P'i; >::■■■ '■ \ ■.s^:-(-:--'"-i'-. ■■-•:-^',-^ .-.r '.- ;< 7 f^^-tr^ :}■!'*,■(:>■-■■:.■. "."-.--W^ -i ■ •; ■■ ■■.-'1 "- I . •^- " '■' " '■ ■ 'i' \»'T.>!i-»ltmfc:i-;j S PRINCETON, N. J. 5/4^^.. BL 1010 .S3 V.15 Upanishads. The Upanishads "i:- ...t fu. :•• v^5^^:Sji^ ■■■-■■'■■rA J -r'y THE SACRED BOOKS OF THE EAST [15] Hontron HENRY FROWDE OXFOHD UNIVEKSITY PRESS WAREHOITSE AMEN CORNER THE "sacred books of the east TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XV AT THE CLARENDON PRESS 1884 \_All rights rese)fed'\ THE UPANISHADS TRANSLATED BY F. MAX MULLER PART II THE KAr^A-UPANISHAD THE MUiVZ)AKA-UPANISHAD THE TAITTIRIYAKA-UPANISHAD THE Bi?/HADARA7VYAKA-UPANISHAD THE 6'VETA5'VATARA-UPANISHAD THE PRA^-A^A-UPANISHAD THE MAITRAYAi\^A-BRAHMA7VA-UPANISHAD AT THE CLARENDON PRESS 1884 [^All rights reserved] ..F- 4.,-'— -•• u^ f PHIIiOSTOH V >T^r T.-n' "Tv CONTENTS, Introduction . ... Ka/-^a-upanishad Muwa'aka-upanishad . Taittiriyaka-upanishad Brzhadarawyaka-upanishad . -Svetajvatara-upanishad Prama-upanishad Maitraya7/a-brahma«a-upanishad Translation of the Kat-^a-upanishad Translation of the Muiw?AKA-uPANiSHAD Translation of the Taittiriyaka-upanishad Translation of the Bj?/hadaraa^yaka-upanishad Translation of the .Sveta^'vatara-upanishad . Translation of the Pra^-^ov-upanishad . Translation of the MAiTRAVAiVA-BRAHMAA^A-uPANiSHAD PAGE ix xxi xxvi xxvii XXX xxxi xlii xliii 27 45 73 231 271 287 Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East . . .347 INTRODUCTION. This second volume completes the translation of the principal Upanishads to which 5ahkara appeals in his great commentary on the Vedanta-Sutras^, viz. : 1. iT/^andogya-upanishad, 2. Talavakara or Kena-upanishad, 3. Aitareya-upanishad, 4. Kaushitaki-upanishad, 5. Va^asaneyi or li-a-upanishad, 6. Ka/^a-upanishad, 7. Mu;^(^aka-upanishad, 8. Taittiriyaka-upanishad, 9. Br/hadara«yaka-upanishad; 10. 5vetai-vatara-upanishad, 11. Prai-^la-upanishad. These eleven have sometimes^ been called the old and genuine Upanishads, though I should be satisfied to call them the eleven classical Upanishads, or the fundamental Upanishads of the Vedanta philosophy. Vidyara«ya^, in his 'Elucidation of the meaning of all the Upanishads,' Sarvopanishadarthanubhuti-prakai-a, con- fines himself likewise to those treatises, dropping, however, the tsdi, and adding the Maitrayawa-upanishad, of which I have given a translation in this volume, and the Nrz- siwhottara-tapaniya-upanishad, the translation of which had to be reserved for the next volume. ^ See Deussen, Vedanta, Einleitung, p. 38. 5'ankara occasionally refers also to the Paifigi, Agnirahasya, Gabala, and Narayawiya Upanishads, ^ Deussen, loc. cit. p. 82. ' I state this on the authority of Professor Cowell. See also Fitzedward Hall, Index to the Bibliography of the Indian Philosophical Systems, pp. 116 and 236. UPANISHADS. It is more difficult to determine which of the Upanishads were chosen by 5arikara or deserving the honour of a special commentary. We possess his commentaries on the eleven Upanishads mentioned before \ with the exception of the Kaushitaki 2-upanishad. We likewise possess his commen- tary on the Ma;;^ukya-upanishad, but we do not know for certain whether he left commentaries on any of the other Upanishads. Some more or less authoritative statements have been made that he wrote commentaries on some of the minor Upanishads, such as the Atharvaj-iras, Atharva-j-ikha, and the Nrzsiwhatapani^ But as, besides 5ankara^arya, the disciple of Govinda, there is ^ankarananda, the disciple of Anandatman, another writer of commentaries on the Upa- nishads, it is possible that the two names may have been confounded by less careful copyists *. With regard to the Nmi;«hatapani all uncertainty might seem to be removed, after Professor Ramamaya Tarka- ratna has actually published its text with the commentary of vSankara/tarya in the Bibliotheca Indica, Calcutta, 1871. But some uncertainty still remains. While at the end of each KhsLuda. of the Nr/siwha-purvatapani we read that the Bhashya was the work of the Paramaha;«sa-parivra- ^aka/('arya vSri-vSankara, the pupil of Govinda, we have no such information for the Nrzsiwha-uttaratapani, but are told on the contrary that the words 5ri-Govindabhagavat &c. have been added at the end by the editor, because he thought fit to do so. This is, to say the least, very suspicious, and we must wait for further confirmation. There is another commentary on this Upanishad by Naraya«abha//a, the son of Bha//a Ratnakara^, who is well known as the author of Dipikas on several Upanishads. * They have been published by Dr. Roer in the Bibliotheca Indica. " Dr. Weber's statement that ^ankara wrote a commentary on the Kaushltaki- upanishad has been corrected by Deussen, loc. cit. p. 39. ^ See Deussen, loc. cit. p. 39. * A long list of works ascribed to 5'ahkara may be seen in Regnaud, Philo- sophic de rindc, p. 34, chiefly taken from Fitzedward Hall's Index of Indian Philosophical Systems. * See Tarkaratna's Vig-ZJapana, p. 3, 1. 5. INTRODUCTION. XI I subjoin a list of thirty of the smaller Upanishads, pub- lished by Professor Ramamaya Tarkaratna in the Biblio- theca Indica, with the commentaries of Naraya;/abha^?