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another?' He saw this very person as veriest (tatama) Brahma. 'I have seen It (idam adarśa),' said he (iti).

14. Therefore his name is Idam-dra (' It-seeing '). Idaṁ-dra, verily, is his name. Him who is Idam-dra they call 'Indra' cryptically, for the gods are fond of the cryptic (parokṣa-priya), as it were 1-for the gods are fond of the cryptic, as it were.

SECOND ADHYAYA

FOURTH KHANDA

A self's three successive births

1. In a person (puruşa), verily, this one 2 becomes at first an embryo (garbha). That which is semen (retas), is the vigor (tejas) come together from all the limbs. In the self, indeed, one bears a self. When he pours this in a woman, then he begets it. This is one's first birth.3

2. It comes into self-becoming (ātma-bhūya) with the woman,

struction the neuter subject and the masculine object do not seem quite congruous. Or, Why (or, how) here would one desire to speak of another?' Or again, kim may be simply the interrogative particle: Would one here desire to speak of another?' In addition to these uncertainties of syntax, the form of the verb causes difficulty. Vāvadișat seems to contain unmistakable elements of the intensive and of the desiderative conjugations of √vad,' speak'; yet as it stands it is utterly anomalous. The Indian commentators furnish no help to a solution. BR.(vol. 6, column 650) proposes to emend to vāvadiṣyat, the future of the intensive. Böhtlingk, in his translation, pp. 169, 170, emends to vāva dišet, ‘(to see) whether anything here would point to another [than it].' And in a note there he reports Delbrück's conjecture, vivadișat, the participle of the desiderative, which would yield the translation: What is there here desiring to speak of another?' Deussen somehow finds a reflexive: What wishes to explain itself here as one different [from me]?'

In spite of the verbal difficulties, the meaning of the passage is fairly intelligible: it is a pictorial statement of a philosophical idealism (i.e. that there is naught else than spirit) bordering on solipsism (i. e. that there is naught else than the individual self).

1 This phrase occurs verbatim in Bṛih. 4. 2. 2; Ait. Br. 3. 33 end; 7. 30 end; and almost verbatim in Sat. Br. 6. 1. 1. 2, II.

That is, the Atman, the subject of the entire previous part of this Upanishad. Or ayam may denote the indefinite 'one,' as probably in the last sentence of this paragraph.

3 The words asya prathamaṁ janma may denote either 'his (i. e. the Self's) first birth' or 6 a self's first birth (as a particular individual).' Either interpretation is possible according to pantheistic theory.

just as a limb of her own. Therefore it injures her not. She nourishes this self of his that has come to her.

3. She, being a nourisher, should be nourished. The woman bears him as an embryo. In the beginning, indeed, he nourishes the child [and] from birth onward. While he nourishes the child from birth onward, he thus nourishes his own self, for the continuation of these worlds; for thus are these worlds continued. This is one's second birth.

4. This self of one is put in one's place for pious deeds (punya karman). Then this other self of one, having done his work (krta-krtya), having reached his age, deceases. So, deceasing hence indeed, he is born again. This is one's third birth. As to this it has been said by a seer:

5. Being yet in embryo, I knew well?

All the births of these gods!

1 Or perhaps In that (yat)....'

2 Quoted from RV. 4. 27. 1. In the original Rig-Veda passage (as indeed in every other of the three occurrences of the same compound in the Rig-Veda, 1. 34. 2b, 1. 164. 18b, and 10. 17. 5a) the preposition anu seems to have served no more than to strengthen the force of the verb 'know.' As such, it is translated here by 'well' (in accordance with Grassmann's Wörterbuch, BR., and MW.) Yet it would be very possible—indeed, probable—that to the author of this Upanishad, who quotes the ancient passage as scriptural corroboration of his theory of various births, that word anu conveyed a larger significance than it was originally intended to express. In accordance with its general meaning of along toward' he might understand it to intimate pregnantly that even from the embryonic stage the seer 'fore-knew,' anu-vid, all the births of the gods [of the various gods—be it noted -here applied to the successive births of the individual soul, ātman, from father to son]. As to such fine distinctions of meaning to be carefully observed in the prepositional compounds with verbs in the Upanishads, Professor Whitney (in his article on The Upanishads and their Latest Translation' in the American Journal of Philology, vol. 7, p. 15) has stated a noteworthy principle: 'It may be laid down as a rule for the prose of the Brahmaṇas and Upanishads that every prefix to a verb has its own distinctive value as modifying the verbal idea: if we cannot feel it, our comprehension of the sense is so far imperfect; if we cannot represent it, our translation is so far defective.'

6

With this consideration concerning the force of anu and with the glaringly wresting interpretation of syeno in the last line, the present instance as a whole serves well to call attention to the applicability (or non-applicability) of many of the citations in the Upanishads. Frequently passages from the Rig-Veda and from the Atharva-Veda are quoted as containing, in cryptic expressions of deep significance, early corroboration of what is really a later and very different idea. This method of the Upanishads with respect to its prior scriptures is the same method as that employed by the later Hindu commentators on the Upanishads themselves. In the course of the developments of thought this method of interpreting earlier ideas from a larger point of view is very serviceable; practically and pedagogically

A hundred iron citadels confined me,

And yet,' a hawk (śyena) with swiftness, forth I flew !

