Upanishads (12 principal, Sacred Books of the East)

1 Cf. KaM. Up. II, 5. ' According to the commentator, this verse refers to those who know the uselessness of sacrifices and have attained to a knowledge of the qualified Brahman. They live in the forest as Vanaprasthas and Sawnyasins, practising tapas, i.e. whatever is proper for their state, and jraddha, i. e. a knowledge of Hira«yagarbha. The wise are the learned GnTiasthas, while those who live on alms are those who have forsaken their family. ^ That person is Hirawyagarbha. His immortality is relative only, it lasts no longer than the world (sazwsara). fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman. 13. To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person. 1. This is the truth. As from a blazing fire sparks, being like unto fire^ fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return thither also, 2. That heavenly Person is without body, he is both without and within, not produced, without breath and without mind, pure, higher than the high Imperishable^.

3. From him (when entering on creation) is born breath, mind, and all organs of sense, ether, air, light, water, and the earth, the support of all. 4. Fire (the sky) is his head, his eyes the sun and the moon, the quarters his ears, his speech the Vedas disclosed, the wind his breath, his heart the universe; from his feet came the earth ; he is indeed the inner Self of all things ^. 5. From him comes Agni (fire)^, the sun being the fuel ; from the moon (Soma) comes rain (Par^nya) ; from the earth herbs ; and man gives seed unto the woman. Thus many beings are begotten from the Person (purusha). 6. From him come the J^t/^, the Saman, the ' Cf. Bnh. Ar. II, i, 20. ^ The high Imperishable is here the creative, the higher the noncreative Brahman. ' Called Vishwu and Vira^ by the commentators. * There are five fires, those of heaven, rain, earth, man, and woman. Comm. II MUiV'DAKA, I KHANDA, lO. 35 Ya^sli, the Diksha (initiatory rites), all sacrifices and offerings of animals, and the fees bestowed on priests, the year too, the sacrificer, and the worlds, in which the moon shines brightly and the sun.

7. From him the many Devas too are begotten, the Sadhyas (genii), men, cattle, birds, the up and down breathings, rice and corn (for sacrifices), penance, faith, truth, abstinence, and law. 8. The seven senses (prawa) also spring from him, the seven lights (acts of sensation), the seven kinds of fuel (objects by which the senses are lighted), the seven sacrifices (results of sensation), these seven worlds (the places of the senses, the worlds determined by the senses) in which the senses move, which rest in the cave (of the heart), and are placed there seven and seven. 9. Hence come the seas and all the mountains, from him flow the rivers of every kind ; hence come all herbs and the juice through which the inner Self subsists with the elements. 10. The Person is all this, sacrifice, penance, Brahman, the highest immortal ; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth. 1. Manifest, near, moving in the cave (of the heart) Is the great Being. In it everything is centred which ye know as moving, breathing, and bhnklng, as being and not-being, as adorable, as the best, that is beyond the understanding of creatures.

2. That which is brIlHant, smaller than small, that on which the worlds are founded and their inhabitants, that is the Indestructible Brahman, that is the breath, speech, mind ; that is the true, that is the Immortal. That is to be hit. Hit It, O friend ! 3. Having taken the Upanishad as the bow, as the great weapon, let him place on It the arrow, sharpened by devotion ! Then having drawn It with a thought directed to that which is, hit the mark, O friend, viz. that which is the Indestructible! 4. Om Is the bow, the Self is the arrow, Brahman is called Its aim. It Is to be hit by a man who Is not thoughtless ; and then, as the arrow (becomes one with the target), he will become one with Brahman. 5. In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words ! He is the bridge of the Immortal. 6. He moves about becomingf manifold within the heart where the arteries meet, like spokes fastened to the nave. Meditate on the Self as Om ! Hail to you, that you may cross beyond (the sea of) darkness !

7. He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss. 8. The fetter of the heart is broken, all doubts are solved, all his works (and their effects) perish when He has been beheld who is high and low (cause and effect) \ 9. In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self. 10. The 2 sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him ; by his light all this is lighted ^. 11. That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above ; Brahman alone is all this, it is the best.

1 Cf. Ka//^. Up. VI, 15. - Ka//2. Up. V, 15. 3 ^-vet. Up. VI, 14 ; Bhag. Gita IX, 15, 6. 1. Two birds, inseparable friends, cling to die same tree. One of them eats the sweet fruit, the other looks on without eating ^ 2. On the same tree man sits grieving, immersed, bewildered by his own impotence (an-i^-a). But when he sees the other lord (i^a) contented and knows his glory, then his grief passes away 2. 3. When the seer sees the brilliant maker and lord (of the world) as the Person who has his source in Brahman, then he is wise, and shaking off good and evil, he reaches the highest oneness, free from passions ; 4. For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who knowBrahman ^ 1 Cf. Rv. 1, 164, 20 ; Nir. XIV, 30 ; Svet Up. IV, 6 ; Ka/^. Up. Ill, I. 2 Cf. ^-vet. Up. IV, 7.

^ The commentator states that, besides atmarati^ kriyavan, there was another reading, viz. atmaratikriyavan. This probably owed its origin to a difficulty felt in reconciling kriyavan, performing acts, with the brahmavida;« varish//ia//, the best of those who know Brahman, works being utterly incompatible with a true knowledge of Brahman. Kriyavan, however, as 6ahkara points out, may mean here simply, having performed meditation and other acts conducive to a knowledge of Brahman. Probably truthfulness, Ill MUiVDAKA, I KHANDA, lO. 39 5. By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained ; the Self whom spotless anchorites gain is pure, and like a light within the body. 6. The true prevails, not the untrue ; by the true the path is laid out, the way of the gods (devayana/^), on which the old sages, satisfied in their desires, proceed to where there is that highest place of the True One. 7. That (true Brahman) shines forth grand, divine, inconceivable, smaller than small ; it is far beyond what is far and yet near here, it is hidden in the cave (of the heart) among those who see it even, here. 8. He is not apprehended by the eye, nor by speech, nor by the other senses, not by penance or good works \ When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts.

9. That subtle Self is to be known by thought (/^etas) there w^here breath has entered fivefold ; for every thought of men is interwoven with the senses, and when thought is purified, then the Self arises. 10. Whatever state a man whose nature is purified imagines, and whatever desires he desires (for himself or for others)^, that state he conquers and penance, &c., mentioned in the next following verse, are the kriyas or works intended. For grammatical reasons also this reading is preferable. But the last foot esha brahmavidaw varish/^a/^ is clearly defective. If we examine the commentary, we see that -Sahkara read brahmanish//za/^, and that he did not read esha, which would give us the correct metre, brahmanish//zo brahmavida;;;? varish//^aA. - ' Cf. Ka//2. Up. VI, 12. 2 cf. Brih, Ar. I, 4, 15. those desires he obtains. Therefore let every man who desires happiness worship the man who knows the Selfi. 1. He (the knower of the Self) knows that highest home of Brahman ^ in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person^, transcend this seed, (they are not born again.) 2. He who forms desires in his mind, is born again through his desires here and there. But to him whose desires are fulfilled and who is conscious of the true Self (within himself) all desires vanish, even here on earth.

3. That Self ^ cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own. 4. Nor is that Self to be gained by one who is destitute of strength, or without earnestness, or without right meditation. But if a wise man strives after it by those means (by strength, earnestness, and right meditation), then his Self enters the home of Brahman. 5. When they have reached him (the Self), the sages become satisfied through knowledge, they are conscious of their Self, their passions have passed ^ All this is said by the commentator to refer to a knowledge of the conditioned Brahman only. ^ See verse 4. ^ The commentator refers purusha to the knower of the Self. ' Ka//^. Up. II, 23. Ill MUiVDAKA, 2 KHAA^DA, lO, 4 1 away, and they are tranquil. The wise, having reached Him who is omnipresent everywhere, devoted to the Self, enter into him wholly. 6. Having well ascertained the object of the knowledge of theVedanta^and having purified their nature by the Yoga^ of renunciation, all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahma.

7> Their fifteen parts^ enter into their elements, their Devas (the senses) into their (corresponding) Devas*. Their deeds and their Self with all his knowledge become all one in the highest Imperishable. 8. As the flowing rivers disappear in the sea^ losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great ^. 9. He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil ; free from the fetters of the heart, he becomes immortal. 10. And this is declared by the following Rikverse : ' Let a man tell this science of Brahman to those only who have performed all (necessary) acts, who are versed in the Vedas, and firmly established in (the lower) Brahman, who themselves offer as 1 Cf. Taitt. Ar. X, 12, 3; ^vet. Up. VI, 22 ; Kaiv. Up. 3; see Weber, Ind. Stud. I, p. 288. 2 By the Yoga system, which, through restraint (yoga), leads a man to true knowledge. 2 Cf. Pra^na Up. VI, 4. ' The eye into the sun, &c.

5 Cf. Prajna Up. VI, 5. * Greater than the conditioned Brahman, Comm. an oblation the one I^ishi (Agni), full of faith, and by whom the rite of (carrying fire on) the head has been performed, according to the rule (of the Atharva?^as).' II. The j?/shi Angiras formerly told this true (science ^) ; a man who has not performed the (proper) rites, does not read it. Adoration to the highest Rtsh'is ! Adoration to the highest i?/shis ! ^ To 5'aunaka, cf. I, i, 3-

Or, the Chapter on ^iksha (pronunciation). I. Harif, Om! May Mitra be propitious to us, and Varuna., Aryaman also, Indra, Br^'haspati, and the wide-striding Vish;^u ^. Adoration to Brahman ! Adoration to thee, O Vayu (air)! Thou indeed art the visible Brahman. I shall proclaim thee alone as the visible Brahman. I shall proclaim the right. I shall proclaim the true (scil. Brahman). (1-5)3 May it protect me! May it protect the teacher ! yes, may it protect me, and may it protect the teacher ! Om ! Peace ! peace ! peace ! ^ This invocation is here counted as an Anuvaka; see Taitt. Ar., ed. Rajendralal Mitra, p. 725. 2 This verse is taken from Rig-veda-sawhitd 1, 90, 9. The deities are variously explained by the commentators : Mitra as god of the Pra«a (forth-breathing) and of the day ; Varuwa as god of the Apana (off-breathing) and of the night. Aryaman is supposed to represent the eye or the sun ; Indra, strength ; Brz'haspati, speech or intellect ; Vishwu, the feet. Their favour is invoked, because it is only if they grant health that the study of the highest wisdom can proceed without fail. ^ Five short sentences, in addition to the one paragraph. Such sentences occur at the end of other Anuvakas also, and are counted separately.

