P'i;>::'\.s^:-(-:--'"-i'-.-:-^',-^.-.r '.- ;>a Maitra-yawiyaand Mailrcyibrahma^ia.INTRODUCTION. xlvthetextofit, as far as it canbe restoredfromtheoneMS.in mypossession :Hari//Om. Br/hadrathovainamara^avaira^yeputra;;^nidhapayitvedam a.ssLSVSita.m manyamana// j-ariraw vaira-gyamupeto'ra;/yaw nir^agama. Sa tatraparamamtapa^adityam udikshamawaurdhvastish//^aty. Antesahasrasyamuner antikam a^agama^. AthaBr/hadratho brahmavit-pravaram munindrawsampu^yastutvabahuW^prawamamakarot. So 'bravid agnir ivadhumakas te^asa nirdahannivatmavid Bhagava;! >^/^akayanya, uttish//^ottish///a vara;vrzVnshveti ra^anamabravit^.Satasmaipunar namaskrz-tyova/('a, Bhagavan na(ha)matmavit tva;;^ tattvavi/^ k/m-j'rumo vayam;sa tvaw no bruhity etad vratam purastadaj-akyam ma prikk/ia. prai-^Tam Aikshvakanyan kamanvrzVnshveti 6"akayanya/^. vSarirasya jarire (sic) ka.Ya.nsiVabhimrwyamanora^ema;;/gathaw ^agada. iBhagavann, asthi/&armasnayuma^^ama;saj"uklaj"o;?ita-jreshmai"rudashikavi;/mutrapittakaphasa;;/ghate durgandhenUisare'smiMarirekimkamabhogai//. 2Kamakrodhalobhamohabhayavishadershesh/avlyoganish-^asamprayogakshutpipasa^"aram;-ztyurogai"okadyair abhiha-te 'smi;T ZV/arire ki;;^ kamabhogai/^.3Sarva;;^-^edaw kshayish;m paj'yamoyathemedawwama-jakadayastrzV/avan*naj-yatayodbhutapradhvawsina/^. 4Atha kim etair va pare 'nye dhamartharaj- (sic) /^akra-vartina/z Sudyumnabhuridyumnakuvalayajvayauvanaj-va-vaddhnyaj-vaj-vapati/^ i^a^abindur hari^-z^andro '^//barishonanukastvayatir yayatir a;/arayokshasenadayo maruta-bharataprabhrztayo ra^ano mishato bandhuvargasya ma-hathnsnya.7utyaktvasmallokadamumlokamprayanti.5.Athakimetairvapare'nyegandharvasurayaksharaksha-sabhutagawapii-a/^oragrahadinawnirodhanampasysitna/i. 6Atha kim etair vanyanaw soshanajn mahar;^avana;^Oneexpects asthaya.*This seems betterthan the Maitraya^/a text. Hewent near a Muni, viz.iSakayanya.^Thisseemsimnecessary.*There may be an older reading hidden in this, from which arose thereadingofthe Maitraya-Ja B.U.tnavanaspatayodbhutapradhva?nsina/4, or yobhiltapradhva/nsinaA.xlvi UPANISHADS.j-ikhariwam prapatanaw dhruvasya pra/l'alanaw vataru;/a;;/nima^^anam przthivya/^ sthanapasara/^aw sura;/am. So'hamity etadvidhe'smin sawsarekbnkamopabhogair yairevaj-ritasya sakr/davartanawdmyataity uddhartumarhasityandodapanabheka ivahamasmin samBhagavastvawgatistvamnogatir iti.7Ayarti^agnirvauvanaroyo'yamanta/^purushe yenedamannampakyateyad idam adyate tasyaishaghoshobhavatiyam etat kamav apidhaya snnoti, sa yadotkramishyan'^bhavatinainawghoshawsrmoti. 8Yatha^nirindhanovahnl/isvayonavupaj-amyati.9*Sa s'lva/i so 'nte vaii-vanaro bhutva sa dagdhva sarva;/ibhutani przthivyapsu praliyate^, apas te^asi liyante*^, te^ovayaupraliyate'^,vayurakaj-eviliyate^,akai-amindriyeshv,indriya;n tanmatreshu, tanmatra;/i bhutadau viliyante^,bhutadimahativiliyate^'^, mahanavyakteviliyate^Savyak-tam akshare viliyate^^, aksharam tamasi viliyate^^, tamaekibhavatiparasmin,parastanna^*sannasannasad ityetannirvawamanui-asanam iti vedanuj-asanam.We shoulddistinguishtherefore betweenthelargeMaitra-yaa-brahma;m-upanishad and the smaller Maitreyopani-shad. The title of Maitreyi-brahma;/a has, of course, atotally different origin, and simply means the Brahma;^//andasa//.)VI,24,atamavish/am, instead of atama-avish/am(Comm. Sandhij' Mandasa//); cf. AV^and. Up.VI,8, 3,ai-anayeti(Comm.visar^aniyalopa/^).IV. Final e before i becomes a, and is then contracted.Forinstance:VI,7,atma^aniteti for^anita iti. (Comm.^anite,^anati.)VI, 28, ava/aiva for avata iva. (Comm. Sandhi-vn'ddhi k/ia.nda.se.)V. Final au before initial vowels becomes a. For in-stance:II,6,yenavaetaanugrzTiita iti.VI,22, asaabhidhyata.Onabhibhilyamanayiva, seep. 295,note 2.V, 2, asaatma(var. iect. asavatma).C15]d1UPANISHADS.VI. Final o of atho produces elision of initial a. Forinstance:III, 2,atho'bhibhutatvat. (Comm. ^andhij- kJAn-dasa//.)Variousreading,ato 'bhibhutatvat.VI, I, soantaris explainedassa u.VII. Otherirregularities :VI,7,apo pyayanat, explained by pyayanat andapyayanat. Might it be, apo"pyayanat?VI,7,atmanotmaneta.II, 5, sotmanamabhidhyatva.VI,'>f^,dvidharmondham for dvidharmandham.(Comm.Mandasa.)VI, '>^^, te^asendham,i.e.te^asa-iddhan. (Inexplain-ing other irregular compounds,too, as in I,4,thecommentator has recourse to a Z'/zandasa or pra-madikalicence.)VI, \, hira;/yavasthat for hirawyavasthat. Herethe dropping of a in avasthat is explained bya reference to Bhaguri (vash/i Bhagurir allopamavapyorupasargayo/^). SeeVopadevaIII, 171.VIII. Vi.ylish/apatha:VII,2, brahmadhiyalambana. (Comm. vii-lish/a-pathai- /?^//andasa/^.)VI, '>^^, apyay ahkura for apy ahkura. (Comm.yakara// pramadapa//nta//.)OnthecontraryVI,'^^,vliyanteforviliyante.Ifonthegroundswhich we havehithertoexaminedthereseems good reason to ascribe the Maitraya7^a-brahma;za-upanishadtoanearlyratherthanto a late period,possiblytoanante-Pa;nneanperiod, weshallhardly bepersuadedtochange this opinion on account ofsupposed references toVaish;/ava or to Bauddha doctrines which some scholarshave tried to discover in it.Asto theworship ofVish;/u,as one of the manymani-festations ofthe Highest Spirit,wehaveseen it alluded toin otherUpanishads, and we know from the Brahmawasthat the name ofVish;mwas connectedwith manyoftheearliestVedicsacrifices.INTRODUCTION.HAs to Bauddha doctrines, including the very name ofNirva;/a(p.xlvi, 1.19),we mustremember,as I have oftenremarked,thatthere were BauddhasbeforeBuddha. Br/ha-spati, whoisfrequentlyquotedinlaterphilosophicalwritings.as the authorof an heretical philosophy, denying the au-thorityof the Vedas,is mentionedby nameinour Upanishad(VII,9),but wearetoldthatthisBnhaspati,havingbecomevSukra,promulgatedhis erroneousdoctrines inorderto mis-leadtheAsuras,and thusto insurethesafetyofIndra,i.e.oftheold faith.The fact that the teacher of KingBr/hadratha in ourUpanishad is called ^akayanya,canneverbeused in sup-portoftheidea that,beingadescendantof5aka\hemusthavebeen,hke5akyamuni,ateacherofBuddhistdoctrines.He is theveryopposite in ourUpanishad, and warns hishearers against such doctrines as we should identifywiththedoctrines ofBuddha. AsI havepointedout^on severaloccasions, the breakingthrough the lawof theAj-ramas isthechiefcomplaint whichorthodoxBrahmansmakeagainstBuddhists and their predecessors,and this is what 5aka-yanya condemns. ABrahman maybecome a Sannyasin,which is much the same as aBuddhistBhikshu, if he hasfirst passed through thethreestagesofastudent, ahouse-holder, and a Vanaprastha. But to become a Bhikshuwithoutthat previous discipline,was heresyin the eyes ofthe Brahmans, and it was exactly that heresywhich theBauddhaspreached and practised. Thatthis sociallaxitywas gaining ground at the timewhen ourUpanishadwaswrittenis clear(see VII,8).We hearof people whowearreddresses(liketheBuddhists) withouthavinga righttothem;we even hear of books, different from theVedas, againstwhich the trueBrahmans arewarned. All this points totimeswhenwhatwecall Buddhismwas in the air, saythesixth centuryB.C, the verytime to which I have alwaysassignedtheorigin ofthegenuineandclassicalUpanishads.TheUpanishadsaretomymindthegermsofBuddhism,^-Sakayanyameansagrandsonorfurtherdescendantof^jabda>^, tapaalo>^ana ity asmaddhatorutpanna^.'Hirawyagarbha, the livingworldasawhole. Comm.*Satya, if we compareKaM,VI,7andIII, 10, seems to meanbuddhi. Here it is explainedbythe five elements.I MUiVDAKA, I KHAiVDA,9. 299.'Fromhimwhoperceives all andwhoknowsall,whosebrooding(penance)consists ofknowledge,fromhim(the highest Brahman)is born that Brah-man^name,form^,andmatter(food).''Hira?zyagarbha. Comm.2Namarupam,averyfrequentconceptin Buddhistic literature.MUiVDAKA-UPANISHAD.Second KnAiVDA.1. This is thetruth^: the sacrificial works whichthey (the poets) saw in the hymns (of theVeda)have been performed in many ways in the Tretaage^. Practise^them diHgently, ye lovers oftruth,this is your path that leads to the world ofgoodworks*!2. Whenthe fire is lightedandthe flame flickers,let a man ofl"er his oblations between the two por-tions ofmeltedbutter, as anofferingwith faith.3.Ifaman'sAgnihotra sacrifice^is not followed^Inthe beginning ofthe secondKha.nda, the lowerknowledgeis first described, referring to the performance of sacrifices andothergooddeeds. Therewardofthemis perishable,andthereforeadesire is awakenedafter thehigherknowledge.*TheTretaage is frequentlymentionedas the ageofsacrifices.I should prefer, however, to take treta in the sense oftrayividya,andsantata as developed,becausetheidea that the Tret^agewasdistinguishedbyits sacrifices, seemsto meoflater origin.Eventhetheoryof the fouragesoryugas,thoughknownin theAit.Brahmawa, is not frequently alluded to in the olderUpanishads.See Weber,Ind. Stud. I,p. 283.^Thetermination tha for ta looks suspiciously Buddhistic; see'SanskritTextsdiscovered inJapan,'J.R.A.S. 1880, p.i8o.*Svakn'taandsukr/ta are constantlyinterchanged. Theymeanthe same,gooddeeds, ordeedsperformedbyoneselfandbelievedto be good.^At the Agnihotra, the first of all sacrifices, and the type ofmanyothers, two portions ofa^yaare sacrificedon the right andleft side of theAhavantya altar. The place between the two iscalled theAvapasthana, andhere the oblations to the gods are tobeoffered. Therearetwooblationsinthemorning to SuryaandPra^apati,two in theeveningtoAgniandPra^apati. Othersacri-fices, such as the Dar^a and Purwamasa,and those mentionedinverse3,are connectedwith the Agnihotra.I MUNDAKA, 2 KUANDA,7.T^lby the new-moon and full-moon sacrifices, by thefour-months' sacrifices, and by the harvest sacrifice,if it is unattended byguests, not offered at all, orwithout the Vai^vadeva ceremony, or not offeredaccordingtorule,then it destroys his sevenworlds\4.Kali (black), Karalt (terrific), Mano^ava (swiftas thought), Sulohita (very red), Sudhumravar;^a(purple), Sphulihgini (sparkling), and the brilliantVijvartapi^(havingallforms),alltheseplayingaboutarecalledtheseventongues(offire).5.Ifamanperformshis sacredworkswhentheseflames are shining,and the oblations follow at theright time, thentheyleadhimas sun-rays towheretheone Lordofthe Devasdwells.6. Come hither, comehither ! the brilliant obla-tions saytohim,andcarrythe sacrificerontheraysof the sun,while they utter pleasant speech andpraise him, saying:*This is thyholyBrahma-world(Svarga),gainedbythygoodworks.'7.But frail, in truth, are those boats, the sacri-fices', the eighteen, in which this lower ceremonialhasbeentold^. Foolswhopraisethisasthehighestgood,are subject again and again to old age anddeath.^Theseven worlds form therewards of a pious sacrificer, thefirst is Bhu^,the last Satya. The seven worlds mayalso be ex-plained asthe worlds ofthe father, grandfather, and great-grand-father, of the son, the grandson,and great-grandson, and of thesacrificer himself.^OrVijvaru/^i, ifthere is anyauthorityfor this readinginMahi-dhara's commentaryto theVa^as. Sa^^ihita XVII,79.TheRajahofBesmah's editionhasvij-varuki, whichis alsothe readingadoptedbyRammohunRoy, seeCompleteWorks, vol. i,p. 579.