/a. T. 5"ira-upanishad,pp.i-io; DipikabyNaraya«a,pp.42-6o. 2. Garbha-upanishad, pp. 11-15 ; 3. Nadavindu-upanishad, pp. 15-17 ; 4. Brahmavindu-upanishad, pp. 18-30 ; 5. Amrz'tavindu-upanishad, pp. 21-25 5 6. Dhyanavindu-upanishad, pp. 26-28 ; 7. Te^ovindu-upanishad, pp. 29-30 ; 8. Yogaj-ikha-upanishad, pp. 31-32 ; 9. Yogatattva-upanishad, pp. 33-34 ; 10. Sannyasa-upanishad, pp. 35~39 j 1 1. Aruweya-upanishad, pp. 39-41 ; 12. Brahmavidya-upanishad, pp. 197—203 ; 13. Kshurika-upanishad, pp. 203-218 ; „ 14. ^ulika-upanishad, pp. 219-228 ; „ 1 5- Atharvajikha-upanishad, pp. 229-238 ; „ 16. Brahma-upanishad, pp. 239-259 ; „ 17. Pra«agnihotra-upanishad,pp.26o-27i ; „ 18. Nilarudra-upanishad, pp. 272-280 ; „ 19. Ka;///^aj'ruti-upanishad, pp. 281-294 ; „ 20. Pi;/(ia-upanishad, pp. 295-298 ; \ „ A 21. Atma-upanishad, pp. 299-303 ; „ 22. Ramapurvatapaniya-upanishad, PP- 304-358 ; 33. Ramottaratapaniya-upanishad, PP- 359-384 ; 24. Hanumadukta-Rama-upanishad, PP- 3^5-393 ; 35. Sarvopanishat-sara//, pp. 394-404 ; „ 26. Ha;/^sa-upanishad, pp. 404-416 ; „ 27. Paramaha;;/sa-upanishad, pp. 417-436 ; „ 38. G^abala-upanishad, pp. 437-455 ; „ 39. Kaivalya-upanishad, pp. 456-464 ; „ Kaivalya-upanishad, pp. 465-479 ; Dipika by 6"ankarananda, 30. Garu^a-upanishad, pp. 480 seq. ; Dipika by Naraya;/a, pp. 60-73. pp. 73-78. pp. 78-83. pp. 83-101. pp. 103-114. pp. 1 14-118. pp. 118-133. pp. 122-127. pp. 128-184. pp. 184-196. ibidem. xii UPANISHADS. We owe to the same editor in the earlier numbers of the BibHotheca the following editions : Nr/siwhapurvatapani-upanishad, with commentary. Nr/si;«hottaratapani-upanishad, with commentary. Sha//i'akra-upanishad, with commentary by Naraya;/a. Lastly, HaraX'andraVidyabhushawa and Vij-vanatha 5astri have published in the BibHotheca Indica an edition of the Gopalatapani-upanishad, with commentary by Vij-vej-vara. These editions of the text and commentaries of the Upanishads are no doubt very useful, yet there are many passages where the text is doubtful, still more where the commentaries leave us without any help. Whatever other scholars may think of the difficulty of translating the Upanishads, I can only repeat what I have said before, that I know of few Sanskrit texts pre- senting more formidable problems to the translator than these philosophical treatises. It may be said that most of them had been translated before. No doubt they have been, and a careful comparison of my own translation with those of my predecessors will show, I believe, that a small advance, at all events, has now been made towards a truer understanding of these ancient texts. But I know full well how much still remains to be done, both in restoring a cor- rect text, and in discovering the original meaning of the Upanishads ; and I have again and again had to translate certain passages tentatively only, or following the com- mentators, though conscious all the time that the meaning which they extract from the text cannot be the right one. As to the text, I explained in my preface to the first volume that I attempted no more than to restore the text, such as it must have existed at the time when vSankara wrote his commentaries. As 5ahkara lived during the ninth century A.D.\ and as we possess no MSS. of so early a date, all reasonable demands of textual criticism would thereby seem to be satisfied. Yet, this is not quite so. We may draw such a line, and for the present keep within it, but scholars who hereafter take up the study of the * India, What can it teach us ? p. 360. INTRODUCTION. XUl Upanishads will probably have to go beyond. Where I had an opportunity of comparing other commentaries, besides those of 5ankara, it became quite clear that they often followed a different text, and when, as in the case of the Maitraya;/a-brahma;/a-upanishad, I was enabled to collate copies which came from the South of India, the opinion which I have often expressed of the great value of Southern MSS. received fresh confirmation. The study of Grantha and other Southern MSS. will inaugurate, I believe, a new period in the critical treatment of Sanskrit texts, and the text of the Upanishads will, I hope, benefit quite as much as later texts by the treasures still concealed in the libraries of the Dekhan. The rule which I have followed myself, and which I have asked my fellow translators to follow, has been adhered to in this new volume also, viz. whenever a choice has to be made between what is not quite faithful and what is not quite English, to surrender without hesitation the idiom rather than the accuracy of the translation. I know that all true scholars have approved of this, and if some of our critics have been offended by certain unidiomatic expres- sions occurring in our translations, all I can say is, that we shall always be most grateful if they would suggest trans- lations which are not only faithful, but also idiomatic. For the purpose we have in view, a rugged but faithful trans- lation seems to us more useful than a smooth but mis- leading one. However, we have laid ourselves open to another kind of censure also, namely, of having occasionally not been literal enough. It is impossible to argue these questions in general, but every translator knows that in many cases a literal translation may convey an entirely wrong meaning. I shall give at least one instance. My old friend, Mr. Nehemiah Goreh — at least I hope he will still allow me to call him so — in the 'Occasional Papers on Missionary Subjects/ First Series, No. 6, quotes, on