Second Anuvaka. I . Om ^ ! Let us explain 6'iksha, the doctrine of pronunciation, viz. letter, accent, quantity, effort (in the formation of letters), modulation, and union of letters (sandhi). This is the lecture on KSiksha. 1. May glory come to both of us (teacher and pupil) together ! May Vedic light belong to both of us ! Now let us explain the Upanishad (the secret meaning) of the union {sapihita)'^, under five heads, with regard to the worlds, the heavenly lights, knowledge, offspring, and self (body). People call these the great Sa;;2hitas. First, with regard to the worlds. The earth is the former element, heaven the latter, ether their union ; 2. That union takes place through Vayu (air). So much with regard to the worlds. Next, with regard to the heavenly lights. Agni (fire) is the former element, Aditya (the sun) the latter, water their union. That union takes place through lightning. So much with regard to the heavenly lights. Next, with regard to knowledge. The teacher is the former element, 3. The pupil the latter, knowledge their union. That union takes place through the recitation of the Veda. So much with regard to knowledge. Next, with regard to offspring. The mother is

^ Cf. Rig-veda-pratuakhya, ed. M. M., p. iv seq. * Cf. Aitareya-arawyaka III, i, i (Sacred Books, vol. i, p. 247). the former element, the father the latter, offsprhicr their union. That union takes place through procreation. So much with regard to offspring. 4. Next, with regard to the self (body). The lower jaw is the former element, the upper jaw the latter, speech their union. That union takes place through speech. So much with regard to the Self. These are the great Sa;;/hitas. He who knows these Sa;72hitas (unions), as here explained, becomes united with offspring, cattle, Vedic light, food, and with the heavenly world. 1. May he^ who is the strong bull of the Vedas, assuming all forms, who has risen from the Vedas, from the Immortal, may that Indra (lord) strengthen me with wisdom ! May I,0 God, become an upholder of the Immortal ! May my body be able, my tongue sweet, may I hear much with my ears ! Thou (Om) art the shrine (of Brahman), covered by wisdom. Guard what I have learnt^. She (^ri, happiness) brings near and spreads, 2. And makes, without delay, garments for herself, cows, food, and drink at all times; therefore bring that Sri (happiness) hither to me, the woolly, with

^ The next verses form the prayer and oblation of those who wish for wisdom and happiness. In the first verse it is supposed that the Om is invoked, the most powerful syllable of the Vedas, the essence extracted from all the Vedas, and in the end a name of Brahman. See J^Mnd. Up. p. i seq. ^ Here end the prayers for the attainment of wisdom, to be followed by oblations for the attainment of happiness. her cattle ^ ! Svaha ^ ! May the Brahman-students come to me, Svaha ! May they come from all sides, Svaha ! May they come forth to me, Svaha ! May they practise restraint, Svaha ! May they enjoy peace, Svahd! 3. May I be a glory among men, Svaha ! May I be better than the richest, Svaha! May I enter into thee, O treasure (Om), Svaha! Thou, O treasure ^, enter into me, Svaha ! In thee, consisting of a thousand branches, in thee, O treasure, I am cleansed, Svaha ! As water runs downward, as the months go to the year, so, O preserver of the world, may Brahman-students always come to me from all sides, Svaha ! (i) Thou art a refuge ! Enlighten me ! Take possession of me !

1. Bhti, Bhuvas, Suvas*, these are the three sacred interjections (vyahrzti). Maha/6amasya taught a fourth, viz. Mahas, which is Brahman, which is the Self The others (devatas) are its members. BhCi is this world, Bhuvas is the sky, Suvas is the other world. 2. Mahas is the sun. All the worlds are increased by the sun. Bhu is Agni (fire), Bhuvas is Vayu (air), Suvas is Aditya (sun). Mahas is the moon. All the heavenly lights are increased by the moon. ^ The construction is not right. Woolly, loma^a, is explained as ' possessed of woolly sheep.' 2 With the interjection Svaha each oblation is offered. ^ Bhaga, here explained as bhagavat. ^ The text varies between Bhfi, Bhuvas, Suvas, Mahas, and Bhu, Bhuvar, Suvar, Mahar. Bhii is the 7?//C'-verses, Bhuvas is the Saman-verses, Suvas is the Ya^us-verses. 3. Mahas is Brahman. All theVedas are increased by the Brahman. (1-2) Bhti is Pra;^a (up-breathing), Bhuvas is Apana (down-breathing), Suvas is Vyana (backbreathing). Mahas is food. All breathings are increased by food. Thus there are these four times four, the four and four sacred interjections. He who knows these, (1-2) Knows the Brahman. All Devas bring offerings to him. 1. There is the ether within the heart, and in it there is the Person (purusha) consisting of mind, immortal, golden.

Between the two palates there hangs the uvula, like a nipple — that is the starting-point of Indra (the lord)^ Where the root of the hair divides, there he opens the two sides of the head, and saying Bhu, he enters Agni (the fire); saying Bhuvas, he enters Vdyu (air) ; 2. Saying Suvas, he enters Aditya (sun) ; saying Mahas, he enters Brahman. He there obtains lordship, he reaches the lord of the mind. He becomes lord of speech, lord of sight, lord of hearing, lord of knowledge. Nay, more than this. There is the Brahman whose body is ether, whose nature is true, rejoicing in the senses (pra/^a), delighted in the mind, perfect in peace, and immortal. (i) Worship thus, O Pra/C-inayogya ! ^ Cf. I, 4, 1. [15] E T. 'The earth, the sky, heaven, the four quarters, and the Intermediate quarters,' — ' Agni (fire), Vayu (air), Aditya (sun), A'andramas (moon), and the stars,' — 'Water, herbs, trees, ether, the universal Self (vira^),' — so much with reference to material objects (bhiita). Now with reference to the self (the body) : ' Frkna, (up-breathing), Apana (down-breathing), Vyana (backbreathing), Udana (out-breathing), and Sama;^a (onbreathing),' — ' The eye, the ear, mind, speech, and touch,' — ' The skin, flesh, muscle, bone, and marrow.' Having dwelt on this (fivefold arrangement of the worlds, the gods, beings, breathings, senses, and elements of the body), a Rishi said : ' Whatever exists is fivefold (pankta)^'

(i) By means of the one fivefold set (that referring to the body) he completes the other fivefold set. I. Om means Brahman. 2. Om means all this. 3. Om means obedience. When they have been told, ' Om, speak,' they speak. 4. After Om they sing Samans. 5. After Om they recite hymns. 6. After Om the Adhvaryu gives the response. 7. After Om the Brahman-priest gives orders. 8. After Om he (the sacrificer) allows the performance of the Agnihotra. 9. When a Brahma;^a is going to begin his lecture, he says, 10. ' Om, may I acquire Brahman (the Veda).' He thus acquires the Veda. ^ Cf. Brz-h.Ar. Up. I, 4,17. I VALLf, lO ANUVAKA, 3. 51 I. (What is necessary?) The right, and learning and practising the Veda. The true, and learning and practising the Veda. Penance, and learning and practising the Veda. Restraint, and learning and practising the Veda. Tranquillity, and learning and practising the Veda. The fires (to be consecrated), and learning and practising the Veda. The Agnihotra sacrifice, and learning and practising the Veda. Guests (to be entertained), and learning and practising the Veda. Man's duty, and learning and practising the Veda. Children, and learning and practising the Veda.

(1-6) Marriage, and learning and practising the Veda. Children's children, and learning and practising the Veda. Satyava/^'as Rathitara thinks that the true only is necessary. Taponitya Paura6"ish/i thinks that penance only is necessary. Naka Maudgalya thinks that learning and practising the Veda only are necessary,— for that is penance, that is penance. I. ' I am he who shakes the tree (i.e. the tree of the world, which has to be cut down by knowledge). 2. My glory is like the top of a mountain. 3. I, whose pure light (of knowledge) has risen high, am that which is truly immortal, as it resides in the sun. ^ This chapter is meant to show that knowledge alone, though it secures the highest object, is not sufficient by itself, but must be preceded by works. The learning of the Veda by heart and the practising of it so as not to forget it again, these two must always have been previously performed. 4. I am the brightest treasure. 5. I am wise, immortal, imperishable V 6. This is the teaching of the Veda, by the poet Trij-aiiku. 1. After having taught the Veda, the teacher instructs the pupil : * Say what is true ! Do thy duty ! Do not neglect the study of the Veda! After having brought to thy teacher his proper reward, do not cut off the line of children ! Do not swerve from the truth I Do not swerve from duty! Do not neglect what is useful ! Do not neglect greatness ! Do not neglect the learning and teaching of the Veda!

2. * Do not neglect the (sacrificial) works due to the Gods and Fathers ! Let thy mother be to thee like unto a god ! Let thy father be to thee like unto a god ! Let thy teacher be to thee like unto a god ! Let thy guest be to thee like unto a god! Whatever actions are blameless, those should be regarded, not others. Whatever good works have been performed by us, those should be observed by thee, — 3. ' Not others. And there are some Brahma/^as better than we. They should be comforted by thee by giving them a seat. Whatever is given should be given with faith, not without faith, — with joy, with modesty, with fear, with kindness. If there should ^ This verse has been translated as the commentator wishes it to be understood, in praise of that knowledge of Self which is only to be obtained after all other duties, and, more particularly, the study of the Veda, have been performed. The text is probably corrupt, and the interpretation fanciful. I VALLi, 12 ANUVAKA, 5. 53 be any doubt in thy mind with regard to any sacred act or with regard to conduct, —

4. 'In that case conduct thyself as Brahma;2as who possess good judgment conduct themselves therein, whether they be appointed or not \ as long as they are not too severe, but devoted to duty. And with regard to things that have been spoken against, as Brahma;/as who possess good judgment conduct themselves therein, whether they be appointed or not, as long as they are not too severe, but devoted to duty, (1-7) Thus conduct thyself. 'This is the rule. This is the teaching. This is the true purport (Upanishad) of the Veda. This is the command. Thus should you observe. Thus should this be observed.' I. May Mitra be propitious to us, and Varu7^a, Aryaman also, Indra, Brzhaspati, and the widestriding Vish;m ! Adoration to Brahman ! Adoration to thee, O Vdyu ! Thou indeed art the visible Brahman. I proclaimed thee alone as the visible Brahman. (1-5) I proclaimed the right. I proclaimed the true. It protected me. It protected the teacher. Yes, it protected me, it protected the teacher. Om ! Peace! peace! peace! ^ Aparaprayukta iti svatantra>^. For other renderings, see Weber, Ind. Stud. II, p. 216. Or, the Chapter on Ananda (bliss). Hari/^, Om ! May it (the Brahman) protect us both (teacher and pupil) ! May it enjoy us both ! May we acquire strength together ! May our knowledge become bright! May we never quarrel! Peace! peace 1 peace ^ !

He who knows the Brahman attains the highest (Brahman). On this the following verse is recorded : 'He who knows Brahman, which is (i.e. cause, not effect), which is conscious, which is without end, as hidden in the depth (of the heart), in the highest ether, he enjoys all blessings, at one with the omniscient Brahman.' From that Self ^ (Brahman) sprang ether (aka^a, that through which we hear); from ether air (that through which we hear and feel); from air fire (that through which we hear, feel, and see); from fire water (that through which we hear, feel, see, and taste); from water earth (that through which we hear, feel, see, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of the essence of food. This is his head, ^ Not counted here as an Anuvaka. The other Anuvakas are divided into a number of small sentences. ^ Compare with this sr/sh/ikrama, Khindi. Up. VI, 2 ; Ait. Ar. this his right arm, this his left arm, this his trunk (atman), this the seat (the support) \ On this there is also the following ^Sloka : ' From food ^ are produced all creatures which dwell on earth. Then they live by food, and in the end they return to food. For food is the oldest of all beings, and therefore it is called panacea (sarvaushadha, i. e. consisting of all herbs, or quieting the heat of the body of all beings).'