^The commentator takes the eighteen for the sixteen priests,the sacrificer,andhis wife. But such anexplanationhardlyyieldsasatisfactorymeaning, nordoes plavameanperishable.32MUA^DAKA-UPANISHAD.8. Fools dwelling in darkness,wise in their ownconceit,andpuffedupwithvainknowledge,goroundandround staggeringto andfro, like blindmenledbytheblind\9.Children,when they have long lived in igno-rance, consider themselves happy. Because thosewhodependontheirgoodworksare, owingto theirpassions,improvident,theyfallandbecomemiserablewhentheir life (in the worldwhichtheyhadgainedbytheirgoodworks) is finished.10. Considering sacrifice and good works as thebest, these fools knowno higher good,andhavingenjoyed (their reward) on the height of heaven,gainedbygood works, they enter again this worldoralowerone.11. But those2who practise penance and faithin the forest, tranquil, wise, and living on alms,depart free from passion throughthe sun towherethat immortal Person dwellswhose nature is impe-rishable^.12. Let a Brahma;^a, after he has examined allthese worlds which are gained by works, acquirefreedom from all desires. Nothing that is eternal(not made)can be gained by what is not eternal(made). Lethim,in orderto understand this, take1Cf. KaM.Up.II,5.'According to the commentator,this verse refers to thosewhoknowthe uselessnessofsacrifices andhaveattained toaknowledgeof the qualifiedBrahman. Theylive in the forest as Vanaprasthasand Sawnyasins, practising tapas, i.e. whatever is proper fortheirstate, and jraddha, i.e. a knowledgeofHirayagarbha. Thewisearethelearned GnTiasthas, while thosewholive onalmsare thosewhohaveforsaken theirfamily.^That person is Hirawyagarbha. His immortality is relativeonly, it lasts nolongerthan the world(sazwsara).I UVNDAKA, 2 KHAA^DA,13.33fuel in hishandandapproachaGuruwhois learnedanddwells entirely in Brahman.13. To that pupil who has approached him re-spectfully,whose thoughts are not troubledbyanydesires, and who has obtained perfect peace, thewise teacher truly told that knowledge of Brah-man throughwhichhe knows the eternal andtruePerson.[15]^34MUiVDAKA-UPANISHAD.SECONDMUiVZ^AKA.First Kuanda.1. Thisisthetruth. Asfromablazingfiresparks,beinglikeuntofire^flyforthathousandfold,thusarevariousbeingsbroughtforthfromthe Imperishable,myfriend, andreturnthitheralso,2. That heavenly Person is without body,he isboth without and within, not produced, withoutbreathandwithoutmind,pure,higherthanthehighImperishable^.3.Fromhim(when enteringoncreation) is bornbreath,mind,andall organsofsense,ether,air,light,water, andtheearth,thesupportofall.4.Fire(thesky)is his head,his eyesthesunandthe moon,thequartershis ears,hisspeech the Vedasdisclosed,thewindhis breath,hishearttheuniverse;fromhis feetcametheearth ; heis indeedtheinnerSelfofall things^.5.FromhimcomesAgni(fire)^,thesunbeingthefuel; fromthe moon(Soma)comes rain (Par^nya);from the earth herbs; andmangivesseeduntothewoman. Thus manybeings are begotten fromthePerson(purusha).6. From him come the J^t/^, the Saman, the'Cf.Bnh.Ar. II, i, 20.^ThehighImperishable is herethe creative,the higherthenon-creative Brahman.'CalledVishwu andVira^bythe commentators.*There are five fires, those of heaven, rain, earth, man, andwoman. Comm.II MUiV'DAKA, I KHANDA, lO.35Ya^sli, the Diksha (initiatory rites), all sacrificesand offerings ofanimals,and the fees bestowedonpriests, the year too, the sacrificer,and the worlds,inwhichthemoonshinesbrightlyandthe sun.7.Fromhim the manyDevas too are begotten,the Sadhyas(genii), men, cattle, birds, the up anddownbreathings, rice and corn(forsacrifices), penance,faith, truth, abstinence,andlaw.8. Thesevensenses(prawa)alsospringfromhim,thesevenlights (acts ofsensation),the sevenkindsoffuel (objectsbywhichthesensesarelighted), theseven sacrifices (results of sensation), these sevenworlds(the places of the senses, the worlds deter-mined by the senses) in which the senses move,whichrestinthecave(oftheheart), and are placedtheresevenandseven.9.Hence come the seas and all the mountains,fromhimflowthe rivers ofeverykind;hencecomeall herbsandthejuicethroughwhichthe innerSelfsubsistswiththeelements.10. ThePerson is all this,sacrifice,penance,Brah-man,thehighestimmortal; he whoknowsthis hiddenin the cave(ofthe heart), he,Ofriend, scatters theknotofignorancehereonearth.D 2^6MUJVDAKA-UPANISHAD.Second Khanda.1. Manifest,near,movinginthecave(of theheart)IsthegreatBeing. Initeverything iscentred whichyeknowasmoving,breathing,andbhnklng,asbeingandnot-being,asadorable,asthebest,thatis beyondtheunderstandingofcreatures.2. Thatwhich is brIlHant,smallerthansmall,thatonwhichtheworlds are founded and their inhabit-ants, that is the Indestructible Brahman,that is thebreath, speech, mind; that is the true, that is theImmortal. Thatis tobe hit. Hit It, Ofriend !3.Having taken the Upanishad as the bow, asthe great weapon, let him place on It the arrow,sharpenedbydevotion! Thenhavingdrawn It withathought directed to thatwhich is, hit the mark, Ofriend,viz. thatwhich is the Indestructible!4.OmIs thebow,the Selfis thearrow,Brahmanis called Its aim. It Is to be hitbya manwho Isnot thoughtless;andthen,asthearrow (becomesonewiththe target), hewillbecomeonewith Brahman.5.In him the heaven,the earth,andthe skyarewoven,the mind also with all the senses. Knowhim alone as the Self, and leave off other words!Heis thebridgeofthe Immortal.6. He moves about becomingf manifold withinthe heart where the arteries meet, like spokesfastened to the nave. Meditate on the Self asOm ! Hail to you,that you maycross beyond(theseaof)darkness!7.Hewhounderstands all andwhoknowsall,heto whom all this glory in the world belongs, theII MUA^DAKA, 2 KHANDA, II.2)7Self, is placed in the ether, in the heavenly city ofBrahman (the heart). He assumes the nature ofmind,and becomes the guide of the body of thesenses. He subsists in food, in close proximitytothe heart. The wise who understand this, beholdthe Immortalwhichshines forth full ofbliss.8. The fetter of the heart is broken, all doubtsare solved, all his works (and their effects) perishwhenHehasbeenbeheld whois highandlow(causeandeffect)\9.In the highest golden sheath there is theBrahmanwithoutpassionsandwithoutparts. Thatis pure,that is thelight oflights,that is it whichtheyknowwhoknowthe Self.10. The2sundoesnot shine there, northe moonand the stars, nor these lightnings, and much lessthis fire. Whenhe shines, everything shines afterhim;byhis light all this is lighted^.11. ThatimmortalBrahmanis before, that Brah-man is behind, that Brahmanis right and left. Ithas goneforth belowand above; Brahman alone isall this, it is the best.1Cf. Ka//^. Up.VI, 15.-Ka//2.Up.V,15.3^-vet.Up.VI,14 ;Bhag. GitaIX,15,6.'8 MUA^DAKA-UPANISHAD.THIRDMUA^Z?AKA.First KHAiVDA.1. Twobirds,inseparablefriends,clingtodiesametree. One ofthem eats the sweet fruit, the otherlooksonwithouteating ^2. Onthesametreemansits grieving, immersed,bewilderedbyhisownimpotence(an-i^-a). Butwhenhesees theotherlord (i^a) contentedandknowshisglory, thenhis griefpassesaway2.3.When the seer sees the brilliant maker andlord(oftheworld)as the Personwhohashis sourcein Brahman,then he is wise, and shaking offgoodand evil, he reaches the highest oneness, freefrompassions;4.Forhe is theBreathshiningforth in allbeings,and he who understands this becomes truly wise,notatalkeronly. Herevels in the Self,hedelightsin the Self,andhaving performed his works(truth-fulness, penance, meditation, &c.) he rests, firmlyestablishedin Brahman,thebest ofthosewhoknow-Brahman ^1Cf. Rv. 1, 164, 20; Nir.XIV,30; SvetUp.IV,6; Ka/^.Up.Ill, I.2Cf. ^-vet. Up. IV,7.^Thecommentatorstates that,besides atmarati^kriyavan,therewas another reading, viz. atmaratikriyavan. This probably owedits origin to a difficulty felt in reconciling kriyavan, performingacts, withthebrahmavida; varish//ia//,the bestofthosewhoknowBrahman,works being utterly incompatiblewith atrueknowledgeof Brahman. Kriyavan, however, as 6ahkara points out, maymean here simply, having performed meditation and other actsconducive to a knowledge of Brahman. Probably truthfulness,Ill MUiVDAKA, I KHANDA, lO.395.Bytruthfulness,indeed, bypenance,rightknow-ledge,and abstinence mustthatSelfbegained;theSelf whomspotless anchoritesgain is pure,andlikealightwithinthebody.6. Thetrue prevails, notthe untrue; bythe truethepath is laidout,the wayofthegods(devayana/^),on which the old sages, satisfied in their desires,proceed towhere there is that highestplace oftheTrueOne.7.That(true Brahman)shines forthgrand,divine,inconceivable, smaller than small ; it is far beyondwhat is far and yet near here, it is hidden in thecave (of the heart) among those who see it even,here.8. He is not apprehended by the eye, nor byspeech, norbythe other senses, not bypenance orgood works \ When a man's nature has becomepurified bythe serene light ofknowledge, then heseeshim, meditatingonhimaswithoutparts.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 thesenses,andwhenthought is purified, then the Selfarises.10. Whateverstate a manwhose nature is puri-fied imagines, and whatever desires he desires (forhimself or for others)^, that state he conquers andpenance,&c.,mentioned in the nextfollowingverse, are the kriyasorworks intended. For grammaticalreasons also this reading ispreferable. But the last foot esha brahmavidaw varish/^a/^ isclearly defective. If we examine the commentary, we see that-Sahkarareadbrahmanish//za/^, andthathedidnotreadesha, whichwould give us the correct metre, brahmanish//zo brahmavida;;;?varish//^aA.-'Cf. Ka//2. Up.VI, 12.2cf. Brih, Ar. I,4, 15.40MUiVDAKA-UPANISHAD.thosedesires heobtains. Therefore let everymanwhodesires happinessworship the manwhoknowstheSelfi.Second Khanda.1. He(the knowerofthe Self)knows that high-esthomeofBrahman^inwhichall is containedandshines brightly. The wise who, without desiringhappiness, worshipthat Person^,transcend this seed,(theyarenotbornagain.)2. He whoformsdesires inhismind,is bornagainthrough his desires here and there. But to himwhose desires are fulfilled andwho is conscious ofthetrue Self (within himself)all desires vanish,evenhereonearth.3.That Self^cannotbe gained bytheVeda,norbyunderstanding,norbymuchlearning. Hewhomthe Self chooses, by him the Self can be gained.TheSelfchooseshim(hisbody)as hisown.4.Nor is that Self to be gained byone who isdestitute of strength, or without earnestness, orwithoutrightmeditation. Butifawisemanstrivesafter it by those means (by strength, earnestness,andright meditation),then his Selfenters thehomeofBrahman.5.When they have reached him (the Self), thesagesbecome satisfiedthroughknowledge, theyareconscious of their Self, their passions have passed^Allthis is saidbythe commentatorto refer to aknowledgeofthe conditionedBrahman only.^Seeverse4.