p. 39, a passage from the iT/zandogya-upanishad, trans- lates it into English, and then remarks that I had not translated it accurately. But the fault seems to me to lie xiv UPANISHADS. entirely with him, in attempting to translate a passage without considering the whole chapter of which it forms a part. I\Ir. Nehemiah Goreh states the beginning of the story rightly when he says that a youth by name vSveta- ketu went, by the advice of his father, to a teacher to study under him. After spending twelve years, as was customary, with the teacher, when he returned home he appeared rather elated. Then the father asked him: Uta tam adej-am apraksho^ yena^rutawz i'rutam bhavaty amatam matam avi^;7ata;/z vi^/latam iti ? I translated this : ' Have you ever asked for that instruc- tion by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known ?' Mr. Nehemiah Goreh translates : ' Hast thou asked (of thy teacher) for that instruction by which what is not heard becomes heard, what is not comprehended becomes com- prehended, what is not known becomes known.?' I shall not quarrel with my friend for translating man by to comprehend rather than by to perceive. I prefer my own translation, because manas is one side of the common sensory (anta/^kara«a), buddhi, the other ; the original differ- ence between the two being, so far as I can see, that the manas originally dealt with percepts, the buddhi with con- cepts^. But the chief difference on which my critic lays stress is that I translated aj^rutam, amatam, and avi^watam not by 'not heard, not comprehended, not known,' but by ' what cannot be heard, what cannot be perceived, what cannot be known.' Now, before finding fault, why did he not ask himself what possible reason I could have had for deviating from the original, and for translating avi^;7ata by unknowable or ' Mr. Nehemiah Goreh writes aprakshyo, and this is no doubt the reading adopted by Roer in his edition of the A'Aandogya-upanishad in the Bibliotheca Indica, p. 384. In 5'ankara's commentary also the same form is given. Still grammar requires apraksho. ' The Pa;7/{ada!.i (I, 20) distinguishes between manas and buddhi, by saying, mano vimar.san'ipawi syad buddhiAsyan nis/ayatmika, which places the difference between the two rather in the degree of certainty, ascribing deliberation to manas, decision to buddhi. INTRODUCTION. XV what cannot be known, rather than by unknown, as every one would be incHned to translate these words at first sight ? If he had done so, he would have seen in a moment, that with- out the change which I introduced in the idiom, the trans- lation would not have conveyed the sense of the original, nay, would have conveyed no sense at all. What could 5veta- ketu have answered, if his father had asked him, whether he had not asked for that instruction by which what is not heard becomes heard, what is not comprehended becomes comprehended, what is not known becomes known ? He would have answered, ' Yes, I have asked for it ; and from the first day on which I learnt the vSiksha, the ABC, I have every day heard something which I had not heard before, I have comprehended something which I had not comprehended before, I have known something which I had not known before.' Then why does he say in reply, 'What is that instruction?' Surely Mr. Nehemiah Goreh knew that the instruction which the father refers to, is the instruc- tion regarding Brahman, and that in all which follows the father tries to lead his son by slow degrees to a knowledge of Brahman^. Now that Brahman is called again and again ' that which cannot be seen, cannot be heard, cannot be per- ceived, cannot be conceived,' in the ordinary sense of these words ; can be learnt, in fact, from the Veda only^. It was in order to bring out this meaning that I translated aj-rutam not by ' not heard,' but by ' not bearable,' or, in better English, by 'what cannot be heard V ^ In the Vedanta-Sara, Sadananda lays great stress on the fact that in this very chapter of the ATAandogya-upanishad, the principal subject of the whole chapter is mentioned both in the beginning and in the end. Tatra prakarawaprati- padyasyarthasya tadadyantayor upadanam upakramasajwharam. Yatha Khan- dogyashash/Aaprapa/^ake prakarawapratipadyasyadvitiyavastuna ekam eva- dvitiyam (VI, 2, i) ityadav aitadatmyam ida.m sarvam (VI, i6, 3) ity ante ka, pratipadanam. ' The beginning with and ending with ' imply that the matter to be declared in any given section is declared both at the beginning and at the end thereof: — as, for instance, in the sixth section of lIieii-'Handogyaupanishad, 'the Real, besides which there is nought else' — which is to be explained in that section — is declared at the outset in the terms, 'One only, without a second,' and at the end in the terms ' All this consists of That.