They who worship food as Brahman ^ obtain all food. For food is the oldest of all beings, and therefore it is called panacea. From food all creatures are produced ; by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (anna). Different from this, which consists of the essence of food, is the other, the inner Self, which consists of breath. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Pra;^a (up-breathing) is its head. Vyana (backbreathing) is its right arm. Apana (down-breathing) is its left arm. Ether is its trunk. The earth the seat (the support). On this there is also the following vSloka : ^ The text has ' the tail, which is his support.' But pratishMa seems to have been added, the Anuvaka ending originally with Tpukk/i2L, which is explained by nabher adhastad yad ahgam. In the Persian translation the different members are taken for members of a bird, which is not unlikely. 2 Anna is sometimes used in the more general sense of matter. ^ Worship consisting in the knowledge that they are born of food, live by food, and end in food, which food is Brahman.

'The Devas breathe after breath (pra;za), so do men and cattle. Breath is the life of beings, therefore it is called sarvayusha (all-enlivening).' They who worship breath as Brahman, obtain the full life. For breath is the life of all beings, and therefore it is called sarvdyusha. The embodied Self of this (consisting of breath) is the same as that of the former (consisting of food). Different from this, which consists of breath, is the other, the inner Self, which consists of mind. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Ya^s is its head. Rik is its right arm. Saman is its left arm. The doctrine (dde^a, i.e. the Brahma;2a) is its trunk. The Atharvaiigiras (Atharva-hymns) the seat (the support). On this there is also the following 61oka : ' He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he never fears.' The embodied Self of this (consisting of mind) is the same as that of the former (consisting of breath). Different from this, which consists of mind, is the other, the inner Self, which consists of understanding. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Faith is its head. What is right is its right arm. What is true is its left arm.

^ Cf. II, 9. II VALLf, 6 ANUVAKA. 57 Absorption (yoga) is its trunk. The great (intellect?) is the seat (the support). On this there is also the following 6'loka : ' Understanding performs the sacrifice, it performs all sacred acts. All Devas worship understanding as Brahman, as the oldest. If a man knows understanding as Brahman, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes.' The embodied Self of this (consisting of understanding) is the same as that of the former (consisting of mind). Different from this, which consists of understanding, is the other inner Self, which consists of bliss. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Joy is its head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support). On this there is also the following 6'loka : Sixth Anuvaka. ' He who knows the Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing.' The embodied Self of this (bliss) is the same as that of the former (understanding).

Thereupon follow the questions of the pupil : * Does any one who knows not, after he has departed this life, ever go to that world ? Or does he who knows, after he has departed, go to that world^?' ^ As he who knows and he who knows not, are both sprung from Brahman, the question is supposed to be asked by the pupil, whether both will equally attain Brahman. The answer is : He wished, may I be many^ may I grow forth. He brooded over himself (like a man performing penance). After he had thus brooded, he sent forth (created) all, whatever there is. Having sent forth, he entered into it. Having entered it, he became sat (what is manifest) and tyat (what is not manifest), defined and undefined, supported and not supported, (endowed with) knowledge and without knowledge (as stones), real and unreal 2. The Sattya (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sat-tya (the true). On this there is also this ^'loka : 'In the beginning this was non-existent (not yet defined by form and name). From it was born what exists. That made itself its Self, therefore it is called the Self-made ^' That which is Self-made is a flavour* (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brah-

^ In the ^/^andogya-upanishad VI, 2, i, where a similar account of the creation is given, the subject is spoken of as tad, neuter. It is said there : ' In the beginning there was that only which is, one only, without a second. It willed, may I be many,' &c. (Cf. Brih. Ar. Up. vol. ii, p. 52.) ^ What appears as real and unreal to the senses, not the really real and unreal. 3 Cf. Ait. Up. J, 2, 3. * As flavour is the cause of pleasure, so Brahman is the cause of all things. The wise taste the flavour of existence, and know that it proceeds from Brahman, the Self-made. See Kaushitakiupanishad I, 5 ; Sacred Books, vol. i, p. 277. man) existed not in the ether (in the heart) ? For he alone causes blessedness. When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him\ But that fear exists only for one who thinks himself wise^, (not for the true sage.) On this there is also this ^Sloka :

(i) ' From terror of it (Brahman) the wind blows, from terror the sun rises ; from terror of it Agni and Indra, yea Death runs as the fifths' Now this is an examination of (what is meant by) Bliss (ananda) : Let there be a noble young man, who is well read (in the Veda), very swift, firm, and strong, and let the whole world be full of wealth for him, that is one measure of human bliss. One hundred times that human bliss (2) is one measure of the bliss of human Gandharvas (genii), ^ Fear arises only from what is not ourselves. Therefore, as soon as there is even the smallest distinction made between our Self and the real Self, there is a possibility of fear. The explanation ud=api, aram=alpam is very doubtful, but recognised in the schools. It could hardly be a proverbial expression, ' if he makes another stomach' meaning as much as, 'if he admits another person.' According to the commentator, we should translate, ' for one who knows (a diiference), and does not know the oneness.' ^ I read manvanasya, the commentator amanvanasya. 3 Ka/^. Up.VI, 3. and likewise of a great sage (learned in the Vedas) who is free from desires.

One hundred times that bliss of human Gandharvas is one measure of the bliss of divine Gandharvas (genii), and likewise of a great sage who is free from desires. One hundred times that bliss of divine Gandharvas is one measure of the bliss of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires. One hundred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Aj^dna heaven (through the merit of their lawful works), (3) and likewise of a great sage who is free from desires. One hundred times that bliss of the Devas born in the A^ana heaven is one measure of the bliss of the sacrificial Devas, who go to the Devas by means of their Vaidik sacrifices, and likewise of a great sage who is free from desires. One hundred times that bliss of the sacrificial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sage who is free from desires. One hundred times that bliss of the (thirty-three) Devas is one measure of the bliss of Indra, (4) and likewise of a great sage who is free from desires.

One hundred times that bliss of Indra is one measure of the bliss of Brzhaspati, and likewise of a great sage who is free from desires. One hundred times that bliss of Br/haspati is one measure of the bliss of Pra^apati, and likewise of a great sage who is free from desires. One hundred times that bliss of Pra^apati is one measure of the bliss of Brahman, and likewise of a great sage who is free from desires. (5) He^ who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one 2. 1 Cf. Ill, 10, 4. 2 In giving the various degrees of happiness, the author of the Upanishad gives us at the same time the various classes of human and divine beings which we must suppose were recognised in his time. We have Men, human Gandharvas, divine Gandharvas, Fathers (pitara^ /^iralokaloka/^), born Gods (a^ana^a deva/z), Gods by merit (karmadeva/^), Gods, Indra, Br/'haspati, Pra^apati, Brahman. Such a list would seem to be the invention of an individual rather than the result of an old tradition, if it did not occur in a very similar form in the -Satapatha-brahmawa, Madhyandina-jakha XIV, 7,1,31, Kawva-^akha (Br/h. Ar.Up.IV, 3,32). Here, too,the highest measure of happiness is ascribed to the Brahmaloka, and other beings are gupposed to share a certain measure only of its supreme happiness. The scale begins in the Madhyandina-jakha with men, who are followed by the Fathers (pitaro ^italoka-^), the Gods by merit (karmadeva/;), the Gods by birth {aga.na.devU, with whom the 6'rotriya is joined), the world of Gods, the world of Gandharvas, the world of Pra^apati, the world of Brahman. In the BrthadSrawyaka-upanishad we have Men, Fathers, Gandharvas, Gods by merit, Gods by birth, Pra^apati, and Brahman. If we place the three lists side by side, we find —

(and iSrotriya) Divine Gandharvas Fathers (^iraloka) Gods by birth Gods by merit Gods by merit Gods by birth (and 6'rotriya) Gods Gandharvas Fathers (^italoka) Gandharvas Gods by merit Gods by birth (and 6'rotriya) The commentators do not help us much. 3'ahkara on the Taitti- He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss. On this there is also this vSloka : riyaka-upanishad explains the human Gandharvas as men who have become Gandharvas, a kind of fairies ; divine Gandharvas, as Gandharvas by birth. The Fathers or INIanes are called ^iraloka, because they remain long, though not for ever, in their world. The %ana^a Gods are explained as born in the world of the Devas through their good works (smarta), while the Karmadevas are explained as born there through their sacred works (vaidika). The Gods are the thirty-three, whose lord is Indra, and whose teacher B/'zliaspati. Pra^apati is Vira^, Brahman Hirawyagarbha. Dvivedaganga, in his commentary on the vS'atapatha-brahmawa, explains the Fathers as those who, proceeding on the Southern path, have conquered their world, more particularly by having themselves offered in their life sacrifices to their Fathers. The Karmadevas, according to him, are those w'ho have become Devas by sacred works (jrauta), the A_o-anadevas those who were gods before there were men. The Gods are Indra and the rest, while the Gandharvas are not explained. Prao-apati is Vira^, Brahman is Hira«yagarbha. Lastly, iS'ahkara, in his commentary on the Br/hadara?/yakaupanishad, gives nearly the same explanation as before ; only that he makes a^anadeva*^ still clearer, by explaining them as gods a^anata-^, i. e. utpattita//, from their birth.

The arrangement of these beings and their worlds, one rising above the other, reminds us of the cosmography of the Buddhists, but the elements, though in a less systematic form, existed evidently before. Thus we find in the so-called Gargi-brahmawa (^S'atapathabrahma«a XIV, 6, 6, i) the following succession : Water, air, ether*^, the worlds of the sky^, heaven, sun, moon, stars, gods, Gandharvas*^, Pra^apati, Brahman. In the Kaushitaki-upanishad I, 3 (Sacred Books of the East, vol. i, p. 275) there is another series, the worlds of Agni, Vayu,Varu«a, Indra, Pra^apati, and Brahman. See Weber, Ind. Stud. II, p. 224. " Deest in Ka/jva-sakha. ^ Between sky and sun, the Ka«va-5akha places the Gandharvaloka (Br:h. Ar. Up. Ill, 6, I, p. 609). « Instead of Gandharvas, the Brih. Ar. Up. places Indra. ' He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing ^.' He does not distress himself with the thought. Why did I not do what is good ? Why did I do what is bad ? He who thus knows these two (good and bad), frees himself. He who knows both, frees himself ^ This is the Upanishad^

' Cf. II, 4- - Even if there is no fear from anything else, after the knowledge of Self and Brahman has been obtained, it might be thought that fear might still arise from the commission of evil deeds, and the omission of good works. Therefore the next paragraphs have been added. ^ The construction of these two sentences is not clear to me. * Here follows the Anukrama;/i, and in some I\ISS. the same invocation with which the next Valli begins. Or, the Chapter of Bnis/GU. Han7^, Om ! May it (the Brahman) protect us both! May it enjoy us both ! May we acquire strength together ! May our knowledge become bright I May we never quarrel ! Peace ! peace ! peace ^ ! Bhrigu. Varu^^i went to his father Varu;2a, saying : * Sir, teach me Brahman.' He told him this, viz. Food, breath, the eye, the ear, mind, speech. Then he said again to him : ' That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. That is Brahman.' He performed penance. Having performed penance — ■ He perceived that food is Brahman, for from food these beings are produced ; by food, when born, they live ; and into food they enter at their death.

