, Libr. de FArt Ind^pen-
dant, 1905. 192 pp.

463

BIBLIOGRAPHY

The same translated into Dutch :

Tr. Clara Streubel. Amsterdam, Theosophical Society, 2 vols ,
1908.

DEUSSEN, PAUL. Sechzig Upanishad's des Veda. Leip/u;,
Brockhaus, 1897. 946 pp.

Contains the classical Upanishads, all of the fifty included m Duperron's
Oujfttek* hat, together with the more impoitant of the later Athaivjin
Upanishads.

The most scholarly translation of the Upanishads which has hitheito
been made. By the late Professor of Philosophy at the University of Kiel.
Brings to bear an extensive, intimate, and appreciative knowledge of
European, as well as of Indian, philosophy. Contains informing and
interpietative introductions to each separate section of each Upanish.ul,
as well as to each Upanishad as a whole, also ci oss-rcferences and
explanatory notes

This translation is virtually indispensable to any thoroughly scholarly
attempt to translate the Upanishads into any othei language.

a. TRANSLATIONS OF SINGLE UPANISHADS
Brihad-Aranyaka Upanisliad

POLEY, L. H. Th. Colebrooke's Abhandlung uber die heiligen
Schnften der Indier, aus dem Englischen ubersetet, nebst Fragments
der altesten lehgiosen Dichtungen der Indier. Leip/ig, Teubncr,

1847. l82 PP-

In his Carman translation of Colebrooke's ' Essay ' Poley has added «it
pp. 130-176, among other translations fiom the Upanishads, this original
German translation of Brih. I, I - 3. 2.

ROER, E. Bnhad Aranyaka Upanishad. Calcutta, 1856. 276
pp. (Bibliotheca Indica.)

An English translation of the text and of paits of the Commentary of
Sankara Acharya.

The foregoing reprinted :

Calcutta, Society for the Resuscitation of Indian Literature, 1908,
295 PP-

HEROLD, A.-F. L'Upanishad du Grand Aranyaka, Bnhadaranya-
kopanishad, Paris, Saint-Amand, 1894. 159 pp,

According to the Madhyamdma recension,

JOHNSTON, CHARLES. The^ Song of Life. Flushing, New York,
published by the author, 1901. 69 pp.
A rather free rendering of Bnh. 4. 3-4.

464

BIBLIOGRAPHY

' The Gospels are the perfect flower of Palestine. The Upanishads arc
the chiefest treasuie of most ancient India The heart of the Galilean
message is hidden in the Paiables of the Kingdom, The deepest seciet
of Mothei India is embodied in these dramatic fragments— and still
peifect dramas- which aie the strongest paits of the Upanishads. Of
these Mystery plays iheic are many ; and, greatest of all, the Dialog ue of
Janaka and the Sage, translated heic.' (Fiom the Foiewoid.)

The foiegomg translated into Get man:

Das Lied dcs Lcbcns. Berlin, P. Raat/, no date. 66 p]).

CMndogya Upanishad

MriRA, RAIENDR \L\IA. Chandogya Upanishad of the Sanaa
\Vda, with Kxtiacts from the Commentaiy of Sankaui Achaiya,
translated. Calcutta, 1862. 144 pp. (Bibhotheca Indica.)

Aitareya Upanishad

COLKHROOKK, HioNuv THOMAS. A tumslation of the Aitaieya
Upanishad is contained in the essay 'On the Vcdas or the Sacred
Writings of the Hindus/ published and lepimted us follows :

Astatn /\Vftw</<6'v, \ol. 8, Calcutta, 1805, pp. 408-414;

*W/jft Mvttw/s /ivujyj1, vol. I, London, Williams & Noijjatc, 1837 (new
niition, 1858), pp. 47 53;

Life (ind Essays, vol. 2, London, Tiubnei, 1873, PP- 42M7-

ICckSTKiN, UAKON D'. Analyse du (juatrienie diapitic do 1'Aitareya
Upanishad, extiait du Rig-Veda. \^ Journal Asiatiqne, series 2, \ol.
it, pp. 103-221, 289 317, 4x4-446; vol. 12, pp. 53-78; Pans,
Irnprimeiie Royale, 1833.

< 'ont.nns a Kicm h tianslalion and discussion of the fourth chapter of the
Aitnioya Upanishad, based on Dupciron's Latin tinnslation in Ins
Oupnetfhtit) vol. 2, pp. 57 63, and on Colebi coke's English tianshilion in
A \lafic A't'SiWC/u's, \ol. 8, pp. 421-425.

KausMtaki Upanishad

HARLKX, C. JDE. Knushitaki-Upanishad, avcc Ic Commcntairc de
^'ankarananda et Sarvopanishadarthi\nublH\tipraka9as, chapitrc viii.
Louvain, Lcfever, 1887. 4^ PP-

The rendering in some places should more propcily be designated
a paraphrase than a translation. And in some places, by icason of
lollowing the native commentator so closely (as did Cowcll and M toiler
More him), this author quite misses the inherent sense, Thcic occurs
umlcsignatcd extraneous matter in the midst of the text, somewhat as
in Mxiller's translation, though not to the same extent,

465 II h

BIBLIOGRAPHY

'We have followed generally the text of the Dipaka; and for the
translation, the commentary of Cankarananda has been used with profit.'
(Preamble, p. 2.)

Kena TJpanishad

ROY, RAMMOHUN. Translation of the Ce*na Upanishad, one of the
Chapters of the Sarna Veda, according to the gloss of the celebrated
Shankaracharyu, establishing the unity and the sole omnipotence of
the Supreme Being, and that He alone is the object of worship.
Calcutta, Philip Pereira, Hindoostanee Press, 1816. 12 pp.

Katha Upanishad

ROY, RAMMOHUN. Translation of the Kut'h-Oopanishud of thr
Ujoor-Ved, according to the gloss of the celebrated Sunkuracharyu.
Calcutta, 1819.

'This work not only treats polytheism with contempt and disdain, but
inculcates invariably the unity of God as the intellectual principle, the
sole origin of the individual intellect, entnely distinct fiom matter and
its affections ; and teaches also the mode of directing the mind thereto.'
(Preface.)

POLEY, L. Kathaka-Oupanichat • extrait du Yadjour-Veda, traduit
du Sanskrit en Frangais. Paris, Dondey-Dupre, 1835. 22 pp.

ECKSTEIN, BARON D*. Analyse du Kathaka-Oupamschat, extrait
du Yadschour-Ve'da. In Journal de Plnstitut Historique, Pans, 1835,
pp. 97-117-

Contains short extracts of the text in Roman transliteration, together
with translations of short extracts from other San ski it books.

POLEY, L Kathaka-Oupanichat, extrait du Yadjour-Veda, el
Moundaka-Oupanichat, extrait de 1'Atharva-Veda : traduit du Sans-
krit en Francais. Pans, Dondey-Dupre, 1837. 39 pp.

This is a revised edition, and in combined form, of the same author \
previous separate French Translations of the Katha Upanishad in 1835
and of the Mundaka Upanishad in 1836,

POLEY, L. H. Th. Colebrooke's Abhandlung iiber die hciligen
Schnften der Indier, aus dem Enghschen ubersetzt, nebsl Fragmented
der altesten religiosen Dichtungen der Indier. Leipzig, Teubnei,
1847. 282 pp.

In his German translation of Colebrooke's famous 'Essay on the Sacred
Scriptures of the Hindus/ Poley added, at pp. 113-128, among other
translations, this original German tianslation from the Sanskrit of th<»
Katha Upanishad.

466

BIBLIOGRAPHY

ARNOLD, EDWIN. The Secret of Death, with some Collected
Poems, London, Triibner, 1885 , repiinted 1899.

Contains (at pp 14-45 °f l$$5 e^-> PP- 7~4° of 1899 ed.) a free metri-
cal version of the first three Vallis (or * Lotus-stems ') of the Katha
Upamshad.

'The subtle thought, the far-off faith,

The deathless spirit mocking Death,

The close-packed sense, hard to unlock

As diamonds from the mother- rock,

The solemn, bnef simplicity,

The insight, fancy, mystery

Of Hindoo scriptures — all are had

In this divine Upamshad.' (Introduction, p. 2.)

WHITNEY, W. D. Translation of the Katha-Upanishad. In Trans-
actions of the American Philological Association^ vol. 21, pp. 88-112,
Boston, 1890,

By the late Professor of Sanskrit at Yale University, one of the most
eminent of Amencan philologists and Sanskntists, a conservative text-
editor and scrupulously exact translator.

This is the first English translation of an Upanishad in which the
verse-portions were indicated as diffeient from the piose-poitions. A
veiy careful translation, with an Intiocluclion, valuable exegetical
and linguistic Notes, and a number of pioposed textual emendations.

*The ciowning weakness of the whole tieatise [i»e. of the Katha
Upamshad] is that, after all, it reaches no definite result; the revelation
of Death amounts to nothing at all, so far as concerns the mam subject
as to which knowledge is sought. The revelator manages to waste
a chapter in commendations of his young friend for preferring spiritual
knowledge to earthly blessings ; and then he raaundeis on from topic
to topic, dropping now and then an allusion to matters of cschatology,
but entering into no exposition, advancing no argument, making no
definite statement; theicis neither beginning, middle, nor end in what
he says.* (Introduction, pp. 91-92.)

BUTKNRCHON, A. Kathaka-upanishad, ofversatt fr. Sanskrit,
Stockholm, Norstcdt, 1902. 62 pp,
A translation into Swedish.

Bttuxwi-Fiuppi, FKKDINANOO. Kiithaka-Upanisad, tradotta in
italiano e preceduta da una notizia sul panteismo indiano. Pisa,
Orsolini-Prosperi, 1905. 158 pp.

A translation into Italian.

467 ii h a

BIBLIOGRAPHY

Isa TJpanishad

JONES, SIR WILLIAM, fsavasyam; or, An Upanishad fiom the
Yajur Veda. In his Works, vol. 6, pp. 423-425, London, Robinson,
1799.

A translation by no means literal, but noteworthy as having been the
very first translation of any of the Upanishads into English

By the pioneer British Onentahst.

Reprinted in his Works, London, Stockdale, 1807, vol. 13, pp. 374-377-

ROY, RAMMOHUN. The fshopamshad, one of the chapteis of the
Yajur Veda, according to the commentary of the celebrated Shankara-
Acharya, establishing the Unity and incomprehensibility of the Supreme
Being, and that His worship alone can lead to eternal beatitude.
Calcutta, Philip Pereira, Hindoostanee Press, 1816. 36 pp.

RAMASWAMIER, S. The Vaja-saneya-samhitopamshud with the
Bhashya of Srimat Sankaracharya. Madras, National Press, 1884.
19 pp.

A translation of the 18 stanzas of this Upanishad and also of the
Commentary of the chief Indian Commentator on all the classical
Upanishads.

'This translation was originally made for the benefit of the Maduia
Branch, Theosophical Society. It is now published that it may be of
some use to otheis \\ho are not conversant with Sanskrit, but who
are interested in the sublime philosophy ot the Upanishads as expounded
by the holy Sage Sumat Sankaracharya.' (Prehminaiy explanatory
statement.)

VASU, SRISA CHANDRA. The isavasyopanishad, with the Com-
mentaries of Sn Sankaracharya and Sii Anantacharya, and Notes from
the Tikas of Anandagiri, Uvatachaiya, Sankarananda, Ramchandia,
Pandit and Anandabhatta. Bombay, Tatva-Vivechaka Press, Punted
for the Bombay Theosophical Publication Fund, 1896. 74 pp.

GRIFFITH, R. T. H. The Texts of the White Yajurveda, with a
Popular Commentary. Benares, Lazarus, 1898. 364 pp.

The Isa Upanishad, being originally the fortieth chapter of the
Vajasaneyi Saihhita, is here translated at pp. 304-308,

By the transktoi of the Rig- Veda, of the Atharva-Vedn, and of the
Sama-Veda; formerly a Professor at the Benaics College, and later
Director of Public Instruction in the Northwest Provinces and Oudh.

Mundaka TJpanisliad

ROY, RAM MOHUN. Translation of the Moonduk-Opunishud of
the Uthurvu-Ved according to the gloss of the celebrated Shunkuru-
Charyu. Calcutta, D. Lankpeet, Times Press, 1819. 17 pp.

468

BIBLIOGRAPHY

£ An attentive perusal of this, as well as ot the icmaining books of
the Vedantu, will, I trust, convince e\cry unprejudiced mind that they,
with great consistency, inculcate the unity of God, instructing men at the
same time in the puie mode of adoring him in spirit. It will also appeal
evident, although they toleiate idolatry as the last provision for those
who arc totally incapable of laismg their minds to the contemplation
of the invisible God of nature, yet repeatedly urge the lelmqmshment
of the iites of idol- worship and the adoption of a purei system of ichgion
on the express giounds that the obsenancc of ulolatious rites can nc\er
be productive ofctcin.il beatitude.1 (Introduction )

POLKY, L. Moundaka-Oupamchat , cxtrait dc 1'Atharva-Yeda,
tiaduil du Sansknt en Fiancaib. Pans, Beitiand, 1836. 15 pp.

-- The foiegomg repnnted :

Katha-Oupamchat, extiait du Yadjotn-Yeda, et Moundaka-Oupa-
nichat, cxtrait de PAthaiva-Yeda, liaduit du Sanskrit en 1/raneais
Pans, Dondey-Dupie, 1837. 39 pp.

POLKY, L. H Th. Colcbi coke's Abhundlung uber die
Schnften der Indier, aus detn Englischen ubeisetzl, nebbt Fiag
nienten dcr altcsten icligiosen Dichtungen der Indier. Leip/iU>,
Teubner, 1847. 182 pp

In his German tianslation of Colcbrookc's famous ' Essay on the
Sacred Scuptures of the Hindus' Poley added, among othei translations,
this original German translation from the Sansknt of the Mundaka
Upamshad.

^votasvatara ITpanisliad

NXLLASWAMI PILLAI, J. M. The Swetaswatara Upanishad, trans-
lated and expounded. In Madras Review, vol. 6 (1900), pp. 369-
376; vol. 7 (*9°0»PP- 267-279.

' The Swetaswatara Upanishad is a genuine Upauishad of the Black
Yagur Veda, and is one of the oldest of its kind. It is not a Sectarian
Upanishad. It expounds both a theoretic philosophy and a practical
religion, all-comprehensive and all-embracing, a system which was at
once Samkhya and Yoga, dualistic and monistic, and appealing to all
classes of society ' (vol. 7, p. 267).

Marxdiikya Upanishad

DVIVEDI, MANILAL N. Mandukyopanishad with Gaudapada's
Kaiika and the Bhashya of Sankara. Bombay, Tattva-Vivechaka,
Press, 1894. X37 pp.
- The foregoing repnnted :

Bombay, Rajaram Tukaram, 1909,

469

BIBLIOGRAPHY

3. TRANSLATIONS OF SELECTIONS FROM THE
UPANISHADS

POLEY, L. H. Th. Colebrooke's Abhandlung ubei die heihgen
Schnften der Indier, aus dem Englischen ubersetzt, ncbst Fragmenten
der altesten rehgiosen Dichtungen der Indier. Leipzig, Toubnei,
1847. 182 pp.

The German translator added at pp. 110-176 original translations from
the Sanskrit of Katha, Isa, and Bnh. I. 1-3-2. The text-basis used
lor these translations was the text published by Poley himself in 1844.

WEBER, ALBRECHT. Indische Studien. Berlin, Dummlei. Vol i,
1849-1850; vol. 2, 1853.

By the first Professor of Sanskrit at Berlin University.

A series of articles entitled * Analyse der in Anquetil du Pci ion's Ueber-
£etzung enthaltenen Upamshad,' contains tianslations of mipoilant paits,
together with summaries of intervening parts and also valuable claboiate
discussion of Chand , Maitn, Mund., and Isa m vol. i, pp, 254-301 ; of
Kaush., Svet, and Piasna m vol. I, pp. 392-456; of Mfind. in \ol. 2,
pp, loo-iii ; and of Kena, Katha, and Tail. 2-3 in vol. 2, pp. 181-236.

MUIR, JOHN. Original Sanskrit Texts on the Ongm and Histoiy
of the People of India, their Religion and Institutions. London,
1858-1870. Vols. 1-3, Williams & Noigate; vols. 4-5, Trubnei.
Second edition, 1868-1872.

By one of the most scholarly of British admmistiators in India, who
served as Principal of Victoria College, Benares, and who founded
the Professorship of Sanskrit at Edinburgh University.

The most comprehensive treasury of excerpts, in transliteiation and
translation, from a wide range of Sanskrit literature. The numerous,
mostly brief, translations from the Upanishads aie gathered under a
\ariety of topics, but are available from the indices.

MONIER-WILLIAMS, SIR MONIER. Indian Wisdom ; or Examples
of the Religious, Philosophical; and Ethical Doctrines of the Hindus.
London, Luzac, 1875 • 4th ed., 1893. 575 pp.

By the eminent former Boden Professor of Sanskrit at Oxfoid Univer-
sity, founder of the Indian Institute at Oxford.

Chap. 2 on 'The Brahmanas and Upanishads' contains original
translations of representative selections from the Isa, Katha, 6vet., and
Maitn, together with briefer extracts from Brih., Chand., and Mun 1.
' 'These Upanishads are practically the only Veda of all thoughtful
Hindus in the present day ' (p. 33).

REGNAUD, PAUL. Mate'riaux pour servir & 1'histoire dc la philo-
sophic de PInde. Paris, Vieweg, 2 vols., 1876, 1878.

470

BIBLIOGRAPHY

This was the standard work in French on the subject until the
appearance in 1907 of Oltramare's mh^toite.

Contains numeious extracts from the Upanishads, assembled under
various topics.

This author's estimate of the philosophic and religious value of the
Upanishads is expressed in the two final sentences of the work, which are
< ited on p. 4 of the piesent Translation.

MUIR, JOHN. Mctncal Tianslations from Sanskrit Wuleis, with
an Inti eduction, Many Prose Versions, and Parallel Passages fiom
(Classical Authors. London, Trubncr, 1879. 37^ PP-

Contains tianslations from the Bnh , Katha, and Svct.

SCHKRMAN, LUCIAN. Philosophihche Ifymnen aus der Rig- und
Athaivii-Veda-Samhita verghchen mit den Philosopheinen der alteien
Upamshad's. Stiasbburg and London, Trubner, 1887. 96 pp.

Contains a number of exliacts from the Upanishada with footnotes
t ollectmg comparative translations of the same. The ' Index der Upani-
shad-Citate' renders all this matenal easily accessible.

MULLKU, F. MAX. Three Lectures on the Vcdanta Philosophy,
London, Longmans Gieen, 1894. 173 pp.

These lathei general, unsystematic lectures on 'The Ongin of the
Vedfinta Philosophy,' 'The Soul and Gorl,' and 'Similanties and
Diffeicnces betv\een Indian and Kuiopean Philosophy' contain, beside
numerous remaikb on the Upanishads, a ummnjj summary and
extracts of the Katha at pp. 47-53 and a bnei sketch of the Maili^
<itpp. 55-61.

DUTT, ROMKSH CHANDRA. Lays of Ancient India: Selections
from Indian Poetiy rendered into English Veise. London, Trubner,
1894. 221 pp.

Along with selections from Vedic and Buddhist books, there are
Knglish versified translations of eight episodes from the Upanishads,
viz. Chand. 3. 14 j 4. 4 ; Hrih, 3. 1 -8 ; 4, 5 ; Kena 3-5 ; Katha I ; Ka ; and
Kaush. 4.

* The essence of the Hindu religion and of Hindu thought wo find in its
purest form in the Upanishads.' (Piefacc, p. ix.)

DVIVKDI, MANILAL N. The Imitation of ^ankara, being a Collec.
tion of Several Texts bearing on the Advaita, Bombay, Tattvu-
Vivechaka Press, 1895. 255 pp.

Contains selections, assembled under eighteen topics, from all of the
thirteen Upanishads included in the present translation, except the Maitri.

*The Philosophy of the Upanishads scarcely needy recommendation.
Philosophers from Plato to Schopenhauer are unanimous in their testimony
to the elevating, alleviating influence of the Vcdftnta . . . The deservedly
popular book of Thomas a Kempis, *The Imitation of Christ/ fascinated

471

BIBLIOGRAPHY

my attention, and Bowdon's ' Imitation of Buddha ' suggested the plan of
the woik ... I have tried . . . stringing the pieces together in a kind of
fictitious context from end to end. Many of the passages could have been
given m much better language, for several of them have been translated
before by abler hands, but I have my reasons for attempting ficsh
translation . . . giving a free rendering of every text . . . Texts horn the
Upanishads and other works are often referred to in Vedanta wntings/
(Introduction, pp. vii-vm )

* This philosophy and the manner m which Sankara applied it to the
situation of his time has been the true saviour of India. It is destined
to be the saviour of the \voild ... I have evciy coniidencc that he [i. e
the reader] will never part fiom this collection ; he will ceitimly set
apart a quiet morning or evening hour to its grave contemplation oveiy
day. It has been so with me, and the immense benefit this icadmg has
done me is my only excuse in thus earnestly inviting my fellow-men to
this elevating study ' (pp. xxv-xxvi).

DUTT, ROMESH CHANDRA. The Epics and Lays of Ancient India,
condensed into English Verse. Calcutta, R. P. Mitia, 1903.
5 10 pp.

This is an abridged combined Indian reprint of three earlier publications
of the same author which had appealed m England, viz. veisified
lenderings of portions of the Mahabharata, of the Ramay/ma, and of
ceitain Indian scriptures.

In the third section there is a collection of six passages from the
Upanishads (pp. 55-82), namely, Chand. 3. 14; 4. 4; Bnh. 3. i. 8 ; 4, 5 ;
Kaush. 4; Katha i.

Selections from the Upanishads. Madras, Christian Literature
Society, 1895. 1 06 pp. (Repnnted 1904, 109 pp.)

Contains complete translations of the Katha, I4fi, and Svet, by Roer,
part of Roer's Bnh. and part of Mitra's Chand., together with a very
disparaging * Examination of the Upanishads ' by an anonymous compiler.

JOHNSTON, CHARLES, The Kingdom of Heaven, and the Upani-
shads. In Open Court > vol. 19, pp. 705-716, Chicago, 1905.

Gives original translations of eleven quotations from the Upanishads as
parallels to passages from the New Testament.

BARNETT, LIONEL D. Some Sayings from the Upauishads, done
into English with Notes. London, Luzac, 1905. 59 pp.

Contains translations of Chand. 6. 3. 14, Brih. 4. 3-5, and Katha I, 2,
5, and 6.

A work of scholarly and liteiary merit,

DEUSSEN, PAUL. Die Geheimlehre des Veda : Ausgewahlte Texte
der Upanishad's, aus dem Sanskrit ubersetzt. Leipzig, Brockhaus,
1907, 221 pp.

473

BIBLIOGRAPHY

Consists almost cntiiely of German tianslations of selected passages ftorn
fouitecn Upanishads exactly as rcndeied in the same author's ^Sev Jizig
UpanishatT? de± Veda. Heie the extiacts aic ananged topically under
each Upanishad. The Isfi is pi esented complete.

The Spirit of the Upanishads ; or, The Aphoiisms of the Wise • A
Collection ol Texts, Sayings, Pioveihs, &c , horn the Upanishads or
Sacred Wntings of India, compiled and adapted from ovci lifts
Authontics, expiessing the c"ieam of the Hindu Philosophies!
Thought. Chicago, ^ ogi Publishing Society, 1907. 85 pp.

JOHNSTON, CII-VRLFS. The Diamatic Element in the Upanishads
In Afonut) vol. 20, pp. 185-216, Chicago, 1910.

Contains ouginal tianslations of seveial passages, mostly dialogues, m
the JJiih., Chand., Katha, Prusna, and Mfincl. Upamshiidb.

BARNKTT, LIONEL I). Brahma-Knowledge: An Outline of the
Philosophy of the Vedanta as set forth by the Upanishads and by
Sankara. New Yoik, Dutton, 191 L. 113 pp.

IJy the Professor of Sanskrit at UmveiMty College, London.

Pait I (55 pp.) consists of an exposition, 'An Account of the Vedanta '
Part 2 (46 pp.) contains UansLitions ot iitteen impoitant episodes fiom the
Upanishads,

A translation of hi^h liteiary ineiit. But unfoitunately there is
no Index or Table of Citations to make the mateiial readily available
from the &OLIICCS.

KHKKHARDT, PAUU Dor Wcishcit leUter Schluss * Die Religion
cler Upanishads mi Sinne gefdsst. Jena, Dieclenchs, 1912. 126 pp.

A German translation of Unity-seven passages fiom the Upanishacls,
topically ananged.

