VÂGASANEYI-SAMHITÂ UPANISHAD. I. ALL this, whatsoever moves on earth, is to be hidden in the Lord (the Self). When thou hast surrendered all this, then thou mayest enjoy. Do not covet the wealth of any man! 2. Though a man may wish to live a hundred. years, performing works, it will be thus with him; but not in any other way: work will thus not cling to a man. 3. There are the worlds of the Asuras1 covered with blind darkness. Those who have destroyed their self (who perform works, without having arrived at a knowledge of the true Self), go after death to those worlds. 4. That one (the Self), though never stirring, is swifter than thought. The Devas (senses) never reached it, it walked before them. 2 Though standing still, it overtakes the others who are running. Mâtarisvan (the wind, the moving spirit) bestows powers 3 on it. 1 Asurya, Vâg. Samhitâ ; asûryâ, Upan. Asuryà in the Upanishads in the sense of belonging to the Asuras, i. e. gods, is exceptional. I should prefer asûryá, sunless, as we find asûryé támasi in the Rig-veda, V, 32, 6. 2 Pûrvam arsat, Vâg. Samh.; pûrvam arshat, Upan. Mahîdhara suggests also arsat as a contraction of a-risat, not perishing. 3 Apas is explained by karmâni, acts, in which case it would be meant for ápas, opus. But the Vâg. Samhitâ accentuates apás, i. e. 5. It stirs and it stirs not; it is far, and likewise near 1. It is inside of all this, and it is outside of all this. 6. And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it2. 7. When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity? 8. He (the Self) encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched by evil; a seer, wise, omnipresent, self-existent, he disposed all things rightly for eternal years. 9. All who worship what is not real knowledge (good works), enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness. 10. One thing, they say, is obtained from real knowledge; another, they say, from what is not knowledge. Thus we have heard from the wise who taught us this*. II. He who knows at the same time both knowledge and not-knowledge, overcomes death through not-knowledge, and obtains immortality through knowledge. 12. All who worship what is not the true cause, aquas, and Ânandagiri explains that water stands for acts, because most sacrificial acts are performed with water. 1 Tad v antike, Vâg. Samh.; tadvad antike, Upan. 2 Vikikitsati, Vâg. Samh.; vigugupsate, Upan. 3 Sankara takes the subject to be the Self, and explains the neuter adjectives as masculines. Mahîdhara takes the subject to be the man who has acquired a knowledge of the Self, and who reaches the bright, incorporeal Brahman, &c. Mahîdhara, however, likewise allows the former explanation. Cf. Talavak. Up. I, 4; vidyâyâh, avidyâyâh, Vâg. Samh.; vidyayâ, avidyayâ, Upan. |