^Thecommentatorrefers purushato theknowerofthe Self.'Ka//^. Up. II,23.Ill MUiVDAKA, 2 KHAA^DA, lO,41away, and they are tranquil. The wise, havingreached Himwho is omnipresent everywhere, de-votedtothe Self, enterintohimwholly.6. Havingwell ascertainedtheobjectof theknow-ledgeof theVedanta^andhavingpurifiedtheirnaturebythe Yoga^ofrenunciation,all anchorites,enjoyingthe highestimmortality,becomefree at the time ofthegreatend(death)intheworldsof Brahma.7>Their fifteen parts^ enter into their elements,their Devas (the senses) into their(corresponding)Devas*. Their deeds and their Self with all hisknowledgebecome all onein the highest Imperish-able.8. As the flowing rivers disappear in the sea^losing their name and theirform,thus a wiseman,freedfromnameandform,goestothedivinePerson,whois greaterthan thegreat^.9.He whoknowsthathighest Brahman,becomesevenBrahman. Inhis racenoone is bornignorantof Brahman. He overcomesgrief, he overcomesevil ; freefrom the fetters oftheheart, hebecomesimmortal.10. And this is declared by the following Rik-verse:'Let a man tell this science of Brahman tothose onlywhohave performed all (necessary) acts,whoareversed in theVedas,andfirmlyestablishedin (the lower) Brahman, who themselves offer as1Cf. Taitt. Ar. X, 12,3;^vet.Up.VI, 22;Kaiv.Up.3;seeWeber,Ind. Stud. I,p.288.2BytheYoga system, which, through restraint (yoga),leads amanto trueknowledge.2Cf. Pra^naUp.VI,4.'Theeyeinto the sun,&c.5Cf. PrajnaUp.VI,5.*GreaterthantheconditionedBrahman, Comm.42MUJVDAKA-UPANISHAD,an oblation the one I^ishi (Agni), full of faith, andby whom the rite of (carrying fire on) the headhas been performed, according to the rule (of theAtharva?^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 thehighestRtsh'is ! Adorationto thehighesti?/shis!^To5'aunaka, cf. I, i,3-TAITTIRIYAKA-UPANISHAD.TAITTIRIYAKA-UPANISHAD.FIRSTVALLf,Or,theChapteron^iksha(pronunciation).First Anuvaka^I. Harif,Om! May Mitra be propitious to us,and Varuna.,Aryaman also, Indra, Br^'haspati, andthewide-stridingVish;^u^.Adoration to Brahman! Adoration to thee, OVayu(air)! Thou indeed art thevisible Brahman.I shall proclaim thee alone as thevisible Brahman.I shall proclaimthe right. I shall proclaim thetrue(scil. Brahman).(1-5)3 May it protect me! May it protect theteacher! yes, mayit protect me,andmayit protectthe teacher! Om! Peace ! peace ! peace!^This invocation is here counted as an Anuvaka; see Taitt.Ar., ed.Rajendralal Mitra,p. 725.2Thisverse istakenfromRig-veda-sawhitd1,90, 9.Thedeitiesarevariously explainedbythecommentators: Mitra as godofthePraa(forth-breathing) and of the day; Varuwa as god of theApana(off-breathing)and ofthe night. Aryamanis supposedtorepresentthe eye orthe sun; Indra, strength;Brz'haspati, speechor intellect ; Vishwu, the feet. Their favour is invoked,becauseit is only iftheygrant health that the studyofthe highestwisdomcan proceedwithout fail.^Five short sentences, in addition to the one paragraph. Suchsentencesoccurat theendofother Anuvakasalso,andare countedseparately.46TAITTIRIYAKA-UPANISHADSecond Anuvaka.I. Om^! Let us explain 6'iksha, the doctrine ofpronunciation, viz. letter, accent, quantity, effort (inthe formation of letters), modulation,and union ofletters (sandhi). This is thelectureonKSiksha.Third Anuvaka.1. Mayglorycometobothof us (teacher andpupil)together! MayVediclightbelongtobothofus !Now let us explain the Upanishad (the secretmeaning)of the union {sapihita)'^, under five heads,withregardtotheworlds,theheavenlylights,know-ledge, offspring, and self(body). People call thesethegreatSa;;2hitas.First, with regard to the worlds. The earth isthe former element, heaven the latter, ether theirunion;2. ThatuniontakesplacethroughVayu(air). Somuchwithregardtotheworlds.Next,with regard to the heavenly lights. Agni(fire) is the former element, Aditya (the sun) thelatter, water their union. That union takes placethrough lightning. So much with regard to theheavenlylights.Next,withregard to knowledge. Theteacher istheformerelement,3.The pupil the latter, knowledge their union.Thatuniontakesplacethroughthe recitationoftheVeda. Somuchwithregardtoknowledge.Next, with regard to offspring. The mother is^Cf. Rig-veda-pratuakhya, ed. M.M.,p.iv seq.*Cf. Aitareya-arawyakaIII, i, i (SacredBooks, vol. i,p. 247).I VALXI,4ANUVAKA, 2.47the former element, the father the latter, offsprhicrtheir union. That union takes place through pro-creation. Somuchwithregardto offspring.4.Next, with regard to the self (body). Thelower jaw is the former element, the upperjawthelatter, speech their union. That union takes placethrough speech. So muchwith regard to the Self.These are the great Sa;;/hitas. He who knowsthese Sa;72hitas (unions),as hereexplained,becomesunited with offspring, cattle, Vedic light, food, andwith theheavenlyworld.Fourth Anuvaka.1. Mayhe^who is the strong bull oftheVedas,assuming all forms,who has risen from theVedas,fromthe Immortal,maythat Indra(lord)strengthenmewithwisdom! MayI,0God, becomeanupholderofthe Immortal!May my body be able, my tongue sweet, mayI hear much with my ears ! Thou (Om) art theshrine (of Brahman), covered by wisdom. Guardwhat I have learnt^.She(^ri, happiness)bringsnearandspreads,2. Andmakes,withoutdelay,garmentsforherself,cows, food, and drink at all times; therefore bringthat Sri (happiness) hither to me, the woolly, with^The nextverses form the prayer and oblation ofthosewhowish forwisdom and happiness. Inthe first verse it is supposedthat theOm is invoked, the most powerful syllable oftheVedas,the essence extracted from all theVedas, and in the enda nameof Brahman. SeeJ^Mnd.Up.p.i seq.^Hereendtheprayers for the attainmentofwisdom, to be fol-lowedbyoblations for the attainmentofhappiness.48TAITTIRIYAKA-UPANISHAD.her cattle^! Svaha^! May the Brahman-studentscome to me, Svaha! May they come from allsides, Svaha! Maytheycome forth to me, Svaha!Maytheypractise restraint,Svaha! Maytheyenjoypeace, Svahd!3.May I be a glory among men, Svaha! MayI be better than the richest, Svaha! May I enterinto thee, O treasure (Om), Svaha! Thou, Otreasure^, enter into me, Svaha! In thee, con-sisting of a thousand branches,in thee, Otreasure,I amcleansed, Svaha! Aswaterrunsdownward,asthe months go to the year, so,Opreserver of theworld, may Brahman-students always come to mefromall sides, Svaha!(i)Thouartarefuge! Enlightenme! Takepos-sessionof me!Fifth Anuvaka.1. Bhti,Bhuvas,Suvas*,thesearethethreesacredinterjections (vyahrzti). Maha/6amasya taught afourth, viz. Mahas,which is Brahman,which is theSelf Theothers(devatas)are its members.BhCi is this world, Bhuvas is the sky, Suvas isthe other world.2. Mahasis the sun. Alltheworldsareincreasedby the sun. Bhu is Agni (fire), Bhuvas is Vayu(air),SuvasisAditya(sun). Mahasisthemoon. Allthe heavenlylights are increasedbythemoon.^The construction is not right. Woolly,loma^a, is explainedas'possessedofwoollysheep.'2Withthe interjection Svahaeachoblation is offered.^Bhaga,hereexplained as bhagavat.^Thetext variesbetween Bhfi,Bhuvas, Suvas, Mahas,andBhu,Bhuvar, Suvar, Mahar.I VALLI, 6ANUVAKA, 2.49Bhiiisthe7?//C'-verses, Bhuvasisthe Saman-verses,Suvas is the Ya^us-verses.3.MahasisBrahman. AlltheVedasareincreasedbythe Brahman.(1-2)Bhti is Pra;^a (up-breathing), Bhuvas isApana (down-breathing), Suvas is Vyana (back-breathing). Mahas is food. All breathings areincreased by food.Thustherearethesefourtimes four, thefourandfoursacredinterjections. He whoknowsthese,(1-2) Knows the Brahman. All Devas bringofferings to him.Sixth Anuvaka.1. There is the etherwithin the heart,and in itthere is the Person (purusha) consisting of mind,immortal, golden.Between the two palates there hangs the uvula,likeanipplethat is the starting-pointofIndra(thelord)^ Where the root of the hair divides, thereheopensthetwosides ofthehead,andsayingBhu,he entersAgni(the fire); sayingBhuvas,he entersVdyu(air);2. Saying Suvas,he enters Aditya(sun) ; sayingMahas,heenters Brahman. Hethere obtainslord-ship, hereaches thelordofthemind. Hebecomeslordofspeech, lordof sight, lord ofhearing, lord ofknowledge. Nay, more than this. There is theBrahmanwhosebodyis ether,whose nature is true,rejoicing inthesenses(pra/^a), delighted inthemind,perfectin peace,andimmortal.(i) Worshipthus,OPra/C-inayogya!^Cf. I,4,1.[15]E50TAITTIRivAKA-UPANISHAD.Seventh Anuvaka.T. 'The earth, thesky, heaven, the fourquarters,and the Intermediate quarters,'' Agni (fire), Vayu(air), Aditya (sun), A'andramas (moon), and thestars,''Water,herbs,trees,ether,theuniversal Self(vira^),'somuchwithreferenceto material objects(bhiita).Nowwithreference to theself (thebody):'Frkna,(up-breathing), Apana(down-breathing), Vyana(back-breathing), Udana(out-breathing), and Sama;^a (on-breathing),'' The eye, the ear, mind, speech, andtouch,'' Theskin, flesh,muscle,bone,andmarrow.'Having dwelt on this (fivefold arrangement of theworlds, the gods, beings, breathings, senses, andelements of the body), a Rishi said :'Whateverexists is fivefold (pankta)^'(i) Bymeansof theonefivefold set(thatreferringtothebody)hecompletestheotherfivefold set.Eighth Anuvaka.I. Ommeans Brahman. 2. Ommeans all this.3.Ommeans obedience. When they have beentold,'Om, speak,' they speak.4.After Omtheysing Samans.5. After Om they recite hymns.6. After Om the Adhvaryu gives the response.7.After Om the Brahman-priest gives orders.8. AfterOmhe (the sacrificer) allows the perform-ance of the Agnihotra.9.When a Brahma;^a isgoing to begin his lecture, he says, 10.'Om,mayI acquire Brahman (theVeda).' Hethus acquirestheVeda.^Cf.Brz-h.Ar. Up. I,4,17.I VALLf, lOANUVAKA,3.51Ninth Anuvaka^I. (Whatis necessary?) Theright, and learningandpractisingtheVeda. Thetrue,andlearningandpractisingthe Veda. Penance,andlearningandprac-tising the Veda. Restraint, andlearning andpractisingtheVeda. Tranquillity,and learningandpractisingthe Veda. Thefires(tobeconsecrated),andlearningand practising theVeda. The Agnihotra sacrifice,and learning and practising theVeda. Guests (tobeentertained),andlearningandpractisingthe Veda.Man's duty, and learning and practising theVeda.Children, andlearningandpractisingtheVeda.(1-6) Marriage, and learning and practising theVeda. Children's children, and learning and prac-tising theVeda.Satyava/^'as Rathitara thinks that the true onlyis necessary. Taponitya Paura6"ish/i thinks thatpenanceonly is necessary. NakaMaudgalyathinksthatlearningandpractisingthe Vedaonlyare neces-sary,forthat is penance,that is penance.Tenth Anuvaka.I.'I amhewho shakes the tree (i.e. thetree oftheworld,whichhastobe cutdownbyknowledge).2. Mygloryislikethetopof amountain.3.I,whosepure light (of knowledge) has risen high, am thatwhich is truly immortal, as it resides in the sun.^This chapter is meantto showthatknowledgealone, thoughit secures the highestobject, is notsufficientbyitself, but mustbepreceded byworks. The learning of theVeda byheart and thepractisingofit so as notto forget it again, thesetwo must alwayshave been previouslyperformed.E 252TAITTIRivAKA-UPANISHAD.4.I am the brightest treasure.5.I am wise, im-mortal, imperishable V 6. This is the teaching oftheVeda,bythe poet Trij-aiiku.Eleventh Anuvaka.1. After havingtaught theVeda,the teacher in-structs the pupil :*Saywhatis true! Dothyduty!Do not neglect the study of the Veda! Afterhaving brought to thy teacher his proper reward,donot cut offthe line ofchildren! Do not swervefromthe truth I Donot swervefrom duty! Donotneglect what is useful! Do not neglect greatness!Do not neglect the learning and teaching of theVeda!2.