4. TRANSLATIONS, WITH TEXT, OF COLLECTKI)
UPANISHADS

PAUTHIEK, GUILLAUMK. Memouc sui 1'ori^inc et la propagation
de la doctrine clu Tao, londee par Lao-tseu ; traduit du chinois, rt
accom[)agnt5 d'un conimentaire tire des livres vsanskiitset du 'J'ao-te
king de Lao-tsou ; c'tablissant la conformite de ceitaines opinions
philo.sophi<iues de la Chine et de 1'Inde; orne (Fun dessein chinois ;
suivi de deux Oupanichads des Vedas, avec le texte Sanskrit et persan,
Paris, 1831,

Contains a French translation of the Kena and Isa Upanishads,
together with the Sansknt and Peisian texts ot the same.

No copy of this work is in the British Museum. The foiegoing

473

BIBLIOGRAPHY

particulars are taken from a notice of the book in the Nouveau Journal
Asiatzgue, vol. 7 (1831), p. 465.

POLEY, L. Collection des Oupanichats, extiaits des Vddas,
traduits du Sanskrit en Frar^ais. Paris, six instalments, 1835-1837;
the first four published by Dondey-Dupre ; the last two, by Beitrand.

The first part, with 39 consecutively numbered pages, is occupied
with a French translation of the Katha and Munclaka Upamshads, both
of which had appeared separately.

The second part, with 199 consecutively numbered pages, is occupied
witrnhe text of the preceding two Upanishads and of the Kena, iollowed
by Sankara's commentanes on these three, followed by the text of
the Isa.

This would seem to be the fhst published edition of collected
Upanishads in the Devanagaii character.

BOHTLINGK, OTTO. Drei kritisch gesichtete und ubersetzte Upani-
shad mit erklarenden Anmerkungen. la JBerichte uber die Vcrhand-
lungen der Konighch Sackszschen Gesdhchaf ten zu Leipzig, fhilologisch-
histonsche Classe, vol. 24, pp, 127-197, Leipzig, 1891.

Contains the Devanagari text of the Katha, Altai eya, and Prasna
Upanishads, together with German translation and critical notes.

The translator was one of the most eiudite of Western Sanskrit scholars,
the editor of several Sanskrit texts, and joint author of Bohtlmgk and Roth's
monumental 7-volume Sanskrit-German Dictionary.

The position of such an authority is extremely weighty in itself, and too
Is quite typical of Western scholars on the subject of the woith of Sankara's
Commentaries.

' In the mam I have paid very little attention to (Jamkara's Commen-
tary, since the man knows the older language very impeifectly, has no
presentiment of philologacal criticism, and explains the text from his own
philosophical standpoint. If any one wishes to place a deepei meaning
in the often obscure expressions, let him do so at his own nsk without
any prepossession. I have refrained from any soit of inteipietaUon, and
have striven only to give a philologically justifiable translation.' (Trans-
lated from the preliminary explanations on p, 128.)

SASTRJ, S. SITARAMA, and GANGANATH JHA, The Upanishads
and Sn Sankarajs Commentary. Published by V. C Sesaehani at
the Press of Natesan, Madras, 5 vols,, 1898-1901. ' Dedicated by
kind permission to Mrs. Annie Besant.5

The contents and authorship are as follows :

Vol. I, Isa, Kena, and Mundaka, Sastn, 1898. 174 pp.

Vol. 2; Katha and Prasna, Sastii, 1898. 193 pp.

Vol. 3, Chandogya 1-4, Jha, 1899. 311 pp.

Vol. 4, Chandogya 5-8, Jha, 1899. 374 PP*

474

BIBLIOGRAPHY

Vol. 5, Aitareya and Taitttrlya, Sastn, 1901. 230 pp.

'The increasing intciest evinced by the thinking world in the
Philosophy and Religion of the Hindus has led me to undeitake the
publication ot the translation o± the principal Upn.msh.itls . . . The woik
has been undertaken chiefly with <i view to bung within easy reach of the
I'-nghsh-icading public the pnceless teachings of the Upanibhads in
the light of the inteipietation of Sri Sankarachaiya.' (Piciace, vol. I.)

TATTVAKHUSHANA, SITANATIIA. The Upamshads, edited with
Annotations and English TuxnbLition. Calcutta, Som 13i others, 3
vols , 1900-1904,

The contents «ue as follows •

Vol. i, Ls<"l, Kcna, Katha, Piasna, Muncl , and MTind. ; 1900. 163 pp.

Vol. 2, Svct., Ait., Tail., and Kaush 5^1904. 225 pp.

Vol. 3, Chfind. and Bnh.

The Kaushitaki Upanishad in vol. 2 is presented m the same lecenslou
as in the Anandfisi ama edition of that Upanibhad, which is designated as
A in the footnotes of the present Translation, in distinction fiom the recen-
sion picsentedin the Bibhotheca Indica edition, which is designated as B.

VASU, SRISA CHANDRA. Isa, Kena, Katha, Piasna, Mundaka,
and Munduka. Allahabad, Panmi Office, 1911. 321 pp. (The
Sacied Books of the Hindus, vol. r.)

Text, translation, notes, and exli acts horn M.Idhava's Commentary.

TRANSLATIONS, WITH TEXT, OF SINGLE

UPANISIIADS
Brihad-Aranyaka ITpanishad

K, KUGI>NK. Conimcntanc sui le Yat;na, Paiis, 1833.
At pp. clxx-clxxm theic are cxtiacts iiom the Hrih. in Devanagari
characteis, together with Fiench or Latin uanbUtions.

UOIITLINC/K, OTTO. Bihadaranjakopanishad in dcr Madhjamdina-
Recension, herausgegeben und ilberset/t. St. Peteisbuig, Kaiser
liche Akademie der \Vissenschaften, 1889. 172 pp.

VASU, SR£^ CHANDRA, Biihadaranyaka-Upanisad : rFext and
English Translation, together with translations of parts of Madhava's
Commentary. Allahabad, Panini Office, 1913-, (The Sacied
Books of the Hindus, vol. 14.)

CMndogya Upanisliad

liOHTfJNCJK, OTTO. Khandogjopamshad, kritisch herausgegeben
und Uberbeut. Leipzig, Haessel, 1889. 201 pp.
Along with the same author's edition of the Brih., which appeared m

475,

BIBLIOGRAPHY

the same year, this edition of the Chandogya is the first text-edition of
any Upanishad in which the attempt has been made to differentiate the
verse-portions from the prose-portions, namely by giving to the verse
a wider margin in the text than to the piose, and by using, in the
metrical part of the text, the modern method of arranging the vcises in
their metrical form.

The text is in notably distinct DevanagarT characters.

In contrast with the customary method of punting Sanskrit prose texts
without a single punctuation mark, this edition indicates clause-divisions
and sentence-divisions by a simple upright bar — a method which icndeis
the sense much moie easily intelligible to a reader who is accustomed
to helpful modern punctuation.

In spite of certain criticisms which may be dnected against this work
of thirty years ago, the total estimate of Rohtlmgk's editions both of the
Brill, and of the Chand. must be very high. Thus did Whitney in
a detailed review of these two works of Bohthngk justly observe (AJP ,
vol. II, pp. 407-408): 'Within the past year the two longest of the
ancient or genuine Hindu Upamshads, the Chfmdogya and the Hrhad-
Aranyaka . . . have been edited and translated by the veteran sc holnr
Bohthngk, as a new example of his unwearied, many-sided and most
fruitful activity. No so peimanently valuable addition to our knowledge
of this class of works has been made hitherto. The texts themselves are
carefully revised and (especially that of the Chandogya, which is more
faulty than the othei) m a host of places emended. No such version has
been even attempted before, and the next one pieccding this in time (th.it
contained in vols. i and xv of the Sacred Books of the East) is,
unfortunately, also made in so slovenly a manner as to be practically
worthless , it is a pity that it will find, especially among men of English
speech, vastly more numerous leaders than the piesent veisum.'

The character of Bohthngk's translation is explicitly defined by the
translator himself m his Vorwort (p. ix) : 'It is a pinery philological
work, in which no leference has been made — nor need be made— to the
Vedantic interpretation of Camkar^klrja, since that impi esses upon the
Upanishad an entirely false stamp.'

Bohthngk's estimate of Sankara is stated as follows : ( I do not demui
to regard this famous Vedantist as a great scholar in his department ; but
I unhesitatingly deny that he had a thorough knowledge of the old language,
and I characterize a multitude of his explanations as absolutely absuid' (p. v).

Bohthngk's estimate of the Chandogya Upanishad itself is thus
stated in the closing sentence of his Voiwort (p. x) : 'A gieat thought
runs through the whole work, but by what strange, indeed absurd, fancies
so often marred 1 '

VASU, SRISA CHANDRA. Chhandogya Upanisad, with [extract.--
from] the Commentary of £ri MadhvacMrya called also Anandu-
tirtha, translated. Allahabad, Panmi Office, 1909-1910 (reprinted
1917). 623 pp. (The Sacred Books of the Hindus, vol. 3.)

476

BIBLIOGRAPHY

Taittiriya Upanishad

SARTRI, A. MAHAPEVA. The Tuittiiiya Upanishad, with the
Commentanes of Sankaiachaiya, Sures\achai}a, and Sayana (Vtdy-
aranya), translated into English. Mysore, G. T. A. Punting \\oiks,
1903. 791 pp.

With its analytical headings for chapters and sections, and \\ith the
different fonts of type used to distinguish the matenal of the Upanishad
itself and that of each of the Commentaries, this Translation has the best
elaborated form of all that have appeared in India. And the rendering of
the Sanskrit ongmal is unusually close.

Aitareya Upanishad

BHAGAVATA, RAJ ARAM RAMKRISIINX, The Aitaieya Upamshad :
An Attempt to Inteipiet in Maiathi the Eleven Upanishads, with
Preface, Tianslation, and Notes in English; rstof theSenes. "Bom
buy, Tukarama Juvaji, Nnnaya-sagar Piess, 1898. 40 pp.

By the Piofessor of Sanskiit at St. Xavier's College, Bombay.

1 This is an attempt to tianslate into Marathi and Knglish those
Upanishads, only eleven in numbci, which have had the good foitune ot
being commented upon by Shankarachaiy.i . * . II is system is sine to
last uas long ab the Moon and Sun enduie."3 (Pieiace, p, 5.)

KausMtaki Upanishad.

COWKM., K. H. Kaushitaki-Htahmana-Upanishacl, with the Corn-
men taiy of Sankarananda, edited with an English Translation.
(Calcutta, BibhothociL Indiea, 1861. 191 f)p.

The icccnsion whidi is piintcd in this edition of KaushTtaki is
designated as B in the footnotes of the piesent TtansLition, thus being
distinguished from the lecension printed in the Anandfibrdina edition of
the Kaublutaki, which ib designated as A.

Kena Upanishad

OKRTKL, HANNS. rrhc Jaiminiya, or Talavakftra-Upanisad-Brah-
mana. l\\ Journal of the American Oriental Society ^ vol. 16, pp. 79-
260, New Haven, 1894.

By the former Professor of Linguistics and Comparative Philology in
Vale Univetsity.

In the Hiahmana which is heie piesentccl with tianslitenited text,
translation, and notes, the Kena Upani&hadis imbedded at pp» 215-219.

PRASAD, I)UR(iA. An English Translation of the Kena Upanishat,
with Exposition. Lahore, Virajanand Press, 1898. 34 pp.

* The perusal of these Upanishads makes one leligious. Nowhere

477

BIBLIOGRAPHY

God is so truly described as in those wonderful metaphysical books of
India.' (Exposition, p. 7.)

VASU, SRIS CHANDRA, and A. C. THIRLWALL. Kenopanishad with
the Sanskrit text, anvaya, vntti, word-meaning, translation, notes, and
index. Allahabad, Indian Press, 1902. 105 pp.

SINGH, CHHAJJU. Kamopanishat, translated into English, after
Consulting every Gloss available. Lahore, Anglo-Sanskrit Press,
1891. 44 PP-

An elementary ' word-and-word tianslation,' intended appaiently as
a reading-text for beginners in the Sanskiit language and also as a religious
tract.

Katha Upanisliad

POLEY, L. Kathaka-Oupanichat, extrait du Yadjour-VeVla, traduit
du Sanskrit en Frangais. Pans, Dondey-Dupre, 1835. 22 pp.

Text and Fiench translation.

REGNAUD, PAUL. Etudes Vediques et Posl-Vtfdiques. Paris,
LerouXj 1898. 217 pp.

By the Professor of Sanskiit and Comparative Giammar at the
University of Lyons.

The text of the Katha Upanisliad in Roman transliteration, stanza by
stanza, with translation and commentary, occupies pp. 57-167. The
verse-portions of the original aie lined in quatrain metrical form.

A thorough, scholarly piece of work.

YASU, SRIS CHANDRA. Kathopanishad, with the Sanskrit text,
anvaya, vntti, word-meaning, translation, notes, and index. Allaha
bad, Panini Office, 1905. 230 pp.

Isa Upanishad

DATTA, GURU. Ishnopanishad, with Sanskrit Text arid English
Translation, to which an Exposition is appended. Lahore, Vua-
janand Press, 1888. 34 pp.

The Exposition is a passionate appeal for a pure i-eligion based upon
the teachings of this Upanishad.

The translating is quite free— a typical instance of the way in whif h
a number of enthusiastic, but uncritical, translations have, unwittingly,
injected modern ideas into the transmitted utterances of the ancient
Upanishads. For example : —

Guru Dattds translation The present translation

2. Aspire, then, 0 man, to live Even while doing deeds here,

by virtuous deeds for a hundred One may desire to live a hunch ud

years m peace with thy neighbouis. years.

478

BIBLIOGRAPHY

Guru Dattds translation The present translation

12. Miseiable are they who Into blind darkness enter they

woiship atoms as the efficient Who worship non-becoming,

cause of the world. But far more Into darkness greater than that,
miseiable are they who woiship as it weie, they

the visible things born of atoms. Who delight in becoming.

15. O Thou who givcst suste- With a golden vessel
nance to the vvoild, unveil that face The Real's face is covered o"er.
of the tiue sun which is now hidden That do thou, O Pushan, uncover
by a veil of golden light; so that For one whose law is the Re;J
we may see the truth and know our to see.
whole duty.
The foregoing reprinted in :

Works of the late Guru Datta, Vklyarthi, M.A. Lahore, Aryan
Punting & G, Trading Co., 2d edition, 1902, at pp. 107-124,

MOZOOMDAR, YADUNATHA. Isa Upanishad, or the last chapter of
the Sukla Yajur Veda, with text, easy Sanskrit notes, English and
Bengali translations. Jessore, Subhakari Press, 1893. 1^ PP-

GOSVAMI, SRI SYAMALALA. Isa Upanishad, with the Bhashyas of
Balaclava, Vidyabhushana, Sn Sankarachai yya, and the Tika of
Anandagiri, etc., with Bengali translation and commentary, and with
an English translation and commentary. Calcutta, Aghornath Datta,
People's Press, 1895. 70 pp.

c This short Upanishad . . . appears to be composed for the purpose of
exalting the realisation of the Supreme Spirit over eveiy other object. It
embodies the sum total of human wisdom.1 (Introduction.)

PRASAD, DUR*;A. The Third Vcdic Reader, in the Dayanand High
School Scries*. Lahore, Virajanand Piess. 2d ed., 1896. 34 pp.

Contains at pp. 8-31 the Ka Upanishad (as the Fortieth Chapter of the
Yajui-Voda) both in Devanfigan and in Roman characters, with a 'word-
and-word ' English-Sanskrit translation.

SiNdif, CHUAJJU. Lshopanishat, translated into English, to which
is appended The Vedic Truth Vindicated. Lahore, Anglo-Sanskiit
Press, 1891. 40 pp.

An elementary * word-and-word ' Sanskrit-Kn^lish translation. The
'Vcdic Truth' is 'vindicated' against the charge of *a very revolting
moral teaching' in Ya]ur-Veda 23, 18-31 by presenting £a correct
translation * of that passage.

VASU, SRIS CHANDRA, and A. C. THIKLWALT,, Isavasya Upanishad,
with the Sanskrit text, anvaya, vritti, word-meaning, translation, notes,
and index. Allahabadj Indian Press, 1902. 62 pp,

* This Upanishad has been the subject of several commentaries, "We

479

BIBLIOGRAPHY

give the interpretation according to the three well-known schools,—-
Advaita (Sankara), Visista Advaita (Ramanuja), and Dvaita (Maclha\a).'
(Introduction, p. n.)

Mundaka Upanishad

PRAS\D, DURGA, corrected by Pandit GURU DATTA, Vidyaithi.
The Mundakopamshat with English Tianalation. Lahoie, Vnaiaiiand
Piess, ad ed., 1893. 13 pp

On the reverse of the title-pa.ee is quoted the following Iroin Max
Muller: 'Whatever othei schoLus may think of the difficulty ot
tianslatmg the Upanibhats, I can only repeat what I have said bcfoic,
that I know few Sanskrit texts piesentmg moie formidable piohlcms to
the translator than these philosophical treatises. I have agrim and again
had to translate ceitam passages tentatively only, or iollouing- the
commentators, though conscious all the time that the meaning which they
extiact from the text cannot be the right one.*

The foregoing repnnted in .

The works of the late Guru Datta, Vidyailhi, M.A. Luhoie,
Aryan Punting Co , 2d edition, 1902, at pp. 151-1:67.

Prasna TJpamsliad

PRASAD, DURG\. An English Translation of the Pmslmopanishat,
containing Six Questions of Life and Death , with Smsknt Text.
Lahore; Virajanand Piess, 1899. 35 PP*

'It has six questions of vital impoitancc to all human beings. As
arranged m this spnitual treatise, they foim a systematic and scientific
search after God.' (Introduction to the Piashnopanishat, or Catechism
of Spiritual Knowledge, p. I )

Mandukya Upanishad

DATTA, GURU. The Mandukyopanishatj being the Exposition of
OM, the Great Sacred Name of the Supieme Being in the Veclus,
translated and expounded. Chicago edition, printed and published
under the auspices of the Arya Pratmidhi Sabha, Punjab. Lahoie.,
Virajanand Press, 1893. 34 pp.

By the late Professor of Science, Government College, Lahore.

* Worship is the first act of pure religion ... A tiuc mode of wot ship
is the subject of the Mandukyopanishat. It enjoins the woiship of the
Supreme Deity alone, the Eternal Omnipresent Being-, the Supreme Soul
of Nature. For, what but a true conception, knowledge and realisation
of this Universal Spirit can be consistent with that overflowing, exultant,
blissful attitude of the mind, otherwise designated as worship I The
woiship of the Eternal Being is the only worship that is inculcated in the

480

BIBLIOGRAPHY

Upanishats ; and this Eternal Being is everywhere named Omkanu'
(* Exposition,' pp. 8-9.)

The foregoing reprinted in :

Works of the late Guru Datta, Vidyarthi, 1VLA. Lahore, Aryan
Punting Co, 2d edition, 1902, at pp. 125-149.

NARAYANA, HAR. Vedic Philosophy ; or; An Exposition of the
Sacred and Mysterious Monosyllable AUM ; The Mandukya Upani-
shad • Text, with an English Tianslation and Commentary and an
Introduction. Bombay, Tatva-Vivechaka Press, 1895. 171 pp.

' 1 venture to advise my readers to try to fit themselves for the study
of Brahma-Vidya. I tiustfully ventuie to say that they will thus finally
attain libciation from rcmcai nation by the realization of Self, which is the
only reality, the substratum ot all appearances. I ventuie to express the
hope that the leader will earnestly take the subject toheait, and studiously
examine it for himself; and not lose the opportunity afforded him of
lemovmg the ignorance of Self, under which his soul is labouring '
(Conclusion of the Introduction, pp. xiu-xlni.)

•Svetadvatara Upanishad

BHAOAVATA, RAJ ARAM A RAM KRISHNA. An Attempt to Interpret
in Marathi the Eleven Upani&hads, with Piefacc, Tianslation and
Notes in English : The Shvctashvataia Upanishad, 2d of the Series.
Bombay, Nnnuya-sagaia Pi ess, 1900. 119 pp.

A companion volume to the author's translation of the Aitareya
Upanishad.

The c creed of the Upanishad J is formulated in the Preface as follows :
* The unity of God pervades Ihiough the whole of the Upanishad. " God
is one ; he is without a second, without an equal "— is the burden of
almost all the vczscs. This all-pervading God has been pleased to place his
image into the heart of every human being to guide him, is another
point . . . Independently of its monotheistic doctnne, the one special
feature which will stiike the student as charactexistic of this Upanishad
is that it inspires a sense of dependence and of pi ayerf illness. The
general tone of the Upanishacls is either contemplative or discursive to
a fault ; but in this Upanishad even the additions made to it arc for the
most part in keeping with this prayetful tone of the original. This con-
stitutes the human interest which will always secure to this Upanishad
a high place in our affections.* (Picfacc, p. 5.)

A detailed examination of the sectauan statements in the Upanishad is
presented to the reader in support of the theory that * the original and
sweet Upanishad was enciusted with layers successively added by the
Rudra-worshippers, the Kapilas, the Yogins and the followers of some o'f
the schools now completely forgotten.' This explanation will * prepare

BIBLIOGRAPHY

him for its unconnected and at times contradictory, though varied and
therefore interesting, contents/ (Preface, p. 8.)

In the Preface the author also contends that the Shankaracharya to whom
the received commentary on the Upanishad is ordinarily ascribed is not
the same as the great Commentator of that name. This same theory, by
the way, had been previously urged by Regnaud in 1876 in his Matfrnnix-^
vol. I, p. 28, and also by Col. G. A. Jacob in his ai tide on the Niibimha-
tapanl Upanishad in the Indian Antiquary for March 1 886.

Maitri Upanishad

COWELL, E. B. The Maitri or Maitrayanlya Upanishad, with the
Commentary of Ramatirtha, edited with an English Translation.
London, Watts, 1870. 291 pp. (Bibhotheca Indica.)

By the late Professor of Sanskrit at Cambndge University.

6. TEXT-EDITIONS OF COLLECTED
UPANISHADS

ROY, RAMMOHUN. Four Upanishads in the Bengali chmactcr,
viz. Katha,, Isa, Kena; and Mund. Calcutta, 1818. 191 pp.

By the pioneer Hindu reformer of the nineteenth century The very
first punted appearance of any collected text of the Upanibhacls.

POLEY, L. Four Upanishads, viz. Katha, Mund , Kcna, ami Isa,
with the Commentary of Sankara on the first thiee. Paris, Dondey-
Dupre, 1835. 200 pp.

POLEY, L. Vnhadaranyakam, Kathakam, lea, Kena, Mundakam ;
oder funf Upanishads aus dem Yagur-, Sama- und Atharva-Veda, nach
den Handschnften der Bibhothek der Ost-Indischen Compagnie f/u
London. Bonn, Marcus, 1844. 124 pp.

Noteworthy as containing the first printed appeaiancc of the Brihacl-
Aranyaka Upanishad. The text of the other four in this collection
had already appeared, together with a French translation by the same
author, in 1835.

Seven Upanishads in the Bengali character, viz. Katha, Viijasancya-
samhita, Talavakaia, Mund., Mand., Prasna, and Ait., with a verbal
commentary for instruction in Ena-hmist schools. Calcutta, 1845,
127 pp.

ROER, E. Three Upanishads, viz. the Taittariya and the Aittarcya
Upanishads, edited with the Commentary of Sankara Adiarya and
the Gloss of Ananda Gin; and the £wetas"watara Upanishad, edited
with the Commentary of Sankara Acharya. Calcutta, 1850.
378 pp. (Bibliotheca Indica.)

482

BIBLIOGRAPHY

ROER, E. Six Upanishads, viz. IsaJ5 Kenn, Katha, Prasna, Muml ,
and Mand , edited with the Commentaiy of Sankaia Achatyaand the
Gloss of Ananda Giii. Calcutta, 1850. 598 pp. (Bibhotheca
Indica.)

VIDYASAGARA, JinANANDA. Six Upanishads, MZ. Ka, Kena, Katha,
Prasna, Mund , and Mand., with the Commentary of Sankaiacharya
and the Gloss of Ananda Giii. Calcutta, 1873. 598 pp.

VIDYASAGARA, JIIUNAND\. Three Upamshach, viz. Tait and Ait ,
\\ith the Commentaiy of Sankara Acharya and the Gloss of Ananda
Giii ; and Svet. with the Commentaiy of Sankara Acharya. Calcutta,

1874. 361 pp.

Ten Upamshads in the Telugu chat actor, vi/« lin, Kena, Kathn,
Piasna, Mund., Mand , Tait, Brih., Chand., and Ait, with a verbal
Commentary by Ramanujacharya. Madias, Vivcka Kalanidhi Press,

1875. 540 pp.

— — The foregoing icprmted, 1876. 298 pp.

PALA, MAHRSACHANDRA. Nine Upanishads in the Bengali chaiac-
ter, viz. Ait., Lsa, Kena, Svct,, Katha, Tait., Mand., Mund., and
Piasna, with Sankara Acharya's Commentaries, and Bengali Trans-
lations. Calcutta, 1881-1889.

SAvnu, SUHRAHMANYA, Hundiccland Eight Upanishads. Madias,
1883. 1029 pp.

rFen Upanishads. Bombay Venkatcsvara Press, 1885. 357 pp.

