AN EARLY UPANISADIC RE,ADER
With notes, glossary, and an appendix of related Vedic texts
Editedfor the useof Sanskritstudents asa supplementto Lanman'sSariskr it Reader
HaNs Flrrunrcn Hocr
l l, l i ll
MOTILAL BANARSIDASSPUBLISHERS PRIVATE LIMITED . DELHI First Edition : DeLhi 2007 Contents
Preface lx Introduction 1 O by Hansllenrich I tock The Texts 25 I: The mystical significanceof the sacrificialhorse (BAU (M) 1:1) 27 ISBN:8l-208 3213,2 (llB) II: A creationmyth associatedwith the agnicayanaand a6vamedha ISBN:81-208321+0 (PB) (from BAU (M) 1:2) 28 III: 'Lead me from untruth(or non-being)to truth(or being) ...' (fromBAU (M) 1:3) 29 MOTILAI, BANARSIDASS IV: Anothercreation myth: The underlying oneness (BAU (M) 1:4) 29 4l U.A. Btrngalow Road, Jawahar Nagar, Dclhi t i0 007 V: A brahminturns to a ksatriyaas teacher, and the parable of Mahalami 8 Chmber, 22 Bhulabhai Desi Road, lvlumbai 400 02ii the sleepingman (from BAU (M) 2:l) 203 Royapetrah High Road, N{ylapore, Chennai 600 004 33 236, 9th N{ain III Block,Jayanagar, Bangalore 560 0l I VI: Yajnavalkyaand Maitreyi (BAU (M) 2:a) J+ Sanas Plaza, 1302 Baji Rao Road, pune 4l I 002 8 Camac Street, Kolkara 700 0 I 7 VII: Ydjffavalkya'sdisputations at the assemblyof King Janaka,1: Ashok Rajparh, Patna 800 004 The cows andthe hotr A6vala(BAU (M) 3:l) 36 Chowk, Varanasi 221 001 VIII: Yajfravalkya'sdisputations at the assemblyof King Janaka,2: Releasefrom "re-death"(BAU (M) 3:3) 38 IX Ydjfravalkya'sdisputations at the assemblyof King Janaka,3: VacaknaviGargi challengesYajfravalkya (BAU (M) 3:8) 39 X: Yajiiavalkya'sdisputations at the assemblyof King Janaka,4: Afr ifr, and VidagdhaSakalya's head flies apart(from BAU (M) 3:9) 40 XI: The beginningof Svetaketu'sinstruction in the transcendental unity of everything(from ChU 6:1-2) 42 XII: The parablesof the fig treeand of the salt,and ilr"trTR (ChU 6:12and 13) +J XIII: The significanceof 3:r (ChU 1:1 with parallelsfrom the Jaiminiya-, , Jaiminiya-Upanisad-,and Aitareya-Brahmanas,and from the Taittiriya- Aranyaka) 44 l. Chdndogya-Upanisad1:1 44
2. Jaiminiya-Brahmana3:321-322 +J^< 3. Jaiminiya-Upanisad-Brahmalal:1:1:1-5 an
XVII: Reincarnationand karman, 1: Two closelyrelated passages J. Ritualistpassages connected with the agnicayanathat "put it all from BAU (M) 6:1 andChU 5:3-10 48 together" (from Satapatha-Brahmala(M) 6 and 10) 74 A: The Brhad-Aralyaka-Upanisadversion 48 K. A late upanipadicpassage that "puts it all together"(from Subala B: Selectionsfrom the Chdndogya-Upanisadversion 51 Upanipad1 - 3) XVIII: Reincarnationand karman.2: Selectionsfrom KU I 53 Notes 81 XIX: Identificationwith a personalGod anddt 56{k GeneralNotes 83 = (BAU (K) 5:15 VS (K) 40:l:15-18) Notesfor SelectionI 88 APPENDIX:Related texts, mainly from earlierVedic literature,with Notes for SelectionII 90 translations 56 Notes for SelectionIII 92 q) A. Weddingmantras 56 Notesfor SelectionIV I . Atharva-Veda14:2:7I 56 Notesfor SelectionV 97 2. A(valayanaGrhya-Sltra 1:7 (Lanman p. 99, line 2-5) 56 Notes for SelectionVI 99 3. Jaiminiya-Upanisad-Brahma4al:17:l 56 Notesfor SelectionVII r03 'coupling' B. Rrtual 5l Notes for SelectionVIII 