*Donotneglectthe(sacrificial) worksduetotheGods andFathers! Letthymotherbe tothee likeunto a god! Let thyfatherbe to thee like unto agod! Let thyteacher be to thee like unto a god!Let thy guest be to thee like unto a god!Whatever actions are blameless, those should beregarded, not others. Whatever goodworks havebeenperformedbyus,thoseshould be observedbythee,3.'Not others. Andthere aresomeBrahma/^asbetter thanwe. They should be comfortedby thee bygivingthem a seat. Whatever is given shouldbegiven with faith, not without faith,with joy, withmodesty, with fear, with kindness. If there should^Thisverse has been translated as the commentatorwishes itto beunderstood, in praise ofthat knowledgeofSelf whichis onlyto be obtained after all other duties, and, more particularly, thestudy ofthe Veda, have been performed. The text is probablycorrupt,and the interpretation fanciful.I VALLi, 12 ANUVAKA,5.53beanydoubtin thymindwith regard to anysacredactorwithregardto conduct,4. 'Inthatcaseconductthyself asBrahma;2as whopossess goodjudgmentconduct themselvestherein,whethertheybe appointed or not\as longas theyarenottoo severe,but devotedto duty. Andwithregard to things that have been spoken against,as Brahma;/aswho possess goodjudgment conductthemselves therein, whether they be appointed ornot, aslong astheyarenot too severe, butdevotedto 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 beobserved.'Twelfth Anuvaka.I. May Mitra be propitious to us, andVaru7^a,Aryaman also, Indra, Brzhaspati, and the wide-striding Vish;m! Adoration to Brahman!Adora-tion to thee,OVdyu! Thou indeed art the visibleBrahman. I proclaimed thee alone as the visibleBrahman.(1-5)I proclaimed the right. I proclaimed thetrue. It protected me. It protected the teacher.Yes, it protected me, it protectedthe teacher. Om!Peace! peace! peace!^Aparaprayukta iti svatantra>^. Forotherrenderings,see Weber,Ind. Stud. II,p.216.54TAITTIRIYAKA-UPANISHAD.SECONDVALL!,Or, the Chapter on Ananda(bliss).Hari/^, Om ! May it (the Brahman) protect usboth (teacher and pupil) ! May it enjoy us both!Maywe acquirestrengthtogether!Mayourknow-ledgebecomebright! May weneverquarrel! Peace!peace1 peace^!First Anuvaka.Hewhoknows the Brahman attains the highest(Brahman). Onthis thefollowingverse is recorded:'He who knows Brahman,which is (i.e. cause,not effect), which is conscious, which is withoutend, as hidden in the depth (of the heart), in thehighest ether, he enjoys all blessings, at one withthe omniscientBrahman.'From that Self^(Brahman) sprang ether(aka^a,that through which we hear); from ether air (thatthroughwhichwehearandfeel); from air fire (thatthroughwhich wehear,feel,andsee); fromfirewater(that through which we hear, feel, see, and taste);from water earth (that throughwhichwe hear, feel,see,taste, andsmell). Fromearth herbs,fromherbsfood,from food seed, from seed man. Man thusconsists ofthe essence offood. This is his head,^Not counted here as anAnuvaka. The otherAnuvakas aredividedinto anumberofsmall sentences.^Compare with this sr/sh/ikrama, Khindi.Up.VI,2; Ait. Ar.n,4,1.II VALLI, 2 ANUVAKA.55this his right arm, this his left arm, this his trunk(atman), this theseat (the support) \Onthis there is also thefollowing^Sloka:Second Anuvaka.'From food^are produced all creatures whichdwellonearth. Thentheylive byfood,andin theendtheyreturn to food. Forfood is the oldest ofall beings, and therefore it is called panacea (sar-vaushadha, i. e. consisting of all herbs, or quietingthe heat ofthe bodyofall beings).'Theywhoworship food as Brahman^obtain allfood. For food is the oldest of all beings, andtherefore it is called panacea. From food all crea-tures areproduced; byfood,whenborn, theygrow.Because it is fed on, or because it feeds onbeings,therefore it is calledfood (anna).Differentfrom this,which consists of the essenceoffood, is the other, the inner Self, which consistsof breath. The former is filled by this. It alsohas the shape of man. Like the human shapeof the former is the human shape of the latter.Pra;^a (up-breathing) is its head. Vyana (back-breathing) is its rightarm. Apana(down-breathing)is its left arm. Ether is its trunk. The earththe seat (the support).Onthisthere is also thefollowingvSloka:^The texthas'the tail, which is his support.' But pratishMaseems to have been added, the Anuvaka ending originally withTpukk/i2L,whichis explainedbynabheradhastadyadahgam. InthePersian translation the different members are taken formembersofabird, which is notunlikely.2Annais sometimesusedin themoregeneralsenseofmatter.^Worship consisting in the knowledge that theyare born offood, live byfood, andendin food, whichfoodis Brahman.56TAITTIRIVAKA-UPANISHAD.Third Anuvaka.'The Devas breathe after breath (pra;za), so domenandcattle. Breath is the life ofbeings, there-fore it is calledsarvayusha(all-enlivening).'They who worship breath as Brahman, obtainthe full life. Forbreath is the life ofall beings,andtherefore it is called sarvdyusha. The embodiedSelfofthis(consistingofbreath) isthesameasthatoftheformer(consistingoffood).Differentfromthis, whichconsistsofbreath,is theother, the inner Self, which consists ofmind. Theformer is filled by this. It also has the shape ofman. Like the human shape of the former is thehumanshapeofthelatter. Ya^sis its head. Rikis its rightarm. Samanis its left arm. Thedoctrine(dde^a, i.e. the Brahma;2a) is its trunk. TheAthar-vaiigiras(Atharva-hymns)the seat(thesupport).Onthis there is alsothefollowing61oka:Fourth Anuvaka^'Hewho knowsthe bliss ofthat Brahman,fromwhenceall speech,withthemind,turnsawayunableto reach it, he neverfears.' Theembodied Selfofthis (consisting ofmind) is the same as that of theformer(consistingofbreath).Differentfromthis,which consists ofmind, is theother,the inner Self, whichconsistsof understanding.Theformer is filled bythis. It also has the shapeofman. Likethehumanshapeoftheformeris thehumanshapeofthe latter. Faith is its head. Whatis right is its rightarm. Whatistrue is its left arm.^Cf. II,9.II VALLf, 6ANUVAKA.57Absorption(yoga)is its trunk. Thegreat(intellect?)is the seat (the support).Onthis there is also thefollowing6'loka:Fifth Anuvaka.'Understandingperformsthe sacrifice, it performsall sacred acts. All Devas worship understandingas Brahman, as the oldest. If a man knowsunderstanding as Brahman, and if he does notswerve from it, he leaves all evils behind in thebody,andattains all his wishes.' TheembodiedSelfofthis (consisting ofunderstanding) is the same asthatoftheformer (consistingofmind).Different from this, which consists ofunderstand-ing, is the other inner Self, which consists of bliss.Theformeris filled bythis. It also has the shapeofman. Like the humanshapeoftheformer is thehumanshapeof the latter.Joyis its head. Satisfac-tion its rightarm. Greatsatisfaction is its left arm.Bliss is its trunk. Brahmanis theseat(thesupport).Onthis there is alsothefollowing 6'loka:Sixth Anuvaka.'Hewho knows the Brahman as non-existing,becomeshimself non-existing. HewhoknowstheBrahmanasexisting,himweknowhimselfasexist-ing.' Theembodied Selfofthis (bliss) is thesameasthatoftheformer(understanding).Thereuponfollowthequestionsofthepupil:*Does any one who knowsnot, after hehasdepartedthis life, ever go to that world? Ordoes hewhoknows,afterhehasdeparted,goto thatworld^?'^As hewho knows and hewho knows not, are both sprungfromBrahman,the question is supposedto beaskedbythe pupil,whetherbothwill equally attain Brahman.58TAITTIRIYAKA-UPANISHAD.The answer is : He wished, may I be many^may I grow forth. Hebrooded over himself(likea man performing penance). After he had thusbrooded,he sent forth (created) all, whatever thereis. Having sentforth,heenteredinto it. Havingentered it, he became sat (what is manifest) andtyat(what is not manifest), definedand undefined,supportedandnot supported, (endowedwith)know-ledge and without knowledge (as stones), real andunreal2.The Sattya (true) became all this what-soever,andtherefore thewise call it (the Brahman)Sat-tya(thetrue).Onthis there is also this ^'loka:Seventh Anuvaka.'In the beginning this was non-existent(not yetdefinedbyformandname). Fromit wasbornwhatexists. That made itself its Self, therefore it iscalled the Self-made^'Thatwhich is Self-made isaflavour*(canbetasted), for onlyafter perceivingaflavour can any one perceive pleasure. Whocouldbreathe,whocouldbreatheforth, ifthatbliss (Brah-^Inthe^/^andogya-upanishad VI, 2, i, whereasimilaraccountofthe creation is given, the subject is spokenofas tad, neuter. Itis said there :'Inthe beginningtherewasthatonlywhich is, oneonly,withoutasecond. It willed, mayI bemany,' &c. (Cf. Brih.Ar.Up.vol. ii,p. 52.)^Whatappears as real andunreal to the senses, not the reallyreal and unreal.3Cf. Ait. Up.J, 2, 3.*As flavour is the cause of pleasure, soBrahman is the causeof all things. Thewise taste the flavour ofexistence, and knowthat it proceeds from Brahman,the Self-made. See Kaushitaki-upanishad I,5;SacredBooks, vol. i,p.277.II VALLI, 8 ANUVAKA, 2.59man)existed not in the ether(in theheart)? Forhealonecausesblessedness.Whenhefindsfreedom fromfearandrest in thatwhich is invisible, incorporeal, undefined, unsup-ported, then he has obtained the fearless. For ifhe makes but the smallest distinction in it, thereis fear for him\ But that fear exists only forone who thinks himself wise^, (not for the truesage.)Onthis there is also this ^Sloka:Eighth Anuvaka.(i)'Fromterrorof it (Brahman)thewindblows,from terror the sun rises;from terror of it Agniand Indra, yeaDeathrunsas the fifths'Nowthis is anexaminationof(what is meantby)Bliss (ananda):Let there be a noble young man, who is wellread (in theVeda),veryswift, firm, and strong,andlet thewholeworldbefull ofwealthforhim, that isonemeasureof humanbliss.One hundred times that human bliss(2)is onemeasure of the bliss ofhuman Gandharvas(genii),^Fear arises only from what is not ourselves. Therefore, assoonasthere iseventhe smallestdistinctionmadebetweenour Selfandthe real Self, there is a possibility offear. The explanationud=api, aram=alpam is very doubtful, but recognised in theschools. It could hardlybe a proverbial expression, ' ifhe makesanotherstomach' meaningas muchas,'if headmitsanotherperson.'Accordingto the commentator,we should translate, ' for onewhoknows(a diiference), anddoesnotknowthe oneness.'^I readmanvanasya,the commentatoramanvanasya.3Ka/^.Up.VI,3.6oTAITTIRIYAKA-UPANISHAD.and likewise ofagreat sage (learned in theVedas)whois freefromdesires.One hundred times that bliss of human Gan-dharvas is one measure of the bliss of divineGandharvas (genii), and likewise of a great sagewhois freefromdesires.Onehundredtimesthatblissof divineGandharvasis onemeasureofthe bliss ofthe Fathers, enjoyingtheirlongestate,andlikewiseofagreatsage whoisfreefromdesires.Onehundred times that bliss of the Fathers isonemeasure ofthe bliss ofthe Devas,born in theAj^dna heaven (through the merit of their lawfulworks),(3)and likewise ofa greatsagewhois freefromdesires.Onehundredtimes that bliss of the Devasbornin theA^anaheaven is one measure ofthe bliss ofthe sacrificial Devas,whogoto theDevasby meansof their Vaidik sacrifices, and likewise of a greatsagewhois freefromdesires.One hundred times that bliss of the sacrificialDevasisonemeasureof theblissof the(thirty-three)Devas,andlikewiseofagreatsage whois freefromdesires.Onehundredtimesthat bliss ofthe (thirty-three)Devasis one measure ofthe bliss ofIndra,(4)andlikewiseofagreatsagewhois freefromdesires.One hundred times that bliss of Indra is onemeasure of the bliss of Brzhaspati,and likewiseofagreatsagewhois freefromdesires.Onehundredtimesthatbliss ofBr/haspati is onemeasure of the bliss of Pra^apati, and likewise ofagreatsagewhois free fromdesires.Onehundred times that bliss ofPra^apati is oneII VALLI, 8 ANUVAKA,5.61measure of the bliss of Brahman, and likewise ofagreatsagewhois freefromdesires.