* ^ Vedanta-Sara, No. 118, tatraivadvitiyavastuno manantaravishayikarawam. ' See Mund, Up. I, 1,6, adresyam agrahyam. XVI UPANISHADS. Any classical scholar knows how often we must translate invictus by invincible, and how Latin tolerates even invictissimus, which we could never render in English by ' the most unconquered,' but ' the unconquerable.' English idiom, therefore, and common sense required that avi^;1ata should be translated, not by inconceived, but by inconceiv- able, if the translation was to be faithful, and was to give to the reader a correct idea of the original. Let us now examine some other translations, to see whether the translators were satisfied with translating literally, or whether they attempted to translate thoughtfully. Anquetil Duperron's translation, being in Latin, cannot help us much. He translates : ' Non auditum, auditum fiat ; et non scitum, scitum ; et non cognitum, cognitum.' Rajendralal Mitra translates : ' Have you enquired of your tutor about that subject which makes the unheard-of heard, the unconsidered considered, and the unsettled settled?' He evidently knew that Brahman was intended, but his rendering of the three verbs is not exact. Mr. Gough (p. 43) translates : ' Hast thou asked for that instruction by which the unheard becomes heard, the un- thought thought, the unknown known?' But now let us consult a scholar who, in a very marked degree, always was a thoughtful translator, who felt a real interest in the subject, and therefore was never satisfied with mere words, however plausible. The late Dr. Ballantyne, in his translation of theVedanta-Sara^, had occasion to trans- late this passage from the iT/zandogya-upanishad, and how did he translate it? 'The eulogizing of the subject is the glorifying of what is set forth in this or that section (of the Veda) ; as, for example, in that same section, the sixth chapter of the /iT/zandogya-upanishad, the glorifying of the Real, besides whom there is nought else, in the following terms : " Thou, O disciple, hast asked for that instruction whereby the unheard-of becomes heard, the inconceiv- ' Lecture on the Vedanta, embracing the text of the Vedanta-Sara, Alla- habad, 185 1, p. 69, Vedantasara, with Nnsi/nha-Sarasvati's Subodhini, and Ramatirtha's Vidvanmanoraw^ini, Calcutta, i860, p. 89. Here we find the right reading, aprakshaA, INTRODUCTION. XVll able becomes conceived, and the unknowable becomes thoroughly known.'" Dr. Ballantyne therefore felt exactly what I felt, that in our passage a strictly literal translation would be wrong, would convey no meaning, or a wrong meaning ; and Mr. Nehemiah Goreh will see that he ought not to express blame, without trying to find out whether those whom he blames for want of exactness, were not in reality more scrupulously exact in their translation than he has proved himself to be. Mr. Nehemiah Goreh has, no doubt, great advantages in interpreting the Upanishads, and when he writes without any theological bias, his remarks are often very useful. Thus he objects rightly, I think, to my translation of a sentence in the same chapter of the TT/^andogya-upanishad, where the father, in answer to his son's question, replies : ' Sad eva, Somya, idam agra asid ekam evadvitiyam.' I had tried several translations of these words, and yet I see now that the one I proposed in the end is liable to be mis- understood. I had translated : ' In the beginning, my dear, there was that only which is, one only, without a second.' The more faithful translation would have been : ' The being alone was this in the beginning.' But ' the being' does not mean in English that which is, to or, and therefore, to avoid any misunderstanding, I translated 'that which is.' I might have said, however, 'The existent, the real, the true (satyam) was this in the beginning,' just as in the Aitareya-upani- shad we read : ' The Self was all this, one alone, in the beginning^.' But in that case I should have sacrificed the gender, and this in our passage is of great importance, being neuter, and not masculine. What, however, is far more important, and where Mr. Nehemiah Goreh seems to me to have quite misapprehended the original Sanskrit, is this, that sat, to oi>, and atma, the Self, are the subjects in these sentences, and not predicates. Now Mr. Nehemiah Goreh translates : ' This was the ex- istent one itself before, one only without a second ;' and he '■ Atma va idam eka evagra asit b* [15] xvill UPANISHADS. ex xplains : ' This universe, before it was developed in the present form, was the existent one, Brahma, itself.' This cannot be. If 'idam,' this, i.e. the visible world, were the subject, how could the Upanishad go on and say, tad aikshata bahu syam pra^ayeyeti tat te^o 'srz>ata, ' that thought, may I be many, may I grow forth. It sent forth fire.' This can be said of the Sat only, that is, the Brahman^ Sat, therefore, is the subject, not idam, for a Vcdantist may well say that Brahman is the world, or sent forth the world, but not that the world, which is a mere illusion, was, in the beginning. Brahman. This becomes clearer still in another passage, Maitr. Up. VI, 17, where we read : Brahma ha va idam agra asid eko 'nanta/^, 'In the beginning Brahman was all this. He was one, and infinite.' Here the transition from the neuter to the masculine gender shows that Brahman only can be the subject, both in the first and in the second sentence. In English it may seem to make little difference whether we say, ' Brahman was this,' or ' this was Brahman.' In Sanskrit too we find, Brahma khalv idam vava sarvam, ' Brahman indeed is all this ' (Maitr. Up. IV, 6), and Sarva7;z khalv idam Brahma, ' all this is Brahman indeed ' ( A7/and. Up. Ill, 14, i). But the logical meaning is always that Brahman was all this, i. e. all that we see now. Brahman being the subject, idam the predicate. Brahman becomes idam, not idam Brahman. Thus the Va.nka.da.si, I, 1 H, says : Ekada^endriyair yuktya j-astrewapy avagamyate Yavat ki;;/X'id bhaved etad idawi^abdodita?;? ^agat, which Mr. A.Venis (Pandit, V, p. 667) translates: 'What- ever may be apprehended through the eleven organs, by argument and revelation, i. c. the world of phenomena, is expressed by the word idam, this.' The Ta.fika.da.sx then goes on : Ida;« sarvam pura sr/sh/er ekam evadvitiyakam Sad cvasin namarupc nastam ity Aru;/er vaka.h. This Mr. Vcnis translates: 'Previous to creation, all this ' -S'ahk.ira snys (p. 398, 1. 