Having perceived this, he went again to his father Varu^ea, saying : ' Sir, teach me Brahman.' He said to him : ' Try to know Brahman by penance, for penance is (the means of knowing) Brahman.' He performed penance. Having performed penance — ^ The same paragraph, as before (II, i), occurs at the end of the Ka//^a-upanishad, and elsewhere. Ill VALLf, 5 ANUVAKA. 65 He perceived that breath ^ is Brahman, for from breath these beings are born ; by breath, when born, they Hve ; into breath they enter at their death. Having perceived this, he went again to his father Varu;^a, saying : ' Sir, teach me Brahman.' He said to him : ' Try to know Brahman by penance, for penance is (the means of knowing) Brahman.' He performed penance. Having performed penance — He perceived that mind (manas) is Brahman, for from mind these beings are born ; by mind, when born, they Hve ; into mind they enter at their death. Having perceived this, he went again to his father Varu/^a, saying : ' Sir, teach me Brahman.' He said to him : ' Try to know Brahman by penance, for penance is (the means of knowing) Brahman.'

He performed penance. Having performed penance — He perceived that understanding (vi^;/ana) was Brahman, for from understanding these beings are born ; by understanding, when born, they hve ; into understanding they enter at their death. Having perceived this, he went again to his father Varu;/a, saying : ' Sir, teach me Brahman.' He said to him : ' Try to know Brahman by penance, for penance is (the means of knowing) Brahman.' ^ Or life; see Brih. Ar. Up. IV, r, 3. He performed penance. Having performed penance — He perceived that bliss is Brahman, for from bhss these beings are born ; by bhss, when born, they Hve ; into bhss they enter at their death. This is the knowledge of Bhr/gu and Varu;^a^ exalted in the highest heaven (in the heart). He who knows this becomes exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. Let him never abuse food, that is the rule. Breath is food 2, the body eats the food. The body rests on breath, breath rests on the body. This is the food resting on food. He who knows this food resting on food", rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame.

Let him never shun food, that is the rule. Water is food, the light eats the food. The light rests on water, water rests on light. This is the food resting ' Taught by Varu7?a, learnt by Bhr/gu Varuwi. ^ Because, like food, it is inside the body. ' The interdependence of food and breath. The object of this discussic*! is to show (see ^Sahkara's commentary, p. 135) that the world owes its origin to there being an enjoyer (subject) and what is enjoyed (object), but that this distinction does not exist in the Self. Ill VALLI, lO ANUVAKA, 2. 67 on food \ He who knows this food restine on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. Let him acquire much food, that is the rule. Earth is food, the ether eats the food. The ether rests on the earth, the earth rests on the ether. This is the food resting on food. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame.

1. Let him never turn away (a stranger) from his house, that is the rule. Therefore a man should by all means acquire much food, for (good) people say (to the stranger) : ' There is food ready for him.' If he gives food amply, food is given to him amply. If he gives food fairly, food is given to him fairly. If he gives food meanly, food is given to him meanly. 2. He who knows this, (recognises and worships Brahman -) as possession in speech, as acquisition and possession in up-breathing (pra/^a) and downbreathing (apana) ; as action in the hands ; as walking in the feet ; as voiding in the anus. These are the human recognitions (of Brahman as manifested in human actions). Next follow the recognitions (of ^ The interdependence of water and light. •^ Brahmawa upasanaprakara/z. Brahman) with reference to the Devas, viz. as satisfaction in rain ; as power in hghtning ; 3. As glory in cattle; as light in the stars; as procreation, immortality, and bliss in the member ; as everything in the ether. Let him worship that (Brahman) as support, and he becomes supported. Let him worship that (Brahman) as greatness (maha/^), and he becomes great. Let him worship that (Brahman) as mind, and he becomes endowed with mind.

4. Let him worship that (Brahman) as adoration, and all desires fall down before him in adoration. Let him worship that (Brahman) as Brahman, and he will become possessed of Brahman. Let him worship this as the absorption of the gods ^ in Brahman, and the enemies who hate him will die all around him, all around him will die the foes whom he does not love. He^ who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one. 5. He who knows this, when he has departed this world, after reaching and comprehending the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss, enters and takes possession of these worlds, and having as much food as he likes, and assuming as many forms as he likes, he sits down singing this Saman (of Brahman): ' Havu, havu, havu ! 1 Cf. Kaush. Up. II, 1 2. Here the absorption of the gods of fire, sun, moon, and lightning in the god of the air (vayu) is described, ^■ahkara adds the god of rain, and shows that air is identical with ether.

2 Cf. II, 8. Ill vall!, io anuvaka, 6. 69 6. ' I am food (object), I am food, I am food ! I am the eater of food (subject), I am the eater of food, I am the eater of food ! I am the poet (who joins the two together), I am the poet, I am the poet! I am the first-born of the Right (rita). Before the Devas I was in the centre of all that is immortal. He who gives me away, he alone preserves me: him who eats food, I eat as food. * I overcome the whole world, I, endowed with golden light \ He who knows this, (attains all this).' This is the Upanishad^. ^ If we read suvarwa^yoti/z. The commentator reads suvar ;/a ^yoti/?, i. e. the light is like the sun, 2 After the Anukrama«i follows the same invocation as in the beginning of the third Valli, ' May it protect us both,' &c. I. Verily 2 the dawn is the head of the horse which is fit for sacrifice, the sun its eye, the wind its breath, the mouth the Vaij-vanara^ fire, the year the body of the sacrificial horse. Heaven is the back, the sky the belly, the earth the chest*, the quarters the two sides, the intermediate quarters the ribs, the members the seasons, the joints the months and half-months, the feet days and nights, the bones the stars, the

^ It is the third Adhyaya of the Arawyaka, but the first of the Upanishad. ^ This Brahma«a is found in the Madhyandina text of the ^atapatha, ed. Weber, X, 6, 4. Its object is there explained by the commentary to be the meditative worship of Vira^, as represented metaphorically in the members of the horse. Saya;za dispenses with its explanation, because, as part of the Br/hadarawyaka-upanishad, according to the Ka«va-jakha, it had been enlarged on by the Varttikakara and explained. ^ Agni or fire, as pervading everything, as universally present in nature. * Pa^asya is doubtful. The commentator suggests pad-asya, the place of the feet, i. e. the hoof The Greek Pegasos, or tWot irriyoi, throws no light on the word. The meaning of hoof would hardly be appropriate here, and I prefer chest on account of uras in I, 2, 3. Deussen (Vedanta, p. 8) translates, die Erde seiner Fiisse Schemel ; but we want some part of the horse. flesh the clouds. The half-digested food is the sand, the rivers the bowels^, the liver and the lungs ^ the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself^ then it lightens ; when it kicks, it thunders ; when it makes water, it rains ; voice* is its voice.

2. Verily Day arose after the horse as the (golden) vessel^, called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or greatnesses) arose to be on each side of the horse. As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace. Second BRAHMAiVA^. I. In the beginning there was nothing (to be per- ^ Guda, being in the plural, is explained by nadi, channel, and sira/i; for we ought to read sira or hlragraha«e for ska., p. 22, 1. 1 6. ^ Klomana/^ is explained as a plurale tantum (nityam bahuva- ^anam ekasmin), and being described as a lump below the heart, on the opposite side of the liver, it is supposed to be the lungs. ^ ' When it yawns.' Anandagiri. * Voice is sometimes used as a personified power of thunder and other aerial sounds, and this is identified with the voice of the horse.

^ Two vessels, to hold the sacrificial libations, are placed at the Ajvamedha before and behind the horse, the former made of gold, the latter made of silver. They are called Mahiman in the technical language of the ceremonial. The place in which these vessels are set, is called their yoni. Cf. Va^as. Saw^hita XXIII, 2. *^ Called the Agni-brahmawa, and intended to teach the origin of I ADHYAYA, 2 BRAHMAiVA, 3. 75 celved) here whatsoever. By Death indeed all this was concealed, — by hunger ; for death is hunger. Death (the first being) thought, ' Let me have a body.' Then he moved about, worshipping. From him thus worshipping water was produced. And he said : ' Verily, there appeared to me, while I worshipped (ar/§ate), water (ka).' This is why water is called ar-ka\ Surely there is water (or pleasure) for him who thus knows the reason why water is called arka. 2. Verily water is arka. And what was there as the froth of the water, that was hardened, and became the earth. On that earth he (Death) rested, and from him, thus resting and heated, Agni (Vira^) proceeded, full of light. 3. That being divided itself threefold, Aditya (the sun) as the third, and Vayu (the air) as the third 2. That spirit (pra;^a) ^ became threefold. The head was the Eastern quarter, and the arms this and that quarter

A?ni, the fire, which is here used for the Horse-sacrifice. It is found in the vSatapatha-brahma^a, Madhyandina-^akha X, 6, 5, and there explained as a description of Hira;?yagarbha. 1 We ought to read arkasyarkatvam, as in Foley's edition, or ark-kasyarkkatvam, to make the etymology still clearer. The commentator takes arka in the sense of fire, more especially the sacrificial fire employed at the Horse-sacrifice. It may be so, but the more natural interpretation seems to me to take arka here as water, from which indirectly fire is produced. From water springs the earth; on that earth he (Mrz'tyu or Pra^apati) rested, and from him, while resting there, fire (Vir%) was produced. That fire assumed three forms, fire, sun, and air, and in that threefold form it is called prawa, spirit. 2 As Agni, Vayu, and Aditya. 2 Here Agni (Vira^) is taken as representing the fire of the altar at the Horse-sacrifice, which is called Arka. The object of the whole Brahma7/a was to show the origin and true character of that fire (arka). (i.e. the N. E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i.e. the N.W. and S.W.) The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (Mmyu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes.

4. He desired \ ' Let a second body be born of me,' and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech^ bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bha;^ ! and that became speech ^ 5. He thought, ' If I kill him, I shall have but little food.' He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the Rik, the Ya^us, the Saman, the metres, the sacrifices, men, and animals. And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food^ ^ He is the same as what was before called mn'tyu, death, who, after becoming self-conscious, produced water, earth, fire, &c. He now wishes for a second body, which is the year, or the annual sacrifice, the year being dependent on the sun (Aditya).