RAMACHANDRA, VKNKATARAU. Upanishatsangraha : A Collection
of Upanishads, edited with Sanskrit Glosses and Marathi Paraphrases,
Notes, and Intioductions Poona 1885.

ICloven Upanishads, vh. Isa, Kena, Katha, Prasna, Mund., Mand.,
Tait,, Ait, Chand., Brih., and £vet., edit-cd by Kesavala'Hatiratmaja.
IJombay, Nirnaya-sagara Press, 1886. 242 pp.

This is perhaps the most convenient and xelmble text-edition of the
eleven Upanishads thcicm contained.

PITAMRAKA, SKI. Eight Upanishads, viz. Lsa, Kenn, Katha, Tait.,
Ait,, Mund., Prasna, and Mand., with a Commentary in Sanskrit.
Bombay, 1890. 800 pp.

Twelve Upanishads, viz, Lsit, Kena, Katha, Prasna, Mund,, Mand.,
Tait., Ait., Chand, Buh,, Svet., and Nrisiifthatapanlya. Bombay,
Venkatesvara Pi ess, 1890. 372 pp.

Hundred and Eight Upanishads. Bombay, Tatva-vivechaka Press,
1895. 868 pp.

483 I i *

BIBLIOGRAPHY

Thirty-two Upanishads, with the Dipika of Narayana Sankarananda.
Poona, Anandasiama Press, 1895.

Of the thirteen Upanishads contained in the present English Translation
this edition contains the text of only two, viz. Kaush. at pp. 113-144, and
Maitn at pp. 345-476.

SASTRI, K. VENKATAKRISHNA, and MUNJURPATIU RAMACHANDR\
SASTRI. Hundred and Eight Upanishads in Grantha character.
Madras, Star of India Press, 1896. 893 pp.

UDDHAVAJI, RANACHHODAJI. Four Upanishads, viz. Isa, Kcna,
Mund , and Ait., with Gujarati translations and commentaries.
Bombay, Sarasvati Printing Press, 1896. 103 pp.

TATACHARYA, A SRINIVASA. Ten Upanishads in Grantha and
Telugu characters, viz. Isa, Kena, Katha, Prasna, Mund., Hand., Ait.,
Bnh , Chand., and Tait, \uth a Tamil commentary compnsing word-
for-word interpretations of the text, and translations of the Commen-
taries of Sankara and Ramanuja, together with the Kankas of
Gaudapada in Sanskrit and Sankara's Commentary in Tamil. Madias,
1897-1898.

PHANSIKAR, VASUDEV LAXMAN SHASTRI. Twenty-eight Upani-
shads, Isa, etc. Bombay, Nirnaya-sagaia Press, 1904, 334 pp. ; 1906
edition, 372 pp.

Contains all of the Upanishads which are contained in the present
Tianslation, except Maitn.

Ten Upanishads. Benares, Tara Printing Works, 1906.
BHAGAWAN, SWAMI ACHINTYA, Eleven Upanishads. Bombay,
Nirnaya-sagara Press, 1910. 732 pp.

7. TEXT-EDITIONS OF SINGLE UPANISHADS
Brihad-Aranyaka Upanishad

ROER, E Bnhad Aranyaka Upanishad, edited with the Com-
mentary of Sankara Acharya and the Gloss of Ananda Giri. Calcutta,
2 vols., 1849. (Bibliotheca Indica.)

WEBER, ALBRECHT. The fatapatha Brahmana. Berlin, 1855.

Contains in the Madhyamdina recension as 10 6. 4. 5 and 14. 4-9 what
in the Kanva recension is the separate Bnhad-Aranyaka Upanishad.

VIDYASAGARA, JiBANANDA. Brihad-Aranyaka Upanishad, with
the Commentary of Sankaracharya and the Gloss of Anandagiri,
Calcutta, 1875. 1094 pp.

484

BIBLIOGRAPHY

Brihad-Aranyaka Upanishad, with the Commentary of Sankaia-
chaiya and the Super-commentary of Anandagin. Benares, 1885
328 pp.

AGASE, KASHINATHA SHASTRI. Biihad-Aranyaka Upanishad,
edited with the Commentary of Sankara and the Tika of Anandagiri.
Poona, Anandasrama Press, 1891. 835 pp.

PITAMBARA, SARMA. Brihad-Aranyaka Upanishad, with a Hindi
Translation, a Hindi Commentary founded on the works of Sankara
and Anandagiri, and Notes. Bombay, Nirnaya-sagaia Press, 2 vols.,
1892.

AGASE, KASHINATIIA BAL \ SHASTRI. Bi ihad-Aranyaka Upanishad,
edited with the Commentary entitled Mitakshara, of Nitycinandu.
Poona, Anandasrama Press, 1895. 271 pp,

Chaudogya Upanishad

ROER, E. Chhandogya Upanishad, edited with the Commentaiy
of Sankara Achaiya and the Gloss of Ananda Gin. Calcutta, 1850.
628 pp. (Bibhotheca Indica.)

VmYASAr.ARA, JIIUNANDA. Chdndogya Upanibhad, with the
Commentary of Sankaia Achaiya and the Gloss of Anandagiri.
Calcutta, 1873. 634 pp.

Chandogya Upanishad, with the Commentary of Sankara 'Acharya
and the (/loss of Anandagin. Benares, 1884.

PALA, MAHKSACIIANDKA. Chandogya Upanishad, with the Com-
mentaiy of Sankara Achaiya and a Bengali Tianslation. Calcutta,
1885-1887. 674 pp.

AGASK, KASHINATIIA SASTRI. Chandogya Upanishad, with the
Commentary of Sankaia Acharya and the Gloss of Anandagiri. Poona,
Anandasrama Press, 1890. 482 pp.

PANTOUJ, M. B. Chandogya Upanishad, with a Telugu Trans-
lation and Commentary. Madras, Sice Kajah Ram Mohan Roy
Press, 1899. 674 pp.

Chandogya Upanishad, with the Commentary of Madhavacharya
and the Gloss of Veclesha Tirtha. Kumbakonam, 1904. 524 pp.

SARMA, SIVASANKARA, Chandogya Upanishad, with Hindi Trans-
lation and Commentary, also a Sanskrit Commentary setting forth
the doctrines of the Arya Samaj, Ajmere, 1905, 1003 pp.

4«5

BIBLIOGRAPHY

Taittiriya Upanishad

Taittiriya Upanishad, with the Commentaiy of Sankaia Achaiya
and a Supercommentaiy corresponding in its text to that of Ananda-
gm, but here attributed to Jnanamrita Yati. Benares, 1884. 42 pp.

Taittinya Upanishad, with the Commentary of Suresvacharya and
the Supercommentary of Anandagiri. Poona, Anandasiama Press,
1889. 213 pp.

PANTULU, M. B. Taittiriya Upanishad; with Telugu tianslatioti
and Commentary, Madras, Sree Rajah Ram Mohan Roy Press,
1889. 150 pp.

ISLAMAPURKARA, VAMANASHASTRi. Taittinya Upanishad with
the Commentaiy of Sankara and the Supei commentary of Sankara-
nanda and Vidyaranya. Poona, Anandasrama Press, 1889, 330 pp.

SARMA, BHIMASENA. Taittinya Upanishad, with a Hindi and a
Sanskrit Commentaiy. Allahabad, Sarasvati -Pi ess, 1895. 180 pp.

SANDRANANDA ACHARYA. Taittiriya Upanishad, with Bengali
Translation and Notes. Calcutta, Sandrananda Pi ess, 1896. 66pp.

ISALAMAPURAKARA, VAMANASHASTRj. Taittiuya Upanishad, with
the Commentary of Sankara Acharya and the Supercommentary of
Anandagiri, also with the Dipikas of Sankarananda and of Vidyaranya,.
Poona, Anandasrama Press, 1897; 163 pp.

RAMAKRISHNA SASTRI. Taittiriya Upanishad, in the Grantha
character, together with selections from the Taittiriya-Biahmana and
the Taittiriya- Aranyaka. Palghat, 1900. 78 pp.

SINGH, ZALIM. Taittiriya Upanishad, .with Hindi glossaries.
Lucknow, 1 900. 127, pp.

VENKATAKRISHNAIYA, R. S. Taittiriya Upanishad, in the Kannada
character, with Kannada Translation and Notes. Bangalore, 1901.
82 pp.

VAIDYANATHA, MULLANGUDI. Taittinya Upanishad, in the Giantlm
character and in the Diavidian recension. Kumbakonam, 1903.
44 PP.

SUTAIYA, GORTI. Taittiriya Upanishad, in the Telugu character,
\uth the Commentary of Sa>ana. Madras, 1904. 319 pp.

Aitareya Upanishad

The longer recension of the text, known as the Mahaitareya, or
Bahuvricha, Upanishad, i.e. Aitareya Aranyaka 2 and 3, with the
Commentary of Sankara Acharya. Benares, 1884. 70 pp.

486

BIBLIOGRAPHY

The shorter recension of the text, i.e. Aitareya Aranyaka 2. 4-7,
with the Commentaiy of Sankaia Acharya, the Supercommentary of
Anandagiri, and a Dipika of Vidyaianya. Poona, Anandasrama
Press, 1889. 120 pp.

S\RMA, BHIMASKNA. Aitareya Upanishad, with Commentaries in
Sanskrit and Hindu Etawah, Saiaswati Pi ess, 1900. 104 pp.

SINI.H, ZALIM. Altai eya Upanishad, with Hindi glossaries.
Lucknow, 1900. 50 pp.

Kena Upanishad

Ro\, RuiMOiiUN. Talavakaui, i e. Kcna Upanishad, with a
short Commentary in Bengali. Calcutta, rSr6. 17 pp.

AGASK, BALA SASTRI. Kena Upanishad, v\ith the Commentary of
Sankara and the Supercommentary of Anandagui, together with the
1 )ipikas of Sankarananda and Narayana. Poona, Anandasrama Press,
1888. 89 pp.

SARMA, BHIMASKNA. Kcna Upanishad, with Commentaries in
Sanskrit and Hindi, Allahabad, Saiasvati Press, 1893. 5^ PP-

AGASK, KASIIINATHA BALA SASTRI. Kena Upanishad, with the
(Commentary of Sankara and the Dipikas of Sankarananda and
Naiayana. Poona, Anandasiama Pi ess, 1896. 79 pp.

Kena Upanishad, in the Tclugu character, with the Commentaiy
of Balasubiahmanyu Biahmasvami in Telugu. Madras, Kalaratnakara
Press, 1900. 126 pp.

Kena Upanishad, in the Grantha and also in the Tamil characters,
with the Commentary of Balasubrahmanya Brahmasvann in Tamil.
Madras, Kalauitnakara Press, 1900, 207 pp.

SAUMA, BVDAUIDATTA. Kena or Talavakara Upanishad, with a
Hindi translation and exposition. Meerut, 1901, 32 pp.

Katha Upanishad

SARMA, BHIMASKNA, Katha Upanishad, with Sanskrit and Hindi
Commentaries. Allahabad, Sarasvati Pi ess, 1893. 220 pp.

RAJVADE, VAIJANATH KASHINATH. Katha Upanishad, with the
Commentary of Sankara Acharya and two Supereommentaries by
Anandagiri and Gopalayatindra. Poona, Anandasrama Pi ess, 1897.
127 pp. (Reprinted 1906, 132 pp.)

SARMA, BADARIDATTA. Katha Upanishad, with Hindi translation
and exposition. Meerut, 1903. 96 pp»

487

BIBLIOGRAPHY

Isa Upanishad

Rov, RAMMOHUN. Isa Upanishad, with a Commentary in Bengali.
Calcutta, 1816. 37 pp.

TARKARATNA, TARACHARANA. Isa Upanishad, with a Commen-
tary called Vimala. Benares, 1880. 30 pp.

Isa Upanishad, with a Sanskrit Commentary. Punganur, 1887.
8pp.

Isa Upanishad, with the Commentary of Sankara Achaiya and seven
other Commentaries. Poona, Anandasrama Press, 1888. 87 pp.

MUHAMMAD, SATYANANDA. Isa Upanishad, with a Hindi Tians-
lation in verse. Lucknow, 1890. 12 pp.

SARMA, BHIMASENA. Isa Upanishad, with Sanskrit and Hindi
Commentaries. Allahabad, Sarasvati Press, 1892. 42 pp.

BRAHMASWAMY, BALA SUBRAMANIA. Isa Upanishad in Telugti
and Tamil characters, with Tamil Commentaiies. Madias, 1899.
107 pp.

KRIPARAMA. lia Upanishad, with an Urdu Translation and
Commentary based on the teachings of the Arya Samaj. Moiadabacl,
1899. 32 pp.

SARMA, BADARIDATTA, I&a Upanishad, with Hindi Tianslation
and Exposition. Meemt, 1901. 18 pp.

GANDA, BRAHMANISHTA. Isa Upanishad, with the Commentary of
Sankara Acharya and Gujarati Explanations. Bioach, C9o6. 82 pp.

Mundaka Upanishad

YAMUNA SANKARA. Mundaka Upanishad, with a Commentary in
Hindi founded on the Commentaries of Sankara and Anandagin.
Lucknow, 1884. 138 PP*

SARMA, BHIMASENA. Mundaka Upanishad, with Commentaries
in Sanskrit and Hindi. Allahabad, Saiasvati Press, 1894. 154 pp.

Mundaka Upanishad, with the Commentary of Sankaia Acharya
and the Supercommentary of Anandagin and also a Dipika by
Narayana. Poona, Anandasrama Press, 1896, 61 pp.

SINGH, ZALIM. Mundaka Upanishad, with Hindi Glossaries.
Lucknow, 1900. 84 pp.

Prasna TJpanisliad

YAMUNA SANKARA. Prasna Upanishad, with a Commentary in
Hindi founded on the Commentaries of Sankara and Anandagiri.
Lucknow, 1884. 177 pp.

488

BIBLIOGRAPHY

Prasna Upanishad, with the Commentary of Sankara Acharya and
the Super-commentary of Narayanendra Sarasvati. Benares, 1885,
40 pp.

SARMA, BHIMASENA. Prasna Upanishad, with Commentaries in
Sanskrit and Hindi. Allahabad, Sarasvati Pi ess, 1894. 148 pp,

Prasna Upanishad, with the Commentary of Sankara Acharya, the
Supercommentary of Anandagin, and also a Dipika of Sankarananda.
Poona, Anandasrama Press, 1896. 90 pp.

SINGH, Z-VLIM. Piasna Upanishad, with Hindi Glossaries. Lucknow,
1900. 90 pp.

Mandukya Upanishad

SARMA, BHIMASRNA. Mandukya Upanishad, with Sanskiit and
Hindi Commentaries. Allahabad, Saiasvati Piess, 1894. 62 pp.

KATHAVATE, AKAJI VISHNU'S-SON. Mandukya Upanishad, with
the Karika of Gaudapada, the Commentary of Sankara Acharya, the
Supercommentary of Anandagin, and a Dipika of Sankaiananda.
Poona, Anandasrama Press, 1900. 233 pp.

Svetasvatara Upanislxad

Svetasvatara Upanishad, with the Commentaiy of Sankara Acharya,
a Dipika of Sankaiananda, a Dipika of Narayana, and a Vivarana of
Vijnana Uhagavat. Poona, Anandasrama Press, 1890. 210 pp.
(Repiinted 1905, 225 pp.)

SARMA, BHIMASKNY. Svetasvatara Upanishad, with Sanskiit and
Hindi Commentaries. Ktawuh, Sarasvati Pi ess, 1897. 211 pp.

TULSIRAMA, SWAM i. Svetasvatara Upanishad, with Sanskrit and
Hindi Commentaries. Meerut, 1897. 112 pp.

8. TREATISES, CHIEFLY LINGUISTIC

WHITNRY, W, D. The Upanishads and theii Latest Translation.
In American Journal of Philology, vol. 7 (1886), pp. 1-26.

Chiefly a detailed review of Max Mullet's translation. ' If the non-
Sansknt-ieacling public is to have these obscure treatises placed in its
hands at all for study, it ought fiist of all to know just what they say and
what they do not say. Thus far it has had no means of doing this ; no
simple philological translation, none that was not filled in and tinged
throughout with the later Hindu comment, has been given to the world*
(P- 4).

489

BIBLIOGRAPHY

WHITNEY, W, D. Bohthngk's Upanishads. In American Journal
of Philology, vol. ii (1890), pp. 407-439.

A detailed review of Bohthngk's editions of the text and translation of
the Chandogya and the Brihad-Aranyaka Upanishads. 'In all lespects
so good as to tempt to a detailed examination, in oidei to the collection
of occasional oversights and the suggestion of diffeiences of view which
may peihaps be found worthy of notice in case of a levisal of the woiks '
(pp. 407-408).

Then the reviewer proceeds to point out 518 such instances.

BOHTLINGK, OTTO, A series of articles in the Bcrlchte nber die
Verhandlungen der Komgtich SachsLchen Gesellscliaften zu Leipzig,
philologisih-hstorische Classe, Leipzig, Hirzel, 1890-1897 : —

(i) tJber eine bisher arg missverstandene Stclle in der Kaushitaki-
Brahmana-Upanishad Vol. 42 (1891), pp. 198-204.

An elaborate discussion of the variant readings and translations ot
Kaush. I. 2, together with a reconstructed text and accoidant translation.
Moie leained and ingenious than necessary or convincing.

(2) Zu den von mir bearbeiteten Upamshaden. Vol. 43 (1891),
pp. 70-90.

A reply to Whitney's reviews of Bohtlmgk's editions of Chanel,, Brih ,
Ait., Prasna, and Katha.

(3) Uber die Verwechselung von pra-st/ia und prati-stha in den
Upamshaden. Vol 43 (1891), pp 91-95.

Proposes text-emendation and newinteipietation of 6 vet. I. 1-3.

(4) Versuch Kaushitaki-Brahmana-Upanishad i. i. zu douton*
Vol. 47 (1895), pp. 347-349-

Proposes the omission of the second dhdsyasi. This change doubtless
leaves the passage easier. But, inasmuch as the received text is perfectly
intelligible, the proposed change is not necessaiy, except 111 the inteiest of
a degree of literary perfection which perhaps was not the stanclaid of the
original author.

(5) Bemerkungen zu einigen Upamshaden. Vol. 49 (1897),
pp. 78-100.

A review of Deussen's Translation, Sechsig Upaniskads* Contains
numerous criticisms and dissenting opinions, e.g. on 96 passages in the
Chandogya alone.

(6) Kritische Beitrage. Vol. 49 (1897), pp. 127-138.

Critical notes on several important Sanskrit works, but chiefly on the
translation of passages in the Upanishads.

(7) Kritische Beitrage. Vol. 50 (1898), pp. 76-86.
A continuation of the preceding series of critical notes,

490

BIBLIOGRAPHY

JACOB, GEORGE A. A Concordance to the [56] Principal Upani-
shads and Bhagavad Gila. Bombay, Government Central Book
Depot, 1891. 1083 pp.

A gieat and painstaking labor. An exceedingly useful implement foi
detailed and exhaustive study of the texts of these Upamshads and also
of the BhG.

LITTLE, CHARLES EDGAR. A Grammatical Index to the Chan-
dogya-Upamshad. New Yoik, American Book Co., 1900. 193 pp.
(Vanderbilt Onental Series.)

Both a dictionary and a concordance. Every occurrence of every word
is iccoided, and the grammatical form in which eveiy inflected word
occurs is explicitly stated. ' Its aim is to classify the linguistic matenal
of this Upamshad. Its second aim is to fumibh sufficient giammatical
and lexical data to serve as a special dictionaiy ior those who shall lead
this piece of literature foi the first time. Bohtlmgk's text has been taken
as the standard/ (Pieface, p. v.)

WECKER, OTTO. Der Gebrauch der Kasus in der altercn Upani-
sad-hteratur vcrglichen mit der Kasuslehre der indischen Giamma-
tiker. Tubingen, Vandenhoeck & Ruprecht, 1905. 92 pp.

An exhaustive investigation and tabulation of all the varying uses of the
six oblique cases in the ten Upamshnds, viz. Chand., lirih., Maitri, Ait.,
Kaush., Kena, Ka, Tait., Katha, and Svet. One important result of the
investigation ib the following conjectuial chronological order and giouping
of the Upanishads relative to the gieat grammanan Pfimm, viz. Gioup 1,
the earliest, Hnh, Chand., and Kaush. ; Group II, also pre-Panmi, Ait ,
Tait., and Katha; Group III, possibly prc-Pamni, Kena and Ka ; Gioup
IV, post-Pan in i, £vct. and Maitri.

The foregoing was printed alsojn two instalments in Bcitragc s. K untie
d. mdogcrmtin. bfracheti, vol. 30, pp. i~6i, 177-207, Gottingen, 1906.

WINDISCII, ERNST. Zu Kau^itaki-Brahmana-Upanisad T. 2. In
Bcrichtc tibar die Vvrhandlungcn der KonigUch Slithsischen Gese//~
scfiaften zu Lefyzi$,p/u!ologisch~/itstori$chc Classe, vol. 59, pp. 111-12$,
Ix'ipzig, Teubner, 1907.

Consists of ciitical notes, compaiing OeiteFs text and tianslation with
that of otheis.

DKUSSKN, PAUL. tJber die Chronologic der Upani.shad-Textc.
In Transactions of the International Congress for the History of
Religions^ vol. 2, pp. 19-24, Oxford, Clarendon Press, 1908.

KIRFKL, WILLIBALD. Beitrage zur Gcschichte der Nominal-
komposiiion in den Upanisads und im Epos. Bonn, Geoigi, 1908.
99 pp.

An exhaustive investigation, with statistically tabulated results, of all

491

BIBLIOGRAPHY

the phenomena of compound nouns of the five classes, dvandi'a, itpapada,
tat-fiurusa^ balm-vrihi) and aiyaylbhd'ua^ as these occur m five of the
Upamshads, viz. Katha, Prasna, Brih., Mund., and Svet., and also in
three episodes of the MBh. and in two chapters of the Ramayana.

9. TREATISES, CHIEFLY EXPOSITORY

COLEBROOKE, HENRY THOMAS. On the Vedas, or Sacied Wi i tings
of the Hindus. In Asiatic Researches, vol. 8, pp. 369-476, Calcutta,
1805.

This exposition of the literature of the Vedas contains at pp. 408-414 an
oiigmal translation of the Aitareya Upamshad entne and also of other
important sections of the Upamshads, viz. Chand. 5 11-24; Tait. 3.
1-6; and Mund. i.

This article is notable for showing how over a centm y ago, before the
great advance in modern Sanskrit scholarship, the impoitance of the
Upamshads had been recognized, and also how the Upanuhadb wcie being
actually mediated to the West.

This essay was reprinted m :

Essays on Religion and Philosophy of the Hindus. London, Williams
& Norgate, 1837 , new edition, 1858 ; pp. 1-69.

Life and Essays of H. T. Colebiooke, by his son, T. E. Colebiooke.
London, Trubner, 1873, v°l- 2? PP- 8-132.

In the latter edition the * Essay* is provided with numerous supple-
mentary notes by W. D. Whitney.

RIXNER, THADDAUS ANSELM. Versuch eincr Darstollung der
uralten indischen All-Eins-Lehre, odcr der beruhmtcn Sammlung
Oupnek'hat; Erstes Stuck, Oupnek'hat Tschebandouk gcnannt,
Nurnberg, Stein, 1808.

The fust appieciation on the continent of Europe, through the medium
of a modern language, of the ancient religio-philosophical scriptures of
India. An attempt to make more generally available the contents of Oil-
perron's extensive (two-volume) Latin tianslation. Includes a German
translation of the first part of the Oupnek'hat.

WINDISCHMANN, FREDRICK HEiNRiCH HUGO, in the work of his
father, CARL JOSEPH HIERONYMUS WINDISCHMANN, Die Philosophic
im Fortgange der Weltgeschichte. Bonn, Marcus, 3 vols., 1827 *

1833-

Book II (comprising volumes 2 and 3) deals with 6 Philosophy in India.'
Chap. 10 m vol. 3 deals with * The Mystical Contents of the Upanislmds.'

Contains tianslations of selections from Chand., Bnh,, Kena. Katha
Isa, Mund.

49*

BIBLIOGRAPHY

LANJUINAIS, ]. D. Recherches sur les Langues, la Literature, la
Religion et la Philosophic des Indiens. Pans, Dondey-Dupre', 1832.

Vol. 2 (at pp. 246-357) contains an Essay entitled * La Religion dcs
Hindous selon des Ve*das, ou Analyse de 1'Oupnek'hat publiee par Anquetil
cki Perron en 1802 ' This was the first icnduion into Ficnch of the sub-
stance of Dupcrion's epoch-making Latin translation of the Upanishads.

WINDISCHMANN, FRiEDRiCR HEiNRicH HUGO. Sancaia, sive de
Theologumenis Vedanticorum. Bonn, Habicht, 1833. 205 PP-

An exposition of the Vedanta philosophy in Latin. One of the veiy
eailiest treatises on the subject. Notewoithy as being the fust attempt
to use gi,immatico.l and histoiical considerations for determining the age of
the Upanishads.