5) : ckam evadvitiyam paramarthata idam buddhi- Jcalc 'pi tat sad aikshata. INTRODUCTION. XIX was the existent (sat), one only without a second : name and form were not : — this is the declaration of the son of Aru7/a.' This is no doubt a translation grammatically correct, but from the philosophical standpoint of the Vedanta, what is really meant is that, before the srishti (which is not crea- tion, but the sending forth of the world, and the sending forth of it, not as something real, but as a mere illusion), the Real alone, i. e. the Brahman, was, instead of this, i. e. instead of this illusory world. The illusion was not, but the Real, i.e. Brahman, was. What became, or what seemed to change, was Brahman, and therefore the only possible subject, logically, is Brahman, everything else being a pre- dicate, and a phenomenal predicate only. If I were arguing with a European, not with an Indian scholar, I should venture to go even a step further, and try to prove that the idam, in this and similar sentences, does not mean this, i. e. this world, but that originally it was intended as an adverb, meaning now, or here. This use of idam, unsuspected by native scholars, is very frequent in Vedic literature, and instances may be seen in Boehtlingk's Dic- tionary. In that case the translation would be : ' The real (to ov), O friend, was here in the beginning.' This meaning of idam, however, would apply only to the earliest utterances of ancient Brahmavadins, while in later times idam was used and understood in the sense of all that is seen, the visible uni- verse, just as iyam by itself is used in the sense of the earth. However, difficulties of this kind may be overcome, if once we have arrived at a clear conception of the general drift of the Upanishads. The real difficulties are of a very different character. They consist in the extraordinary number of passages which seem to us utterly meaningless and irrational, or, at all events, so far-fetched that we can hardly believe that the same authors who can express the deepest thoughts on religion and philosophy with clearness, nay, with a kind of poetical eloquence, could have uttered in the same breath such utter rubbish. Some of the sacrificial technicalities, and their philosophical interpretations with which the Upanishads abound, may perhaps in time assume a clearer meaning, when we shall have more fully mastered b 2 XX UPANISHADS. the intricacies of the Vedic ceremonial. But there will always remain in the Upanishads a vast amount of what we can only call meaningless jargon, and for the presence of which in these ancient mines of thought I, for my own part, feel quite unable to account. ' Yes,' a friend of mine wrote to me, after reading some of the Sacred Books of the East, ' you are right, how tremendously ahead of other sacred books is the Bible. The difference strikes one as almost unfairly great.' So it does, no doubt. But some of the most honest believers and admirers of the Bible have expressed a similar disappointment, because they had formed their ideas of what a Sacred Book ought to be, theoretically, not historically. The Rev. J. M. Wilson, in his excellent Lectures on the Theory of Inspiration, p. 32, writes: 'The Bible is so unlike what you would expect; it does not consist of golden sayings and rules of life ; give explanations of the philosophical and social problems of the past, the present, and the future ; contain teachings immeasurably unlike those of any other book ; but it con- tains history, ritual, legislation, poetry, dialogue, prophecy, memoirs, and letters ; it contains much that is foreign to your idea of what a revelation ought to be. But this is not all. There is not only much that is foreign, but much that is opposed, to your preconceptions. The Jews tolerated slavery, polygamy, and other customs and cruelties of imperfect civilisation. There are the vindictive psalms, too, with their bitter hatred against enemies, — psalms which we chant in our churches. How can we do so.'' There are stories of immorality, of treachery, of crime. How can we read them?' Still the Bible has been and is a truly sacred, because a truly historical book, for there is nothing more sacred in this world than the history of man, in his search after his highest ideals. All ancient books which have once been called sacred by man, will have their lasting place in the history of mankind, and those who possess the courage, the perseverance, and the self-denial of the true miner, and of the true scholar, will find even in the darkest and dustiest shafts what they are seeking for, — real nuggets of thought, and precious jewels of faith and hope. INTRODUCTION. XXI L THE KAri7A-UPANISHAD. The Ka/Z/a-upanishad is probably more widely known than any other Upanishad. It formed part of the Persian translation, was rendered into