^ The commentator understands the father, instead of Speech, the mother. ^ The interjectional theory. * All these are merely fanciful etymologies of ajvamedha and arka. I ADHYAYA, 2 BRAHMAiVA, 7. "]"] 6. He desired to sacrifice again widi a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power ^ went out of him. Verily glorious power means the senses (pra/^a). Then when the senses had gone out, the body took to swelling (^va-yitum), and mind was in the body. 7. He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (a^va), because it swelled (a-?vat), and was fit for sacrifice (medhya) ; and this is why the horse-sacrifice is called Ai-va-medha. Verily he who knows him thus, knows the A^vamedha. Then, letting the horse free, he thought-, and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pra^apati, (as dedicated) to all the deities. Verily the shining sun is the A^vamedha-sacrifice, and his body is the year ; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the A^vamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities.

^ Or glory (senses) and power. Comm. ^ He considered himself as the horse. Roer. 1. There were two kinds of descendants of Pra^apati, the Devas and the Asurasl Now the Devas were indeed the younger, the A suras the elder ones^ The Devas, who were struggUng in these worlds, said : 'Well, let us overcome the Asuras at the sacrifices (the 6^yotish/oma) by means of the udgitha.' 2. They said to speech (Va/^) : 'Do thou sing out for us (the udgitha).' ' Yes,' said speech, and sang (the udgitha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavaminas) ; but that she pronounced well (in the other nine pavam^nas), that was for herself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil. 3. Then they (the Devas) said to breath (scent) : ' Do thou sing out for us.' ' Yes,' said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing ; but that he smelled well, that was for himself The Asuras knew : ' Verily, through this singer they will overcome us.' They therefore rushed at the singer, and

^ Called the Udgitha-brahmawa. In the Madhyandina->fakha, the Upanishad, which consists of six adhyayas, begins with this Brahma?;a (cf. Weber's edition, p. 1047 ; Commentary, p. 1109). 2 The Devas and Asuras are explained by the commentator as the senses, inclining either to sacred or to worldly objects, to good or evil. 3 According to the commentator, the Devas were the less numerous and less strong, the Asuras the more numerous and more powerful. I ADHYAYA, 3 BRAHMAiVA, 7. 79 pierced him with evil. That evil which consists in smelling what is bad, that is that evil. 4. Then they said to the eye : ' Do thou sing out for us.' * Yes,' said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing ; but that he saw well, that was for himself The Asuras knew : ' Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil. 5. Then they said to the ear : ' Do thou sing out for us.' ' Yes,' said the ear, and sang. Whatever delioht there is in the ear, that he obtained for the Devas by singing ; but that he heard well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil.

6. Then they said to the mind : ' Do thou sing out for us.' ' Yes,' said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing ; but that he thought well, that was for himself The Asuras knew : 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil. Thus they overwhelmed these deities with evils, thus they pierced them with evil. 7. Then they said to the breath in the mouth ^ : ' Do thou sing for us.' * Yes,' said the breath, and sang. The Asuras knew : 'Verily, through this singer ^ This is the chief or vital breath, sometimes called mukhya. they will overcome us.' They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy w^ho hates him falls. 8. Then they (the Devas) said : ' Where was he then who thus stuck to usV It was (the breath) within the mouth (asye 'ntar^), and therefore called Ayasya ; he was the sap (rasa) of the limbs (aiiga), and therefore called Aiigirasa.

9. That deity was called Dur, because Death was far (duran) from it. From him who knows this, Death is far off. 10. That deity, after having taken away the evil of those deities, viz, death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth ^), that he may not meet there with evil, with death. 1 1 . That deity, after having taken away the evil of those deities, viz. death, carried them beyond death. 12. He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines. 1 3. Then he carried breath (scent) across. When breath had become freed from death, it became ^ Asakta from ssalg, to embrace ; cf. Rig-veda I, 33, 3. Here it corresponds to the German anhanglich. 2 See Deussen, Vedanta, p. 359. ' To distant people. I ADHYAYA, 3 BRAHMAiVA, I 8. 8 I Vayu (air). That Vayu, after having stepped beyond death, blows.

14. Then he carried the eye across. When the eye had become freed from death, it became Aditya (the sun). That Aditya, after having stepped beyond death, burns. 15. Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death. 16. Then he carried the mind across. When the mind had become freed from death, it became the moon (A'andramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death. 17. Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests ^ The Devas said : ' Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said : ' You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied. 18. If a man knows this, then his own relations come to him in the same manner ; he becomes their supporter, their chief leader, their strong ruler ^. And if ever any one tries to oppose^ one who is possessed of such knowledge among his own relatives, then he

^ This is done by the last nine Pavamanas, while the first three were used for obtaining the reward common to all the pra«as. ^ Here annada is well explained by anamayavin, and vyadhirahita, free from sickness, strong. ^ Read pratiprati/z ; see Foley, and Weber, p. n8o. will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings. 19. He was called Ayasya Angirasa, for he is the sap (rasa) of the limbs (aiiga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs. 20. He (breath) is also Br/haspati, for speech is Br/hati (Rig-veda), and he is her lord; therefore he is B?'ehaspati. 21. He (breath) is also Brahma^^aspati, for speech is Brahman (Ya^ur-veda), and he is her lord ; therefore he is Brahma^^aspati. He (breath) is also Saman (the Udgitha), for speech is Saman (Sama-veda), and that is both speech (sa) and breath (ama)\ This is why Saman is called Saman.

22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Saman. He who thus knows this Saman, obtains union and oneness with Saman. 23. He (breath) is Udgitha ^ Breath verily is Ut, for by breath this universe is upheld (uttabdha) ; and speech is Gttha, song. And because he is ut and githa, therefore he (breath) is Udgitha. » Cf. ^Mnd. Up.V, 2, 6. ^ Not used here in the sense of song or hymn, but as an act of worship connected with the Saman. Comm. I ADHYAYA, 3 BRAHMAiVA, 27. S^ 24. And thus Brahmadatta /I'aikitaneya (the grandson of /ifikitana), while taking Soma (ra^an), said : ' May this Soma strike my head off, if Ayasya Aiigirasa sang another Udgitha than this. He sang it indeed as speech and breath.' 25. He who knows what is the property of this Saman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Saman, obtains property.

26. He who knows what is the gold of that Saman, obtains gold. Now verily its gold is tone only. He who thus knows what is the gold of that Saman, obtains gold. 27. He who knows what is the support of that Saman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Saman. Some say the support is in food. Next follows the Abhyaroha ^ (the ascension) of the Pavamana verses. Verily the Prastotr/ begins to sing the Saman, and when he begins, then let him (the sacrificer) recite these (three Ya^us-verses) : ' Lead me from the unreal to the real ! Lead me ^ The ascension is a ceremony by which the performer reaches the gods, or becomes a god. It consists in the recitation of three Ya^us, and is here enjoined to take place when the Prastotr/ priest begins to sing his hymn. from darkness to light ! Lead me from death to immortaHty!' Now when he says, ' Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.'

When he says, ' Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, ' Lead me from death to immortality, make me immortal.' When he says, ' Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation) ^ 28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgatri priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Saman ^, for him there is no fear of his not being admitted to the worlds^. ^ See Deussen, Vedanta, p. 86. ^ He knows that he is the Pra«a, which Prawa is the Saman. That Pra«a cannot be defeated by the Asuras, i. e. by the senses which are addicted to evil ; it is pure, and the five senses finding refuge in him, recover there their original nature, fire, &c. The Pra7;a is the Self of all things, also of speech (i?/g-ya^u/i-samodgitha), and of the Saman that has to be sung and well sung. The Pra;/a pervades all creatures, and he who identifies himself with that VranB., obtains the rewards mentioned in the Brahma7/a. Comm.

^ In connection with loka^it, lokyata is here explained, and may probably have been intended, as worthiness to be admitted to the highest world. Originally lokyata and alokyata meant right and wrong. See also I, 5, 17. I ADHYAYA, 4 BRAHMAiVA, 3. 85 1 . In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, 'This is I;' therefore he became I by name. Therefore even now, if a man is asked, he first says, ' This is I,' and then pronounces the other name which he may have. And because before (purva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him. 2. He feared, and therefore any one who is lonely fears. He thought, 'As there is nothing but myself, why should I fear?' Thence his fear passed away. For what should he have feared ? Verily fear arises from a second only. 3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patni). Therefore Ya^7/avalkya said : 'We two^ are thus (each of us) like half a shell 2.' Therefore the void which was

^ Called Purushavidhabrahmawa (INIadhyandina-jakha, p. 1050). See Muir, Original Sanskrit Texts, vol. i, p. 24. 2 The Comm. explains sva>^ by atmana/^, of himself. But see Boehdingk, Sanskrit Chrestomathie, p. 357. ^ Roer translates : ' Therefore was this only one half of himself, as a split pea is of a whole.' Br/gala is a half of anything. Muir (Orig. Sansk. Texts, vol. i, p. 25) translates : ' Ya^iiiavalkya has said that this one's self is like the half of a split pea.' I have translated the sentence according to Professor Boehtlingk's conjecture (Chrestomathie, 2nd ed. p. 357), though the singular after the dual (sva//) is irregular. there, is filled by the wife. He embraced her, and men were born. 4. She thought, * How can he embrace me, after having produced me from himself? I shall hide myself.' She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion ; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat ; the one became a ewe^, the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants.

5. He knew, ' I indeed am this creation, for I created all this.' Hence he became the creation, and he who knows this lives in this his creation. 6. Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire 2. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair. And when they say, ' Sacrifice to this or sacrifice to that god,' each god is but his manifestation, for he is all gods. Now, whatever there is moist, that he created from seed ; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brah- ^ The reading avir itaro, i. e. itara u, is not found in the Ka/zva text. See Boehtlingk, Chrestomathie, p. 357. 2 He blew with the mouth while he rubbed with the hands. man, when he created the gods from his better part\ and when he, who was (then) mortaP, created the immortals. Therefore it was the highest creation. And he who knows this, Hves in this his highest creation.

7. Now all this was then undeveloped. It became developed by form and name, so that one could say, * He, called so and so, is such a one^' Therefore at present also all this is developed by name and form, so that one can say,' He, called so and so, is such a one.' He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fire-place *. He cannot be seen, for, in part only, when breathing, he is breath by name ; when speaking, speech by name ; when seeing, eye by name ; when hearing, ear by name ; when thinking, mind by name. All these are but the names of his acts. And he who worships (regards) him as the one or the other, does not know him, for he is apart from this (when qualified) by the one or the other (predicate). Let men worship him as Self, for in the Self all these are one. This Self is the footstep of everything, for through it one knows everything ^ And as one can find again by footsteps what was lost, thus he who knows this finds glory and praise.