Chap. 2 (pp. 34-88) is 'On the Life of Sancara and the Antiquity of the
Vedanta.' Chap. 3 is <A Brief Exposition of the Vedantic Doctrines.'
Contains numerous quotations, both in the Devanagau characters of the
original and in Latin Uanslation, from the Sutias as well as from the
Upanishads.

WEBER, ALBRKCHT. Akademische Vorlesungen uber indische
Literaturgcscbichte. Berlin, Dummler, 1852, 291 pp.; 2d edition,
1876-1878, 370 pp.

The foregoing translated into Fiench :

Hibtone de la Literature indienne, traduite par Alfred Sadous.
Paris, A. Durancl, 1859. 495 pp.
The same translated into English :

The History of Indian Liteiatuie, translated by Mann and Zachariae.
London, Tuibner, 4th edition, 1904. 383 pp.

By the late Professor of Sanskrit at Berlin University, most erudite of
German scholais on the subject.

Contains (at pp. 153-171) a section dealing with the Upanishads.

MttLLKR, F. MAX. History of Ancient Sanskrit Literature.
London, Williams & Norgate, 1859. 607 pp.

Contains at pp. 316-328 an exposition of the Upanishads, together with
tianslations of extracts.

'The old Upanishads did not pretend to give more than guesses at
truth ; and when, in the course of time, they became invested with an
inspired character, they allowed great latitude to those who professed to
believe in them as revelation ' (p. 317).
The foiegoing reprinted :

Allahabad, Panini Office, 1912.

MANNING, Mrs* Ancient and Mediaeval India. London, Allen,
2 vols., 1869.

Chap. 7 of vol I (pp. 122-147) presents a sketch of the period of the

493

BIBLIOGRAPHY

Upanishads with extracts from the Translations of Roy, Mitni, Roer, and
Mullen

[KREMPELHUBER, MAX KARL VON.] Maha-bak, das grosse Woit
der Geheim-Lehre der Brahmanen, oder die Umfikation des \Velt-
Ganzen: Grundgedanken uber das Wesen dei Wcltsubstanz im All-
gemeinen und des Menschengeschlechtes insbcsondcre : Reflexionen
aus dem beruhmten Oupnek'hal (Ausmge aus den Veden) fur
gebildete denkende Leser. Munich, G. Fran/, 1869. 87 pp.

An exposition of the philosophy of the Upanishads ns found m
Duperron's Latin tianslation, particulaily in lelation to Western philo-
sophy.

REGNAUD, PMJL. Mate'riaux pour seivir ^, 1'Histoire dc la Philo-
sophic de PInde. Pans, Vieweg, 2 vols., 1876-1878.

While this book has already been listed above (p, 470) among Transla-
tions of Selections from the Upanishads, it aims pi i manly to be a
systematic exposition of the philosophy of the Upanishads, arranged under
various outstanding categories.

EARTH, AUGUSTE. The Religions of India. Authored Tians-
lation [from the French] by J. Wood. London, Tiubner, 1882.
3d edition, 1891.

4 We shall now [i e. in the chapter on "Brahmanism : II. Philosophic
Speculations," pp. 64-86] give, in a summary form, an anal) sis of such
of the doctrines of the Upanishads as are more especially connected with
the history of religion ; we shall indicate at the same time the essential
developments they have undergone m the systems propeily so called*
(p. 68).

A brief sketch, but thoroughly scholarly and in coirect proportions.
The estimates expressed are sympathetically appreciative, yet keenly
discriminating, withal judicial. The presentation of the main concep-
tions of the Upanishads is made with a histoncal perspective which
exhibits clearly the course of previous development as well as the
subsequent action and reaction.

' They aie pre-eminently exhortations to the spnitual life, perplexed
and confused indeed, but delivered at times- with a pathos that is both
lofty and affecting. The tone which pievails in them, especially in their
manner of address and m the dialogue, in which there is at times a touch
of singular sweetness, is that of a preaching which appeals to the
initiated' (p. 77).

' India will remain at heart attached to the manner of philosophizing
found in the Upanishads. To that its sects will come back again one
after another; its poets, its thinkers even, will always take pleasure in
this mysticism, with its modes of proceduie, at once so vague and so full
of contradictions ' (p. 68).

494

BIBLIOGRAPHY

'All the aspirations, good and bad, of the Hindu people will henceforth
find in them their fit expression. They will supply to all the sects a theo-
logical science of a high oider. Some will be inspned by them as with
an ideal, and under their inspiration will arise at intervals a set of works
of incomparable elevation and delicacy of sentiment, while others
will drag them down to their own level and treat them as a repertory
stored with commonplaces. The less religious will borrow from them
the externals of devotion; the baser soit and more worthless will wrap
themselves up m their mysticism and appropriate their formulas. It
is with the woid biahman and deliverance on his lips that the alchemist
will form to himself a religion of his scaich for the philosophers stone,
that the votaries of Kali will slaughter their victims, and ceitain of the
(^ivaites will give themselves o\er to then notous revels. No literature
bo demonstrates as this does the vanity of mysticism and Us inability
to found anything that will piove durable* (pp. 84-85).

OLDKNBERG, HERMANN. Buddha: His Life, His Doctrine, His
Older, translated from the original German by William Hoey.
London, Williams & Norgate, 1882. 454 pp.

Chap. 2 (pp. 1 6-60) presents ' Hindu Pantheism and Pessimism befoie
Buddha.' Reports 'the ideas, images, and expressions which passed to
Buddhism as an inheritance from Hrahmamcal speculation '(p. 54).

Contains tianslations of portions of the Katha Upamshad at pp. 54-58
and the entire conversation of Yajnavalk>a with his wile Maitreyl with
limning exposition at pp. 33-40.

* If I am correct in my surmise as to the time of the production of this
[Katha] Upamshad, it contains an important contribution to the history
of thought preparatory to Uuddhist thought : namely, we here find the Satan
of the Buddhist world, Mai a, the Temptei, the demon death-foe of tlic
deliverer, in the form of Mntyu, the God of Death ' (pp. 54-55).

GOUGH, ARCHIKAU) K. The Philosophy of the Upanibhads and
Ancient Indian Metaphysics. London, Tiubner, 1882; 2d edition,
1891 ; 3d edition, 1903. 268 pp.

By a former Principal of the Calcutta Madrasa.

Six aiticlcs oiiginally appearing in the Calcutta Review^ rewritten and
extended.

Contains tianslatirms of four complete Upanishads, vu. Mund., Katha,
$vet, and MancL, the laiger part of Tait. and Hrih,, and portions of the
Chand. and Kena, together with extracts fiom the works of the Indian
schoolmen.

The renderings in many places are really paraphrases, rather than
exact versions. Indeed, in spite of a liberal use of quotation marks, the
work as a whole is a popular exposition of the popular Veclunta
philosophy, rather than a scientifically rigorous translation of difficult
texts.

The author states explicitly his judgment on the relation of the later

495

BIBLIOGRAPHY

' schoolmen * to these early documents : f The teaching of Sankaia himself
is the mtural and legitimate interpietation of the doctnnes of the
Upanishads' (Preface, p. viu). And again. 'The Vedanta is only a
systematic exposition of the philosophy of the Upamshads ' (p. 240).

His estimate of the Upamshads themselves is indicated by the follow-
ing : ' The Upamshads exhibit the pantheistic view of things in a naively
poetical expression, and at the same time in Us coaiscst foim ' (Pieface,
pp. v-vi); and he proceeds to quote Hegel's estimate: 'If we wish to
get so-called Pantheism in its poetic, most exalted, 01 — if one will— most
crass form, one has to look for it in the oriental poets; and the most
extensive expositions aie found in the Indian poets.'

'The Upamshads are an index to the intellectual peculiarities of the
Indian character. The thoughts that they express aie the ideas that
prevail through all subsequent Indian liteiature, much of which will be
fully comprehensible to those only who carry with them a knowledge of
these ideas to its perusal. A study of the Upamshads is the stai ting-
point in any intelligent study of Indian philosophy. As regards religion,
the philosophy of the Upanishads is the ground-work of the vaiious forms
of Hinduism, and the Upanishads have been justly chaiactcnzccl by
Goldstucker as " the basis of the enlightened faith of India." ? (Preface,
p. vi.)

* The philosophy of ancient India ... is sublime, and it is puerile. It
is marked at once by sagacity and by poverty, by daring independence
and by grovelling superstition ' (p. 89).*

'The Upanishads are the loftiest utterances of Indian intelligence.
They are the woik of a rude age, a detenorated race, and a baibarous
and unp regressive community. Whatever value the leader may assign
to the ideas they present, they are the highest pioduct of the ancient
Indian mind, and almost the only elements of inteiest in Indian literature,
which is at every stage replete with them to saturation/ (The last
paragraph of the book, p. 268.)

DEUSSEN, PAUL. Das System des Vedanta. Leipzig, Biockhaus,
1883, 550 pp.; 2d ed. 1906, 540 pp.

The standard European treatise on the Vedanta. Contains copious
references to, and translated extracts fiom, the principal Upanishads*
All the Upanishad quotations are conveniently listed.

The foregoing translated :

The System of the Vedanta according to Baclarayana's Brahma-
Sutras and fankara's Commentary thereon, set forth as a Com-
pendium of the Dogmatics of Biahmanism from the Standpoint of
£ankara; Authorized Translation by Charles Johnston. Chicago,
Open Court, 1912. 513 pp.

* The great Upanishads are the deep, still mountain tarns, fed from the
pure waters of the everlasting snows, lit by clear sunshine, or by night

49s

BIBLIOGRAPHY

mnroring the high serenity of the stais . . . And now, in this oui clay,
when the ancient waters are somewhat clogged by time, and their old
course hidden and choked, you come as the Rcsloier, tiacing the old holy
streams, clearing the reservoir, making the pninal waters of life potable
for our own people and oiu own day . . . May the sunlit waters once
moie flow in hfe-iestormg streams, bunging to the world the benedic-
tion of spiritual light.' (Translators Pieiace, Dedicatory to the Author,
pp. v-vi.)

BOSE, RAM CHA.NPRV. Hindu Philosophy, Popukuly Explained:
the Orthodox Systems. New Yoik, Funk £ Wagnalls, 1884. 420 pp.

The fiist three chapters (pp. 1-95) present an extensive suivey ot the
Upanishads, and icfciences to these documents occm frequently elsewheie
in, the book.

A superficial account, without keen philosophical discernment, though
quite reliable so far as it goes in facts.

' The Upamshads are the sources not only of Hindu pantheism, but of
Hindu philosophy in all its phases of development ' (p. 312).

'The Upamshads were roughly handled, twisted and tortuied by all
classes of thmkcis, both oithodox and hetciodox, hiend and foe. They
were appealed to, not only by the Sankhyas m support of their apparently
dualistic but really materialistic creed, not only by the Vaishcshikas in
support of their theory of vauous kinds of atoms led into varieties of
combination by unseen fences, but even by the champions of heterodoxy
in favor of then anti-Vedic sentiments and theones ' (pp. 309-310).

SREKRAJSI LAT,A. Vichar Sugar • The Metaphysics of the LJpani-
shads, Translated. Calcutta, H. Dhole, 1885. 40^ pp.

This is a translation into English of a Sanskrit compendium which,
the Translator explains, * has made its way m the outlying districts of the
Punjab ; and every Saclhu who knows how to read and write receives
instructions fiom his Gum on this veiy work, so that perusing it he learns
all that is worth knowing ot the Upamshads ' (p. i of Translator's
Preface).

'Thanks to the late Swamy Dayanand Saraswati and othei allumini [!]
there is an increasing activity noticeable everywhere for a study of our
Shastras and what they teach. The impulse to this novel movement
received no mean help from the Thcosophical Society.

'Thus then, if the present work would tend to incieasc the national
spirituality, if it would be the means of inciting the active sympathies of
our young men and old, and stimulate them to study our ancient wi itings
and the faith they inculcate, if it would stem the tide of materialism and
supplant it with the noble and high asphations which Non-duality teaches,
if it will suppress bad karma and incite the good of our fellow creatures,
we would think ourselves highly gratified and amply repaid.' (Translator's
Preface, p. ii.)

497 K k

BIBLIOGRAPHY

SCHROEDER, LEOPOLD VON. Indiens Lileialui und Cultui in
histonscher Entwicklung- Ein Cyklus von funf/ig Vorlesungcn,
zugleich als Handbuch dei mdischcn Litcialuigcschichtc, nebst
zahlreichen, in deutschei Ubeisetzung mitgetbeiltcn Proben aus
Indischen Schriftwerken. Leipzig, Haessel, 1887 785 pp.

Lectures 15 and 16 (pp. 212-240) give a sketch of the philosophy of the
Upanishads with illustrative extracts from IJnh., Chand,, Kfi, K.itha, etc.

WHITNEY, W, D. Hindu Eschatology and the Katba Upunishad-
In Journal of tfie American Oriental Society, \u\ 13(1889), pp. ciii-

CVlll.

DUTT, ROMESH CHUNDER. A Histoiy of Civili/ation in Ancient
India, based on Sanskrit Literature Calcultn, Thackei, 3 vols.,
1889-1890; London, Trubnei, 2 vols., 1893

Chap. 9 of vol. I is devoted to * The Religious Doctrines ot the
Upanishads/ and contains original translations fiom Chand., Kcn.i, Isfu
Bnh., and Katha. Interspeised throughout this volume aie also vanous
extracts from the Upanishads illustrating the civilization ol then periods.

By one of the foremost of Indian htteiateuis wilting m Knghsh.

'The monotheism of the Upanishads, which has been the monotheism
of the Hindu religion ever since, recognizes God as the Universal Being.
This is the great idea which is taught in the Upanishads in a hundred
similes and stories and beautiful legends, which impart to the Upanishads
their unique value in the literatuie of the world ' (vol. I, p. 289).

'Who can, even in the piesent day, peiusc these pious inqmnes and
fervent thoughts of a long buried past without lechng a new emotion
in his heart, without seeing a new light befoie his eyes? The first
recorded attempts to solve them [i.e. the mystenes of the unknown
future] will ever have an abiding inlet est for every patriotic Hindu and
for every thoughtful man * (vol. i, p. 302).

LANMAN, CHARLES ROCKWELL. The Beginnings of Hindu Pan
theism. Cambridge, Mass., 1890. 25 pp.

By the Professor of Sanskrit at Harvaid University. A Picsidential
Address before the Amen can Philological Association. A brief, but
appreciatively discriminating, treatment, with illustiative extracts from the
Upanishads.

'A good critical text of all the old Upanishads, conveniently assembled
in -one volume, with a philologically accurate translation and various
useful appendices, is still one of the piessmg needs of Indology* (p. 12,
footnote).

DUTT, ROMESH CHANDRA, Ancient India, London, Longmans
Green, 1893. 196 pp.

Assigns the date of the Upanishads to the Epic Age, 1400-1000 B.C.

498

BIBLIOGRAPHY

'Nothing is moie fiesh and life-giving than the earnest speculations
which aie known as the Upanishads' (p. 49),

4 The Upanishads are among the most lemarkable works in the
hteratuie of the woild* (p. 66).

' Though in these ancient ideas we find much that is fanciful, and though
they are clothed m quaint similes and legends, yet it is impossible not
to be shuck with the freshness, the earnestness and the vigour of thought
which mark these yearnings after the tiuth* (p. 72).

DEUSSEN, PAUL. Elements of Metaphysics * A Guide to Truth.
London, Macmillan, 1894. 337 pp.

Contains as an Appendix the author's Address delivered before the
Bombay Branch of the Royal Asiatic Society, in which he concluded
with this peroiation: 'The Veclanta in its unfalsifiecl foim is the
stiongest support of pure morality, is the gieatest consolation m the
sufFenngs of life and death. Indians, keep to it ! ' (p. 337).

DKUSSEN, PAUL. Eiinnerungcn an Indicn. Kiel & Leipzig,
Lipsius & Tischei, 1.894. 254 pp.

Contains as an Appendix the author's English Address 'On the
Philosophy of the Veclanta in its Relation to Occidental Metaphysics '
delivered before the Bombay Ihanch of the Royal Asiatic Society,
a quotation from which is made m the preceding" entry.

GAUP.K, RICHARD. Die Samkhya-Philosophie : cine Daistcllung
tics Indischcn Rationahsmus nach den Quellen. Leipzig, Haessel,

^94- 353 PP-

Contams a thorough discussion of the relation of the Upanishads to
the Sftnkhya system. By the foremost European authority on that
philosophic system.

' The influence of the Samkhya system on Brahman ism occurs first
in the time which lies between the origin of those Upanishads which
belong to the three older Vcdas and the composition of the Katha,
Maitri, C^vetaqvatara, Piacjna and similar Upanishads' (p, 21).

1 The pre-Buddhistic Upanishads represent a time (perhaps from the
eighth to the sixth centimes) in which theie developed those ideas
which became determinative of Indian thought in the later time' (p. 107).

The Theosophy of the Upanishads. London, Theosophical
Publishing Society, 1896. 203 pp.

An attempt to expound modern theosophy as being the clear and
systematic teaching of the Upanishads.

APTR, RAGHUNATH N. The Doctrine of Maya : Its Existence in
the Vedantic Sutra, and Development in the later Vedanta, Bom-
bay, 1896.

' His conclusions are, that the doctrine of Maya, although it had its
germ m the Upanishads, does not exist in the Sutras, and that it aiose

499 K k a

BIBLIOGRAPHY

from the fourth century A. D. on a revival of Bicihmanism and vigoious
speculation of Gaudapada and Sankaia' (quoted concealing the above
Essay from Frazer's Liteiary Hutoty of India, p. I 9, n. i).

SLATER, T E. Studies m the Upamshads. Madias, Chnstian
Literature Society for India, 1897. 74 pp.

<I find m all their best and noblest thoughts a true iclijjious img,
and a far-off presentiment of Christian tiuth ; theii finest passages having
a striking paiallehsm to much of the teaching of the Chnstian Gospels
and Epistles, and so supplying the Indian soil m which m.my seeds of
true Christianity may spring' (p. 15).

FRAZER, R. W. A Literary Histoiy of India London, Unwin
(New York, Scnbners), 1897. 470 pp

Chapter 6, 'Fiorn Biahmanism to Buddhism,' contains a brief account
of the Upanishads, which, especially at pp. 99-113* sets forth then mam
contents in salient outline. It is a cleai and compiehensive pi escalation of
the connection of ideas — the progiess of philosophic thought from the
Vedas and Brahmanas, the development and mlci relations of speculations
within the Upanishads themselves, and the piepaiation foi the subsequent
protest of Buddhism.

* Nowhere in the histoiy of the world's thought can ihcic be found
more eainest efforts to seek out for suffering mankind some solution
of the perplexing questions which sunound his life than in those sedately
and reverently expressed speculations of the awakened thought of
India' (pp. 107-108).

RAI, DALPAT. The Upanishads : An Introduction to their Study.
Lahore, Arorbans Pi ess, 1897. irS pp.

' I have only arranged, collected and compiled whatever I have* thought
would bring home to the minds of the impaitial rcadcis a tine estimate
of the value and charactei of these ancient iclics of Aiyan wisdom/
(Preliminary Apology, p. I.)

HOPKINS, E. W. The Religions of India. Boston, Gum, 1898.
612 pp.

By the Professor of Sanskrit in Yale University. The most scholaily
book in English on the large subject.

Chaptei 10, 'Brahmamc Pantheism -the Upanishads' (pp. 216-241),
presents an ahle sketch of the mam religious conceptions of the Upanishads
with abundant mst-hand citations from the texts themselves.

BAYNES, HERBERT. Ideals of the East. London, Swan Sonncn-
schein, 1898. 99 pp.

Contains original verse-translations and expositions of choice quotations
irom. Buddhism, Taoism, Hinduism, Zoroaslnanism, Muhammadanism,
and Christianity, classified according to four types of the ideal, vh.
ethical, metaphysical, theosophical, and religious. Under the Theosoplrical
Ideal are cited the Isa and Mandukya Upanishads.

" 5°°

BIBLIOGRAPHY

Perhaps no class of metaphysical hteiatuie is likely to exercise so
great an influence on future schools of thought in Kuiope as those
mystical pioducts of the Indian mind known as the Upamsads' (p. 42).

4\Ve shall never lightly appreciate such miijestical Mantias of the
aspinng Spirit until we strive to rendei them into verse' (p 36)

DICUSSKN, PAUL. Allgemeinc Geschichte dor Philosophic mit
besondeicr Bci ucksichtigung dci Rehgionen. Vol r, pjit 2 • Dtc
Philosophic der Upanishads. Leipzig, Biockhaus, 1899, 368 pp. ;
2d edition, 1907, 401 pp. (including a valuable mde\)
The foregoing translated into English :

The Religion and Philosophy of India The Philosophy of the
Upanibhads. Kdmbuigh, Clark, 1906 429 pp.

The most, systematic and scholarly woik on the subject yet pioduced,
executed with a laie combination of linguistic and philosophic qualification
for such a task.

'The thoughts of the Veclantu became foi India a peimancnt and
charactenstic spiritual atmosphere, which peivades all the pioducts of
the later liteiatme. To evciy Indian Biahman to-day the Upanishads
arc what the New Testament is to the Christian ' (Preface, pp. vn-viii.)

' Amongst the ancient Indians, whose consciousness of human solidarity,
of common needs and common interests was but slightly developed, the
sense of the object no woith ot moial action (that is, the woith it possesses
for others) is very inferior to outs, while then estimate oi its subjective
woith (that is, its significance for the actor hunselt) was advanced to
a degiee from which we may learn much' (pp. 364-365).

GAKHK, RICHARD. The Philosophy of Ancient India. Chicago,
Open Com I, 1899. 89 pp.

By the Piofessor oi Sanskut at Tubingen Unneisily. An excellent
summaiy.

1 The Upanishads, those famous woiks which immediately upon then-
appearance in Europe filled the greatest thinkers of the Occident with
admiration and enthusiasm. , . In the eldci UpanisliacU the stiugglefor
absolute knowledge has found an cxpiebsion unique in its kind. There
aie indeed in these Upanishads many speculations over which we shake
our heads in wonder, but the meditations keep lecturing to the Biahman,

the world-soul, the Absolute, or (t Ding an sich," or however the woid
so full of content may be translated, — and culminate in the thought that
the Atxnun, the inner self of man, is nothing less than the eteinal and
infinite Ihahman. The language of the Upanishads is enlivened in
such passages by a \voncleiful energy, which testifies to the elevated mood
in which the thmkeis of that tune labored to proclaim the great
mysteiy. New phrases, figures, and similes are constantly sought, in
order to put into woids what words are incapable of descubing'
(pp. 69-70).

501

BIBLIOGRAPHY

MULLER, F. MAX. The Six Systems of Indian Philosophy
London and New Yoik, Longmans Green, 1899. 618 pp.

The section pp. 159-183 presents, with the help of some extended
quotations, the fundamental doctrines of the Vcdfmta as taught in the
Upanishads.

GRISWOLD, HERVEY D Biahman ; A Study in the History of
Indian Philosophy. New York, Macmillan, 1900. 89 pp.

By the Professor of Philosophy, Forman Christian College, Lahoie,
India.

Chapter 3 (pp. 43-70) presents ' The Docti me of Biahm<in in the Upani-
shads: A. Remaiks on the Sources. B. Doctime. C. Consequences,
I. Religious, II. Ethical, III. Eschatological, IV. Philosophical '

A brief but compact exposition, The product of philosophical acumen
as well as of thoiough general scholaiship on the subject. Benefited, too,
by a sympathetic, but discriminating, appicciation, resulting iiom peisonal
contacts in India and from a bioad knowledge of com pru alive philosophy
and comparative religion. For its compass, it is nolcwoilhy as a clear,
succinct introduction to the Upanishads, and as a summary ol then main
conceptions.

ROYCE, JOSIAH. The World and the Individual, vol. i, entitled
Four Historical Conceptions of Being. New York, Macmillan, 1900.
588 pp.

By the late Professor of Philosophy in Harvaid Umveisity, one of the
most eminent modern philosophers of the West, whose own system of
idealistic monism contains some of the features of the Vedanta philos»opliy
of India.

Chapters 4 and 5 (pp. 141-222) present the mystical method of
interpreting reality, which is a characteiistic feature of the Upamshads.

Contains some tianslations of portions of the Upanishads which were
made especially for this book by the authoi's colleague*, Chailes R.
Lanman, Professor of Sanskrit in Haivaid UmvcibKy.

MACDONELL, ARTHUR A. A History of Sansknt Liu-mlurc.
London, Hememann (New York, Appleton), 1900. 472 pp.

By the eminent Professor of Sansknt at Oxford University* C haptci 8
on 'The Brahmanas' contains (at pp. 218-243) an excellent general
account and summary of the several important Upanishads.

Contains the very first published reproductions of metrical poitions of
the Upanishads in the form of English lines which arc syllabically
commensurate with the Sanskrit originals.