(5)He^whois this(Brahman)inman,andhe whois that(Brahman) in thesun,bothareone2.1Cf. Ill,10, 4.2In givingthevarious degrees of happiness, the authoroftheUpanishadgivesus atthesametimethe various classesof humananddivine beings whichwe mustsupposewere recognised in histime. We have Men, human Gandharvas, divine Gandharvas,Fathers (pitara^ /^iralokaloka/^), born Gods(a^ana^a deva/z), Godsby merit (karmadeva/^), Gods, Indra, Br/'haspati, Pra^apati,Brah-man. Suchalist would seemto bethe inventionofanindividualratherthantheresultofanoldtradition,if it didnotoccur in averysimilarformin the -Satapatha-brahmawa,Madhyandina-jakhaXIV,7,1,31,Kawva-^akha(Br/h.Ar.Up.IV,3,32).Here,too,thehighestmeasure of happiness is ascribed to the Brahmaloka, and otherbeings aregupposedto sharea certainmeasureonlyofitssupremehappiness. Thescalebeginsin theMadhyandina-jakhawithmen,who are followed bythe Fathers (pitaro ^italoka-^), the Gods bymerit (karmadeva/;), the Gods by birth {aga.na.devU, with whomthe6'rotriya is joined),theworldofGods,theworldof Gandharvas,the world of Pra^apati,the world of Brahman. In the Brthad-Srawyaka-upanishadwe have Men,Fathers, Gandharvas,Gods bymerit, Godsby birth, Pra^apati, and Brahman. Ifweplace thethree lists sidebyside, wefindTAITTIRIYA-UPAN.5ATAPATHA-BRAH.MenHumanGandharvas(andiSrotriya)DivineGandharvasFathers(^iraloka)GodsbybirthGodsbymeritGodsIndraBr/haspatiPra^apatiBrahmanMenB/?7HADARAiV.-UPAN.MenFathers (^italoka)GodsbymeritGodsbybirth(and 6'rotriya)GodsGandharvasPra^apatiBrahmanFathers (^italoka)GandharvasGodsbymeritGodsbybirth(and6'rotriya)Pra^apatiBrahman.Thecommentatorsdonothelpusmuch. 3'ahkaraontheTaitti-62TAITTIRIYAKA-UPANISHAD.Hewho knows this, when he has departed thisworld,reachesandcomprehendsthe Selfwhichcon-sists offood, the Selfwhich consists of breath, theSelfwhich consists ofmind,the Selfwhichconsistsofunderstanding, the Self whichconsistsofbliss.Onthis there is also this vSloka:riyaka-upanishad explains the human Gandharvas as men whohavebecomeGandharvas, akindoffairies;divine Gandharvas, asGandharvasbybirth. TheFathersor INIanes are called^iraloka,becausetheyremainlong,thoughnotfor ever,in their world. The%ana^a Gods are explained as born in theworld of the Devasthrough their goodworks(smarta), while the Karmadevas are ex-plained as bornthere through their sacredworks (vaidika). TheGods are the thirty-three,whose lord is Indra, andwhose teacherB/'zliaspati. Pra^apati isVira^,BrahmanHirawyagarbha. Dvive-daganga, in his commentaryonthe vS'atapatha-brahmawa, explainsthe Fathers as those who, proceedingonthe Southern path, haveconquered their world, more particularly by having themselvesoffered in their life sacrifices to their Fathers. TheKarmadevas,according to him, are those w'ho have become Devas by sacredworks (jrauta), theA_o-anadevas those whowere gods beforethereweremen. TheGodsareIndraandthe rest,whiletheGandharvasarenot explained. Prao-apati isVira^,Brahmanis Hirayagarbha.Lastly, iS'ahkara, in his commentary on the Br/hadara?/yaka-upanishad, gives nearlythe sameexplanation as before; onlythathe makes a^anadeva*^ still clearer, by explaining them as godsa^anata-^, i. e. utpattita//, fromtheir birth.The arrangement ofthese beings and their worlds, one risingabovethe other,remindsus ofthe cosmographyofthe Buddhists,butthe elements,thoughinaless systematic form,existedevidentlybefore. Thuswefind in the so-called Gargi-brahmawa(^S'atapatha-brahmaaXIV,6, 6, i)thefollowing succession: Water,air, ether*^,theworldsof the sky^,heaven,sun,moon,stars,gods,Gandharvas*^,Pra^apati, Brahman. In the Kaushitaki-upanishad I,3(SacredBooksofthe East, vol. i,p. 275)there is anotherseries, the worldsofAgni, Vayu,Varua,Indra,Pra^apati,andBrahman. SeeWeber,Ind. Stud. II,p. 224."Deestin Ka/jva-sakha.^Betweenskyandsun,theKava-5akhaplacestheGandharvaloka(Br:h.Ar.Up.Ill, 6, I,p.609). Instead ofGandharvas,theBrih.Ar.Up.placesIndra.II VALLI,9ANUVAKA.63JNinth Anuvaka^'Hewho knowsthe bliss of that Brahman,fromwhenceall speech,withthemind,turnsawayunableto reach it, hefears nothing^.'He does not distress himself with the thought.Whydid I not do what is good? Whydid I dowhatis bad? Hewho thus knowsthesetwo(goodand bad), frees himself. Hewhoknows both, freeshimself ^ This is the Upanishad^'Cf. II,4--Evenifthereis nofearfromanything else,aftertheknowledgeof SelfandBrahman has been obtained, it mightbethought thatfear might still arise from the commission of evil deeds, andtheomissionof goodworks. Therefore the nextparagraphshavebeenadded.^Theconstructionofthesetwo sentences is notclear tome.*Here follows the Anukrama;/i, and in some I\ISS. the sameinvocation with which the nextValli begins.64TAITTIRIYAKA-UPANISHAD.THIRDVALLt,Or,the Chapter of Bnis/GU.Han7^, Om! May it (the Brahman) protect usboth! May it enjoy usboth! Mayweacquirestrengthtogether! MayourknowledgebecomebrightI Mayweneverquarrel! Peace! peace!peace^!First Anuvaka.Bhrigu.Varu^^iwentto his fatherVaru;2a,saying:*Sir, teach me Brahman.' He told him this, viz.Food,breath, theeye, the ear, mind,speech.Thenhe said again to him:'Thatfromwhencethesebeings are born, that by which,when born,theylive, that into whichtheyenter at their death,trytoknowthat. Thatis Brahman.'Heperformed penance. Having performedpenanceSecond Anuvaka.Heperceivedthatfood is Brahman,forfromfoodthesebeingsareproduced; byfood, whenborn,theylive ; andintofoodtheyenterattheirdeath.Havingperceivedthis, hewentagainto hisfatherVaru^ea, saying:'Sir,teachmeBrahman.' Hesaidto him:'Try to know Brahman by penance, forpenance is (the means of knowing) Brahman.'He performed penance. Having performedpenance^Thesameparagraph,asbefore (II, i), occursattheendof theKa//^a-upanishad, andelsewhere.Ill VALLf,5ANUVAKA.65Third Anuvaka.Heperceived that breath^is Brahman,for frombreath thesebeingsareborn;bybreath, whenborn,theyHve; into breath theyenterat their death.Havingperceivedthis, hewentagainto his fatherVaru;^a, saying :'Sir,teachmeBrahman.' Hesaidto him :'Try to know Brahman by penance, forpenance is (the means of knowing) Brahman.'He performed penance. Having performedpenanceFourth Anuvaka.He perceived that mind(manas) is Brahman, forfrom mind these beings are born;by mind, whenborn,theyHve; into mindtheyenterat theirdeath.Havingperceivedthis,hewentagainto hisfatherVaru/^a,saying:'Sir,teachmeBrahman.' Hesaidto him:'Try to know Brahman by penance, forpenance is (the means of knowing) Brahman.'He performed penance. Having performedpenanceFifth Anuvaka.He perceived that understanding (vi^;/ana) wasBrahman,for from understanding these beings areborn;by understanding, when born, theyhve;intounderstandingtheyenterat their death.Havingperceived this,hewentagaintohis fatherVaru;/a,saying:'Sir,teach meBrahman.' He saidto him:'Try to know Brahman by penance, forpenance is (the means of knowing) Brahman.'^Orlife; see Brih. Ar. Up.IV, r,3.[15]FA66TAITTIRIYAKA-UPANISHADHe performed penance. Having performedpenanceSixthAnuvaka.Heperceivedthatbliss is Brahman,forfrombhssthese beings are born;by bhss, when born, theyHve;intobhsstheyenterat their death.This is the knowledge of Bhr/gu and Varu;^a^exalted in the highest heaven (in the heart). Hewho knows this becomes exalted, becomes rich infood, and able to eat food(healthy), becomes greatbyoffspring, cattle, andthe splendour of his know-ledge(ofBrahman),greatbyfame.Seventh Anuvaka.Lethimneverabusefood, that is the rule.Breath is food2, the body eats the food. Thebodyrestsonbreath,breathrests onthebody. Thisis the food resting on food. Hewho knows thisfood resting on food", rests exalted, becomes richin food, and able to eat food (healthy), becomesgreat by offspring, cattle, and the splendour of hisknowledge(ofBrahman),greatbyfame.Eighth Anuvaka.Lethimnevershunfood,that is the rule. Wateris food,the light eats the food. The light rests onwater,waterrestsonlight. This is thefoodresting'TaughtbyVaru7?a, learntbyBhr/guVaruwi.^Because, like food, it is inside the body.'The interdependenceoffood and breath. Theobject ofthisdiscussic*! is to show (see ^Sahkara's commentary,p. 135)that theworldowes its origintothere beinganenjoyer(subject)andwhatisenjoyed(object),butthatthis distinctiondoesnotexist in the Self.Ill VALLI, lOANUVAKA, 2.67onfood\ He whoknowsthis foodrestineonfood,rests exalted,becomes rich in food, and able to eatfood(healthy),becomesgreatbyoffspring,cattle,andthe splendourofhis knowledge(ofBrahman),greatbyfame.Ninth Anuvaka.Lethimacquiremuchfood,thatistherule. Earthis food, the ether eats the food. The ether restsonthe earth, the earth rests on the ether. This isthefoodrestingonfood. Hewho knows this foodresting onfood, rests exalted,becomes rich in food,and able to eat food (healthy), becomes great byoffspring,cattle,and thesplendour ofhis knowledge(ofBrahman),greatbyfame.Tenth Anuvaka.1. Lethimneverturn away(a stranger) fromhishouse, that is the rule. Therefore a man shouldby all means acquire much food, for(good) peoplesay(to the stranger) :'There is foodreadyfor him.'If hegivesfoodamply,food is given to him amply.Ifhe gives food fairly, food is given to him fairly.If he gives food meanly, food is given to himmeanly.2. Hewhoknows this, (recognises and worshipsBrahman-) as possession in speech, as acquisitionand possession in up-breathing (pra/^a) and down-breathing(apana); asactioninthehands;aswalkinginthefeet; asvoiding in the anus. These arethehuman recognitions (of Brahman as manifested inhuman actions). Next follow the recognitions (of^Theinterdependence ofwaterandlight.^Brahmawaupasanaprakara/z.F 2A,.68TAITTIRIYAKA-UPANISHADBrahman)with referencetothe Devas, viz. as satis-faction in rain;aspowerin hghtning;3.As glory in cattle; as light in the stars; asprocreation,immortality,andbliss in the member;aseverything in the ether. Let him worship that(Brahman) as support,and he becomes supported.Let himworshipthat (Brahman)as greatness(maha/^),andhebecomesgreat. Lethimworshipthat(Brah-man)asmind,andhebecomesendowedwith mind.4.Lethim worship that(Brahman) as adoration,and all desires fall down before him in adoration.Let him worship that (Brahman) as Brahman,andhe will becomepossessed of Brahman. Let himworshipthis astheabsorptionofthe gods^in Brah-man, and theenemies who hate him will die allaroundhim, all aroundhimwill die the foes whomhe does not love.He^whois this (Brahman)in man,andhewhoisthat (Brahman) in the sun,bothare one.5.He whoknowsthis, whenhehasdeparted thisworld, afterreaching and comprehending the Selfwhich consists of food, the Self which consists ofbreath, the Self which consists of mind, the Selfwhich consists ofunderstanding, the Selfwhichcon-sists of bliss, enters and takes possession of theseworlds,and having as much food as he likes, andassuming as manyforms as he likes, he sits downsinging this Saman (of Brahman):'Havu, havu,havu!1Cf.Kaush.Up. II, 12. Herethe absorptionofthegodsoffire,sun, moon,and lightning in thegodofthe air (vayu) is described,^ahkara addsthe godofrain, andshows that air is identical withether.2Cf. II, 8.Ill vall!, ioanuvaka, 6.696.'I amfood(object), Iamfood, I amfood ! I amthe eater offood(subject), I amthe eater of food,I am the eater of food! I am the poet (whojoinsthe two together), I am the poet, I am the poet!I am the first-born ofthe Right (rita). Before theDevas I was in the centre ofall that is immortal.Hewhogivesmeaway,healonepreservesme:himwhoeats food, I eatasfood.