English by Rammohun Roy, and has since been frequently quoted by English, French, and German writers as one of the most perfect specimens oPthe mystic philosophy and poetry of the ancient Hindus. It was in the year 1845 that I first copied at Berlin the text of this Upanishad, the commentary of 5ankara (MS. 1 27 Chambers^), and the gloss of Gopalayogin (MS. 224 Cham- bers). The text and commentary of 5ankara and the gloss of Anandagiri have since been edited by Dr. Roer in the Bibliotheca Indica, with translation and notes. There are other translations, more or less perfect, by Rammohun Roy, Windischmann, Foley, Weber, Muir, Regnaud, Gough, and others. But there still remained many difficult and obscure portions, and I hope that in some at least of the passages where I differ from my predecessors, not excepting .S'ankara, I may have succeeded in rendering the original meaning of the author more intelligible than it has hitherto been. The text of theKa///a-upanishad is in some MSS. ascribed to the Ya^ur-veda. In the Chambers MS. of the com- mentary also it is said to belong to that Veda 2, and in the Muktikopanishad it stands first among the Upanishads of the Black Ya^ur-veda. According to Colebrooke (Miscel- laneous Essays, I, 96, note) it is referred to the Sama-veda also. Generally, however, it is counted as one of the Atharva;/a Upanishads. The reason why it is ascribed to the Ya^ur-veda, is probably because the legend of Na/'iketas occurs in the Brahma//a of the Taittiriya Ya^-ur-veda. Here we read (111,1,8): Va^a^ravasa, wishing for rewards, sacrificed all his ' MS. 133 is a mere copy of MS. 127. " Yarurvede Ka.'/iavallibhashyam. Xxii UPANISHADS. wealth. He had a son, called Na>^iketas. While he was still a boy, faith entered into him at the time when the cows that were to be given (by his father) as presents to the priests, were brought in. He said : 'Father, to whom wilt thou dive me?' He said so a second and third time. The father turned round and said to him : ' To Death, I give thee.' Then a voice said to the young Gautama, as he stood up : ' He (thy father) said, Go away to the house of Death, I eive thee to Death.' Go therefore to Death when he is not at home, and dwell in his house for three nights with- out eating. If he should ask thee, ' Boy, how many nights hast thou been here ? ' say, ' Three.' When he asks thee, 'What didst thou eat the first night?' say, 'Thy off- spring.' ' What didst thou eat the second night ? ' say, 'Thy cattle.' 'What didst thou eat the third night?' say, ' Thy good works.' He went to Death, while he was away from home, and he dwelt in his house for three nights without eating. When Death returned, he asked : ' Boy, how many nights hast thou been here?' He answered: 'Three.'' 'What didst thou eat the first night ?' ' Thy offspring.' ' What didst thou eat the second night ? ' ' Thy cattle.' ' What didst thou eat the third night ? ' ' Thy good works.' Then he said: 'My respect to thee, O venerable sir! Choose a boon.' ' May I return living to my father,' he said. ' Choose a second boon.' ' Tell me how my good works may never perish.' Then he explained to him this Na./I'iketa fire (sacrifice), and hence his good works do not perish. ' Choose a third boon.' 'Tell mc the conquest of death again.' Then he explained to him this (chief) Na/^iketa fire (sacrifice), and hence he conquered death again ^ This story, which in the Bra.hma;/a is told in order to explain the name of a certain sacrificial ceremony called ' The commentator explains pnnar-mr/tyu as the death that follows after the present inevitable rkath. INTRODUCTION. xxHl Na/^iketa, was used as a peg on which to hang the doctrines of theUpanishad. In its original form it may have constituted one Adhyaya only, and the very fact of its division into two Adhyayas may show that the compilers of the Upanishad were still aware of its gradual origin. We have no means, however, of determining its original form, nor should we even be justified in maintaining that the first Adhyaya ever existed by itself, and that the second was added at a much later time. Whatever its component elements may have been before it was an Upanishad, when it was an Upanishad it consisted of six Vallis, neither more nor less. The name of valli, lit. creeper, as a subdivision of a Vedic work, is important. It occurs again in the Taittiriya Upanishads. Professor Weber thinks that valli, creeper, in the sense of chapter, is based on a modern metaphor, and was primarily intended for a creeper, attached to the j-akhas or branches of the Veda ^ More likely^ however, it was used in the same sense as par van, a joint, a shoot, a branch, i. e. a division. Various attempts have been made to distinguish the more modern from the more ancient portions of our Upani- shad^. No doubt there are peculiarities of metre, gram- mar, language, and thought which indicate the more primitive or the more modern character of certain verses. There are repetitions which offend us, and there are several passages which are clearly taken over from other Upanishads, where they seem to have had their original place. Thirty-five years ago, when I first worked at this Upanishad, I saw no difficulty in re-establishing what I thought the original text of the Upanishad must have been. I now feel that we know so little of the time and the circumstances when