^ Or, when he created the best gods. 2 As man and sacrificer. Comm. ^ The Comm. takes asau-nama as a compound, instead of ida?;^- nama. I read asau nama, he is this by name, viz. Devadatta, &c. Dr. Boehtlingk, who in his Chrestomathie (2nd ed. p. 31) had accepted the views of the Commentator, informs me that he has changed his view, and thinks that we should read asaii nama. * Cf. Kaush. Br. Up. VI, 19. 5 'As one finds lost cattle again by following their footsteps, thus one finds everything, if one has found out the Self.' Comm. 8. This, which is nearer to us than anything, this Self, is dearer than a son, dearer than weahh, dearer than all else. And if one were to say to one who declares another than the Self dear, that he will lose what is dear to him, very likely it would be so. Let him worship the Self alone as dear. He who worships the Self alone as dear, the object of his love will never perish ^ 9. Here they say: 'If men think that by knowledge of Brahman they will become everything, what then did that Brahman know, from whence all this sprang ? '

10. Verily in the beginning this was Brahman, that Brahman knew (its) Self only, saying, ' I am Brahman,' From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that (Brahman); and the same with 7?/shis and men. The Rishl Vamadeva saw and understood it, singing, ' I was Manu (moon), I was the sun.' Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self. Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant ; how much more when many are taken ! Therefore it is not pleasant to the Devas that men should know this. 1 1. Verily in the beginning this was Brahman, one ^ On rudh, to lose, see Taitt. Sa/;/h, II, 6, 8, 5, pp. 765, 771, as pointed out by Dr. Boehtlingk. On uvaro (yat) tathaiva syat, see Boehtlingk, s.v.

I ADHYAYA, 4 BRAHMAiVA, 1 4. 89 only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas, — Indra, Varu;m, Soma, Rudra, Par^anya, Yama, Mrityu, tsana. Therefore there is nothing beyond the Kshatra, and therefore at the Rafasuya sacrifice the Brahma^za sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself. 12. He^ was not strong enough. He created the Vii" (people), the classes of Devas which in their different orders are called Vasus, Rudras, Adityas, Vii-ve Devas, Maruts. 13. He was not strong enough. He created the .Sudra colour (caste), as Pushan (as nourisher). This earth verily is Pushan (the nourisher) ; for the earth nourishes all this whatsoever. 14. He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra ^ therefore there is nothinor higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he declares the Law ; and if he declares the Law, they say he declares what is true. Thus both are the same.

^ Observe the change from tad, it, to sa, he. 2 More powerful than the Kshatra or warrior caste. Comm. 15. There are then this Brahman, Kshatra, Vi^, and 6'udra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brahma^^a, as Kshatriya through the (divine) Kshatriya, as Vai^ya through the (divine) Vai-yya, as ^'udra through the (divine) ^'tidra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brahma;2a, for in these two forms did Brahman exist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not perish, for whatever he desires that he gets from that Self

16. Now verily this Self (of the ignorant man) is the world 1 of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas ; in so far as he repeats the hymns, &c., he is the world of the 7?/shis ; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers ; in so far as he gives shelter and food to men, he is the world of men ; in so far as he finds fodder and water for the animals, he is the world of the animals ; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, ^ Is enjoyed by them all. Comm. thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned. 17. In the beginning this was Self alone, one only. He desired, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' And so lone as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband); speech the wife ; breath the child ; the eye all worldly wealth, for he finds it with the eye ; the ear his divine wealth, for he hears it with the ear. The body (atman) is his work, for with the body he works. This is the fivefold^ sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows tliis, obtains all this.

I. 'When the father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (i) ' Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2) ^ Fivefold, as consisting of mind, speech, breath, eye, and ear. See Taitt. Up. I, 7, i. 2 Madhyandina text, p. 1054. * Why then do these not perish, though they are always eaten ? He who knows this imperishable one, he eats food with his face. (3) ' He goes even to the Devas, he lives on strength.' (4) 2. When it is said, that 'the father produced by knowledge and penance the seven kinds of food,' it is clear that (it was he who) did so. When it is said, that ' one of his (foods) was common,' then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property) ^ When it is said, that 'two he assigned to the Devas,' that is the hut a, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ishz'i or with a wish.

When it is said, that ' one he gave to animals,' that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick ghrz'ta (butter), or they make it take the breast. And they call a new-born creature 'atrzV^ada,' i. e. not eating herbs. When it is said, that 'in it all rests, whatsoever breathes and breathes not,' we see that all this, whatsoever breathes and breathes not, rests and depends on milk. And when it is said (in another Brahma;2a), that a man who sacrifices with milk a whole year ^, overcomes death again, let him not think so. No, on ^ It belongs to all beings. 2 This would imply 360 sacrificial days, each with two oblations, i. e. 720 oblations. I ADHYAYA, 5 BRAHMAiVA, 3. 93 the very day on which he sacrifices, on that day he overcomes death again ; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, 'Why do these not perish, though they are always eaten,' we answer. Verily, the Person is the imperishable, and he produces that food again and again \

When it is said, 'He who knows this imperishable one,' then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that ' he eats food with his face,' then face means the mouth, he eats it with his mouth. When it is said, that 'he goes even to the Devas, he lives on strength,' that is meant as praise. 3. When it is said, that 'he made three for himself,' that means that he made mind, speech, and breath for himself. As people say, ' My mind was elsewhere, I did not see ; my mind was elsewhere, I did not hear,' it is clear that a man sees with his mind and hears with his mind 2. Desire, representation, doubt, faith, want of faith, memory ^ forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself. ^ Those who enjoy the food, become themselves creators. Comm. ^ See Deussen, Vedanta, p. 358. ^ Firmness, strength. Comm.

The up-breathing, the down-breathhig, the backbreathing, the out-breathing, the on-breathing, all that is breathing is breath (pra/^a) only. Verily that Self consists of it ; that Self consists of speech, mind, and breath. 4. These are the three worlds : earth is speech, sky mind, heaven breath. 5. These are the three Vedas : the Rig-veda is speech, the Ya^ur-veda mind, the Sama-veda breath. 6. These are the Devas, Fathers, and men : the Devas are speech, the Fathers mind, men breath. 7. These are father, mother, and child : the father is mind, the mother speech, the child breath. 8. These are what is known, what is to be known, and what is unknown. What is known, has the form of speech, for speech is known. Speech, having become this, protects 9. What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man. 10. What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man 2. 11. Of that speech (which is the food of Pra^apati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire.

12. Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind ^ ' The food (speech), having become known, can be consumed.' Comm. 2 This was adhibhautika, with reference to bhiitas, beings. Next follows the adhidaivika, with reference to the devas, gods. Comm. extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a rival. Verily a second is a rival, and he who knows this, has no rival. 13. Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon. These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world. 14. That Pra^apati is the year, and he consists of sixteen digits. The nights^ indeed are his fifteen digits, the fixed point ^ his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even of a lizard, in honour (pCic^artham) of that deity.

15. Now verily that Pra^apati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again). 16. Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son ^ Meant for nychthemera. 2 When he is just invisible at the new moon. only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge. 1 7. Next follows the handing over. When a man thinks he is going to depart, he says to his son : ' Thou art Brahman (the Veda, so far as acquired by the father); thou art the sacrifice (so far as performed by the father) ; thou art the world.' The son answers : ' I am Brahman, I am the sacrifice, I am the world.' Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &c.) 'He (the son), being all this, preserved me from this worlds' thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him.

When a father who knows this, departs this world, then he enters into his son together with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son 2. By help of his son the father stands firm in this world 2. Then these divine immortal spirits (speech, mind, and breath) enter into him. ^ Roer seems to have read sawnaya, ' all this multitude.' I read, etan ma sarvawz sann ayam ito 'bhuna^ad iti. ^ The Comm. derives putra from pu (pur), to fill, and tra (tra), to deliver, a deliverer who fills the holes left by the father, a stopgap. Others derive it from put, a hell, and tra, to protect; cf. Manu IX, 138. ' ' The manushya-loka, not the pitr/-loka and deva-loka.' Comm. 18. From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be. 19. From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more. 20. From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hira;2yagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &c.), so do all beings honour him who knows this.

Whatever grief these creatures suffer, that is all one^ (and therefore disappears). Only what is good approaches him ; verily, evil does not approach the Devas. 21. Next follows the consideration of the observances ^ (acts). Pra^^pati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak ; the eye held, I shall see ; the ear held, I shall hear ; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work). Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and ^ ' Individuals suffer, because one causes grief to another. But in the universal soul, where all individuals are one, their sufferings are neutralised.' Comm. ^ The upasana or meditative worship. said : ' Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.' Thereupon they all assumed his form, and therefore they are called after him ' breaths ' (spirits).

In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body. 22. Now with regard to the deities, Agni (fire) held, I shall burn ; Aditya (the sun) held, I shall warm ; A'andramas (the moon) held, I shall shine ; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vayu, the wind among those deities. The other deities fade, not Vayu. Vayu is the deity that never sets. 23. And here there is this ^'loka : ' He from whom the sun rises, and into whom it sets' (he verily rises from the breath, and sets in the breath) ' Him the Devas made the law, he only is to-day, and he to-morrow also' (whatever these Devas determined then, that they perform to-day also ^). Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with pra?za).

^ The pra«a-vrata and vayu-vrata. Comm. I ADHYAYA, 6 BRAHMAiVA, 3. 99 1. Verily this is a triad, name, form, and work. Of these names, that which is called Speech is the Uktha (hymn, supposed to mean also origin), for from it all names arise. It is their Saman {song, supposed to mean also sameness), for it is the same as all names. It is their Brahman (prayer, supposed to mean also support), for it supports all names. 2. Next, of the forms, that which is called Eye is the Uktha (hymn), for from it all forms arise. It is their Saman (song), for it is the same as all forms. It is their Brahman (prayer), for it supports all forms. 3. Next, of the works, that which is called Body is the Uktha (hymn), for from it all works arise. It is their Saman (song), for it is the same as all works. It is their Brahman (prayer), for it supports all works. That being a triad is one, viz. this Self; and the Self, being one, is that triad. This is the immortal, covered by the true. Verily breath is the immortal, name and form are the true, and by them the immortal is covered.

^ Madhyandina text, p. 1058. 1. There" was formerly the proud Gargya Balaki'*, a man of great reading. He said to A^atai'atru of Kas'i, 'Shall I tell you Brahman ?' A^ata^atru said: 'We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, (S^anaka (the king of Mithila) is our father (patron) ^' 2. Gargya said : ' The person that is in the sun^, that I adore as Brahman.' A^dta^-atru said to him : ' No, no ! Do not speak to me on this. I adore him ^ Madhyandina text, p. 1058. 2 Whatever has been taught to the end of the third (according to the counting of the Upanishad, the first) Adhyaya, refers to avidya, ignorance. Now, however, vidya, the highest knowledge, is to be taught, and this is done, first of all, by a dialogue between Gargya Dr/ptabalaki and king A^atajatru, the former, though a Brahma;za, representing the imperfect, the latter, though a Kshatriya, the perfect knowledge of Brahman. While Gargya worships the Brahman as the sun, the moon, &c., as limited, as active and passive, A^ata^atru knows the Brahman as the Self. ' Compare with this the fourth Adhyaya of the Kaushitakiupanishad, Sacred Books of the East, vol. i, p. 30c; Gough, Philosophy of the Upanishads, p. 144.