*I overcome the whole world, I, endowed withgolden light\ He whoknowsthis, (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,2After theAnukramai follows the same invocation as in thebeginningofthe thirdValli,'Mayit protectusboth,'&c.B7?/HADARAyVYAKA-UPANISHAD.B7?/HADARA/l^YAKA-UPANISHAD.FIRST ADHYAYA^First BuAHMAiVA.I. Verily 2 thedawnis theheadofthehorsewhichis fit for sacrifice,thesun its eye,thewindits breath,the mouth the Vaij-vanara^ fire, the yearthe bodyofthe sacrificial horse. Heaven is theback,theskythe belly, the earth the chest*, the quarters the twosides,theintermediatequarterstheribs,themembersthe seasons, thejoints the months and half-months,the feet days and nights, the bones the stars, the^It is the thirdAdhyaya ofthe Arawyaka, but the first of theUpanishad.^ThisBrahmaais found in the Madhyandinatext ofthe ^ata-patha, ed.Weber,X,6, 4. Its object is there explained by thecommentarytobe the meditativeworshipofVira^,as representedmetaphoricallyinthemembersofthehorse. Saya;zadispenseswithits explanation, because,as partof the Br/hadarawyaka-upanishad,according to the Kava-jakha, it had been enlarged on by theVarttikakaraandexplained.^Agni or fire, as pervading everything, as universally presentin nature.*Pa^asyais doubtful. Thecommentatorsuggests pad-asya,theplace ofthefeet, i. e. the hoof TheGreekPegasos,ortWotirriyoi,throwsnolightonthe word. Themeaning ofhoofwould hardlybe appropriate here, and I prefer chest on account of uras inI,2, 3. Deussen(Vedanta,p. 8)translates, die Erde seiner FiisseSchemel; butwewantsomepart ofthe horse.74Bi?/HADARAiVYAKA-UPANISHAD.flesh theclouds. Thehalf-digestedfood isthesand,the rivers the bowels^, the liverandthe lungs ^ themountains, the hairs the herbs and trees. As thesunrises, it is the forepart,as it sets,thehindpartofthe horse. Whenthe horse shakes itself^ then itlightens ; when it kicks, it thunders; whenit makeswater, it rains;voice* is its voice.2. Verily Day arose afterthehorseasthe(golden)vessel^, called Mahiman (greatness), which (at thesacrifice) is placedbefore the horse. Its place is inthe Eastern sea. TheNight arose afterthe horseas the (silver) vessel, called Mahiman,which(at thesacrifice) is placed behindthe horse. Its place is inthe Westernsea. Verily,thesetwovessels(orgreat-nesses)arosetobeoneachsideofthe horse.Asaracerhe carriedthe Devas,as a stallion theGandharvas,asarunnerthe Asuras,asahorsemen.Thesea is its kin, thesea is its birthplace.Second BRAHMAiVA^.I. In thebeginningtherewasnothing (tobeper-^Guda,being in the plural, is explained by nadi, channel, andsira/i; forweoughtto read sira orhlragrahae for ska.,p. 22,1. 16.^Klomana/^is explained as apluraletantum(nityambahuva-^anam ekasmin),and being described as alump below the heart,onthe opposite side ofthe liver, it is supposed tobe the lungs.^ 'Whenit yawns.' Anandagiri.*Voice is sometimes used as a personified power of thunderandother aerial sounds,andthis is identified withthe voice ofthehorse.^Twovessels, to hold the sacrificial libations, are placed at theAjvamedhabeforeandbehindthe horse, the formermadeofgold,thelatter madeofsilver. Theyarecalled Mahimaninthetechnicallanguageoftheceremonial. Theplace in which these vessels areset, is called theiryoni. Cf. Va^as. Saw^hitaXXIII, 2.*^Called theAgni-brahmawa,andintendedto teach the origin ofI ADHYAYA, 2 BRAHMAiVA,3.75celved)herewhatsoever. ByDeath indeed all thiswas concealed,byhunger; for death is hunger.Death (the first being) thought,'Let me have abody.' Thenhemovedabout,worshipping.Fromhimthusworshippingwaterwasproduced. Andhesaid:'Verily, there appeared to me, while I wor-shipped (ar/ate), water (ka).' This is whywater iscalled ar-ka\ Surely there is water (or pleasure)for him who thus knows the reason whywater iscalled arka.2. Verilywater is arka. Andwhatwas there asthefrothof thewater,that washardened,andbecametheearth. Onthatearthhe(Death)rested,andfromhim,thusrestingandheated,Agni(Vira^)proceeded,full oflight.3.Thatbeingdivideditselfthreefold,Aditya(thesun) as the third, andVayu (the air) as the third2.Thatspirit (pra;^a)^becamethreefold. Thehead wasthe Easternquarter, andthearmsthis andthatquarterA?ni, the fire, which is here used for the Horse-sacrifice. It isfoundin the vSatapatha-brahma^a,Madhyandina-^akhaX,6, 5,andthereexplainedasadescription ofHira;?yagarbha.1We ought to read arkasyarkatvam, as in Foley's edition, orark-kasyarkkatvam,tomakethe etymologystill clearer. Thecom-mentatortakes arkain the senseoffire, more especially the sacri-ficial fire employedat the Horse-sacrifice. It may be so, but themorenaturalinterpretationseemstometotake arkahereas water,from which indirectly fire is produced. From water springs theearth; on that earth he (Mrz'tyu or Pra^apati) rested, and fromhim, while resting there, fire (Vir%) was produced.That fireassumedthree forms, fire, sun,andair, and in that threefoldformit is calledprawa, spirit.2AsAgni,Vayu,andAditya.2HereAgni(Vira^) is takenas representingthe fire ofthe altarat the Horse-sacrifice,which is called Arka. The object of thewholeBrahma7/a wastoshowthe originandtrue characterofthatfire (arka).^^Bi?7HADARAiVYAKA-UPANISHAD.(i.e. the N.E.andS. E., onthe left andright sides).Thenthe tail wastheWesternquarter,andthe twolegs this andthat quarter (i.e. the N.W.andS.W.)Thesideswerethe SouthernandNorthernquarters,the back heaven, the belly the sky, the dust theearth. Thus he (Mmyu, as arka) stands firm inthewater, andhewhoknowsthis stands firmwher-ever he goes.4.He desired \'Let a second body be born ofme,' and he (Death or Hunger) embraced Speechin his mind. Then the seed became the year.Before that time therewas no year. Speech^ borehim so long as a year, and after that time senthim forth. Then when he was born, he (Death)opened his mouth,as ifto swallow him. HecriedBha;^ ! and that became speech ^5.Hethought, ' IfI kill him, I shall havebutlittlefood.' Hetherefore brought forth by that speechand by that body (the year) all whatsoever exists,the Rik, the Ya^us, the Saman, the metres, thesacrifices, men, and animals.And whatever he (Death) brought forth, thathe resolved to eat (ad). Verily because he eatseverything, therefore is Aditi (Death) called Aditi.He who thus knows why Aditi is called Aditi,becomes an eater of everything, and everythingbecomes his food^^Heis the sameaswhatwasbefore called mn'tyu, death,who,afterbecomingself-conscious, producedwater,earth,fire, &c. Henowwishes for a second body,which is the year, or the annualsacrifice, theyearbeingdependentonthe sun (Aditya).^Thecommentatorunderstandsthefather,insteadof Speech,themother.^Theinterjectional theory.*Allthesearemerelyfancifuletymologiesof ajvamedha andarka.I ADHYAYA, 2 BRAHMAiVA,7."]"]6. He desired to sacrifice again widi a greatersacrifice. Hetoiled and performed penance. Andwhile he toiled and performed penance, gloriouspower^went out of him. Verily glorious powermeans the senses (pra/^a). Thenwhen the senseshadgoneout, thebodytookto swelling(^va-yitum),and mindwas in the body.7.Hedesiredthatthisbodyshouldbefit for sacri-fice (medhya),andthatheshouldbeembodiedbyit.Then he became a horse(a^va), because it swelled(a-?vat), andwas fit for sacrifice (medhya);and thisis whythe horse-sacrifice is called Ai-va-medha.Verilyhewhoknows him thus, knows the A^va-medha. Then, letting the horse free, he thought-,andat theendofayearheoffered it upfor himself,while hegave up the (other)animalsto the deities.Therefore the sacrificersoffered up the purifiedhorse belonging toPra^apati, (as dedicated) to allthe deities.Verily the shining sun is the A^vamedha-sacri-fice, andhisbodyis the year; Agni is the sacrificialfire (arka), andtheseworlds are his bodies. Thesetwoare thesacrificial fire andthe A^vamedha-sacri-fice, and theyare again one deity, viz. Death. He(who knows this) overcomes another death, deathdoes not reach him, death is his Self, he becomesone of those deities.^Orglory (senses) andpower. Comm.^Heconsideredhimselfas the horse. Roer.78B227HADARAiVYAKA-UPANISHAD.Third BRAHMAiVA^1. ThereweretwokindsofdescendantsofPra^a-pati, the Devas and the Asurasl Nowthe Devaswereindeedthe younger,the Asurasthe elder ones^The Devas,who were struggUng in these worlds,said : 'Well,let usovercometheAsurasatthe sacri-fices (the 6^yotish/oma)bymeansof theudgitha.'2. Theysaid to speech (Va/^) : 'Dothou sing outfor us (the udgitha).''Yes,' said speech, and sang(the udgitha).Whateverdelightthere is in speech,thatsheobtainedfortheDevasbysinging(thethreepavaminas); but that she pronouncedwell (in theother nine pavam^nas), that was for herself. TheAsurasknew: 'Verily, through this singer theywillovercome us.' Theytherefore rushed at thesingerandpiercedherwith evil. That evil whichconsistsin sayingwhatis bad, that is that evil.3.Then they(the Devas) said to breath (scent) :'Dothou sing out for us.''Yes,' said breath,andsang.Whateverdelight there is in breath (smell),thatheobtained for the Devasbysinging;butthathe smelledwell, that was for himself TheAsurasknew:'Verily, through this singer they will over-comeus.' Theythereforerushedatthe singer, and^Called the Udgitha-brahmawa. In the Madhyandina->fakha,the Upanishad, which consists of six adhyayas, begins with thisBrahma?;a (cf. Weber's edition, p. 1047;Commentary,p. 1109).2The Devas and Asuras are explained by the commentatoras the senses,inclining either to sacred orto worldly objects, togoodor evil.3According to the commentator, the Devas were the lessnumerous and less strong, the Asuras the more numerous andmore powerful.I ADHYAYA,3BRAHMAiVA,7.79piercedhimwith evil. That evil which consists insmellingwhatis bad, that is that evil.4.Thentheysaid to the eye :'Dothou sing outfor us.'*Yes,' said the eye, and sang. Whateverdelightthere is in the eye, that he obtained fortheDevas bysinging; but that he saw well, that wasforhimself TheAsurasknew:'Verily,throughthissingertheywill overcomeus.' Theythereforerushedatthe singer,and pierced himwith evil. Thatevilwhich consists in seeing whatis bad,that isthatevil.5.Thentheysaid to the ear:'Dothou sing outfor us.''Yes,' said the ear, and sang. Whateverdelioht there is in the ear, that he obtained for theDevasbysinging; butthat he heardwell, thatwasforhimself. TheAsurasknew: 'Verily,through thissingertheywill overcomeus.' Theythereforerushedatthesinger, and pierced himwith evil. That evilwhichconsistsinhearing whatisbad,thatis thatevil.6. Thentheysaid tothemind:'Dothousingoutfor us.''Yes,'said the mind,and sang. Whateverdelightthere is in themind,thatheobtainedfortheDevas by singing; but that he thought well, thatwasforhimself TheAsurasknew: 'Verily,throughthis singertheywill overcome us.' Theythereforerushedatthe singer,andpiercedhimwithevil. Thatevilwhich consists in thinkingwhat is bad, that isthat evil.Thus theyoverwhelmed these deities with evils,thustheypiercedthemwith evil.7.Then theysaid to the breath in the mouth^:'Dothou sing for us.'