these half-prose and half-metrical Upanishads were first put together, that I should hesitate ^ History of Indian Literature, p. 93, note ; p. 157. * Though it would be unfair to hold Professor Weber responsible for his remarks on this and other questions connected with the Upanishads published many years ago (Indische Studien, 1853, p. 197), and thougii I have hardly ever thought it necessary to criticise them, some of his remarks are not without their value even now. Xxlv UPANISHADS. before expunging even the most modern-sounding lines from the original context of these Vedantic essays \ The mention of Dhatrz, creator, for instance (Ka//z. Up. II, 30), is certainly startling, and seems to have given rise to a very early conjectural emendation. But dhatrz and vidhatr/ occur in the hymns of the Rig-veda (X, 82, a), and in the Upanishads (Maitr. Up. VI, 8} ; and Dhatr/, as almost a personal deity, is invoked with Pra^apati in Rig-veda X, 184, i. Deva, in the sense of God (Ka///. Up. II, 12), is equally strange, but occurs in other Upanishads also (Maitr. Up. VI, 23 ; ^veta^v. Up. I, 3). Much might be said about setu, bridge (Ka///. Up. Ill, 2 ; Mwid. Up. II, 2, 5), adarja, mirror (Ka//^. Up. VI, 5), as being character- istic of a later age. But setu is not a bridge, in our sense of the word, but rather a wall, a bank, a barrier, and occurs frequently in other Upanishads (Maitr. Up. VII, 7 ; iT/zand. Up. VIII, 4 ; Bnh. Up. IV, 4, 22, &c.), while adar.fas, or mirrors, are mentioned in the Brzhadarawyaka and the ^rauta-sutras. Till we know something more about the date of the first and the last composition or compilation of the Upanishads, how are we to tell what subjects and what ideas the first author or the last collector was familiar with ? To attempt the impossible may seem courageous, but it is hardly scholarlike. With regard to faulty or irregular readings, we can never know whether they are due to the original composers, the compilers, the repeaters, or lastly the writers of the Upani- shads. It is easy to say that adrejya {Mwud. Up. I, 1, 6) ought to be adrzVya ; but who would venture to correct that form ? Whenever that verse is quoted, it is quoted with adrcrya, not adr/^ya. The commentators themselves tell us sometimes that certain forms are either Vedic or due to carelessness (pramadapa/'/;a); but that very fact shows that such a form, for instance, as samiyata (AV^and. Up. I, 12, 3) rests on an old authority. No doubt, if we have the original text of an author, and can prove that his text was corrupted by later compilers * See Regnaud, Le Pessimisme Brahmanique, Annales du Muse'e Guimet, 1880; torn, i, p. loi. INTRODUCTION. XXV or copyists or printers, we have a right to remove those later alterations, whether they be improvements or corrup- tions. But where, as in our case, we can never hope to gain access to original documents, and where we can only hope, by pointing out what is clearly more modern than the rest or, it may be, faulty, to gain an approximate conception of what the original composer may have had in his mind, before handing his composition over to the safe keeping of oral tradition, it is almost a duty to discourage, as much as lies in our power, the work of reconstructing an old text by so-called conjectural emendations or critical omissions. I have little doubt, for instance, that the three verses 16-18 in the first Valli of the Ka//^a-upanishad are later additions, but I should not therefore venture to remove them. Death had granted three boons to Na/^iketas, and no more. In a later portion, however, of the Upanishad (II, 3), the expression srmka vittamayi occurs, which I have translated by ' the road which leads to wealth.' As it is said that Na^iketas did not choose that srnika, some reader must have supposed that a sr/iika was offered him by Death, S;7nka, however, meant commonly a string or necklace, and hence arose the idea that Death must have offered a neck- lace as an additional gift to Na/^iketas. Besides this, there was another honour done to Na/('iketas by Mr/tyu, namely, his allowing the sacrifice which he had taught him, to be called by his name. This also, it was supposed, ought to have been distinctly mentioned before, and hence the insertion of the three verses 16-18. They are clumsily put in, for after punar evaha,'he said again/ verse 16 ought not to have commenced by tam abravit, ' he said to him.' They contain nothing new, for the fact that the sacrifice is to be called after Na/^iketas was sufficiently indicated by verse 19, 'This, O Na^'iketas, is thy fire which leads to heaven, which thou hast chosen as thy second boon.' But so anxious was the interpolator to impress upon his hearers the fact that the sacrifice should in future go by that name, that, in spite of the metre, he inserted tavaiva, 'of thee alone,' in verse 19. XXVI UPANISHADS. II. THE MUTV^i^AKA-UPANISHAD. This is an Upanishad of the Atharva-veda. It is a Mantra-upanishad, i. e. it has the form of a Mantra. But, as the commentators observe, though it is written in verse, it is not, Hke other Mantras, to be used for sacri- ficial purposes. Its only object is to teach the highest knowledge, the knowledge of Brahman, which cannot be obtained either by sacrifices or by worship (upasana), but by such teaching only as is imparted in the Upanishad. A man may a hundred times