In embryo indeed thus lying (śayāna), Vāmadeva spoke in this wise.

6. So he, knowing this, having ascended aloft from this separation from the body (śarira-bheda), obtained all desires in the heavenly world (svarga loka), and became immortalyea, became [immortal]!

THIRD ADHYAYA

FIFTH KHANDA

The pantheistic Self

1. [Question:] Who is this one ? 2

[Answer:] We worship him as the Self (Atman). [Question] Which one is the Self?

[Answer:] [He] whereby one sees, or whereby one hears,” or whereby one smells odors, or whereby one articulates speech, or whereby one discriminates the sweet and the unsweet; [2] that which is heart (hṛdaya) and mind (manas)—that is, consciousness (saṁjñāna), perception (ājñāna), discrimination (vijñāna), intelligence (prajñāna), wisdom (medhas), insight (drști), steadfastness (dhṛti), thought (mati), thoughtfulness (manīṣā), impulse (jūti), memory (smrti), conception (saṁkalpa), purpose (kratu), life (asu), desire (kāma), will (vaśa).

it may be almost indispensable to the expounder of a philosophy or to the exhorter of a religion; yet by the scholar it is to be carefully discriminated from a historically exact exegesis of the primitive statements.

1 Reading adha, as in the Rig-Veda passage and in a variant of Sankara. But all editions of the text and of the commentators read adhaḥ, ' down.'

2 The interpretation of ayam here is doubtless the same as in the opening sentence of the previous Adhyāya. See note 2 on p. 298.

All the published texts read 'yam. But Müller and Böhtlingk emend to yam. With this reading and with another grouping of words the entire section might be rendered as forming consecutive queries, thus:

[Question] Who is he whom we worship as the Self (Atman)? Which one is the Self? [He] whereby one. . . . or . . . . or... . the unsweet?' Then the remainder of the Adhyāya would form the answer.

3 That is, which one of the two selves previously mentioned? the primeval, universal Self? or the individual self?

4 Roer and the Bombay editions have here, in addition, rūpam, 'form.' Roer and the Bombay editions have here, in addition, śabdam, ‘sound.'

All these, indeed, are appellations of intelligence (prajñāna). 3. He is Brahma; he is Indra; he is Prajāpati; [he is] all these gods; and these five gross elements (mahā-bhūtāni), namely earth (pṛthivi), wind (vāyu), space (ākāśa), water (apas), light (jyotimși); these things and those which are mingled of the fine (kṣudra), as it were; origins (bīja)1 of one sort and another: those born from an egg (anda-ja), and those born from a womb (jāru-ja), and those born from sweat (sveda-ja),2 and those born from a sprout (udbhij-ja); horses, cows, persons, elephants; whatever breathing thing there is here-whether moving or flying, and what is stationary.

All this is guided by intelligence, is based on intelligence. The world is guided by intelligence. The basis is intelligence. Brahma is intelligence.

4. So he [i. e. Vamadeva], having ascended aloft from this world with that intelligent Self (Ãtman), obtained all desires in yon heavenly world, and became immortal-yea, became [immortal]!

Thus (iti)! Om!

1 Literally, 'seeds.'

2 This item may be a later addition to the other three, which are already similarly classified in Chand. 6. 3. 1.

KAUSHITAKI UPANISHAD1

FIRST ADHYAYA

The course of reincarnation, and its termination through metaphysical knowledge 2

Citra and Svetaketu concerning the path to the conclusion of reincarnation

1. Citra Gangyayani,3 verily, being about to sacrifice, chose Āruni. He then dispatched his son Svetaketu, saying: 'You perform the sacrifice.' When he had arrived," he asked of him: Son of Gautama, is there a conclusion [of transmigration] in the world in which you will put me? Or is there any road? Will you put me in its world?'

Then he said: 'I know not this. However, let me ask the teacher.' Then he went to his father and asked: 'Thus and so has he asked me. How should I answer?'

Then he said: 'I too know not this. Let us pursue Vedastudy (svādhyāya) at [his] residence, and get what our betters give. Come! Let us both go.'

Then, fuel in hand, he returned to Citra Gangyāyani, and said: 'Let me come to you as a pupil.'

To him then he said: 'Worthy of sacred knowledge (brahma) are you, O Gautama, who have gone not unto conceit. Come! I will cause you to understand.'

1 Throughout the notes to this Upanishad the character A designates the recension published in the Ānandāśrama Sanskrit Series, and B designates the recension pub

lished in the Bibliotheca Indica Series.

2 Other expositions of this subject occur at Chānd. 5. 3-10 and Bṛih. 6. 2.

3 Or Gargyāyaṇi, according to another reading.

4 That is, as officiating priest.-Com.

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So B, abhyagataṁ; but A has, instead, asīnam, when he was seated.'

So A: putra 'sti; but B has the (less appropriate) reading putro 'si, 'You are the son of Gautama! Is there . . .'

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