*Yes,' said the breath, andsang. TheAsurasknew: 'Verily,throughthis singer^This is the chiefor vital breath, sometimes calledmukhya.8oB727HADARAA'YAKA-UPANISHAD.they will overcome us.' Theytherefore rushed athim and pierced him with evil. Nowas a ball ofearth will be scattered when hitting a stone, thusthey perished, scattered in all directions. Hencethe Devas rose, the Asuras fell. Hewho knowsthis, rises by his self, and the enemy w^ho hateshim falls.8. Then they (the Devas) said:'Wherewas hethenwho thus stuck to usV It was (the breath)withinthe mouth(asye 'ntar^), and therefore calledAyasya; hewas the sap (rasa) ofthe limbs (aiiga),andtherefore called Aiigirasa.9.Thatdeity wascalled Dur,because Deathwasfar (duran) from it. From him who knows this,Death is far off.10. That deity, after having taken awaythe evilof those deities, viz, death, sent it to where theend of the quarters of the earth is. There hedeposited their sins. Therefore let no one go toa man, let no one go to the end (of the quartersof the earth^), that he may not meet there withevil, with death.1 1.Thatdeity,afterhavingtakenawaytheevilofthose deities,viz.death,carriedthembeyonddeath.12. Hecarried speech across first. Whenspeechhad become freed from death, it became (what ithad been before)Agni (fire).That Agni, afterhaving stepped beyond death, shines.13. Thenhecarried breath (scent) across. Whenbreath had become freed from death, it became^Asakta from ssalg, to embrace; cf. Rig-veda I,33,3.Hereit correspondsto the Germananhanglich.2SeeDeussen,Vedanta,p. 359.'Todistant people.I ADHYAYA,3BRAHMAiVA, I8. 8IVayu(air). That Vayu,afterhavingsteppedbeyonddeath,blows.14.Then he carried the eye across. Whentheeyehadbecomefreed from death, it becameAditya(thesun). ThatAditya,afterhavingsteppedbeyonddeath, burns.15.Then he carried the ear across. Whentheear had become freed from death, it became thequarters (space). These are our quarters (space),which have stepped beyond death.16. Thenhe carried the mind across. Whenthemind had become freed from death, it becamethemoon(A'andramas). Thatmoon,after havingsteppedbeyond death, shines. Thus does that deity carryhim,whoknowsthis, across death.17.Then breath (vital), by singing, obtained forhimselfeatablefood. For whatever food is eaten,is eatenbybreath alone, andin it breath rests ^TheDevas said :'Verily, thus far,whateverfoodthere is, thou hastbysingingacquired it for thyself.Nowtherefore give us a share in that food.' Hesaid:' Youthere,enterinto me.' TheysaidYes,andentered all into him. Therefore whatever food iseatenbybreath,byit theothersensesare satisfied.18. Ifa manknows this, then his own relationscometohimin thesamemanner; hebecomestheirsupporter,theirchief leader, their strongruler^. Andif ever any onetries tooppose^one whois possessedofsuchknowledgeamonghisownrelatives, thenhe^Thisis donebythe last ninePavamanas,while the first threewereusedfor obtainingtherewardcommonto all the praas.^Hereannadaiswellexplained byanamayavin,andvyadhirahita,freefromsickness, strong.^Readpratiprati/z ; see Foley, andWeber,p.n8o.[15]G82Bi?7HADARAiVYAKA-UPANISHAD.will notbeable to supporthisownbelongings. Buthe who follows the man who is possessed ofsuchknowledge,and whowith his permission wishes tosupport those whom he has to support, he indeedwill be able to support his own belongings.19.Hewascalled AyasyaAngirasa,forhe is thesap (rasa) of the limbs (aiiga). Verily, breath isthesapofthe limbs. Yes,breath is thesapofthelimbs. Therefore from whatever limb breath goesaway,that limb withers, for breath verily is the sapofthelimbs.20. He (breath) is also Br/haspati, for speech isBr/hati(Rig-veda),andhe is herlord; therefore heis B?'ehaspati.21. He(breath) is also Brahma^^aspati,forspeechis Brahman(Ya^ur-veda),andhe is herlord ; there-forehe is Brahma^^aspati.He (breath) is also Saman (the Udgitha), forspeech is Saman (Sama-veda), and that is bothspeech (sa) andbreath(ama)\ This is whySamanis called Saman.22. Orbecausehe isequal(sama)toagrub,equaltoagnat, equalto an elephant, equalto thesethreeworlds, nay, equal to this universe, therefore he isSaman. Hewho thus knows this Saman, obtainsunionandonenesswithSaman.23.He(breath) is Udgitha^ Breathverilyis Ut,for by breath this universe is upheld(uttabdha) ; andspeech is Gttha, song. And because he is ut andgitha, thereforehe (breath) is Udgitha.Cf.^Mnd.Up.V, 2, 6.^Notused here in the sense ofsong or hymn,but as an act ofworshipconnectedwith the Saman. Comm.I ADHYAYA,3BRAHMAiVA,27. S^24.And thus Brahmadatta/I'aikitaneya(thegrandson of/ifikitana), while taking Soma (ra^an),said:'MaythisSomastrikemyheadoff, ifAyasyaAiigirasasanganotherUdgithathan this. Hesangitindeedasspeechandbreath.'25. Hewho knowswhat is the propertyof thisSaman, obtains property. Nowverily its propertyis toneonly. Thereforelet a priest,whois goingtoperformthe sacrificial workofa Sama-singer, desirethat his voice mayhave agood tone, and let himperform the sacrifice with a voice that is in goodtone. Therefore people (who want a priest) for asacrifice, look out for one who possesses a goodvoice, as for onewho possesses property. Hewhothus knows what is the property of that Saman,obtains property.26. He who knows what is the gold of thatSaman, obtains gold. Nowverily its gold is toneonly. Hewhothus knowswhat is thegoldofthatSaman,obtainsgold.27. Hewho knows what is the support of thatSaman, he is supported. Nowverily its supportis speech only. For, as supported in speech, thatbreath is sung as that Saman. Some say thesupport is in food.Next follows the Abhyaroha^(the ascension) ofthe Pavamanaverses. Verilythe Prastotr/ beginstosingtheSaman,and whenhebegins,thenlethim(the sacrificer) recite these(threeYa^us-verses):'Leadmefromtheunreal to the real ! Leadme^Theascension is aceremony bywhich the performer reachesthe gods, orbecomesagod. It consists in the recitation ofthreeYa^us,and is here enjoinedto take placewhenthePrastotr/priestbegins to sing his hymn.G 284Bi27HADARAiVYAKA-UPANISHAD.from darkness to light ! Lead me from death toimmortaHty!'Nowwhenhe says, ' Lead mefromthe unreal tothe real,' the unreal is verilydeath, the real immor-tality. Hetherefore says,'Lead mefromdeath toimmortality,makemeimmortal.'Whenhe says,'Leadme fromdarknessto light,'darkness is verily death, light immortality. Hetherefore says, ' Lead mefromdeath to immortality,makemeimmortal.'When he says,'Leadme from death to immor-tality,' there is nothing there, as it were, hidden(obscure, requiring explanation)^28. Nextcomethe other Stotras withwhich thepriestmayobtainfoodfor himselfbysingingthem.Therefore let the sacrificer, whilethese Stotras arebeingsung,ask for aboon,whateverdesirehemaydesire. AnUdgatripriestwhoknows this obtainsbyhis singingwhateverdesirehemaydesire eitherforhimself orforthesacrificer. This(knowledge)in-deed is calledtheconqueroroftheworlds. He whothusknows thisSaman^, for himthere is nofear ofhisnotbeingadmittedto theworlds^.^SeeDeussen,Vedanta,p.86.^He knows that he is the Praa,which Prawa is the Saman.That Praa cannot be defeated by the Asuras, i. e. by the senseswhichare addicted to evil; it is pure, and the five senses findingrefuge in him, recover there their original nature, fire, &c. ThePra7;aistheSelf of allthings, alsoof speech (i?/g-ya^u/i-samodgitha),andofthe Saman thathas to be sungandwell sung. ThePra;/apervades all creatures, and he who identifies himself with thatVranB., obtains the rewardsmentionedin the Brahma7/a. Comm.^In connection with loka^it, lokyata is here explained, andmayprobablyhave beenintended, as worthiness tobe admitted tothe highest world. Originally lokyata and alokyata meant rightand wrong. See also I,5, 17.I ADHYAYA,4BRAHMAiVA,3. 85Fourth BRAHMAiVA^.1.Inthebeginningthis wasSelf alone,intheshapeof aperson(purusha). Helookingroundsaw nothingbut his Self. He first said, 'This is I;' thereforehe became I by name. Therefore even now, if aman is asked, he first says,'This is I,' and thenpronouncestheothernamewhichhemayhave. Andbecause before (purva) all this, he (the Self) burntdown (ush) all evils, therefore he was a person(pur-usha). Verilyhewho knows this, burns downeveryonewhotries tobebeforehim.2. Hefeared,andthereforeanyone whois lonelyfears. Hethought,'Asthere is nothingbutmyself,whyshould I fear?' Thence his fear passed away.For whatshouldhehavefeared? Verilyfeararisesfromasecondonly.3.Buthefelt nodelight. Therefore a manwhois lonely feelsno delight. Hewished for asecond.Hewassolarge asmanandwifetogether. Hethenmade this his Self to fall in two (pat), and thencearose husband (pati) and wife (patni). ThereforeYa^7/avalkyasaid : 'Wetwo^ are thus (each ofus)like half a shell2.'Therefore the void which was^Called Purushavidhabrahmawa (INIadhyandina-jakha, p. 1050).SeeMuir, Original Sanskrit Texts,vol. i,p. 24.2The Comm.explains sva>^ byatmana/^, of himself. But seeBoehdingk, SanskritChrestomathie,p.357.^Roertranslates :'Thereforewasthisonly onehalf ofhimself,asa split pea is ofa whole.' Br/gala is a half of anything. Muir(Orig.Sansk.Texts,vol. i,p. 25)translates :'Ya^iiiavalkya has saidthatthis one's selfis like the halfofa split pea.' I havetranslatedthesentenceaccordingto ProfessorBoehtlingk'sconjecture(Chres-tomathie,2nded.p.357),though the singularafterthe dual (sva//)is irregular.86BiJ/HADARAiVYAKA-UPANISHAD.there, is filled bythewife. Heembraced her, andmenwere born.4.She thought,*Howcan he embrace me,afterhaving produced me from himself? I shall hidemyself.'She then became a cow, the other became abull and embraced her, andhence cowswere born.The one became a mare, the other a stallion ; theone a male ass, the other a female ass. He em-bracedher,andhenceone-hoofedanimalswereborn.The one became a she-goat, the other a he-goat;the one becameaewe^, the other a ram. Heem-braced her, and hence goats and sheepwereborn.Andthushe createdeverythingthat exists in pairs,downto the ants.5.He knew,'I indeed am this creation, for Icreated all this.' Hence he became the creation,andhewhoknowsthis lives in this his creation.6. Nexthethusproducedfire byrubbing. Fromthemouth,asfromthe fire-hole, andfromthehandshecreatedfire2.Thereforeboththemouthandthehands are inside without hair, for the fire-hole isinside without hair.And whentheysay, 'Sacrificetothisor sacrificetothat god,' each god is but his manifestation, for heis all gods.Now,whatever there is moist, that he createdfrom seed; this is Soma. So farverily is this uni-verse either food or eater. Soma indeed is food,Agni eater. This is the highest creation ofBrah-^Thereading avir itaro, i. e. itara u, is notfound in the Ka/zvatext. SeeBoehtlingk, Chrestomathie,p.357.2Heblewwith themouthwhileherubbedwiththehands.I ADIIYAYA.4BRAIIMAA^A,7. 