'It must not of course be supposed that the Upanishads, cither as a
whole or individually, offer a complete and consistent conception of the
world logically developed. They are rather a mixture of half-poetical,
half-philosophical fancies, of dialogues and disputations, dealing tentatively

502

BIBLIOGRAPHY

with metaphysical questions. Their speculations weic only i educed to a
system in the Vedanta philosophy' (p. 226)

GEDEN, ALI-RED S, Studies in Eastern Religions. London,
Kelly, 1900 378 pp.

The chaptu on the Upanishacls (pp, 82-104) contains a brief, but clear
and compiehcnsivej sketch of these documents,

'It is by the Upamshads alone that, in the ultimate resoit, native
Indian students whether of philosophy or of religion establish their
reasonings and justify then opinions. It is fiom them that all attempts
at religious rcfoim from within have taken their use in India; and to
them all orthodox native reformcis have turned, as representing their
religion in its purest, fairest form ' (pp. 82-83).

'There is, howcvei, m this literature [beside speculation] a large
element of earnest religious and practical teaching, ot lofty exhortation to
moiahty and devotion, of commendation of self-denial and soberness and
truth. Beyond a doubt it is this ethical content that has given to the
Upanishads their unique position in the history of religious thought m
India, the most widely known and influential of the sacied books of the
Hindus. It was Rammohun Roy, perhaps the gteatest and most en-
lightened of native Indian icfoimeis, who decLucd that in his judgment
a selection fiom the Upanishads, published and laigely circulated, would
contiibute mote than anything else to the moral and religious elevation
of his fellow countiymcn. These books with the doctnnos denved from
them ,uc, if not the only, ecitamly the main, somce fiom which P.uddhism
has derived those piecepts of moral law and conduct which have been so
justly commended1 (p 98)

UpanLslwhis, 01 An Account of their Contents and Nature.
Calcutta, Society for the Resuscitation of Indian Literature, H. C
Dass, Elysium Press, 1900, 99 pp.

'In this woik the compiler claims no originality. He has simply
arranged the subjects culled from the wntings of eminent orientalists.
In this woik he is particulaily indebted to the publications of the Asiatic
Society of Bengal (Dr. Rocr's tianslutions), Ilabu Sitanath Datta, the
annotator of the UpanishacUs, Professor Maxmuller [!], Colebrooke and
other eminent orientalists.. In the appendix we have given Dr. Roer's
translation of two most important Upanishsulas [part of the Katha and
the lisa] in order to give our readcis an idea of the nature oi this class of
woik.' (Preface.)

KWING, ARTHUR H, The Hindu Conception of the Function of
Breath : A Study in Early Hindu Psycho-physics. Part r, in fournal
of the American Oriental Society, vol. 22 (1901), pp. 249-308. Part
2, Allahabad, Liddell's Printing Works, 1903, 48 pp.

A complete collation and attempted interpretation of all the data in

503

BIBLIOGRAPHY

the Vedas, Brahmanas, and Upanishads concerning the vanous bieaths
(prana).

HOPKINS, E, W. Notes on the fveta^vatara, &c. In Journal of
the American Oriental Society, vol. 22 (1901), pp. 380-387.

Takes issue at three points with Professor Deussen's theoiy concerning
the authoiship of this Upamshad and concerning its i elation to the
Sankhya system of philosophy

RAMAKRISHNANANDA. The Philosophy of the Upanishads. In
Brahmavadin, vol. 7, pp. 314-328, Madras, 1902.

SLATEJR, T E. The Higher Hinduism in Relation to Chustianity.
London, Elliot Stock, 1902 , 2d edition, 1903 298 pp.

Chapter 6 (pp. 69-84) deals with 'The Upanishads and Vcdantism.'
The quotations are taken from Max Mullei's translation,

OLDENBERG, HERMANN. Die Literatur des Alten Indien. Stuttgai t
8c Berlin, Cotta, 1903. 299 pp

Deals at pp. 62-83 with the intellectual and social cultuie of the age of
the Upanishads. Gives a few translated extiacts.

ABHEDANANDA, SWAMI. Vedanta Philosophy, Self-Knowledge.
New York, Vedanta Society, 1905, 178 pp.

By a leader of the Vedanta cult in the United States.

An attempt to present the conceptions of the Vedanta philosophy,
especially as contained in the Upanishads, m terms of modem thought.

DEUSSEN,' PAUL. Outline of the Vedanta System of Philosophy
according to Shankara, translated by J. H. Woods and C. K Runkle.
New York, Grafton Press, 1906. 45 pp.

This consists solely of a translation from the original Gciman of
Appendix I, entitled 'Kurze Ubersicht der Vcdantalehie,' of the authoi's
Das System des Vedanta, pp. 487-517. (Tianslated again in Johnston's
English tianslation of the entire book entitled The System oftlu' Vedanta,
at pp. 453-47^.)

'On the tree of Indian wisdom there is no faiier flower than the
Upanishads, and no finer fruit than the Vedanta philosophy. This
system grew out of the teachings of the Upanishads, and was biought to
its consummate form by the gieat Shankara. Even to this clay Shankaia's
system represents the common belief of nearly all thoughtful Hindus, and
deserves to be widely studied in the Occident.' (Picfaloiy Note by the
Author.)

SURESVARACHARYA. Sambandhu-Vai tika : A metrical expansion
of the introductory portion of Sankara Acharya's commentary on the
Brihad-Aranyaka Upanishad, translated into English, Benares,
Lazarus, 1906. 167 pp.

5°4

BIBLIOGRAPHY

DEUSSKN, PAUL. Outlines of Indian Philosophy, with an Appendix
on the Philosophy of the Vedanta in its Relation to Occidental
Metaphysics. Berlin, Cmtms, 1907. 70 pp.

Contains (pp. 21-33) a section on 'The Philosophy of the Upanishads.'
These 'Outlines' aie lepimted fiom their ouginal appearance in the
Indian Antiquary in 1900 (not in 1902, which is the date stated in the
book).

The Appendix contains an Adchess onginally delivered before the
Bombay Branch of the Royal Asiatic Society, Feb. 23, 1893. This
Address appeals also as an Appendix in the same author's hlwnenh of
Metaphysus.

1 The philosophy of the Indians must become, for every one who takes
any interest in the investigation of philosophical tiuth, an object of the
highest interest ; foi Indian Philosophy is, and will be, the only possible
parallel to what so fai the Europeans ha\e considered as philosophy.'
(Prefatory Remaiks.)

OLTRAMARE, PAUL. L'l listen e cles Iclces thdosophiques dans
riude. Vol. i : Lo Theosofihie brahmaniqite. Paris, Leioux, 1907.
382 pp.

The second pail (pp 63-131) picscnts a sketch of 'The Foimation of
Theosophic Ideas in the Upamshadb.'

This is the most unpoitant Fiench woik on the subject, superseding
RegnaucVs Afatfnanx.

BAKNKTT, L. D. Biahma-Knowledge • an Outline of the Philo-
sophy of the Vedanta, as set forth by the Upanishads and by
£ankara. London, Mini ay, 1907. 113 pp. (The Wisdom of the
East Series.)

JJKSANT, MRS. ANNIK. The Wisdom of the Upanishads. Benaies,
Theosophical Publishing Society, 1907. 103 pp.

RXTMBALL, EDWIN A. Sin in the Upamshadb. In Ofien Court,
vol. 21, pp. 609 614, Chicago, 1907.

*The Upanishads seek a sinless ideal, like the other leli^ious systems '
(p. 612). Hut the specific aims and methods aie different.

HOLMES, W. H. G. The Upanishads and the Christian Gospel
Madras, Chiistian Liteiatuie Society, 1908. 70 pp,

BLOOMFIKLD, MAUUICK. The Religion of the Veda ; The Ancient
Religion of India, fiom the Rig Veda to the Upanishads. New York
& London, Putnam, 1908. 300 pp.

Lecture 6 (pp. 249-289) presents 'The Final Philosophy of tlie Veda'
together with quotations fiom the Upanishads.

BIBLIOGRAPHY

MORE, PAUL ELMER The Forest Philosophy of India. A chapter
in Shelburm Essays, vol. 6, 'Studies in Religious Dualibm,' New
York & London, Putnam, 1909, pp. 1-45.

A review and criticism of the philosophy of the Upanishads, staiting
with a review of Geden's tianslation of Deussen's The Philosophy and
Religion of India : The Philosophy of the Upamshads

BHANDARKAR, SIR RAMKRISHNA GOVIND. Vaisnuvism, Saivism,
and Minor Religious Systems. Strassburg, Tmbnei, 1913. 1 69 pp.
(Grundnss der mdo-arischen Philologie und Altertumskundc )

* It is generally believed that the Upanisads teach a system of
Pantheism ; but a closer examination will show that they teach not one,
but various systems of doctrines as regards the natuic of God, man and
the world, and the lelations between them. The rchgio-philosophic
systems of modern times, which are mutually inconsistent, quote texts
from the Upanisads as an authority for their special doctimcs ; (p. i).

GEDEN, ALFRED S. Studies in the Religions of the East. I xmdon,
Kelly, 1913. 904 pp.

Contains (at pp. 255-301) a section on the Upamshads.

An enlargement of the author's earlier Studies in East cm Religions*

JACOBI, HERMANN GEORG Uber die altere Auffassung der
Upanisad-lehren. In Festschrift JErnst Wtndisch zittn siehzigsten
Geburtstag, Leipzig, Harrassowitz, 1914, pp. 1 53-757.

Points out some of Sankara's later re-mlerpietalions of Upamshad
teachings which are quite different from the original meaning,

TAGORE, RABINDRANATH, Sadhana, the Realisation of Life.
New York, Macmillan, 1914. 164 pp.

A collection of papers by the most eminent of living Indian poets and
essayists, who has received an award of the Nobel Prize in Knglish
Literature.

This volume presents what is fundamentally the pantheistic philosophy
of life. But it contains considerable, though piobably unwitting, infusions
of theistic and ethical elements which are not a pait of pure pantheism—
as in the manner of the gieat English poet Tennyson's re-interpretation in
his ' Higher Pantheism/

The numerous original translations from the Upamshads have been
made, not for a philological, but for a honuletical purpose. Such a method
may be seiviceable in the exposition of a practical religious education,
but it needs to be distinguished from the method of exact translation
which is used m careful linguistic scholarship. Such a general disavowal
is, indeed, made in the very first sentence, of the preface,

'Perhaps it is well for me to explain that the subject-matter of the
papers published in this book has not been philosophically treated, nor
has it been approached from, the scholar's point of view. The writer has

506

BIBLIOGRAPHY

been bi ought up in a family wheie texts from the Upanishads aie used in
daily worship ... To me the veises of the Upanishads and the teachings
of Buddha have ever been things of the spint, and thcrefoie endowed
with boundless vital growth ; and I have used them, both in my own life
and in my preaching, as being instinct with individual meaning1.' (Author's
Picfacc, pp. vii-vni.)

FRAZHR, R. W. Indian Thought, Past and Piesent. London,
Umvin, 1915. 339 pp.

Chap. 3 (pp. 44-72) deals \\ith the Up.imsluds.

' On these early Upanishads rests almost all of the philosophic, and
much of the religious, thought of India to-day' (p. 47).

* The iinswcis of the Upanishads aie held by orthodox thought in India
not to rest solely on abstiact metaphysical icasonmg, but to be divine
revelations. . . . Orthodox thought in India holds that the nature of God
is known, and can be explained, only through the coiiect mteipietation of
texts of Vedas and Upanishads1 (p. 49).

MACNICOL, NICOL. Indian Theism. Oxfoid University Pi ess,
1915, 292 pp.
Chapter 3 (pp. 42-61) deals with ' The Theism of the Upanishads.'

OLDKNDKRC;, HERMANN. Die Lehre der Upanishaden und die
Anf Ange clcs Buddhismus. Gottmgen, Vandenhoeck & Ruprecht,
1915. 374 PP-

PaU i deals with the older Upanishads; Pan 2, with the later
Upanishads and the beginnings of the Sankhya and Yoga philosophies;
Part 3, with the beginnings ot Buddhism.

This book is more than an exposition of the contents of the Upanishads.
It is especially valuable for its tiacmg of the histoiical connections of the
Upanishads with the othei systems besides the Vedfmta, which of coinse
ib the system most closely related.

PRATT, JAMKS I>. Indui and its Faiths. Boston & New Yoik,
Hough ton Mifflm, 1^15. 483 pp.

By the Professor of Philosophy at Williams College, Wilhamstown,
Massachusetts.

An unusually interesting and appieciativo, yet fair and discriminating,
book. Discusses the Upanishadb at pp. 72-79 and elsewhere in the
eight chapters devoted to Hinduism.

'The Upanishads, like the Bible, aie essentially religious, uither than
systematically philosophical' (p. 78).

'They were the result of real philosophical discussion and logical
thought; only the conclusions to which the vaiious thinkers came were
not fully carried out, and not fully correlated with each other' (p. 76).

'The directness with which the Upanishads speak to the Indian heart
is finely illustrated in the Autobiography of Devcndranath Tagore (the

507

BIBLIOGRAPHY

father of the poet) He had long been seeking innci peace in vain, when
one day a page of the Isa, Upanishad blew p.ist him. lie had never
lead any ot the Upamshads before, and the effect of this one page
was the transformation of his whole life and the new-cln ccling of .ill his
energies. The message from the ancient book came to him as <i divine
answer specially sent for his salvation . . . u Oh, what «i blessed clay that
was foi me ' " ' (pp 77-78).

URQUHARI, W. S. The Upamshads and Life. Calcutta, Oxfoid
University Piess and Association Press, 1916. 150 pp.

EDGERTON, FRANKLIN. Souices of the Filosofy of the Upamsads
In Journal of the American Oriental Society, \ ol 36(1916), pp. 1 97-
204.

By the Professor of Sanskrit at the Umvcisity of Pennsylvania.

RADHAKRISHNAN, S. The Reign of Religion in Contempouuy
Philosophy. London, Macmillan, 1920. 463 pp.

In a book notable for acquaintance with modern philosophy in the
West, the Professor of Philosophy in the Umvcisity of Mysoic devotes
his final chapter to l Suggestions of an Appioach to Reality based <.n the
Upamshads.' The concluding sentence of the book clcdaies . 'The
Upamshads being the earliest form of speculative idealism in the \voild,
all that is good and great in subsequent philosophy looks like an uncon-
scious commentary on the Upanishadic ideal, showing how fiee and
expansive and how capable of accommodating within ilscU all ionns of
truth that ideal is ' (p. 451).

CARPENTER, EDWARD Pagan and Chi istian Cieeds • tlicii Oii&m
and Meaning. London, Allen & Unwin, 1920. 318 pp.

Beside numerous leferences to the Upanishuulb, theie is an * Appendix
on the Teachings of the Upamshads' (pp, 283-308).

508

SANSKRIT INDEX

Refeiences to the principal oceiuiencesof impoiiiml Sansknt woicls,
chiefly technical tcims, aie heie gneii foi the convenience of students
of the Upanishnds Foi exhaustive citations the reader is icfeired to
G. A. Jacob's Comordamc to the Pt nu /pal Upamshadv and Bhagavad
Gitd, Bombay, 1891.

The sequence of leltcis is thai of the Sanskut alphabet Supeiior
numerals refer to the footnotes For pioper names ( onsult the
Geneial Index.

asunii devil, 76, r5o, 178, 179,

268, 334, 456
ahamhru a, egoism, 387, 39 1 l, 395,

407, 426, 441

akdia^ ethei, space, 256, 257,

273, 283
Cuaratha, follow (nnpeiative), 6,

3r>7

tlffi(lnat pciception, 300

titman, body, embodiment, 73, 76,
86, 200, 278, 279, 284, 285,
286> 355, 359 ; individual
soul, 6, 24, 25, no, 140,

306, 351,^ 35r>. 39fb 4i7i
etc.; cosmic soul,^v ' Atman1
in General Index

) possessing a self, em-
bodied, 74, 75, 94

rat impeiibhable, ri8,

t 3492> 367> 391'
ift\ indestiuctihihty, 321

afunuktt, atimok\a, complete ic-
lease, 107, 108

advaita, without duality, 138, 392

ananfa, infinite, 283

anu-vid, to know \\ell, to foie-
know, 29t)2

anria, the false, 151, 287

antar-atinan, innci soul, 357, 361,

37i> 424

innei contiollei,
114-117, 28i\ 392
wrga, emancipntion, 444
afxmtr, out-bieath, 125, r8o, 208,
238, 278, 284, 356, 371,

3**3» 3^4, 3*8, 4*6

apramatta, undisti acted, 360^

(i&himftna(tiw\ self-conceit, 415, aima-sa/tft, self-power, 394

418, 440
alakvana, having no distinctive

maik, 392

altngct) without any maik, 359
avitfyti, ignorance, 37, 346, 368—

, piescnt in the self,
i consisting of bliss,

39{>
da-
286, 392

indtajCila, jugglery, 420

'a, unmanifest, 8, 352, 359, mdnya, sense, 351, 359, 370,

431)

384, 389, 394'

asaf, non-being, non-existent,

n, 214, 241, 286, 287, 372, is, Ma, Loid, 374, 395? 400, 4^2,

381 ; umea), 80, 386, 417
<W7/, life, 300

403, 406, 409
liana, Lord, 84, 404, 429, 454

509

SANSKRIT INDEX

uktha, hymn of piaise, 92, 154 cctas, thought, 373, 392

itddna, up-bieath, 125, 208, 239, caitanya, consciousness, intelh-

384, 416, 430, 4463 453 £cnce> ^3!> 452

upamsad, rnjstic doctiine, 100,

127, 131, 146, 178, 207, jilgarita-stJitina, making state, 391

269, 289, 293, 308, 309, jatavcdas, all-knowing, 164, 338,

339, 397, 445 /m) stic mean- 344 ', 354, 379; 429'

ing, 1 8, 34, 95, 190, 276, jiva> living individual, 436

445; mystic name, 152 jiiti, im])ulse, 300

jfidmltman, undei standing-sell ,

rta, woild-oidei, light, 280, 293, 352
356

fat tvam asi, That ait thou, (32),

enas, sin, 157, 365 246-250

tan-mdlra, subtile substance, 418

karma(n\ deeds, action, 54-57: tapa*, austerity, 340, 369, 371,

140, 144, 303, 319, 340. 374, 37<>> 37^ ,}8o, 39<M2i

357, 362> 37*> 373, 37<5, towns, Daik Quality, 419, 423,

407, 408, 409, 417, 436, 441

447; active functions, 90 tarka, contemplation, 347, 435

karmamaya, consisting of works, tuny a (fnrya\ fouith, or supei-

310 conscious, state, 49, 392",

karmendnya, organ of action, 393, 436, 458; fouith foot

39i4, 3943 ol the Gfiyatii, 155, 1^6

kdma, desiie, 300 tejas, brilliance, heat, 74, 386, 387

kdrana, cause, 3941, 409 tya, yon, 97, 121, 287, 306

krtatman, peifected soul, 273,

375? 37^ da ma, u'slraint, 340 (cf. 15°)

kevala, absolute, 396 dlkw, iintiatoiy ntc, 124, 21-,

kevalalva, absolute unity, 437 22 9, 3 70

kratu, purpose, 157, 209, 300, drtli, insight, 300

365 ^'"» 8oc]5 277? 38|i 394' 39f>,

faatra, power, ruling class, 84*, 396, 399. 402, 404, 405,

98-99, 154, 351, 381 4°7> -loB, 416 ; power, 381 ;

ksetra-yua, spirit, 410, 415 sense-power, 323, 334, 3^,6,

362> 375' 37fti 387» 397

kha, space, 370, 389 deva-loka, \voild of the gods, 89,

108, 113, 163

gandharva, demigod, 74, in, dyaus pi/r, Ilcavcn-ftuliei, 166

ri3j (T38)> I99? 3593 413 dvandva, pan of opposites, 417,

guru, teacher, 369, 411, 441 442

guna, quality, 9, 394, 403"', 406, dvaiia, duality, xoi
407,408,410,418,431,453

dharma, law, 84, 91, 103, 456;

canddla, outcast, 233, 240 quality, 355; religiousness,

caturtha (= turiya), fouith, or 395*'

superconscious, state, 392" dhdtr, Cieator, (591), 278, 350,

citta, thought, 253-254, 323, "402,404,407,429

384, 387, 39 14 dhdrand, concentration, 435

td, meditation, 421 dhrti, steadfastness, 300

510

SANSKRIT INDEX

dhyana, meditation, 254, 394,
396, 435

naka, heaven, 195
7iama-rf{pa, name-and-foim, i.e.
individuality, 82, 92, 242,

273> 367» 376' 3$9
ihistikyct) atheism, 419
mrgiwa, devoid of qualities, 409
mrvrtatTa, peacefulness, 437
n i \kawatsa, ficcdom fiom desiie,

442
;/<•/?, ;;<•//, not thus! not so1 97,

125, 132, 143, 147

pantfigni-vidya, fivc-ilie doctrine,

60

parofaa, cryptic, (132), 298
paly-ay ate, lie moves aiound, 6
pa'pa, evil, 289, 312
ptlprnan, sin, 286, 312, 334, 340,

377, 388

piititf, son, 90, 315s
/w//stf, poison, 8r, 283; cosmic

•penon, w* 'Poison' in

( i en 01 ul Index
purna, plenum, 330
prahrti, Natuie, 8, 354s, 396,

403', 404,418,430, 431,442
piajnd, intelligence, 305, 307,

.3*9. 324, 325-326, 350

prajnatman, intclligential self, 318,
321, 322, 328, 334 (cf. 136)
prajtiana, intelligence, 300-301
prajftana-ghana, cognition-mass,

i, intelligential ele-
ment, 327, 328
pranava, the syllable Om t 372,

' (396)

praiyahani, withdrawal of the

senses, 435
fradhiina, primary matter, 396,

409, 410, 430
pravrajya, religious mendicant,

440
prasada, grace, 591, 350, 402,

411; tranquillity, 436, 447
prana, (vital) breath, 128, 140,

156, 157, if)83 217, 291,

307. 3Q<), 3I0i 3l6» 3l8i
319, 322-325, 33<*» 37o>
37i3 3^7, 3911, 445; llfe^
92, 95, 140, 141, 153, 154,

15H, 258, 372, 374, 3772,

3»i, 3S3> 384, 385? 3^9.
429, 432,433, 454; bicath-
ing spun, 307-308, 321-
324, 328, 334, 436, 449;
in-bieath, 76, 125, 155, 180,
208, 238, 278, 284, 385,
416,426,430, 446,452; out-
bieath, 356, sense, 95, 375
ptanavdtna9 lestiamt of the bieath,
435

) outer soul, 424
i) intellect, 8, 351, 352,

353, 360, 387, 39 11, 395,

426
Intddhmdnva, oigan of peicep-

tion, 391", 394"
Irahman (m.), Brahman priest,

224, 226, 280
?n ahmaii (n,), 14, 98*; sacred

knowledge, 89, 278 ; sacied

woid, 280, 306, 3x1, 406;

piayei, 92, 96, 184, 397,

398; magic foimula, 293;

priesthood, Brahman caste,

c)^? 35r> 38l5 Biahman,

342, (353)
biahmataiya, chastity, life of a

student of sacied knowledge,

150, 266, 268, 272, 349,

374, 378, 380
Irafimauu m, student of sacred

knowledge, 201
brahma-loka, Biahma-woild, (56,

62), 138, 144, 163, 265-

267, 273, 274, 304, 359,

368, 376, 388
brahmavadm, discourse! on Brah-

ma, ^44, 201, 394, 402,427
IraJunawd) Brahma-knower, 114,

141, 221, 223, 283, 351,

3W» 374, 394, 43^
brahma-vfdya, science of sacred

SANSKRIT INDEX

knowledge, 250, 251, 254, yah, ascetic, 374, 376
knowledge of Brahma, 366, yuktdtman, devout soul, 376

369

bhakti, devotion, 411

bhuta, element, 394s, 418, 440

bhuta-matra, existential element,

324-3253 327> 328
bhutdtman, elemental soul, 417-
420, 430, 432

yoga, absti action, 68—69, 285,
348, 360, (376), 394, 398,
410, 435, 439, 440,441, 4^2

yogin, devotee, 432, 453
, souice, 392

a$) Pabsionate Quality, 419,
423. 44 f

bhuman^ plenum, (45, 47), 260- ran, mallei, 378, 379, 381
261 rasa, essence, 287, 423

bhur, bhuvas, war, mystic utter- raga, passion, 369

ances, 151-152, 165, 166, ritpa, foim, appeaiance, 324, 327
173, 201, 2ii, 225, 278, '

279,426,427,449 hnga, maik, chaiactenstic, 359,

bhoktr, enjoyer, 351, (395, 396)

bhrdtrvya, foe, 2932

409 , subtile liody, 396, 431,

•, woi Id-wise, woild-piocui-
mati, thought, 300 ing, 90*

manas, mind, 290, 300, 325, 327,

334: 336: 35*3 352, 359>

370, 37i2, 384, 385, 387,

391*, 3943, 3951, 426
manzsd, thoughtfulness, 300
mano-maya, consisting of mind, mjnana, undei standing, 95,