restrain his breath, &c., but without the Upanishad his ignorance does not cease. Nor is it right to continue for ever in the performance of sacrificial and other good works, if one wishes to obtain the highest knowledge of Brahman. The Sannyasin alone, who has given up everything, is qualified to know and to become Brahman. And thoufjh it mieht seem from Vedic legends that Grz'hasthas also who con- tinued to live with their families, performing all the duties required of them by law, had been in possession of the highest knowledge, this, we are told, is a mistake. Works and know- ledge can be as little together as darkness and light. This Upanishad too has been often translated since it first appeared in the Persian translation of Dara Shukoh. My own copy of the text and .Sahkara's commentary from the MS. in the Chambers Collection was made in October 1844. Both are now best accessible in the Bibliotheca Indica, where Dr. Roer has published the text, the com- commentary by vSaiikara, a gloss by Ananda^/7ana, and an English translation with notes. The title of the Upanishad, Mwir^aka, has not yet been explained. The Upanishad is called Muw/aka-upanishad, and its three chapters are each called Mu;/^/akam. Native commentators explain it as the shaving Upanishad, that is, as the Upanishad which cuts off the errors of the mind, like a razor. Another Upanishad also is called Kshurika, the razor, a name which is explained in the text itself as INTRODUCTION. XXVI 1 meaning an instrument for removing illusion and error. The title is all the more strange because Muudaka, in its commonest acceptation, is used as a term of reproach for Buddhist mendicants, who are called ' Shavelings,' in oppo- sition to the Brahmans, who dress their hair carefully, and often display by its peculiar arrangement either their family or their rank. Many doctrines of the Upanishads are, no doubt, pure Buddhism, or rather Buddhism is on many points the consistent carrying out of the principles laid down in the Upanishads. Yet, for that very reason, it seems im- possible that this should be the origin of the name, unless we suppose that it was the work of a man who was, in one sense, a Muw^aka, and yet faithful to the Brahmanic law. III. THE TAITTIRIYAKA-UPANISHAD. The Taittiriyaka-upanishad seems to have had its original place in the Taittiriya-Ara^yaka. This Ara/zyaka consists, as Rajendralal Mitra has shown in the Introduction to his edition of the work in the Bibliotheca Indica, of three por- tions. Out of its ten Prapa///akas, the first six form the Arawyaka proper, or the Karma-ka;/(^a, as Sayaz/a writes. Then follow Prapa//mkas VII, VIII, and IX, forming the Taittiriyaka-upanishad; and lastly, the tenth Prapa//^aka, the Ya^>7iki or Mahanaraya//a-upanishad, which is called a Khila, and was therefore considered by the Brahmans themselves as a later and supplementary work. 5ahkara, in his commentary on the Taittiriyaka-upani- shad, divides his work into three Adhyayas, and calls the first 5iksha-valli, the second the Brahmananda-valli, while he gives no special name to the Upanishad explained in the third Adhyaya. This, however, may be due to a mere accident, for whenever the division of the Taittiriyaka-upani- shad into Vallis is mentioned, we always have three \ the 1 5'ahkara (ed. Roer, p. 141) himself speaks of two Vallis. teaching the paramatman-j7ana (the 5'iksha-valli has nothing to do with this), and Anquetil has Anandbli = Anaiida-valli, and Bharkbli = 13hn'gi.i-Yalli. XXVlii UPANISIIADS. 5iksha-valli, the Brahmananda-valli, and the Bhngu-valli^ Properly, however, it is only the second Anuvaka of the seventh Prapa//^aka which deserves and receives in the text itself the name of ^ikshadhyaya, while the rest of the first Valli ought to go by the name of Sawhita-upanishad^', or Sawhiti-upanishad. Saya;/a^ in his commentary on the Taittiriya-ara;/yaka, explains the seventh chapter, the 5ikshadhyaya (twelve anuvakas), as Sawhiti-upanishad. His commentary, how- ever, is called 5iksha-bhashya. The same Saya;/a treats the eighth and ninth Prapa///akas as the Varu;^y-upanishad^. The Ananda-valli and Bhr/gu-valli are quoted among the Upanishads of the Atharva;/a^ At the end of each Valli there is an index of the Anu- vakas which it contains. That at the end of the first Valli is intelligible. It gives the Pratikas, i. e the initial words, of each Anuvaka, and states their number as twelve. At the end of the first Anuvaka, we have the final words ' satyam vadishyami,' and pa^-^a /^a, i. e. five short paragraphs at the end. At the end of the second Anuvaka, where we expect the final words, we have the initial, i. e. j-iksham, and then psinka.. i. e. five sections in the Anuvaka. At the end of the third Anuvaka, we have the final words, but no number of sections. At the end of the fourth Anuvaka, we have the final words of the three sections, followed by one para- graph ; at the end of the fifth Anuvaka, three final words, and two paragraphs, though the first paragraph belongs clearly to the third section. In the sixth Anuvaka, we have the final words of the two Anuvakas, and one para- graph. In the seventh Anuvaka, there is the final word ' The thiid Valli ends with Bhngiir ity upanishat. * See Taitlhiyaka-upanishad, ed. Roer, p. 12. ' See M. M., Alphal.>ctisches Veizeichniss der Upanishads, p. 144. * The Anul