87man, whenhecreatedthegodsfromhisbetterpart\and whenhe, whowas(then)mortaP,createdtheim-mortals. Thereforeit wasthehighestcreation. Andhe whoknowsthis,Hvesin this hishighestcreation.7.Nowall this wasthenundeveloped. Itbecamedevelopedbyformandname,so thatonecouldsay,*He,called soandso, is suchaone^' Thereforeatpresentalsoallthisis developed by nameandform,sothatonecansay,' He,calledsoandso,issuchaone.'He(Brahmanorthe Self) entered thither, to thevery tips of the finger-nails, as a razor might befitted in arazor-case, oras fire in afire-place*.Hecannotbeseen, for, in partonly,whenbreath-ing, he is breath byname ; when speaking, speechby name; whenseeing, eyebyname;whenhearing,ear byname; when thinking, mind byname.Allthese are but the names of his acts. Andhewhoworships (regards)himas theoneorthe other,doesnotknowhim,forhe is apartfromthis (whenquali-fied) bytheoneor the other (predicate).Let menworshiphimas Self,for in the Selfalltheseareone.ThisSelf is the footstep ofeverything, forthroughit one knows everything ^ And as one can findagainbyfootstepswhatwaslost,thushewhoknowsthis finds gloryandpraise.^Or, whenhe createdthe bestgods.2Asmanandsacrificer. Comm.^TheComm.takesasau-namaas acompound,insteadofida?;^-nama. I read asau nama,he is this byname,viz. Devadatta,&c.Dr. Boehtlingk, who in his Chrestomathie (2nd ed.p. 31)hadaccepted theviews of theCommentator,informs me that he haschangedhis view,andthinks thatweshouldreadasaii nama.*Cf. Kaush. Br.Up.VI,19.5'Asonefindslostcattle againbyfollowing their footsteps,thusonefinds everything, if onehasfoundoutthe Self.' Comm.88B/tTHADARAiVYAKA-UPANISHAD.8. This,which is nearer to usthananything, thisSelf, is dearerthana son,dearerthanweahh,dearerthanall else.And if one were to sayto onewhodeclares an-otherthantheSelf dear,thathewilllose whatisdeartohim,verylikely itwouldbeso. Lethimworshipthe Selfalone as dear. Hewhoworships the Selfaloneasdear,theobjectof hislovewillneverperish ^9.Here they say: 'If men think that byknow-ledgeofBrahmantheywill becomeeverything,whatthen did that Brahman know,fromwhence all thissprang?'10. Verilyin thebeginningthis wasBrahman,thatBrahman knew (its) Self only, saying,'I am Brah-man,' From it all this sprang. Thus, whateverDevawas awakened (so as to knowBrahman),heindeed became that(Brahman); and thesamewith7?/shis and men. The Rishl Vamadeva saw andunderstoodit, singing, ' Iwas Manu(moon),Iwasthesun.' Therefore nowalso hewho thus knowsthatheis Brahman,becomesall this,andeventheDevascannotprevent it, forhehimselfis their Self.Now if a man worships another deity, thinkingthedeity is one and he another,he doesnotknow.He is like a beast for the Devas. For verily, asmanybeasts nourish a man, thus does every mannourish the Devas. If only one beast is takenaway,it is notpleasant; howmuchmore whenmanyare taken! Therefore it is not pleasant to theDevas that men should know this.1 1. Verilyin thebeginningthis wasBrahman,one^Onrudh, to lose, see Taitt. Sa/;/h, II, 6, 8, 5, pp. 765, 771,aspointed out byDr. Boehtlingk. Onuvaro(yat) tathaiva syat, seeBoehtlingk, s.v.I ADHYAYA,4BRAHMAiVA, 14.89only. Thatbeing one,was notstrongenough. Itcreated still further the most excellent Kshatra(power), viz. thoseKshatras (powers) among theDevas,Indra, Varu;m, Soma, Rudra, Par^anya,Yama,Mrityu, tsana. Therefore there is nothingbeyond the Kshatra,andtherefore at the Rafasuyasacrificethe Brahma^zasits down below theKshatriya.Heconfersthat glory onthe Kshatraalone. ButBrah-manis (nevertheless) thebirth-placeofthe Kshatra.Thereforethoughaking is exalted,he sits downattheend(ofthe sacrifice)belowthe Brahman,as hisbirth-place. Hewho injures him, injures his ownbirth-place. He becomes worse, because he hasinjured one better than himself.12. He^wasnotstrongenough. HecreatedtheVii" (people), the classes of Devas which in theirdifferent orders are calledVasus, Rudras, Adityas,Vii-ve Devas, Maruts.13.Hewas not strong enough. Hecreated the.Sudracolour(caste),asPushan(as nourisher). Thisearth verily is Pushan(the nourisher) ; for theearthnourishes all thiswhatsoever.14.Hewasnot strong enough. Hecreated stillfurther the most excellent Law(dharma). Law istheKshatra(power)ofthe Kshatra ^therefore thereisnothinorhigherthanthe Law. Thenceforthevenaweak man rules a strongerwith the help of theLaw,aswith the help ofa king. ThustheLawiswhatis calledthe true. Andifamandeclareswhatis true, they say he declares the Law;and if hedeclarestheLaw,theysayhedeclareswhat is true.Thusbotharethesame.^Observethe changefrom tad, it, to sa, he.2Morepowerfulthanthe Kshatraorwarrior caste. Comm.90Bi27HADARAiVYAKA-UPANISHAD.15.There are then this Brahman, Kshatra, Vi^,and6'udra. AmongtheDevasthatBrahmanexistedas Agni (fire) only, among men as Brahma^^a, asKshatriyathroughthe (divine) Kshatriya, asVai^yathrough the (divine) Vai-yya, as ^'udra through the(divine) ^'tidra.Therefore people wish for theirfuture state among the Devas through Agni (thesacrificial fire) only; and among men through theBrahma;2a, for in these two forms did Brahmanexist.Now if a man departs this life without havingseen his true future life (in the Self), then thatSelf, not being known, does not receive and blesshim, as if theVeda had not been read, or as if agood work had not been done. Nay, even if onewhodoesnotknowthat (Self), shouldperformhereon earth some great holy work, it will perish forhim in the end. Let amanworship the Selfonlyashis true state. Ifamanworshipsthe Selfonlyashis true state,hisworkdoesnotperish, forwhateverhedesires thathegetsfromthat Self16. Nowverily this Self(of the ignorantman) istheworld1ofall creatures. Insofarasman sacri-fices and pours out libations, he is theworld oftheDevas; in sofarasherepeatsthehymns, &c.,he istheworldofthe7?/shis;in so farasheoffers cakestotheFathersandtries toobtainoffspring,he is theworldof theFathers;insofarashegives shelter andfoodtomen,heis theworldof men;in so farashefindsfodderand waterfortheanimals,heis theworldofthe animals ;in so far as quadrupeds, birds, andevenantslive in hishouses,he is theirworld. Andaseveryonewisheshisownworldnottobeinjured,^Is enjoyedbythem all. Comm.I ADHYAYA,5BRAHMAA-A, I.91thus all beingswish that hewhoknows this shouldnotbeinjured. Verilythis is known and hasbeenwell reasoned.17.InthebeginningthiswasSelfalone,oneonly.Hedesired,'Letthere be awife for me that I mayhaveoffspring,andlet therebewealth formethat Imayoffer sacrifices.' Verilythis is thewholedesire,and,even if wishing for more,hewouldnot find it.Therefore now also a lonely person desires, 'Lettherebeawifeformethat I mayhaveoffspring,andlet therebewealthfor methat I mayoffersacrifices.'Andso lone as he does notobtain either ofthesethings, he thinks he is incomplete. Nowhis com-pleteness (is made up as follows): mind is his self(husband); speechthewife;breaththe child;theeyeall worldlywealth, forhe finds it withtheeye;the ear his divine wealth, for he hears it with theear. The body(atman) is his work, for with thebodyhe works. This is the fivefold^ sacrifice, forfivefold is the animal, fivefold man, fivefold all thiswhatsoever. Hewhoknowstliis, obtains all this.Fifth Brahmaa^a^I. 'Whenthe father(ofcreation)hadproducedbyknowledge and penance (work) the seven kinds offood,one of his (foods) was common to all beings,twoheassignedto the Devas, (i)'Three he made for himself, one hegave to theanimals. In it all rests, whatsoever breathes andbreathes not.(2)^Fivefold, as consisting ofmind, speech, breath, eye, and ear.See Taitt. Up. I,7,i.2Madhyandinatext,p. 1054.92B227HADARAiVYAKA-UPANISHAD.*Whythen do these not perish, though they arealways eaten? Hewho knows this imperishableone, he eats food with his face.(3)'He goes even to the Devas, he lives onstrength.'(4)2. When it is said, that'the father producedbyknowledgeand penancetheseven kinds of food,' itis clear that (it was he who) did so. When it issaid, that ' oneofhis (foods)wascommon,'thenthatis thatcommonfoodofhiswhich is eaten. Hewhoworships (eats) that (common food),is notremovedfrom evil, forverily that food is mixed(property) ^Whenit is said,that'twoheassignedto theDevas,'that is the hut a, which is sacrificed in fire, andtheprahuta, which is given awayat a sacrifice. Buttheyalso say, thenew-moonandfull-moon sacrificesarehere intended,andthereforeoneshouldnotofferthemasan ishz'i orwithawish.When it is said, that'one he gave to animals,'that is milk. Forin thebeginning(in their infancy)bothmenandanimals live onmilk. Andthereforethey either make a new-born child lick ghrz'ta(butter), or they make it take the breast. Andthey call a new-born creature 'atrzV^ada,' i. e. noteating herbs. Whenit is said, that 'in it all rests,whatsoeverbreathes and breathes not,'wesee thatall this, whatsoeverbreathesandbreathes not, restsanddepends on milk.Andwhen it is said (in another Brahma;2a), thatamanwhosacrifices with milk awholeyear^, over-comes death again, let him not think so. No,on^It belongs to all beings.2Thiswouldimply360sacrificial days,eachwithtwooblations,i. e. 720oblations.I ADHYAYA,5BRAHMAiVA,3.93theverydayonwhich he sacrifices, on that day heovercomes death again; for he who knows this,offers to thegodsthe entire food (viz. milk).Whenit is said,'Whydothese not perish,thoughtheyarealways eaten,' weanswer.Verily,thePersonis theimperishable,andheproducesthatfoodagainandagain \Whenit is said,'He whoknowsthis imperishableone,' then, verily, the Person is the imperishableone, forheproduces this foodbyrepeated thought,andwhatever he does notwork by his works, thatperishes.When it is said, that'he eatsfoodwithhis face,'then face means the mouth, he eats it with hismouth.When it is said,that 'hegoesevento the Devas,helivesonstrength,'that is meantas praise.3.When it is said, that'he madethree forhim-self,' that means that he made mind, speech, andbreath for himself. As people say,'Mymindwaselsewhere, I did not see; mymindwas elsewhere,I didnot hear,' it is clear that a man seeswith hismindandhearswithhis mind2.Desire, representa-tion, doubt, faith, wantoffaith, memory^forgetful-ness, shame,reflexion, fear, all this is mind. There-foreeven ifamanis touchedontheback,heknowsit throughthe mind.Whateversoundthere is, that is speech. Speechindeedis intendedfor anendorobject, it is nothingbyitself.^Thosewhoenjoythefood, becomethemselvescreators. Comm.^SeeDeussen,Vedanta, p. 358.^Firmness, strength. Comm.94B/J/HADARAJVYAKA-UPANISHAD.The up-breathing, thedown-breathhig, the back-breathing, the out-breathing, the on-breathing, allthat is breathing is breath (pra/^a) only. Verilythat Selfconsists of it ; thatSelfconsists ofspeech,mind,andbreath.4.These are the three worlds : earth is speech,skymind,heavenbreath.5.These are the three Vedas: the Rig-veda isspeech,the Ya^ur-vedamind,theSama-vedabreath.6. These are the Devas, Fathers,andmen:theDevasarespeech, the Fathersmind,menbreath.7.Theseare father,mother,andchild : thefatheris mind, themotherspeech,thechildbreath.8. Thesearewhatis known,whatis tobeknown,andwhatisunknown.Whatis known,hastheformof speech,forspeechis known. Speech, having become this, protectsman^.9.What is to be known, has the form ofmind,for mind is what is to be known. Mind, havingbecome this, protects man.10. Whatis unknown,hastheformofbreath, forbreath is unknown.Breath, having become this,protects man2.11. Ofthat speech(which is the food of Pra^a-pati) earth is thebody,light the form, viz. this fire.And so far as speech extends, so far extends theearth, so f