285 255, 300, 351, 433

mantra, sacred verse, formula, vijiidna-ghatia, mass of know-

ia^ line of Uadition, 7, 105,
148, 167, 174, (207, 271,
366)
vasa, will, 300

43°>

447: 45°

ledge, 101

mahatman, mighty being, 217; 'vijnana-maya^ consisting of nuclei -
great soul, 343, 411; the standing, 285, 376

Dijminatman^ conscious self, 387
indrti, sagittal suture, 297, 356*
wdyd) knowledge, 421; science,

100, 127, 146, 44^
vid/ti, law, 371 (cf. 420)

Great Soul, 405, 406, 434,

458
maha-bhiita, gross element, 301,

418

matra, element, 386, 392
maya, 37-38; magic power, 105,

tnckeiy, 380; illusion, 8,

396: 404

mayd-maya, consisting of illusion, wivambha.ni) firc-holdrr (?), 82

420

mdyzn, illusion-makei, 404
mukti, release, 107-108
z, ascetic, 112, 143

asa,) destiuction, 364
&, the people, 84, 85, 98", 273,

314

a, object, 444

vedania, Veda's End, 376, 411
vairdgya, inchffer<knce to the

\voild, 412

ft, material form, 296, 378, vaifoanara, univeisal, 234, 39 i
396 7>ydna, diffused breath, 125, 180,

medAas, wisdom, 300 208, 238, 278, 284, 384,

moksa, liberation, 410, 436, 443
moha, delusion, illusion, 363, 395,

407, 420, 431, 455

385, 416,426, 430,446,453
) mystical utterance, 278,
425

SANSKRIT INDEX

vyoman, heaven, 283
vratya, 3822

saktt, power, 402, 409
sarlra, body, 418
ianta, tianquil, 392, 410
santafva^ tranquillity, 442
iraddhay faith, 163, 178, 231,
285, 341, 369, 37i, (377),
», 389

', all- obtaining, 322-324
tarvavaf, all-containing, 6, (134)
sahkhya^ disciimination, 410
sadhu, good, 288, 289
saman, chant, 79, 92, 154, 155,
180-186, 189-199, 201-
202,305, 311,370, 381, 388
vr0, identity, 374
>itjya(fva), complete union, 420,

422, 437

'a, veised in the scriptures, sunan, ban -part, 297, 312°
1 60, 234, (242), 288, 369 su\itpf(it sound asleep, deep sleep,

953 392

•, c}cle of tiansmigration, suwpta-sfhana, deep-sleep state,

57, 352, 410, 413, 441, 447 393

samkalpa, conception, 101, 252- wwmna, name of an aitery, 384',

253, 264, 300, 321, 339, 407 437

samjna(na\ consciousness, 147, sthana, place, state, 981

3°° smrti) traditional doctiines, 262 ;

sat, being, (11-12), 241, 265, ' memoiy, 300, (444)

287, 372, 381; ieal, actual, svapjm-sthana, di earning state,

97, 386> 442 391

•, Pure Quality, 423; pure svalhava, inherent nature, 8, 408

being, 359, 452 svqyam-bhTi, the Self-existent, 106,

•, the real, tuith, 95, 129, ' 149, ^6, 353, 363

15I, J55^ 259, 265, 285, many, autonomous, 6 41, 261

287, 306, 427, 429 svatanirya} independence, 437

:, application of re- svarajya, self-rule, 6 41, 279 ; chief

nunciation, 376 sovereignty, (202), 205-206,

samtiyasm, ascetic, 432

samadhi, absorption, 435

samana, equalizing biealh, 125,
208, 239, 259, 383, 384,
386, 416, 430, 446, 453

samprasada, serene, 265, 272,
414

sambhava^ oiigin, 364

sambhuti, becoming, 364

334. (45°)

a^ name for the individual
and the cosmic soul, 44%
*34, 235, 395, 402, 410,

429, 454
hara, epithet of the soul, 396

), the sound kin, 165,
189, 191-199

sammoha, stupor, confusion, 323, hita> vein, aitery, 95, 132, 136,
441, 451 267, 333, 361, 384

513

Ll

GENERAL INDEX

This Index aims to piesent, in the alphabetic ainingement of the
key-words, a complete survey of the piincipal contents of the thirteen
Upanishads tianslated in this volume. The names and subjects of
the Bibliography have not been included heie, and considerations of
space have likewise required the omission of propei names of secondary
importance.

The numbeis lefer to pages. Superior numeials icfei to the footnotes.
A

absorption (samadhi\ 435
action, organs of, (karmendnyd),

39i4, 394s

acts, a person's, determine rein-
carnation, 54-57, 140-141,

233> 3°3> 352, 357, 369>
407, 417-418

determine character, no, 140
affect not the leal self, 143-

144, 362
attainment of the Alman ter-

minates, 373, 376
determine the soul's course, 384
the One God is the oveiseer of,

409
the soul fettered by the con-

sequences of, 420
by tranquillity one destroys

good and evil, 436, 447
see also l evil/ * good and evil '
actual, the, see ( real '
actuator, the Great Soul as, 395
Aditi, 75, 354

Aditya, 199, 211, 214, 278, 279,
. 294, 4°3> 422, 428, 448
Adityas, the, 84, 120, 201, 202,

205-206, 212, 313, 453
agent, Brahma the real, in the
individual, 335-336
85, 96, 124, 165,

211,
294,

214,
33«5
381,

278,
339,

279,
354,

171,
205,
288,
358,
422>

423,
452

i~432, 433, 448,

Agni Vaisvanaia, 73, (152), 416
Agmhotra sacnfice, 54, 310,

368, 448, 450, 451
mystical intei pi elation of the,

238-240
Altai eya Upanishad, cosmological

theory in the, 10
All, seeing and obtaining the,

262, 458

all-knowing, see 'omniscient*
All-obtaining, the, (sat ?»#///), 322-

324
all-pervading, the Great Soul is,

396~397

see also l immanence '
alphabet, ulteiance of the sounds

of the, 458

analogy, reasoning from, 61*
Angiras, 179, 366, 367
anthiopomorphic conception of

the woi Id-ground, 23-26
appearance (rupa), 327
Aika, 429
arrow, analogies of bow and, in

meditation, 372, 438, 440
arteries, or veins, called hita, 95,

*32» 136, 267, 333, 361,

3S4

asceticism, see 'austerity'
ascetics, 112, 143, 374, 376, 432
astrology, 250, 251, 254
Asuias, devils, 268-269, 32*4

334, 413

GENERAL INDEX

contended with the gods, 76-

78, 178-179

offspring of Prajapati, 150
false doctnne taught to the,

269, 456
Asvamedha, horse-sacrifice, 73,

75-76,111

Asvins, the two, 104, 149, 172
Athaiva-Veda, the, 100, 127, 146,
204, 206, 250, 251, 254,
285, 367, 445, 446
reincai nation mentioned m the,

54, 379'

atheism (iiasfikya), 419

Atman, Soul, bom from the

aboriginal watei s, 10
the ultimate basis of the mani-
fold world, 21, 81-82, 386-

337
development of the conception

of, 23-32
progressively defined, 26, 114-

117, 234-240
immanent in all things, 28, 82,

100, IO2-I03, III-II2,

246-250, 396-397, 402
devoid of ethical distinctions,

63, 81, 348, 357
union with the, 66
the aboriginal sole existent one,

81, 85, 294
identified with all the gods and

poweis, 82, 429, 454
paramountly near and dear, 83,

98-100, 145

threefold appeal ance of the, 92
the reality of things, 9 5, 265, 427
the source of all creatures and

things, 95; 372, 445> 45**

the supieme object of know-
ledge, 100, 396

as subject of consciousness,
never an object of know-
ledge, Toi-102, 112, 428-
429

identified with Brahma, 105,
144, 210, 273, 298, 301,
372, 397, 414, 435

the unperceived all-functioner

515

and uinvei sally immanent
Innei Controllei, 114-117

desciibable only by negatives,
125, *32> J47, 263, 268

loid of past and future, 142,

354, 355
glonfication of the, 142-143,

223—224, 261
an absolute unity, without

diversity, 143
a bridge, or dam, between the

two \\orlds, 143, 265, 454
descubed and explained, 144,

261,262-274,349-358,375,

414, 417, 429, 452-454
knowledge of the, includes all

knowledge, 146
impel ishable, 147, 454
contains eveiything, 209-210,

263, 301
the principle of differentiation

and individuality, 242
leached regressively at death,

249
variously identified, 252, 269,

270, 271
capable of indefinite individua-

tion, 262, 373
a false doctrine of the, taught

to the Asuias, 269, 456
produced fiom a pie-existent

being, 287

the agent in a pei son's func-
tions, 300, 354, 428
responsible for an individual's

good and bad deeds, 328
knowablc only to the elect,

350, 37<5

higher than the intellect, 352
grants deshes, 357
incomprehensible except as

existent, 360, 435
how attained, 369, 374
vision of the, liberates from

sorrow and rebirth, 373,

374, 399

has a dual nature, 373, 458
knowable only by thought

purified fiom sense, 375
L 1 %

GENERAL INDEX

to be found in one's own
soul, 396, 445

to be perceived through medi-
tation, 396, 429

Piajapati called the Knower of
the, 446

adoration of the, 454
attachment, the soul limited by,
421 < 9

freedom from, see ' liberation
austenty, pielimmary to cieation,
14, 75, 86, 287, 378

prelimmaiy to instruction in
sacred knowledge, 290-291,
371, 396, 412

Biahma is built up by, 367

the Supieme attainable through
proper, 369, 374, 37^, 38°

lequisite for perception of the

Itman, 396~397> 421
autonomy, complete fieedom, of
the possessor of mystic know-
ledge, 641, 261, 279

B

bad conduct, see ' evil '
becoming (sambhuti), 364
Being, as the aboiiginal entity,

11-12, 241, 245
produced fiom Non-being, n-

12, 287

and Non-being, Biahma is, 372
and Non-being, Life is, 381
Bhagavad-Glta, 66
Bhava, the Existent, 429, 454
Bhutas, ghosts, 413, 455
birth ceremonies, 172-174
blind, simile of the blind leading

the, 346, 368, 456
bliss, the, of Brahma, 138, 285-

289, 291
a self that consists of, 286,

289> 293> 392

bodily self (Sariratmaii), 285, 334

body, the soul's point of ingress

into and egress from the,

267,278-279,297, 361,384

the spiiit confined m the, 272

516

piayer foi vigoi of the, 277
the Biahma-knowei leaves his

sins in the, 286
animated by the intclligential

self, 322-323
as vehicle of the soul, 351-

352, 414, 417, 422
liberation fiom the, 356
a citadel with nine or cloven

gates, 356, 402
the subtile, 396, 431, 436
pessimistic description of the

human, 413, 419
constituent elements of the,

418
bondage, without knowledge of

Biahma the botil is in, 395
bow and airow, analogies of, in

meditation, 372, 438, 440
Brahma, development of the con-
ception of, 14-23
the earliest entity, 14, 83, 84,

435

the ultimate world-giound, 16,

113-114
piogie&sivcly defined, 16-21,

92-95, 127-131
as apait fiom, yet identified

With, the WOlld, 21-22

immanent in the woild and in
all beings, 21-22, 82, n r-
112, 287, 452

variously identified, 22, 153-
154, 214, 222, 251-258,
290, 291, 292, 301, 307,

3°8> 39*> 434

one quiuter phenomenal, thiee
quaiters immortal and in-
accessible, 34, 208, 458

has two opposite foims, 34-36,

97, 425, 434, 437-43**, 45<>
a conglomerate mass, 35, 140
inconceivable and incompre-
hensible, 41, 335
Agni and Vayu subject to, 53,

337-339

the self of the gods, 83-84
to identify oneself with, the
highest aim, 83-84, 437

GENERAL INDEX

the Reality in all living things,

97, 151, 287, 372
a knowledge-mass, 101
the unification of everything,

101

identified with the Atman, 105,

144, 210, 273, 298, 301,

372, 397, 414, 435
the self-existent, 106, 149, 176
identified with the One God,

120-121, 403, 406
the individual soul identified

with, 1 40
expoundeis of, or dit-couiseis

on, 144, 201, 394, 402, 427

(see also 'Biahma-knowers')
an emanation fiom primeval

water, 151
as mouth, mystic doctiine of,

206-207

all-inclusive, 209-210
fourfold, 213-214
knowledge of, liberates from

rebirth and fiom all fetters,

28<>, 395> 399. 447
is both Being and Non-being,

286, 372
developed the antitheses of

existence, 287
manifest in cosmic and per-

sonal functions, 316-317,

335-336
paradox of the insciutability of,

the Veclic gocls ignoiant of,

337-339

the great object of desiie, 339

hidden, 356, 372, 396

built up fiom the pumeval Im-

perishable, 367
described, 372-373
the higher and the lower, 373,

387

the conjectural First Cause,

394

threefold, 395, 396
revealed in the body through

meditation, 396, 437-438
the lower gods forms of, 422

limitless, 435

waimth of the body called the

heat of, 440
warder of the door to, 440-

441
mode of entiance into the hall

of, 440-441
the pathway to, 443
adoiation of, 449, 452
Biahma, 274, 306-307. 366, 406,

410, 422, 423, 426
Biahma-abode, 375, 376
Biahma- Atman doctiine, 370-

373

Brahma-ism, 13

Biahma- knoweis, 114, 141, 221,

223, 283, 351, 366, 374,

394, 436
Biahma-knowledge, i evictions

on disclosing, 207, 377, 442
the basis of superiority, 339
imparted by Brahma, 366
a competent teacher to be

sought for, 369

leads to union with Brahma, 395
contained in all the Upani-

shads, 414

means of attaining, 421
see also ' knowledge '
Brahma-source, the, 374
Brahma-wheel, 395, 408
Brahma-world, the course of the

soul to the, 56, 163, 224,

232-233, 304, 443-444
libeiation beyond death and

lebirth in the, 56, 163, 274,

376

fiee fiom evil, 62, 263
the highest world, 138
conditions in the, 144
enteied in deep sleep, 263
description of the, 265-267,

3°4~3°5
a perfected soul passes at

death into the, 273, 274
the knowei's triumphal pro-
gress through the, 304-306
degree of perception of the
Atman m the, 359

517

GENERAL INDEX

gained by ceiemonial observ-
ances, 368

an upiight character required
for possession of the, 380

one who meditates with the
syllable Om is led to the,
388

Brahman, instruction given to a,
by a Kshatnya, 16, 26, 54,
92, 94, 185', 231, 234-240,

333

a manifestation of Brahma

among men, 85
discussion of the woid Irahma

as caste-designation foi a, gS2
instructions given to a, 112
the greatness of a, 144
originally did not possess philo-
sophic knowledge, 162
one should not find fault with

a, 199
Satyakama recognized as a,

218
priest, sacrificial activities of a,

224-226
rebirth as as 233
use of Om by a, 280
respectful attention to be shown

to a, 282
the conduct of a wise, to be

taken as a model, 282
what is non-Vedic is not to be

studied by a, 457
Brahmanas, 5, 10, 13, 14, 285*
Biahmanaspati, 79, 4001
breath, the, returns to the wind

at death, 24, 365
the superioniy of, among the

bodily functions, 76, 90-91,

226-228
mention of the five kinds of,

87, 125, 208, 238-239, 279,

384, 385-386
correlated with Wind (Vayu),

90-91
mention of three kinds of, 109,

155, 180, 278, 284
mention of four kinds of, m~

112

518

importance of the vital, 258-

259> 322

a self consisting of, 284

a phase of Biahma, 284-285

mention of two kinds of, 292,

356, 37i
an individual's powcis icver-

tible into, 316-317
unity of the various kinds of

vital, 322

mention of seven kinds of, 371
control of the, in meditation,

435, 436, 439
breathing spuii (//#//</), 334,

436> 449
doctrine of the, 307-308, 320-

328 _
bridge, the Atman legnrded as a,

143, 265, 372, 454
Brihad-Aianyaka Upanishacl, the

composite stuicture of the, 7
Brihadratha, ascetic king", 412,

414

Brihaspati, 79, 179, 200, 455
Buddhism, the Upanishacls ap-
pealed to by exponents of, 2
traces in the Upanishacls of the

influence of, 6, 7
butter, the all-peivaclin# Atman

likened to, contained in

cieam, 396, 397
melted, see c ghee '

Calvinistic doctrine of election, a

parallel to the, #9*
Candala, person of low caste, 1 36
see also ' tandala ' in Sku Index
Caivakas, the Upanishacls ap-
pealed to by the, 2
caste, gradation of, in i cincanui-

tion, 55, 233
differentiation of, created by

Brahma, 84
mention of four designations of,

84-85, 233

discussion of certain designa-
tions of, 98*

GENERAL INDEX

distinctions of, non-existent in
the world of the soul, 136

distinctions of, superseded by
the knower, 240

mention of three designations
of, 273, 313-314

mention of two designations of,

35i, 381

Cat-doctrine, the so-called, of
salvation by Gtace, 3 go1

cause, the first, 394, 409

ceremonial, woild-ci cation de-
scribed as accompanied by,

14

explanation and inteipretation

of sacrificial, 107-109

for the lealization of a wish,
163-167, 229-230, 309

connected with procieation,
168-172, 314

connected with paituiition,
172-174

impoitance of pioper perform-
ance of sacnficial, 224-225

for attaining greatness, 329-230

for procunng a prize, 309

for winning affection, 310

at new moon, 312

at full moon, 313

observances, to be sci upulously
practised, 367-368

observances, icwards of, 368

all features of leligious, derived
from the Person, 370-371

observance of, requited of
students of mystic know-
ledge, 377

spiritual significance of sacri-
ficial, 398

see also ' ceremony/ ( sacrifice '
ceremony, the Rrijasuya, 84

preparatory, of consecration,
(Diksha), 124, 212, 229

of transmission from father to

son, 89-90, 318-320
Chlndogya Upanishad, compo-
site structure of the, 7
chant, glorification of the Saman,
79-80

of the Sam a -Veda praised and

explained, 177
analogies of the fivefold, 191-

192
explanation of the sevenfold,

I93-I95

see also ' Saman J

character deteimmative factors

in, 56

possession of the Brahma-
world requnes uprightness
of, 380

chaiactcnstics, the Supreme Pei-
son devoid of, 359, 392,
^09

chariot, the body as vehicle of
the soul compaied to a, 351-

352> 39s? 4M) 4*7? 4^2
chastity, 266, 268, 272, 371, 374,

378, 3^
chronological giouping of the

Upamshads, 70
cognkion-mass, the cosmic Soul

a, 147
the soul in dreamless sleep is

a, 392
the soul in the 'fourth state

is not a, 392
concentration, a road to unity with

the One, 68, 435
details regarding, 436, 440
conception, faculty of, (samkalpa),
lor, 252-253, 264, 300,
321, 339, 407

conditions of the soul, see ' states '

conduct, one's reincarnate status

determined by one's, S4~57>

140-141, 233, 303, 352,

357, 369, 407, 4i7~4i&

determines one's character,

no, 140
affects not the real self, 143-

144, 362

see also < evil/ ' good and evil
confusion (sammoha), 441, 451
conscience, the pantheist not
troubled by, 61-62, 66, 143,
289
conscious self (vijnanatmari), 387

0*9

GENERAL INDEX

consciousness, a late development
in water- and space-cosmo-
logies, 10-12, 14
subject-object, transcended m
the supreme state of the

SOUl, 46-48, 50, IOI-I02,

136-138, 147 (cf. 260, 428)
cessation of, at death, 101,

139-140, 249

indispensable for activity and
experience, 325-326, 431

contemplation (tarka\ 347, 435

contest, for supenonty, of the
bodily functions, 76-78, 90-
91, 158-160, 227-228, 317-
318 (cf. 322)

of the gods and devils, 76,
178-179

Conti oiler, the Innci, (antarya-
min], 114-117, 28I1, 392

correlation, or correspondence, of
things cosmic and personal,
24, 74, 102-103, 121-124,
151-152, 157, 180, 183,
184, 208-209, 238-239,
267, 269, 294-295, 324-

325, 365'> 376'2< 384
of the sacrifice and the lituigy

with life and the world, 73,

76,191-194, 195-199, 211-

213, 225
of the existential and the in-

telligential elements, 327
cosmic egg, 11, 214-215, 451
Cosmic Person, see 'Person'
cosmography, in
cosmology, 9-13, 14, 18, 22,

23, 74-76, 81-82, 118-119,

151,214-215,256, 294-297
cows, gift of, 92, 107, 128, 129,

T3°> *3X> 135,141,216,328
creation, see f cosmology '
Creator, the, 142, 350, 402, 404,

407, 429
Grace of the, 59^ 350, 402,

411
cremation, mentioned or alluded

to> 24, 153, 157, 162-163,

224, 232*, 2332, 2581, 365

cryptic, the gods said to be fond

of the, 132, 298
cuises, efficacious, foi use against

a rival, 169-170
on foes, 313, 314
cycle of ti ansmigration (tathsara),

57, 352, 410, 4*3, 441,447

D

date and chronological ordei of

the Upanishiids, i, 6, 70
daughtei, instructions to those

desiring a, 1 7 1

death, dispeisal of the bodily
constituents at, 24, no, 365

experiences of the soul uL and
after, 49-50, 56, 1.39-141,
153, 162-163, 179, 224,
245-246, 249, 303, 356-357

the possessor of mystic know-
ledge escapes the second, 76,
87, no, in

ceiemony of transmission to
one's son before1, 89-90,
318-320

the enemy of the bodily func-
tions, 91

cessation of consciousness at,
101, 139-140, 249

one who knows the Supreme
passes beyond, 112, 376,
396,^398, 400

a question about life after, 126

a pi ayer in expectation of, 157,

3 <>4-3 $ fi

manner of the sours leaving
the body at, 267, 278-279,
361, 384 (cf. 297)
the knower of the Supieme

freed from fear of, 390
one cuts the cords of, 405
Death, sec ' Mrityu,' ' Yunia '
deeds, see ' acts '
delusion (moha), 363, 395, 407,

,420, 431, 455
demigods, sec 'Gandharvas'
demiurges, 24, 406*

GENERAL INDEX

desiielessness, pantheistic know-
ledge leads to, 66, 112

essential for attaining Brahma
and immoitality, 67-68,
141, 360

chaiacteristic of the highest
state of the soul, 136

needful for expenencing bliss,
138, 288-289

a lesult of knowledge of the
Atman, 142

fiees from iebnth, 375

attainable even in earth life, 375

leads to libeiation, 442
desues, the knower of the Atman
may have unrestiicted, 64*,
263, 293

result in actions and in con-
sequent reincarnation, 67,
140-141, 375

obtained by those possessing
occult knowledge, 80, 85-
86, 158, 178, 180, 184, 227,
256, 263-264, 268, 283,

293> 3°°> 349> 375» 393
fulfilled thiough hope, 258
icalized by means of mental

conception, 264
Biahma the acme of all, 339
fashioned by the Peison, 357
granted by the Innei Soul,

357
freedom from, set1 'desireless-

ness;

destmction (z>ina±a), 364
Deussen, Professor Paul, quoted,

2'1, 3~4; <>4\ 499. 5oi
interpietations of, refcued to,

Si1, 3484

devilb, sec 'Asuras'
devotee (yogin\ 432
devotion (&/*$&/) to God, 411
devout soul (yuktatmaii), 376
Dhatn, the Creator, 142, 172,

350, 402, 404, 407, 429
differentiation, piogicssive, of the

Supreme, 423-424
diffused breath, see 'vvana9 in

Skt. Index

digestion, pait of a univeisal pio-

cess, 152, 416
the file of, in the stomach, 435,

439> 446
likened to cosmic sacrificial

fires, 446

disciple, see * pupil '
discrimination (sanktya), 410
distinctions, all, supeiseded in

union with the Supreme,

136-137

doctune, reductions on imparting
. mystic, 167, 377, 411, 442
false, taught to the Asuras,