* Son of Balaka, of the race of the Gargyas. ^ G^anaka, known as a wise and liberal king. There is a play on his name, which means father, and is understood in the sense of patron, or of teacher of wisdom. The meaning is obscure ; and in the Kaush. Up. IV. i, the construction is still more difiicult. What is intended seems to be that A^ata^atru is willing to offer any reward to a really wise man, because all the wise men are running after Ganaka and settling at his court. " The commentator expatiates on all these answers and brings them more into harmony with Vedanta doctrines. Thus he adds that the person in the sun is at the same time the person in the eye, who is both active and passive in the heart, &c. II ADHYAYA, I BRAHMAiVA, 6. lOI verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes supreme, the head of all beings, a king.' 3. Gargya said : ' The person that is in the moon (and in the mind), that I adore as Brahman.' A^ata-S"atru said to him : * No, no ! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.' Whoso adores him thus. Soma is poured out and poured forth for him day by day, and his food does not fail \

4. Gargya said : ' The person that is in the lightning (and in the heart), that I adore as Brahman.' A^atai'atru said to him : ' No, no ! Do not speak to me on this. I adore him verily as the luminous.' Whoso adores him thus, becomes luminous, and his offspring becomes luminous. 5. Gargya said: 'The person that is in the ether (and in the ether of the heart), that I adore as Brahman.' A^ata^atru said to him : ' No, no ! Do not speak to me on this. I adore him as what is full, and quiescent' Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world. 6. Gargya said : ' The person that is in the wind (and in the breath), that I adore as Brahman.' A^atajatru said to him : ' No, no ! Do not speak to me on this. I adore him as Indra Vaiku;^//^a, as the unconquerable army (of the Maruts).' Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies. ^ We miss the annasyatma, the Self of food, mentioned in the Kaush. Up., and evidently referred to in the last sentence of our paragraph. Suta and prasuta, poured out and poured forth, are explained as referring to the principal and the secondary sacrifices.

7. Gargya said : ' The person that is in the fire (and in the heart), that I adore as Brahman/ A^ata^atru said to him : ' No, no! Do not speak to me on this. I adore him as powerful/ Whoso adores him thus, becomes powerful, and his offspring becomes powerful. 8. Gargya said : ' The person that is in the water (in seed, and in the heart), that I adore as Brahman.' A^ata^atru said to him : ' No, no ! Do not speak to me on this. I adore him as likeness.' Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him\ 9. Gargya said : ' The person that is in the mirror, that I adore as Brahman.' A^ata^atru said to him : 'No, no ! Do not speak to me on this. I adore him verily as the brilliant.' Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them. 10. Gargya said : ' The sound that follows a man while he moves, that I adore as Brahman.' A^ata- ^atru said to him : ' No, no ! Do not speak to me on this. I adore him verily as life.' Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time.

11. Gargya said: 'The person that is in space, that I adore as Brahman.' A^ata^atru said to him : ' No, no ! Do not speak to me on this. I adore him verily as the second who never leaves us.' ^ Here the Kaush. Up. has the Self of the name, instead of pratu-upa, likeness. The commentator thinks that they both mean the same thing, because a name is the likeness of a thing. Another text of the Kaush. Up. gives here the Self of light. Pratirupa in the sense of likeness comes in later in the Kaush. Up., §11. II ADHYAYA, I BRAHMAiVA, I 5. IO3 Whoso adores him thus, becomes possessed of a second, his party is not cut off from him. 12. Gargya said : 'The person that consists of the shadow, that I adore as Brahman.' A^dta^-atru said to him : ' No, no ! Do not speak to me on this. I adore him verily as death.' Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time. 13. Gargya said: 'The person that is in the body^ that I adore as Brahman.' A^ata^-atru said to him : 'No, no! Do not speak to me on this. I adore him verily as embodied.' Whoso adores him thus, becomes embodied, and his offspring becomes embodied ^.

Then Gargya became silent. 14. A^'atai-atru said : ' Thus far only?' 'Thus far only,' he replied. A^ata^atru said : ' This does not suffice to know it (the true Brahman).' Gargya replied : ' Then let me come to you, as a pupil.' 15. A^ata^atru said: ' Verily, it is unnatural that a Brahma;^a should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly,' thus saying he took him by the hand and rose. And the two together came to a person who was asleep. He called him by these names, ' Thou, great one, clad in white raiment, Soma, KingV He ^ ' In the Atman, in Pra§-apati, in the Buddhi, and in the heart.' Comm. 2 It is difficult to know what is meant here by atman and atmanvin. In the Kaush. Up. A^ata^atru refers to Pra^apati, and the commentator here does the same, adding, however, buddhi and hn'd. Gough translates atmanvin by 'having peace of mind.' Deussen, p. 195, passes it over. ^ These names are given here as they occur in the Kaushitakiupanishad, not as in the Br^Tiadarawyaka-upanishad, where the did not rise. Then rubbing him with his hand, he woke him, and he arose.

16. A^ataj-atru said: 'When this man was thus asleep, where was then the person (purusha), the intelhgent ? and from whence did he thus come back?' Gargya did not know this ? 1 7. A^ata-yatru said : ' When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (pra;/as) absorbed within himself all intelligence, lies in the ether, which is in the heart ^ When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti) ^. Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in. 18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brahma72a ; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (pra/^as) and move about, according to his pleasure, within his own body (while dreaming).

19. Next, when he is in profound sleep, and knows first name was atish//za^ sarvesham bhfttanam murdha ra^a. This throws an important Hght on the composition of the Upanishads. ^ The ether in the heart is meant for the real Self. He has come to himself, to his Self, i.e. to the true Brahman. ^ Svapiti, he sleeps, is explained as sva, his own Self, and apiti for apyeti, he goes towards, so that 'he sleeps' must be interpreted as meaning ' he comes to his Self.' In another passage it is explained by svam apito bhavati. See ^ahkara's Commentary on the Brih. Ar. Up, vol. i, p. 372. II yVDHYAYA, 2 BRAHMAiVA, 2. I05 nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body^ Through them he moves forth and rests in the surrounding body. And as a young man, or a great king, or a great Brahma;^a, having reached the summit of happiness, might rest, so does he then rest. 20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self. The Upanishad (the true name and doctrine) of that Self is ' the True of the True.' Verily the senses are the true, and he is the true of the true.

1. Verily he who knows the babe^ with his place*, his chamber ^ his post ^ and his rope \ he keeps off the seven relatives ^ who hate him. Verily by the young is meant the inner life, by his place this (body)^ by his chamber this (head), by his post the vital breath, by his rope the food. 2. Then the seven imperishable ones^'' approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water ^ ' Not the pericardium only, but the whole body.' Comm. 2 Madhyandina text, p. 1061. ^ The lihgatman, or subtle body which has entered this body in five ways. Comm. * The body. ' The head. '^ The vital breath. ^ Food, which binds the subtle to the coarse body. ^ The seven organs of the head through which man perceives and becomes attached to the world. ^ The commentator remarks that while saying this, the body and the head are pointed out by touching them with the hand (pa?iipeshapratibodhanena). ^° See before, I, 5, i, 2. They are called imperishable, because they produce imperishableness by supplying food for the pra«a, here called the babe.

in the eye, and by it Par^anya clings to him. There is the pupil, and by it Aditya (sun) clings to him. There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish. 3. On this there is this ^loka : ' There ^ is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven 7?/shis, the tongue as the eiohth communicates with Brahman.' What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven Ri'sKis sit on its lip, the /?/shis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman.

4. These two (the two ears) are the 7?/shis Gautama and Bharadva/a ; the right Gautama, the left Bharadvd^a. These two (the eyes) are the y?/shis Viwamitra and (S'amadagni ; the right Vi^vamitra, the left 6^amadagni. These two (the nostrils) are the Rishis Vasish//^a and Ka^yapa ; the right Vasish//za, the left Ka^-yapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food. ^ Cf. Atharva-veda-sa/;/h. X, 8, 9. II ADIIYAYA, 3 BRAHMAiVA, 6, lOj 1. There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true)^. 2. Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which Is solid, which is definite is the sun that shines, for he is the essence of sat (the definite). 3. But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of tyad (the indefinite). So far with regard to the Devas.

4. Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the Eye, for it is the essence of sat (the definite). 5. But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which Is indefinite is the person in the right eye, for he Is the essence of tyad (the Indefinite). 6. And what is the appearance of that person ? Like a saflron-coloured raiment, like white wool, ^ Madhyandina text, p. 1062. 2 Sat is explained by definite, tya or tyad by indefinite. like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning. Next follows the teaching (of Brahman) by No, no\' for there is nothing else higher than this (if one says) : ' It is not so.' Then comes the name ' the True of the True,' the senses being the True, and he (the Brahman) the True of them.

1. Now when Ya^/2avalkya was going to enter upon another state, he said : ' Maitreyi^ verily I am going away from this my house (into the forest*). Forsooth, let me make a settlement between thee and that K^tyiyani (my other wife).' 2. Maitreyt said : ' My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it^ ?' ' See III, 9, 26 ; IV, 2, 4 ; IV, 4, 22 ; IV, 5, 15. 2 Madhyandina text, p. 1062. To the end of the third Brahma«a of the second Adhyaya, all that has been taught does not yet impart the highest knowledge, the identity of the personal and the true Self, the Brahman. In the fourth Brahmawa, in which the knowledge of the true Brahman is to be set forth, the Sawmydsa, the retiring from the world, is enjoined, when all desires cease, and no duties are to be performed (Sa?«nyasa, parivr%ya). The story is told again with slight variations in the Br/hadara;/yaka-upanishad IV, 5, The more important variations, occurring in IV, 5, are added here, marked with B. There are besides the various readings of the Madhyandinajakha of the 6'atapatha-brahma;/a. See alsoDeussen,Vedanta,p.i85.

^ In Br/h.Up. IV, 5, the story begins : Ya^ftavalkya had two wives, Maitreyi and Katyayani. Of these Maitreyi was conversant with Brahman, but Katyayani possessed such knowledge only as women possess. * Instead of udyasyan, B. gives pravra^ishyan, the more technical term. ^ Should I be immortal by it, or no ? B. II ADHYAYA, 4 BRAHMAiVA, 5. IO9 ' No/ replied Ya^;^avalkya ; ' like the life of rich people will be thy life. But there is no hope of immortality by wealth.' 3. And Maitreyi said : ' What should I do with that by which I do not become immortal ? What my Lord knoweth (of immortality), tell that to me\' 4. Ya^wavalkya replied : ' Thou who art truly dear to me, thou speakest dear words ^ Come, sit down, I will explain it to thee, and mark well what I say.' 5. And he said : 'Verily, a husband is not dear, that you may love the husband ; but that you may love the Self, therefore a husband is dear. ' Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear,

'Verily, sons are not dear, that you may love the sons ; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth ; but that you may love the Self, therefore wealth is dear^ ' Verily, the Brahman-class is not dear, that you may love the Brahman-class ; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class ; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. 1 Tell that clearly to me. B. 2 Thou who art dear to me, thou hast increased what is dear (to me in this). B. ^ B. adds, Verily, cattle are not dear, &c. 'Verily, the Devas are not dear, that you may love the Devas ; but that you may love the Self, therefore the Devas are dear\ * Verily, creatures are not dear, that you may love the creatures ; but that you may love the Self, therefore are creatures dear.

