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16 (3). They said to Agni (Fire): ' Jātavedas,1 find out this— what this wonderful being is.'

'So be it.'

17 (4). He ran unto It.

Unto him It spoke: Who are you?'

'Verily, I am Agni," said he. 'Verily, I am Jātavedas.' 1 18 (5). In such as you what power is there? '

'Indeed, I might burn everything here, whatever there is here in the earth!'

19 (6). It put down a straw before him. Burn that!'

He went forth at it with all speed. He was not able to burn it. Thereupon indeed he returned, saying: 'I have not been able to find out this—what this wonderful being is.'

20 (7) Then they said to Vayu (Wind): 'Vāyu, find out this-what this wonderful being is.'

'So be it.'

21 (8). He ran unto It.

Unto him It spoke: 'Who are you?'

'Verily, I am Vayu,' he said. 'Verily, I am Mātariśvan.' 22 (9). In such as you what power is there?'

'Indeed, I might carry off everything here, whatever there is here in the earth.'

23 (10). It put down a straw before him. 'Carry that off!' He went at it with all speed. He was not able to carry it off. Thereupon indeed he returned, saying: 'I have not been able to find out this-what this wonderful being is.'

24 (11). Then they said to Indra: Maghavan (Liberal'), find out this-what this wonderful being is.'

'So be it.'

He ran unto It. It disappeared from him.

25 (12). In that very space he came upon a woman exceedingly beautiful, Umā,2 daughter of the Snowy Mountain (Himavat).

To her he said: 'What is this wonderful being?'

1 Meaning either All-knower' or 'All-possessor.'

In

2 Com. allegorizes her as 'Knowledge,' who dispels Indra's ignorance. later mythology Uma is an epithet, along with Durgā, Kālī, and Pārvatī, for the wife of Śiva; and she is represented as living with him in the Himalayas. Weber, Indische Studien, 2. 186-190, has an extended discussion of the identity of this

(FOURTH KHANDA)

Knowledge of Brahma, the ground of superiority

26 (1). It is Brahma,' she said. 'In that victory of Brahma, verily, exult ye.'

Thereupon indeed he knew it was Brahma.

27 (2). Therefore, verily, these gods, namely Agni, Vayu, and Indra, are above the other gods, as it were; for these touched It nearest, for these and [especially] he [i. e. Indra] first knew It was Brahma.

28 (3). Therefore, verily, Indra is above the other gods, as it were; for he touched It nearest, for he first knew It was Brahma.

Brahma in cosmic and in individual phenomena

29 (4). Of It there is this teaching.

That in the lightning which flashes forth, which makes one blink, and say 'Ah!'-that' Ah!' refers to divinity.

30 (5). Now with regard to oneself.

That which comes, as it were, to the mind, by which one repeatedly1 remembers-that conception (saṁkalpa) [is It]!

Brahma, the great object of desire

31 (6). It is called Tad-vana (It-is-the-desire').2 As 'Itis-the-desire' (Tad-vana) It should be worshiped. For him who knows it thus, all beings together yearn.

Concluding practical instruction and benefits

32 (7). Sir, tell me the mystic doctrine (upaniṣad)!! 'The mystic doctrine has been declared to you. Verily, we have told you the mystic doctrine of Brahma (brāhmī upaniṣad).

personage and of the divinities in this passage in their significance for later mythological and sectarian developments.

1 Deussen translates the word abhikṣṇaṁ differently, and consequently interprets this section and the preceding very differently.

2 A mystical designation. Compare a similar compound at Chand. 3. 14. 1, taj

ja-lan.

33 (8). Austerity (tapas), restraint (dama), and work (karman) are the foundation of it (i. e. the mystic doctrine). The Vedas are all its limbs. Truth is its abode.

34 (9). He, verily, who knows it [i. e. the mystic doctrine] thus, striking off evil (pāpman), becomes established in the most excellent,1 endless, heavenly world-yea, he becomes established!

1 So the Com. interprets jyeye. Max Müller and Deussen would emend to ajyeye, unconquerable.'

KATHA UPANISHAD

FIRST VALLI1

Prologue: Naciketas devoted to Death

1. Now verily, with zeal did Vājaśravasa give his whole possession [as a religious gift]. He had a son, Naciketas by

name.

2. Into him, boy as he was, while the sacrificial gifts were being led up, faith (śraddha) entered. He thought to himself: 3. Their water drunk, their grass eaten,

Their milk milked, barren!-—

Joyless (a-nanda) certainly are those worlds 2

He goes to, who gives such [cows]!'

4. Then he said to his father: 'Papa, to whom will you give -a second time-a third time.

me?' 3

To him then he said: 'To Death I give you!'

Naciketas in the house of Death

[Naciketas reflects:]

5. Of

many I go as the first.

Of many I go as an intermediate.

What, pray, has Yama (Death) to be done

That he will do with me today?

1 The narrative and dialogue at the opening of this Upanishad seem to be taken -with some variation, but with some identical language-from the earlier Taittiriya Brāhmaṇa, 3. 11. 8. 1-6. The old tradition of Naciketas in the realm of Death being in a position to return to earth with knowledge of the secret of life after death, is here used to furnish a dramatic setting for the exposition which forms the body of the Upanishad.

at

2 This line is found at Bṛih. 4. 4. 11 a K verbatim; with variant in the first word, Īsā 3 a and Brih. 4. 4. II a M.

3 That is, Naciketas voluntarily offers himself in order to fulfil the vow which his father was paying so grudgingly. Thereupon the father, in anger at the veiled reproof, exclaims: 'Oh! go to Hades!'

6. Look forward, how [fared] the former ones.
Look backward; so [will] the after ones.
Like grain a mortal ripens!

Like grain he is born hither (a-jāyate) again!

Warning on the neglect of a Brahman guest

[Voice: 1]

7. As fire, enters

A Brahman (brāhmaṇa) guest into houses.
They make this the quieting thereof 2 :-
Fetch water, Vaivasvata !3

8. Hope and expectation, intercourse and pleasantness,*
Sacrifices and meritorious deeds," sons and cattle, all-
This he snatches away from the man of little understanding
In whose home a Brahman remains without eating.

Three boons offered to Naciketas

[Death (Yama), returning from a three days' absence and finding that Naciketas has not received the hospitality which is due to a Brahman, says:]

9. Since for three nights thou hast abode in my house

Without eating, O Brahman (brahman), a guest to be reverenced, Reverence be to thee, O Brahman! Well-being (svasti) be to me!

Therefore in return choose three boons!

Naciketas's first wish: return to an appeased father on earth [Naciketas:]

10. With intent appeased, well-minded, with passion departed,
That Gautama toward me may be, O Death;

That cheerfully he may greet me, when from thee dismissed—
This of the three as boon the first I choose !

1 As in the Taittirīya Brāhmaṇa narrative.

2 santim tasya; both words probably with a double significance, 'extinguishment of fire' and 'appeasement of the Brahman' by bringing water.

3 A Vedic epithet of Yama (Death).

4

śūnṛtām, according to a strict etymology, might mean 'good fellowship.'

5 If derived from is (instead of from √yaj), iṣṭāpürte might possibly (though less probably) mean wishes and fulfilment.'

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