269, 456

warning against false, 455-456
Dogs, the Udgitha of the, 188-

189
dream, sight of a woman in a,

a sign of success, 230
di earning sleep, as a state of the

soul, 45, 46, 134-136, 270-

27*> 38<5, 39i>458
dieamless sleep, a high state of

the soul, 45, 46, 48-49, 95,

136-139,244,265,271,323,

333~334, 3^6, 392, 458
duality, apparent, of the world-

giound, 35-37, 387, 425,

434, 437~438

necessaiy for subject-object
consciousness, 46-48, 50,

IOI-X02, 137-138, I47J428

Dupenon, Anquetil, translation
of the Upanishads by, 3,
3771, 461, 464, 465, 493

duty, three branches of, 200
peiformance of one's, enjoined,
421

dwarf, seated in the middle of
the body, 356

dying person, bequest and trans-
mission of a, to his son, 89-
90, 318-320
prayer of a, 157, 364-365

eating, foimulas to be used in
connection with, 430

5**

GENERAL INDEX

eclipse, allusion to a lunar, 273
egg, the cosmic, n, 214-215,

45i

ego, illusory natuie of the sepa-
rate, 50-51, 246, 376, 389

egoism (ahamkara), 387, 39 14,
395. 407, 426, 441

egress from the body, the soul's
point of, 267, 278-279, 361,
384 (cf. 297)

election, doctrine of, 591, 328,

35°» 376
elemental soul (bhutdtman), 417-

420, 430, 432

elements (bhuta), 394s, 418, 440
the five gross, 301, 418
the ten existential and the ten
intelligential, 324~325> 327,
328

emanation, all creation an, from
the Imperishable Soul, 95,
146, 367, 370

emancipation, see 'libeiation'
enjoyer, the individual soul called

the, 351, 395, 396
equalizing breath (samdna), 125,
208, 239, 383, 384, 386,
416, 430, 446, 453
essence (rasa), 287, 423
Eternal, the, 396
ethical ideals, influence of the
doctrine of Karma on, 53-56
enjoined, 150
influence of the doctrine of

election on, 328
see also ' actions/ * evil/ ' good

and evil1
evil, the theory of salvation from,

58-66

the knower freed fiom, 60-6 r,

144, 152, 157, 183, 223,

234, 240, 273, 286, 312,

321,334, 340, 374, 377, 38$

an infection from the devils,

76-77, 178-179
the Supreme Soul not sullied

by, 8r, 357, 363
does not come to the gods, 90
superseded in death, 134

supeisedcd in di cam less sleep,

136, 267
cannot pencil ate the Brahma-

woild, 265

abandonment of, requisite foi
knowledge of he Soul, 350
left in the body by the Brahnua-

knowei, 286
pi events attainment of the

Atman, 353

existence, the only ut tubule of

the Supreme Bem», 97, 360

existential element (bhuhj-mdtra),

327, 328 _

experience, the Atman has a dual
natuie for the sake of obtain-
ing, 458

expiration, the origin of sacred
scripluies atti United to
divine, r 00-10 1, 146, 445
eye, the persons in the right and
in the left, 132, 457

F

faith (sraddha), 163, 178, 231,
285, 34i, 3<>9» 37*, 377,
378, 379, 3**9
false, the, ciicumsciibed by the

true, 151

doctiine, 269, 456
Biahma chlferenliated within
himself both the tine and
the, 287
those who attain the Hrahma-

\voild eschew what is, 380
father, the Creator called a, 86
transmission of a, to his son,

89-90, 318-320
a son aids and frees his, 90,

315'

affectionate greeting of a son

by *> 3 1 S-316
fathers, world of the, 89, 108,

^3, 233, 2<M» 359
fear, the Atman described as

experiencing, 81
freedom from, as the acme of
achievement, 132

GENERAL INDEX

the knowci of the bliss of
Biahma is fiec from, 285,
289

the basis of feailessness and of,

287

as a cosmic pnnciplc, 288, 358
fig-tiee, ceiemonial use of wood

of the, 167
instmction thiough a compan-

son of fig and, 247-248
in the Brahma-woikl, 267
the eternal, with loots above,

358> 426
file, digestion earned on by the

univeisal, 152, 416
oblations in the, 164—165, 239
the pei son in, icveienced, 330
used as a symbol of imma-
nence, 357, 396
digestive, 435. 439> 44<S
mystical significance of the
three kinds of sacnfidal,
445-446
fhst cause, conjectures legarding

the, 394

the One God as, 409
five-fiie cloctnne, the, 60, 234
fivefold, the world and the indi-
vidual said to be, 86, 279
food, manifestations of Brahma

as, 153, 284, 290, 292
the leciprocal relations of, 291-

292

piospeaty of a givei of, 292
the cieation and assimilation

of, 296-297
the peison in the moon as the

soul of, 329
the dhect source of cieatures,

380, 451

formulas connected with, 430
the principle of, and its applica-
tions, 430-434
the cycle of, through the sun,

45*

foreign tiavcl, prohibition of, 78
form (riipa\ 324

material, (tnurti\ 296, 378, 396

subtile, (hngd), 396

formulas, special, connected with

eating, 430
the sacrificial, a manifestation

of the Loid, 435

fouith, or supei conscious, state of
the soul (iuriya\ 49, 392,
393, 436, 458 (cf. 155, 156)
freedom, unlimited, 266, 267, 293
from desiie, 442
fiom evil, see 'evil'
fiom soi row, rebnth, etc., see

' libeiation '

fuel, bunging of, in token of dis-
cipleship, 218, 235, 268,
270,271,302,333,369,378
full-moon, sacrifice at, 87, 368
night of the, 309
ceremony, 313-314
see also c moon '

functions, contest for supeiionty

among the bodily, 76-78,

90-91, 158-160, 227-228,

317-318 (cf. 322)

charactenstics of six bodily,

G
Gandhaivas, 74, nt, 113, 199,

413

world of the, 138, 359
Gayatii metei, the, 156, 207-

208, 211, 452
Gayatii prayei, the, 155-1 5 7,

1 66, 405*, 427, 447
ghee, melted butter, 164, 167,
172, 223, 229, 309, 368,
440, 450

God (dwa\ 277, 381, 394, 395>
39^ 399» 4°°> 402-411,416
mind called the highest, 385
meditation the means of be-

holding, 396
is omnipresent, 399
gods, displacement of the Vedic

and Brahmamc, 52-53
contest of the devils with the,

76-78, 178-179
evil does not come to the, 90

533

GENERAL INDEX

the world of the, 89, 108, 113,
163

breathe along with bieatb, 284
all the, worship understanding

as Brahma, 286
manifoldly produced from the

Person, 371
worship of the, peimissible,

but tempoiary and infeiior,

422
good conduct, an equal requisite

with knowledge, 61
the Brahma-woild possessed by

those of, 380
good and evil, the distinction of,

meiely veibal, 62, 251-252
the Brahma- woi Id devoid of,

62, 265
transcended by the knower, 63,

66, 143,234,289, 305, 321,

374, 435

expeiienced in waking and in

dreaming sleep, 135
superseded in the supreme con-
dition of the soul, 136-137
not attributable to the self, 328
the Atman supenor to distinc-
tions of, 348
by tianquilhty of thought one

destioys, 436, 447
see also ' acts,' ' evil '
grace of the Cieator, 350, 402,

411

doctrine of the, 591
gradations, upward, to Brahma,

113, 138, 288-289, 3°4
to the supreme, supei sensible

Peison, 352, 359
grain, ten varieties of, used in

ceremonial, 167
grammar, difficulties of, 83', I362

note on, (bruyat\ I271
grass, sacnficial, i642
Great, the, epithet of the Supreme,

395, 400
Greek religion and philosophy, i,

9, 38, 52, 58, 60, 71
gross elements (niaha-bhutd), 301,
418

H
happiness, impel ishable, how

attained, 442
Haia, 'Beaier,' epithet of the

soul, 396

heart, the, 95, 150, 208, 333, 458

the space within the, 95, 132,

262-263, 278,437,440.441,

457
liberation from the knots of

the, 262, 360, 377
the seciet place of the, 354,

37i, 375, 425
the Soul seated m the, 361,

402, 405, 446, 454
the lotus of the, 424-425
he who is in the, 435, 454
heat (tejas\ 74, 386
heaven, heavenly woi Id, 195, 265,

283, 3°3'320> 3^8;369, 397,

444

Heaven-fathei (dyaus pilr ), 166
Hegel, quoted, 70
henotheistic tendency, the Indian,

20
hidden, Biahma, or God, said to

be, 356, 372, 396
Himalaya Mountains, refened to,

119, 3r7, 338

Hiranyagarbha, the Golden Germ,
13, 400, 404,406*, 429,454
holy places (/////w), 274
honey, use of, in ceiemoninl, 167

the sun described as, 203
Honey-Doctrine, the, 102-104
Hopkins, K. Washburn, <)\ 54*
horse-sacrifice, 73, 75, IIT
hunger, aboriginal, associated with

death, 74

hymn of piaise, a pantheistic,
422-423

I

'I am/ the inst_ utterance of the
aboriginal Atman, 81

'I am Brahma/ 83-84

idealism, the later and dominant
viewpoint of the Upanishads,
42-52, 71

5*4

GENERAL INDEX

the ethics of, 64
ignorance (avidya), 37, 140, 142,

34<5> 363> 368~369^ 39°
a warning against, 455~45<5
illusion, 64, 395, 396, 420
the doc time of, 37-39, 44, 404
sepaiate self-existence of the

ego merely an, 50
immanence, univeisal, of the
Cosmic Soul, 21-22, 28, 34,

82, 100, 102-103, III-IT2,

115-117,146,246-250, 287,

357,396-397,402,403, 425
immoitahty, a piayei foi, 80
pi eferable to wealth, 98, 1 45, 345
liberation fioni desiie requisite

foi, 141, 360
to be attained thiough mystic

knowledge, 157, 318, 335,

337, 359> 3<>i»377, 3S5> 4°°

the Bieathmg Spint as the

essence and souice of, 321
denizens of the heaven-woild

partake of, 343
the quest of, leads one to look

within the self, 353
attained thiough the giace of

the Supieme, 395
Imperishable, the, 12, 118-119,
*47» 367> (369); 37°> 372>
37<*» 387> 395»t39<>> 405
in-brcath, see e prana m Skt. Index
incantation, see ' ceremonial '
incarnation, human, see 'leincar-

nation '

incompiehensibility of the Ulti-
mate, 39-40, 335, 337, 360,

405

independence (svdtantrya), 437
Indha, 131, 132, 457
indifference to the world, 112,

369, 412

individual, the living, (fiwi), 436
individual soul, see v soul '
individuality, a veil of appearance

over the Ultimate Real, 34,

92
overcome in the Supreme, 50-

51, 376, 389

produced from the piimeval
Imperishable, 242, 367

a pioduct of space, 273

the possessor of knowledge is

fieed fiom, 376

individuation, piogiessive, of the
Supieme, 262, 424

space the principle of, 273
Indra, 8.j, 96, 105, 120, 121,
131, 172, 199, 200, 205,
268-273, 275, 277, 288,

3°*, 3°f» 3*i> 313, 3*4*,
315, 320-322, 330, 334,

338, 339. 358' 38 12, 382,

423, 429, 446, 453, 45<5
Indra, a name for the individual

soul, 278, 298, 457
Indragopa beetle, 97
Indu, the moon, 429
infinite, Biahma as the, 283

the soul is, 396

inherent natme (mz^/wv/), 8, 408
mitiatoij' rite (dik\a), 124, 212,

229, 370
Inner Controllci, the, 114-117,

28T1, 392
Innei Soul, the, 357, 361, 370,

371, 409, 424
inscrutability ol Biahma, paiadox

of the, 336~337
inspiration, invocation of Savilri

for, 1 66, 397, 428
of the Hindu scriptures, 100-

1 01, 146, 445
instmction, lestnciions on impart-

ing mystic, 167, 207, 377,

411, 442
bringing ol fuel as token of

a desire foi, 218, 235, 268,

270,271,302,333,369, 378
necessaiy foi knowledge of the

Soul, 347
the Soul not to be attained by,

350, 376
intellect (buddht), 8, 351, 352,

353, 3<>0> 387>39*4, 395}426
intelligence (prajfia), 301, 305,

3°7> S1^ 324> 325-326;
3 go; (caitanya), 452

GENERAL INDEX

intelligent ial element ( prajna-

matra], 327, 328
intelligential self, soul, (prajnat-

man\ 318, 321, 322, 328,

334 (cf. 136)
intoxication, the delusion of life

likened to, 420
invocation, see c prayer '
irresponsibility, apparent ethical,

328

Isa Upanishad, name of the, 3621
Isana, Lord, 84, 404, 429, 454

J
Janaka, king, 107, 127-133, 156,

328
Jatavedas, epithet of Agni, 338,

344s
Job, Book of, a parallel idea in

the, I261
joy. see ' bliss '
jugglery, the illusion of life likened

to, 420

K

Kant, Immanuel, idea of auto-
nomy in the Upanishads
compared with that of, 641
Kapila, the Sankhya philosopher,

4o62
karma, fiuit of action, alone

survives aftei death, 6, no
the doctrine of, 54-57, 140-

141, 369

not publicly discussed, no
determines one's reincarnate
status, 233, 357, 407, 417-
418
does not adhere to one free

from attachment, 362
a vision of the Soul leads to

cessation of, 373
the soul fettered by its, 420
Katha Upanishad, elements of

Sankhya doctrine in the, 8
source of the dramatic setting

of the, 34I1
Kaushitaki, 182, 307, 311

Kaushitaki Upanibhacl, two pub-
lished recensions of the, 3021

Kena Upanishad, two distinct
parts combined in the, 52-

S3» 337s
explanation of the name of the,

3351

Ketu, the Di agon's Tail (de-
scending lunar node), 454
knots of the hcait, 262, 360, 377
knowledge, mystic, supersedes
mere worship and sacrifice,
53, 82, 83-84, 119
rend eis woiship and sacufice

efficacious, 54, So, 239
overcomes Kaima and rebiith,

5<>, 379> 395, 39<>
influences one's icincarnate

status, 56, 303, 357
is efficacious, 58-60, 85, 86,

88, 90, 91, 97, 151, 167,

1 80, 283, 291, 307, 317,

377
fiees fiom evil, 60-64, 143-

144, 152, 157, 223, 234,

239-240, 286,321,388,435
the Soul the supicmc object of,

100, 396
is the key to all knowledge,

100, 114, 146, 150, 240
leads to immortality, 142, 267,

353> 4oo
leads to the Biahma-woild, 163,

224, 232-233, 304^307
lestrictions on impaitmg, 167,

207, 377> 4**> 442
procures fulfilment of desires,

178, 180,184,227, 256, 293
benefits of possessing, 286
prevents injury fiom any mis-
deed, 321

the basis of superiority, 339
obtainable only by the elect,

35°» 376
fiecs from all fetters, 359, 395,

396> 399) 447
two degiees of, 366
a competent teacher to be

sought for, 369

GENERAL INDEX

leads to union with Brahma,

395

contained in all the Upani-

shads, 414
a means of apprehending

Brahma, 421
does not supersede religious

forms, 421
hindrances to acquiring, 455-

456
imparted by a Kshatiiya, see

' Kshati iya '
knowledge-mass (vijndna-ghana)^

101

Krishna, 363*

Kshatiiya, a Brahman instructed
in mystic knowledge by a,
16, 26, 54, 92, 94, 185',
231, 234-240, 333
rebirth as a, 55, 233
relative superiority of Biahman

and, 84

metaphysical knowledge the
reason for ruler ship of the,
231

Kubeia, god of wealth, 210*
Kutsayana's Hymn of Praise,
422-423

L

Lanman, C. R., tianslated pas-
sages fiom the Upanishads, 4
law (dharma), 84, 91, 103, 456
leavings of food, impure, 186,

240, 430

liberation, complete, from death

and rebirth, 56, 107-108,

141,163,274,376,395,410

from the unreal, 62, 71, 80

from sorrow, 251, 374, 377,

402, 403
from the knots of the heart,

262, 360, 377
from the body, 267, 278-279,

attained through knowledge of
the Supreme, 359, 395, 399,
407, 43<5

relmquishment of desires re-
quisite for, 442, 447
the mind the instmment for

obtaining, 447-448
license, unlimited, apparently ac-
corded to the possessor of
knowledge, 60-6 r, 143-144,
157, 239-240, 321
life (bieath), Brahma as, 153,

284-285, 290
the sun as the source of uni-

vcisal, 379

a hymn to universal, 381-382
see also ' prana ' in Skt. Index
light, the Supreme as the self-
luminous cosmic, 209, 358,

373, 410, 449-450
light-Bj ahma, the, 450
lightning, 222, 231, 233, 242,

330, 339, 450, 457
line of tradition (vamsd), 7, 105-

106, 148-149. 167, 174-

176, 207, 274, 366
liquor-drinking, condemnation of,

234

literatuie, mention of woiks of
sacred, 100-101, 127, 146,
203-204, 250-251, 254,
367, 445, 446
see also ( Vedas '

lituigy, refeiences to the, 152,
154, 165, 177-178, 180,
181, 182, 187-200, 201-
202, 210-213, 224-225,
280, 305

longevity, the possessor of know-
ledge attains, 195-198
desired, 330, 331, 332, 362
spurned, 345
see also i old age '
lord, epithet of the cosmic and
individual person in the
heart, 143, 152
epithet of the soul in dreamless

sleep, 392
Lord, designation of the Supieme,

374, 395. 4oo, 402, 403,
404, 406, 409, 429, 454

lotus-flower, as a symbol, 262-263

GENERAL INDEX

lotus-leaf, 223, 418
lotus of the heart, 424-425
lunar world, lebirth of souls that
go to the, 379

M
macrocosm, coi relation between

microcosm and, 23-24
as a person, see ' Person '
Maghavan, epithet of Indra, 315,

.ss8

magic (may a, illusion), projection
of the manifold woild charac-
terized ass 37-38, 105, 404

Maitri, teacher, 414, 422s

Maitii Upamshad, Sankhya influ-
ence in the, 9

man, comparison of, with a tiee,
126

manifest and unmanifest, 395, 431

Mami, 207, 274

rnaik, the Supreme devoid of
eveiy characteiistic, 359,

392, 409

Brahma to be penetrated as

target or, 372
Marut, 443

Maruts, the, 84, 206, 453
MatariSvan, epithet of Vayu, 338,

362, 382
material form (inurh\ 296, 378,

396
mattei, primaiy, (pradhdna), 396,

409, 410, 430-431
Ma}' a, the doctiine of, 37-38, 404,

499

meditation, 45, 254

a means of apprehending and
attaining unity with the One,

373t> 394, 396, 421, 435
cessation of thought lequisite

for, 436
the use of Om in, 437, 438,

457

mendicant, religious, (pravrajva),
440

metempsychosis, see 'reincarna-
tion'

mind, the agent in all conscious

expeiience, 87
a self consisting of, 285
Brahma as, 290
likened to the icins of a clunot-

dnvei, 351, 352
control oi the, as a means of

obtaining iclcase, 359-360,

442-443> 447-4-J8
produced fiom the supreme

Pei son, 370
during sleep all sense-functions

are unified in the, 385
see also ' manas ' in Ski. Index
Mitra, 275, 282, 453
monism, fust indications of, i ;$
the Vedic and Biahmanic (i>ods

superseded by, 52—53
Monkey-doc tune, the so-called,

of salvation by woiks, 350'
moon, woiship of the, 87, ,312-

314. 3<>8
night of the new and of the

full, 89, 309
the, as the dooi of the heavenly

woild, 303
negative aspect o( cieation

exemplified in the, 378
the woild of the, 388 '
comprehended in the panthe-

istic Being, 403, 423
moial distinctions, set' * evil/

' good and evil '
mothei, a pupil directed to honor

his, 281

Mrityu, Death, 24, 74-76, 84,
200, 272, 288, 395, 332
358
Muller, F, Max, quoted, ix, 2, 6,

462, 480
Muller, Julius, theologian, ac-

cepted reincarnation, 55
Mundaka Upanishad, explanation

of the name of the, 377''
Mundaka-vow, 377
mystic docUine, icstrictious on
imparting, 167, 207, 377,

528

see also 'upani&ad* \\\ Skt, Index

GENERAL INDEX

mystic utterances (vvahrti}, 278,
425

N

Naciketas, 341-348, 351, 353,

S^r, 456

Nacikelas-fiie, 344, 347, 351
name and foim, see 'individuality'
name-giving ceiemony, 173
Narayana, Son of Man, 429, 454
Natuie (pralrti), 8, 354 \ 396,

4°33> 4°4» 418, 430, 431,

442
negatives, the Supreme described

by, 39-40, 97» n8, 125,

132, 143, 147, 353, 367
the highest condition of the

soul explained by, 392
new moon, sacrifice at, 87, 368
night of the, 89, 309
worship of the, 3 1 2
see also l moon '
nominalism, 240-242
Non-being, as aboiigmal entity,

11-12, 214, 241, 287
included in the Ultimate, 372,

3Sr, 386

non-duality, see ( unity '
non-human, a Person who is, 224,

233

noumenal, distinction between
the phenomenal and the,

34~37

Nyagrodha (fig) tree, 248
Nyaya doctrines, the Upanishads
cited in support of, 2

O

object (vhqya\ 444

ocean, an, epithet of one whose

world is Biahma, 138
a symbol of meiging of indi-
viduality, 246, 376, 389
drying up of a great, 413
of creatures, embodied Time is
the great, 434

old age, longing to escape a

miseiable, 273
not to be feaied m the heavenly

world, 343
avoided by the piactiser of

Yoga, 398

attainment of, sec ' longevity '
Om, mystic syllable, piaise of the

properties of, 177-178, 181-

182, 201, 279-280, 426
identified with Biahma, 279,

349> 387. 39r> 437^ 43$
value of knowledge of, 348-

349

use of, in meditation, 372, 386-

38?» 39.6» 437-439. 44*, 457

analyzed into Us thiee elements,

388, 425, 426
explanation of the symbolism

°f> 39*-393> 425~42<5
identified with the Udgitha, 425

omnipotent, the Lord chaiac-
teiized as, 395

omnipresent, the Imperishable
desciibed as, 367

omniscient, the great Soul de-
scribed as, 367, 373, 392

One God, 121, 217, 396, 400,
406-411

one loid (pafi) of the gods, 368

opposites, pairs of, (dvandva),
417, 418, 442

01 deal of the heated ax, 250

organs of action and of percep-
tion, 391 «, 394>!