' Verily, everything is not dear that you may love everything ; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyi ! When we see, hear, perceive, and know the Self^, then all this is known. 6. ' Whosoever looks for the Brahman-class elsewhere than in the Self, was^ abandoned by the Brahman-class. Whosoever looks for the Kshatraclass elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas ^. Whosoever looks for creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by everything. This Brahman-class, this Kshatra-class, these worlds, these Devas ^, these "^ creatures, this everything, all is that Self. 7. ' Now as'^ the sounds of a drum, when beaten, ^ B. inserts, Verily, the Vedas are not dear, &c. 2 When the Self has been seen, heard, perceived, and known. B. ^ The commentator translates, ' should be abandoned.'

* B. inserts, Whosoever looks for the Vedas, &c. ^ B. adds, these Vedas. " B. has, all these creatures. ' I construe sa yatha with evam vai in § 12, looking upon II ADHYAYA, 4 BRAHMAiVA, 12. Ill cannot be seized externally (by themselves), but the sound is seized, when the drum is seized or the beater of the drum ; 8. ' And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized or the blower of the shell ; 9. ' And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized or the player of the lute ; 10. 'As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily, O Maitreyi, has been breathed forth from this great Being what we have as 7?/g-veda, Ya^urveda, Sama-veda, Atharvangirasas, Itihasa (legends), Pura;^a (cosmogonies), Vidya (knowledge), the Upanishads, ^'lokas (verses), Sutras (prose rules), Anuvyakhyanas (glosses), Vyakhyanas (commentaries) \ From him alone all these were breathed forth. 11. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech, —

12. ' As a lump of salt^ when thrown into water, becomes dissolved into water, and could not be taken § II as probably a later insertion. The sa is not the pronoun, but a particle, as in sa yadi, sa ket, &c. ^ B. adds, what is sacrificed, what is poured out, food, drink, this world and the other world, and all creatures. 2 See A'Mnd.Up.VI, 13. out again, but wherever we taste (the water) it is salt, — thus verily, O Maitreyi, does this great Being, endless, unlimited, consisting of nothing but knowledge^, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyi.' Thus spoke Ya^;/avalkya. 13. Then Maitreyi said: 'Here thou hast bewildered me. Sir, when thou sayest that having departed, there is no more knowledge 2.' But Ya^?^avalkya replied : 'O Maitreyi, I say nothing that is bewildering. This is enough, O beloved, for wisdom ^ * For when there is as it were duality, then one sees the other, one smells the other, one hears the other"*, one salutes the other ^ one perceives the other ^, one knows the other ; but when the Self only is all this, how should he smell another^, how should he see^ another^, how should he hear^*^ another, how should he salute ^^ another, how should he perceive another ^^, how should he know another ? How should he know Him by whom he knows all this ?

^ As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge. B. ^ ' Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' B. ^ Verily, beloved, that Self is imperishable, and of an indestructible nature. B. * B. inserts, one tastes the other. ^ B. inserts, one hears the other. " B. inserts, one touches the other. "^ See, B. ** Smell, B. " B. inserts taste. 1° Salute, B. " Hear, B. ^^ B. inserts, how should he touch another .? How, O beloved, should he know (himself), the Knower^?' 1. This earth is the honey ^ (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 2. This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

^ Instead of the last line, B. adds (IV, 5, 15): 'That Self is to be described by No, no ! He is incomprehensible, for he cannot be comprehended ; he is imperishable, for he cannot perish ; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O ]\Iaitreyi, thou hast been instructed. Thus far goes immortality.' Having said so, Ya^*iavalkya went away (into the forest). 15. See also ^/zand. Up. A^II, 24, i. "^ Madhyandina text, p. 1064. ^ Madhu, honey, seems to be taken here as an instance of something which is both cause and effect, or rather of things which are mutually dependent on each other, or cannot exist without one other. As the bees make the honey, and the honey makes or supports the bees, bees and honey are both cause and effect, or at all events are mutually dependent on one other. In the same way the earth and all living beings are looked upon as mutually dependent, living beings presupposing the earth, and the earth presupposing living beings. This at all events seems to be the general idea of what is called the Madhuvidya, the science of honey, which Dadhya/^ communicated to the Ajvins.

3. This fire is the honey of all beings, and all beings are the honey of this fire. Likewise this bright, immortal person in this fire, and that bright, immortal person, existing as speech in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 4. This air is the honey of all beings, and all beings are the honey of this air. Likewise this bright, immortal person in this air, and that bright, immortal person existing as breath in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that AIL 5. This sun is the honey of all beings, and all beings are the honey of this sun. Likewise this bright, immortal person in this sun, and that bright, immortal person existing as the eye in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 6. This space (dii-a/^, the quarters) is the honey of all beings, and all beings are the honey of this space. Likewise this bright, immortal person in this space, and that bright, immortal person existing as the ear in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

7. This moon is the honey of all beings, and all beings are the honey of this moon. Likewise this bright, immortal person in this moon, and that bright, immortal person existing as mind in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 8. This lightning is the honey of all beings, and all beings are the honey of this lightning. Likewise this bright, immortal person in this lightning, and that bright, Immortal person existing as Hght in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 9. This thunder 1 is the honey of all beings, and all beings are the honey of this thunder. Likewise this bright, immortal person in this thunder, and that bright, immortal person existing as sound and voice in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 10. This ether is the honey of all beings, and all beings are the honey of this ether. Likewise this bright, immortal person in this ether, and that bright, immortal person existing as heart-ether in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

1 1. This law (dharma/^) is the honey of all beings, and all beings are the honey of this law. Likewise this bright, immortal person in this law, and that bright, immortal person existing as law in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 12. This true^ (satyam) is the honey of all beings, and all beings are the honey of this true. Likewise this bright, immortal person in what is true, and that bright, immortal person existing as the true in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 1 3. This mankind is the honey of all beings, and all beings are the honey of this mankind. Likewise 1 Stanayitnu, thunder, is explained by the commentator as Par^anya. "^ Satyam, the true, the real, not, as it is generally translated, the truth. this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 14. This Self is the honey of all beings, and all beings are the honey of this Self. Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

15. And verily this Self is the lord of all beings, the king of all beings. And as all spokes are contained in the axle and in the felly of a wheel, all beings, and all those selfs (of the earth, water, &c.) are contained in that Self. 16. Verily Dadhya/^ Atharvawa proclaimed this honey (the madhu-vidyi) to the two A^vins, and a 7?/shi, seeing this, said (Rv. I, 116, 12) : *0 ye two heroes (Ai'vins), I make manifest that fearful deed of yours (which you performed) for the sake of gain ^ like as thunder ^ makes manifest the rain. The honey (madhu-vidya) which Dadhya/^ Atharva;m proclaimed to you through the head of a horse,' . . . 17. Verily Dadhya/6 Atharva;^a^ proclaimed this honey to the two Ai'vins, and a 7?/shi, seeing this, said (Rv. I, 1 17, 22): ' O AsTvins, you fixed a horse's head on Atharva;^a Dadhya/^, and he, wishing to be true (to his promise), ^ The translation here follows the commentary. ^ Tanyatu, here explained as Par_§-anya. ^ ^afikara distinguishes here between Atharva«a and Atharva«a, if the text is correct. proclaimed to you the honey, both that of Tvash/r/' and that which is to be your secret, O ye strong ones.'

18. Verily Dadhya/^' Atharva;m proclaimed this honey to the two A-rvins, and a i?/shi, seeing this, said : * He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).' This very purusha is in all bodies the purisaya., i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him. 19. Verily Dadhya/^ Atharva;^a proclaimed this honey to the two Ai-vins, and a Rish'i, seeing this, said (Rv. VI, 47,18): * He (the Lord) became like unto every form 2, and this is meant to reveal the (true) form of him (the Atman). Indra (the Lord) appears multiform through the May^s (appearances), for his horses (senses) are yoked, hundreds and ten.' This (Atman) is the horses, this (Atman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside ; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads). ^ 6'ahkara explains Tvash//7 as the sun, and the sun as the head of the sacrifice which, having been cut off, was to be replaced by the pravargya rite. The knowledge of this rite forms the honey of Tvash//-/. The other honey which is to be kept secret is the knowledge of the Self, as taught before in the Madhu-brahmawa.

^ He assumed all forms, and such forms, as two-footed or fourfooted animals, remained permanent. Comm. Now follows the stem ^ : 1. Pautimashya from Gaupavana, 2. Gaupavana from Pautimashya, 3. Pautimashya from Gaupavana, 4. Gaupavana from Kaui"ika, 5. Kaui-ika from Kau;^^inya, 6. Kau;/^inya from ^'a^f^ilya, 7. Sand'ilys. from Kaui'ika and Gautama, 9. Agnive^ya from Sa7td[\ya. and Anabhimlata, 10. Sand'Aya. and Anabhimlata from Anabhimlata, 11. Anabhimlata from Anabhimlata, 12. Anabhimlata from Gautama, 13. Gautama from Saitava and Pra/^inayogya, 14. Saitava and Pra-^inayogya from Para6"arya, 15. Parai^arya from Bharadva^a, 16. Bharadva^a from Bharadva^a and Gautama, 1 7. Gautama from Bharadvaj^a, ^ The line of teachers and pupils by whom the INIadhukawf/a (the fourth Brahma;;a) was handed down. The Aladhyandina-Zakha begins with ourselves, then i. ^'aurpa^ayya, 2. Gautama, 3. Vatsya, 4. Vatsya and Para^-arya, 5. Sankr/tya and Bharadva^a, 6. Audavahi and Sandilya, 7. Vai^avapa and Gautama, 8. Vai^avapayana and Vaish/apureya, 9. Sa7idi\y3. and Rauhiwayana, 10. -Saunaka, Atreya, and Raibhya, 1 1. Pautimashyaya;/a and Kauwrt'inyayana, 12. K^midinya, 13. Kauw^inya, 14. Kau;/r/inya and Agnivejya, 15. Saitava, 16. Para^arya, 17. (9atukar«ya, 18. Bharadva^a, 19. Bharadva^a, Asurayawa, and Gautama, 20. Bharadva^a, 21. Vai^avapayana. Then the same as the Ka;/vas to 6r'atukar«ya, who learns from Bharadva^-a, who learns from Bharadva^a, Asurayawa, and Yaska. Then Traiva?H &c. as in the Ka«va-va?«ja.