in this, that the translator approaches his task not only with the grave concern of the careful scholar, but also with the profound reverence and fervor of the true devotee.

EDITOR

BOSTON, March, 1919

INTRODUCTION

THE Upanishads represent the loftiest

heights of ancient Indo-Aryan thought and culture. They form the wisdom portion or Gnâna-Kânda of the Vedas, as contrasted with the Karma-Kânda or sacrificial portion. In each of the four great Vedas known as Rik, Yajur, Sâma and Atharva - there is a large portion which deals predominantly with rituals and ceremonials, and which has for its aim to show man how by the path of right action he may prepare himself for higher attainment. Following this in each Veda is another portion called the Upanishad, which deals wholly with the essentials of philosophic discrimination and ultimate spiritual vision. For this reason the Upanishads are known as the Vedanta, that is, the end or final goal of wisdom (Veda, wisdom; anta, end).

The name Upanishad has been variously interpreted. Many claim that it is a compound Sanskrit word Upa-ni-shad, signi