Ongen, the doctiinc of rebirth
accepted by, 55

origin (sambhava)^ 364

conjectuicsasto the world's, to

out-breath (apand), 125, 180,
208, 238, 278, 284, 356,
371, 383, 384, 385, 416

outcast (candala\ 233, 240

outer Soul (bahir-dtman\ 424

overlordship, the possessor of

knowledge attains, 78
of the Atman, 104, 143, 152,

424
prayer for, 166, 229

529

M m

GENERAL INDEX

Pali, ceitain word-foims seem to

show the influence of, 6-7
pantheism, in the Upanishads, 2,

9, 22, 31, 71

popular poly theistic belief supei -
seded and reinterpreted by,
15, 53> 8s> 83-84,119-121

pantheistic conception of the
Supieme, 98-102, 144-147,
209-210, 246-250, 300-
301, 399, 403, 423

paradox, the, of the contraneties
in the Atman, 32, 210, 362-

363, 375

of the One and the many, 34,

35-36, 37
of the unapprehendable Ap-

piehender, 119

of the antitheses in Brahma, 287
of the inscmtabihty of Biahma,

335-337? 363

Paijanya, 84, 96, 208, 239, 381
panot, the green, with led eyes,

(immanence), 403
paiturition, ceiemonial connected

with, 172-174
passion (raga\ 369
path of the soul after death, 1 40-

142,161,163,224,232-233,

303-3°5> 376> 379* 443-444
Paulkasa, caste-designation, 136

peacefulness (nirvrtatvd), 437
people, the, (w/)/84, 982, 273
perception, organs of, (buddhln-

dnya\ 391*, 394"
perfected soul (krtdtman), 273,

375, 376

person, the woild-giound con-
ceived to be an enoimous,

10, 23, 294

the individual human, 283
of the measure of a thumb,

the, 355> 36l> 4oi, 407,452
Pei son, the cosmic, 23, 51, 81,
87, 97, 102-104, 157, 208,
224> 233, 352, 3542, 359,
7J, 375,

376, 388, 389, 400, 401-

402, 4°.y> 4ir>» 4u)--\ 2°>

422, 445. 41()
in the sun, the, 97, 183, 42 j,

449

pessimistic views, 413, 419
phenomenal, distinction between

the noumonal and the, 34-37
Pippalada, 378, 381, 383, 385,

387, 3«8< ,190

Plato, views of, on lebiith, rjr;
pleasuic, the naluie of, 260
Plenum, a, 45, 47, 260, 330
plutation of vowoN, 201 !
pole-star, deviation of the, 4 13
polytheism, pantheistic belief
supeiscdes and lemtcrpiets,
15* 53, 82. 83-84, 1 19-121
powei, divine, (,w/X'/V), 402, 409
Piajapati, T.oid of Ci cation, i(-;,

76, 88-89, <)0, I 2O, 121,

i HO, if, i, 16^ K)8, 172,

189, I(;9, 200, 201, 22(5,
227, 268-27.J, ^OI, 30,n(,

313, ."5M, 3ir>i ?>;}-> 378,
379, 3^0, 382, ,j88', 403,
415, 423, 427, 429, 434,

435^142,4^5, -<K>flf)', <5'1

Piajapati-woihl, 138

Pialq-iti, Natiue, 8, ,i54:t, 396,
403^,404, 418, 4, )0, -131,^142

Pi ana, the doctiine o(, ,"507-309,

320-328
sec also * pnltia* in Ski. Index

Pianagnihotia sacrifice, 377*

PiaSna Upamshacl, name of the
3731

piaycr (Rahman), 14, 79, 92, 96,

for illumination and libemlion,

3o\ Bo
the (Snyalil, ifi.rf-if,?, i(56,

4058, 427, 447
to Agni, for piosperity and

aloofness from sin, 157, 365
for the attainment of a wish,

163, 309
for the attainment of gieatness,

166, 229-230

53°

GENERAL INDEX

in connection with prociea-
tion and paituntion, 169,

172-173, 3*4

for escaping miseiable old age,

273

to vaiious gods, 275

a teachei's, 277-278

foi \vinmng affection, 310

to the sun, foi the lemoval of

sin, 311-312
to the moon, for piospeiity,

312-314

to Savitn, foi mspiution, 397
to Rudia, foi favor, 400
pieccpts to a student, 281-282
priesthood (Irahmaii), 98, 351,

381
piimaiy matter (pradhaiui), 396,

409, 410, 430
prisoner, the ietteied soul likened

to a, 420
proci cation, cosmic analogy of,

10, 14, 25-26, 81, 85-86
rites connected with, 168-172,

3T4

progiesbive definition, the nature

of Biahma explained by,

127-131, 250-262, 290-

29j, 328-332
the Atman explained by, 235-

238, 268-273
projection, imaginative, of objects

by the individual, 4 3-4 4, T 34
pronunciation, 200, 458
pupil, a foi mal request to become

a, 162
mystic teaching to be imparted

only to a son or a, 167, 207,

411, 442
bringing of fuel as a token of

becoming a, 218, 235, 268,

270, 271,302, 333, 369,378
precepts to a, 281-282
purpose (&ratu), r 57, 209, 300, 365
Puiusha, see * Pei son '
Pufva-mimarhsa doctrines, the

Upanishads cited in support

of, 2
Fushan, 84, 157, 364, 449

Q

qualities, the pantheistic Being
desciibed as containing all,
32-33, 408

Qualities, the three, (gitna), 9,
3942, 403', 407, 418, 419-
-120, 423, 431,432,443,453

quaiteis, the, of heaven, 123-125,

2H, 399
of Biahina, 219-221. 391

R

Rclhu,thc Di agon's Head (ascend-
ing lunai node), 273, 454
Raja buy a ceremony, ft 4
Rakbhasas, ogres, 413, 454, 455
lazor, simile of a, 82, tn, 334

353

leal (actual), the quest of the, 30
the Immortal veiled by the, 92
one phase of the twofold Biahma

is the, 97, 287, 425
in sleep one sees the unical

and the, 386
Real, the, 268

of the leal, 18, 95, 445
death is absorption into, 50
Brahma as, 151, 265
Svetakctu instiucted regaiding,

246-250
a golden vessel covers the face

of, 364, 449
one should devote oneself to

the, 442

the Eternal, 449

realism, the earlier philosophic
position of the Upanishads,
32, gi, 68l
later rejected, 33, 42
ethics of_epistemological, 64
reality, the Atman the inner under-
lying, 1 8, 246-250
the idealistic conception of, 35
rebhth, see 'reincarnation'
Regnaud, Paul, quoted, 4
regressus to the ultimate reality,
16, TI3-H4, 119-121, 185-
186

531

M m a

GENERAL INDEX

icincai nation, the doctune of,

54-56, 66-67
mention of, m the Atharva-

Veda, 54, 379*
the cycle of, (sains ar a), 57, 352,

410, 413, 441, 447
one's actions the detei mining

factoi in, 140-141, 233, 352,

357> 3<59> 407. 4i7-4i8
the couise of the soul in, 160-

163, 230-233, 299, 302-

3°3, 342

in animal form, 163, 233, 303
teiminated by metaphysical

knowledge, 163, 224, 375,

379, 395> 39^

transcended upon reaching the
Brahma-world, 224, 2742
(cf. 387-388)

due to heedlessness and ignor-
ance, 346, 352, 355, 369

according to one's knowledge,

357, 359
sacnficial observances do not

terminate, 368-369
due to one's thoughts and de-
sires, 369, 375, 383, 384

release, see ' liberation '

renunciation, 112, 362, 376, 432

responsibility, individual ethical,
denied, 328

restrictions on imparting mystic
knowledge, 167, 207, 377,
411, 442

levelation of the Supieme, the
elect obtain a, gp1, 349~35°;
376

Rig (re), Rig verses, see ' Rig-
Veda'

right, the, (rta\ 275, 280, 356

Rig-Veda, Rig veises, 75, 88,
too, 127, 146, 155, 177,
181, I831, 203, 205, 211,
225, 250, 251, 254, 285,

2992> 3°5, 3"» 3*3> 367»
37o, 381, 388, 403, 404,
426, 445, 446

rite, see 'ceremonial/ 'ceiemony'
nvahy, the, of the bodily func-

tions, 76-78, 90-91, 158-

160, 227-228, 3i7"3l8 (cf-

322)
of the gods and devils, 76,

178-179

livals, lemoval of hateful, 293
nveis, symbols ol as yet unmeiged

individuality, 246, 376, 389
Roy, Rammohun, fust tianslatoi

of Upamsluuls into English,

3,461-462
Royce, Josiah, expounded Upam-

shadic philosoph}', j
Rudia, 84, 96' 382, 399~4°°r

404, 405-406, 422, 42,1,

426, 428,429, 4jo, 454
Rudias, the, 84, 120, 201, 202,

205, 212, 453

S

sacred tin cad, the cailicst icfci-

encc to the, 312'

sacnfice, metaphysical knowledge
supeisedes, 52-54, 82, 87,
368-369

the Agmhotia, 54, 238 240,
310, 368, 448, 450, 45 1

the ASvumcclhn. (hoise-), 73,
75-76, in

con elated with life and the
world, 73, 211-213, 225

pei formed by the piimeval
being, 75

at new anil lull moon, 87, 368

special efficacy of various
fcatuies of the, 107 109

the Vajapeya, 168

importance ol piopei peifoun-
ance of, 224-225, 368

study of sacred knowledge re-
garded as, 266

does not teiminate reincarna-
tion, 368-369

the Prfinagmhotra, 377*

bright half of the lunation
chosen by seers for, 380

inspiration attained at the, 398

the Shodaiin, 450

532

GENERAL INDEX

see also ' ceiemony/ ' cere-

monial/ ' liturgy '
sacuficial flies, 76, 222, 231-232,

351. 385, 445~44<>
Sadhyas, the, 206, 371, ^53
sages, 397
salt, simile of the solution of,

101, 248, 450, 457
simile of a mass of, 147
salvation, metaphysical know-

ledge the key to, 53
by divine giace, 59', 350, 402
a piayer to Indra foi, 277
gained thiough vision of the

Atman, 373
see also ' libeiation'
Saman, Chant, 79, 92, 154, 180-
186, 189-199, 201-202,
3°5> 3I[; 370; 381, 388
Sama-Vcda, the, 75, 79, 88, 100,

'27, 146, 155^ i?7, 18*,
i83l, 203-204, 205, 211,
225, 250, 251, 254, 285,
367, 426, 445, 446
Sambhu, the Beneficent, 429, 454
Samiaj, Sovereign, 429
Sandilya-ductnne, sop1, 210
Sankaia, explanations by, 38, 55,
74*, 74B, 189', 2o92, 2io4,

2263, 2262, 2371, 262*, 262B,

2811, 281-, 297', 3441, 3484,

3591, 3<>o4, 3<5°0; 377'; 3§22,

391"; 391*

a comment of, quoted, 822
tcxt-icadmgs of, 266', 287^,

3001, 3o6'2, 39 5y
Bohtlingk's estimate of, 474,

476
Saukhya philosophy, the Upani-

shads cited in support of, 2
traces of, in the Upamshads,

J;j;,
the Svet. and Maitii Upani-

shads pervaded by, 8-9
the theory of food according

to, 43°~43r
Sastri, Punisher, or Commandei,

"or Teacher, 429, 454
Satapatha Biahmana, 6, 54

satire, a, on the priests (?), 188-

189
Savitri, 166, 171, 189, 397, 398,

405, 427, 428, 429, 430,

4_34, 447
Savitil prayei (Gayatii), 156, 166,

405"; 427; 447
Schopenhauei, Arthur, eulogy of

the Upanishads by, 3
scriptures (sas/ra), divine oiigin

of the Hindu, 100-101, 146,

445 ,

known even by Sudras, 455
false doctnnes subversive of,

456
secret place [of the heart], the,

35*; 354; 371, 375; 425

see also 'he ait5
seeing God, meditation the means

of, 396
seer, glonous benefits accruing

to a, 262, 376, 458
self, Atman-teaching misunder-
stood as glorification of the,
65, 269

the, a cieator in sleep, 134
a, consisting of breath, 284
a, consisting of mind, 285
a, consisting of understanding,

285, 376
the bodily, (sanrafman), 285,

334

a, consisting of bliss, 286, 289,

293; 392

the intelligential, (prajnatmaii),
318, 321, 322, 328, 334

the understanding-, (JHana
a/man), 352

thetianquil, (Santa fitmari), 3^3
(cf. 423)

the conscious, (vijnanatmaii),

387

the Eternal present in the, 396
the elemental, (bhutalmatfy

417-420, 430, 432
sec also ' soul '

Self, the cosmic, see ' Aiman '
self-conceit (abhimana\iva§) 415,
418, 440

533

GENERAL INDEX

self-consciousness, illusonness of,

5°> 3954
meiging of, m the Supieme,

389
the first warder of the dooi to

Biahma, 440-441
Self-existent, the, (svqyam&hu),

106, 149, 176, 353, 363
selfishness, the doctrine of the Self

misunderstood as, 65, 269
self-knowledge (atmavidyd), 397
self-power (atmasakti), 394
self-rule (svdrdjya), 64', 279
sense-organs, sense-powers (deva\

306, 323, 334; 35^, 362>

375, 376, 387, 397
senses, outwaid activity of the,

restrained in sleep, 95
the soul as controllei of the,

351-352, 444

the mind higher than the, 352,

359

the consciousness diiected out-
ward by the, 353

the pervading Soul the agent
in all the, 354

cessation of the activity of the,

359; 443

cieated by the maciocosmic

Person, 370, 389
man's thought is interwoven

with the, 375
unified in the mind in sleep

and in death, 384, 385
as countei spokes in the analogy

of the wheel, 394°
serene on<% the, epithet of the

soul, 265, 272, 414
shadow, embodiment of the soul

likened to projection of a,

3^3
sickness, the true seer free from,

262, 398, 458
sight, as symbol of truth, 38, 129,

155

sin, the enlightened soul eman-
cipated fiom, 60-61, 144,
152, 183, 223, 234, 240,

273, 280, 321, ,534, 340,

377, 338
prayer for freedom fiom, 157,

365

the kno\\ei of the bliss of
Biahma fiee from self-ic-
proach for, 289
adoiation of the sun for ie-

moval of, 31 1-312
see aho c evil'
sipping, ceremonial, r66, 228

230, 312, 430
Siva sects, the latei , 7
sixteen parts, Piajiipati has, 88-89
a pei son is composed of, 244,

389
Skancla, the tcachei compaiccl

with, 262

slayer, the, shns not, 349
sleep, dieamin#, as a state of the

soul, 46, 4(>, 134 '3^ 27°-

27 i, 386> 39 !^ 4f>8

di cainlcss, a lu#h state of the
soul, 45, 46, 48-49, 95,
136-139, 244, 1*65, 271,
323» 333-3341 3$^ 302, 458

tianscentls the oidmaiy waking
state, 64, 95, '34, ** d -72

the condition of a poison in,

38S-3«6
snake-skin, simile ol a, 141, 388

sniff-kiss, 3T52
solipsism, 297"

solution of salt, immanence ex-
plained by the, 101, 248,

•15°» 457

Soina (King Somut), 79, 84, 95,
[24, 162, 163, 165, 199,
206, 231, 232, 233, 313,

329> 333^ 370, 37*. 43*"
433, 433, 449, 450,, 452
Soma-hbations, 201, 202, 211

2T2, 398

son, ceremony of tiansmissiou to

a, 89-90, 318-320
a father aided by ins, 90, 315"'
mystic knowledge may be im-
parted to a, 167, 207, 411,
442

534

GENERAL INDEX

a fathers greeting to his,
316

Son of Man, Naiayana, 429, 454
sonow, the soul in deep sleep is

without, 136
libeiation from, 251, 374, 377,

402, 403
soul, the individual, a clue to the

umveisal Soul, 24-25, 83
designated as hamsa, 44% 134,

*35> 395, 402

to be identified with the uni-
vcisal Soul, 83-84, iii-

112, II4-IJ7, 237, 246,

247,248,249, 250, 306, 354
goes into space at death, no
as light of the personality, 133
a conglomeiatc of functions

and attnhutes, 140, 394-395
egress of the, horn the body,

267, 278-279, 361, 384 (cf.

297)

described as nding in the
chanot of the body, 351-

352> 398> 4M, 4*7> 422
chaiactenstics and experiences
of the reincarnating, 356-

357. 394-395, 407, 4*7-

420
eiyptic statement of the i elation

between the universal Soul

and the individual, 374, 403
impotent over the cause ol

ploasuie and pain, 394
designated as Ilaia, 396
the cosmic Soul to be appre-

hended in, 396
soul, a gieat, (mahafma??), 217,

343> 4 ii

Soul, the Great, (mahatmaii), 405,

406, 434

Soul, the Universal, see ' Atman '
sound-Brahma, the, 437-438
sounds of the alphabet, utterance

of the, 458
source, the Imperishable is the,

of all beings, 367
the soul in deep sleep unified

with the, of all beings, 392

;ig- the One God mles over every

single, 406
space, posited as the ultimate,

IO-IT, 186

the soul at death goes into, no
the ptinciple of mdividualion,

273
cieated by the cosmic Peison,

37o 389
spidei, simile of the. and his

On cad, 95, 367, 409, 437
Spinoza, quoted, 40
spa it (factraj/ia), ^10, 415

see also ' soul '
stages of life, <)Sl
states of the soul, the four, 49,
i34-*39>39T-393, 436, 45$
sec also ' sleep '
stomach, the digestive fire in the,

435, 439, 446
student of sacied knowledge

(brahmacanti), 201
the life of a, (brahtnatarya),
150, 266, 268, 272, 349,
374, 378, 380
see aho ' pupil '

study of the Veda enjoined, 421
subject-object consciousness, all,
transcended in the supreme
state of the soul, 46-48, 50,
101-102, 136-138, 147 (cf.
260, 428)

subtile body (fmga), 396, 431, 436
subtile substance (/atnnatni), 418
£udra, 85, 98-, 216, 455
Sukia, 455
sun, the golden Peison in the, 97,

183,424
the divinity in the east is the,

123

ascent to the, at death, 267
daily adoration oi the, 311-312
the, as symbol of unsullied

purity, 357
the, identified with the life of

creatures, 378-379
the lealm of the, 450
see aho 'Aditya,' ' Savitri/

535

GENERAL INDEX

supei conscious state, the, 49, 392,

393> 436, 458

supei phenomenal, distinction be-
tween the phenomenal and
the, 34-37

Supieme, the, 423

Surya, 288, 358, 381, 382, 428
see also ' sun '

Sushumna^aitery, 384'', 437

6vetaketu Amneya, 54, 160, 230,
240-250, 302

Svetas*vataia, teacher, 411

£vetasvatara Upamshad, Sankhya
philosophy in the, 8-9

sympathy, giving should be ac-
companied by, 282

Talavakara (Kena) Upanishad,

the, 3351

teacher, valuable knowledge im-
parted by a, 221, (276)
the tiansitoriness of life taught

by a, 249

the prayei of a, 277-278
precepts of a, 281-282
one should levere a, 282, 411
knowledge of Biahma to be
sought from a qualified, 369,
441

see also ' pupil '

teaching, restrictions on imparting
mystic, 167, 207, 377, 411,
442

waining against false, 455-456
Thales, water-cosmology of, ro
s That ait thou/ 50-51, 246-250
theologians, 394
theosophy, the Upanishads highly

regaided by students of, 3
thought, function and importance

of, 253-254
a dying person's, has departed,

323

libeiation to be attained by
contiol of, 351-352, 359-
360, 442-443. 447-448

tranquillity of, 350, 369, 436,
447

intei woven with the senses,

375 (cf. 353)
deteimmative powei of, 375,

383, 384, 447~448
the Atman the ultimate basis

of, 387
the ' mouth ' of the deep-sleep

state, 392

cessation of, in meditation, 436
see also c mind '
threefold knowledge (Jrayl v/dra),

*55> 156> J78, 182, 225-226,

3"

thumb, a Peison of the measuie ol

a, 355. 36l> 4°T> 4°7> <\R*
thundci, 150, 330
Lime, as a possible fust cause, 394

the theoiy of, 433-434
tonsure-vow, 377-'
tradition, line of, (rw//^), 7, 105-
106, 148-149, 167, 174-
^ 176, 207, 274, 366
traditional cloctiines (smrti\ 262
Tianquil Sell, the, (santatman},

353» 423
tianquillity, 209, 350, 369, 392,

410, 436, 442, 4 17
tianslation, clifliciillies of, viii, 822,

S31, i66\ ^62, 4«o
Lransmigiation, sec 'leinctu nation'
transmission, ceremony of, ftoin

fathei to son, 89-00, 318-

320

tiavcl, piohibition of foreign, 78
tiee, simile of a, 126, 358, 400

sec also ' fig-Lice'
tnad, the Atman and the \voild

a, 92

ofvutues, 150
the supieme Brahma contains

a, 395-39<>

tiuth, earnestness of the Hindu

search foi, 30'
sight as a symbol of, 38, 129,

155

characteristic of the Real, 151
as a principle in the universe,

250, 259, 429, 454
injunction to speak the, 281

GENERAL INDEX

adheied to by India, 320
the soul of, 330, 332
loveis of, 367
the path to knowledge of the

Supreme, 374, 375
importance of speaking, 389
TvashUi, 172, 320

U

Udgitha chant, the, 76, 77, 79,
165, 177-178,191-199,431
Uma, 338

unborn, the, 356, 395, 396, 403
unconsciousness, stv k conscious-
ness '
understanding (vyntina)> 95,

254-255, 300, 351, 433
a self consisting of, (pynana-

mayu\ 285, 376
Brahma as, 286, 291
see also ' knowledge '
understanding-self (jtidnafmati),

the, 352

unification, in the Atman all
things reach, 101, 146-147
of the functions at deaths 139-

141, 249, 323-324
of the functions m dreamless

sleep, 323, 334, 385, 392
in the supicmc Imperishable,

37 <5, 435

union with the Supreme, the

highest goal, 44-4 S, 47. 66
* subject-object consciousness
tianscended in, 46-48, 50,
IOI-I02, 136-138, 147,
428 (cf. 260)
attained at death, 245-246,

249, 420, 422
indispensable conditions for,

31$

knowledge the means of attain-
ing, 387, 395
Yoga the method of reaching,

435> 437

unity, the, of the human peison
with the Supreme, 27, 83,
208, 435, 454

regarded as the necessaiy basis

of diveisity, 39
the Ultimate an absolute and

undiffeienced, 139-140, 143
to be perceived in reality, 143,

355

of the human person with the
Peison in the sun, 157, 289,

293. 365

of the personal functions, 322

of the intelhgential and exis-
tential elements, 327-328

the diversity of the world en-
veloped in, 362

realization of absolute, frees
fiom delusion and sonow,

363

universal loidship, 396
Universal Soul, the, 234-240

sec also e Atman '
Unmamfest, the, 8, 352, 359,

395; 43*» 432

umeal, the foimed Brahma re-
garded as, 425

untuith, he dries up who speaks,

389
Upanishads, place of the, in the

history of philosophy, i
prevailingly pantheistic, 2, 9, 71
influence of the, in India and

in the West, 2-5, 71-72
tiaces of Buddhist influence m

the, 6-7
heterogeneous nature of the,

7-9
chronological grouping of the,

70

mention of the, in the Upani-
shads themselves, 100, 125,

127, 146, 204, (206), 372,

406, 414
up-bieath (iidana\ 125, 208, 239,

384, 416, 430, 446, 453
utterances, mystic, (vyakrii), 278,

425

V

Vaiiya, 98*, 233

Vaivasvata, epithet of Yama, 34 2

537

GENERAL INDEX

Vaiuna, 84, 124, 189, 200, 205,
2io\ (275), 3I41, 423, 433,

453

Va.su, the, 356
Vasus, the, 84, 120, 201-202,

204-205, 211, 452
Vayu, Wind, 15, 91, 114-115,

172, 199, 202, 211, 214,

217, 278, 279, 288, 294,

338, 339, 35s' 3«i, 403,

422, 423, 445, 448
see also ' wind '

Vedangas, the, 2 7s2, 3671

Vedanta, 4, 376, 411

Vedanta-saia, the, 2

Vedas, the, 136, 280, 340, 377,

410, 421, 445, 456
thiee, mentioned togethei, 75,
79, 155, 181, 182, 184, 225,
244, 278, 305, 306, 311,

367> 37°; 38l> 388> 426
foui, mentioned togethei, 100,
127, 146,203-204,285,367
study of the, 200, 281
veins, see 'arteries'
Vidhatn, Oidainer, 429
Vindhya mountains, 3I71
Viraj, 132, 190, 218, (457)
Vis, the commonalty, 84, 85, 982
Vishnu, 172, (275), 352, 422,

423, 424, 426, 429, .133,
435; 43s; 439. 449> 452,
453> 454

Vi£vadevas, the, 84, 189, 201,

202, 453

ViSvakarman, All-worker, 13, 405
Visvarupa, son of Tvashtri, 32O4
Visvasrij, 429, 454
voice, formation of the, 458

W
waking state, the, 135, 139, 391,

(458)
warning, a, against unworthy

associates and perverted

doctrine, 455~45^
water, as primeval substance, 10,

113, 151,256,294,307,354
way, see ' path '

wealth, immoitality pieteneil to,

98, 145

knowledge piefened to, 143,
1 6 1-162, 216, 23 r, 3.1 5,

34r>, 3r>2
weaving, creation likened to, i 18,

372

well-done, the, epithet ol the soul,

287, 295
\\hcel analogies, foj, 258, 390,

394-3<)Si 408
Whitney, W. I) , quoted, 82'', 299",

467, 4^9, 490
wife, the ])iinieval beinp; diflVion-

tiatcd fioin himself a, 81,

85-86, J68
Ydjilavalkya nnpai Ls mystic

knowledge to his, 98-102,

14 I~M7
simile of the embiiice of a lxk~

loved, 136
ntes connecteil with a, 168-

172, 3T*1
wind, 316, 330, 357

$<v also ' Vayu ;

wish, cciemoiual (01 the* icaliza-
tion of a, 163 107, 2^9-
230, 309

woman, philosophic disputation
engaged in by at 15, i j 3-
114, 117-119
cicated by the primeval being,

81, 85-86, 1 68
metaphysical institution given

to a, 98-102, 14,1-147
wood of the sacred fig~tiee, cere-
monial use ol, i<>7
woikl, conjcctuu'S as to the origin

of the, 9-13

correlation of the sacrifice and

the liturgy with the, 73, 76,

191-194, 195 -199, 225

the, as a sacrificial hoise, 73 74

the, of the Gandharvas, 138,

359

the three regions of the, 155
the, of the fathers, 89
the, of the gods, 89, 163
the, of men, 89, 384, 388

538

GENERAL INDEX

the, idemified with Brahma,
209

the good and the evil, 384

the, of the moon, 388

creation of the, see c cosmology '

the heavenly, ice ' heaven '

the, of Biahma, see 'Btahma-

woild '

world-ground, attempts to dis-
cover a unitary, 9-13, 21

anthi opomoi phic conception
of the, 23

duality of the, 35-37

moial qualities not to be attii-
buted to the, 63

sec also * cosmology '
world-tree, the, 358, 400, 409
worship, pantheism supersedes
polytheistic, 52-54, 82, 84

of the Atman, Self, 83, 85, 454

understanding necessary for
adequate, 93-94, 128-131

of understanding as Brahma,
286

the \\ or shiper attains the object
of his, 292-293

of the popular gods peimrs-
sible, but temporary and in-
ferior, 422

sec also 4 ceremonial/ ' gods/
' liturgy ' ' prayer/ 'sacrifice'

X

XenophaneSj quoted, 71

Yajiiavalkya, 15-16, 19, 28, 65,

Si, 98-102, 107-147, 167
Yajur-Veda, the, 75, 88, 100,
127, 146, 154, igSi 175,
i8r, 203, 205, 211, 225,
250, 251, 25^, 285, 305,
311, 367, 370, 381, 388,
426, 445, 446, 449
Yajus, see k Yajur-Veda'
Yakshas, sprites, 413, 454, 455
Yama, Death, I71, 84, 123, 157,
2io8i 3323 34I-U8, 423,
450

Yatis, clemruiges, 406
ye<u, Piajapatr identified with the,

88-89, 379-38o, 434
Yoga, air outcome of the con-
ception of strict unity, 68—69
related to the understanding-
self, 285 (cf. 352)
the means of attaining libera-
tion, 348, (376), 410
control of the senses and the

mind in, 359-360
requisite for understanding the

natuie of God, 394
rules and results of, 398, 436-

442

the means of attaining union
with the Supreme, 435, 437-
442

contentment and tranquillity
attained through, 442

539

1 36 763