105 l. An ordinaryritualist example (from SB (M) 1:1:1) 58 Notesfor SelectionIX 106 2. An interestingvariant: The pairing of numbers ' Notes for SelectionX 108 (Jaiminiya-B rahmal a 2 :29l -292) 58 Notesfor SelectionXI 113 C. More on dF andother 'ritual particles' 60 Notes for SelectionXII t14 1. Someearly uses of on 60 Notes for SelectionXIII 116 a. From Maitrayani-Sarirhita4:9 and l:414:l 60 Notesfor SelectionXIV 120 b. From Aitareya-Brahma4a3:12:l-4, 60 Notesfor SelectionXV r2l c. The "nyDnkha",from A6valayana-Srauta-Sutral:17:.7 61 Notesfor SelectionXVI t22 2. Someother ritual particle 61 Notesfor SelectionXVII:A tz3 3. Mystical speculationson someritual particlesI: 6-I 61 SelectionXVII:B t28 - Notesfor 4. Mysticalspeculations on someritual particles, II; 3TI QI OJ Notesfor SelectionXVIII 131 D. The Gayatrior Savitri (from RV 3:62) 63 Notesfor SelectionXIX 134 E. 'Lead me from untruthto truth ...' 64 Notesfor SelectionXX t31 1. Rg-Veda7:59:12 64 Glossary t4r 2. Rg-Veda8:48:3 64 185 3. A ritualistpassage (Maitrayani-Sarirhita l:4:2) o+ References to Resources, Editions, and Translations 4. Anotherritualist passage (Satapatha-Brahmala (M) l:1:1:4) 65 Indices t93 F. Rg-Vedicbrahmodyas (from RV l:164) 65 GeneralIndex 195 G. The Purusa-Sukta(RV 10:90) 67 Languageand Grammarlndex 201 H. Being andnon-being 69 1. The nasadiya-s[kta(RV L0:129) 69 2. 3T€kt: Tqqf{d (from RV 10:72) 7l 3. 3T€l€l€EI (from RV l0:5) 12 I. trwq-{q andEF=qqFIfr (fromRV 10:121) 73 Preface
The great upanisadsof the late Vedic period take a position in the literary and I that can be characterizedas Janus-facedin western I philosophicaltradition of Sanskrit t i termsor, in Indian terms, as ?gfif,fq, a tight on the thresholdwhich illuminatesboth what is behind and in front. From one perspectivethe early upanisadsconstitute the end - accordingto some,the culmination- of the long and prolific Vedic period.From a different point of view they are the starting point for a philosophical tradition that pervadesall of post-VedicIndia, whetherorthodox (Hindu) or heterodox(Buddhist and Jaina). It is here that the questionof the transcendentalunity behind the greatdiversity of the phenomenalworld is systematicallyaddressed. The issuehad, of course,been moot- ed in the earlier Vedic tradition,especially under the headinga?m1 'that one (entity)' from which everythinghas evolved.But it is in the late Vedic upanigadsthat the issueis met head-on,with various competing characterizationsof ai+1 as Brahman,Atman, dF, and even more profoundly, as beyondany positivedefinition, describableonly neg- :A..\A- allvelyas 4lct dld anotne llKe. It is here, too, that the important conceptsof karman and reincarnationare first formulated, concepts that are foundational to all post-Vedic Indian religions. Again, there were earlier Vedic antecedents,especially in the later portions of the Brahmalas. Most notableamong theseis the conceptof {a{i{, repeateddeath in "yonder worid" which deprivesthe deceasedof immortality. But again,it is only in the late Vedic upa- l nisadsthat coherenttheories of qAd;{ 'rebirth', basedon the nature of one's +dq., l are beginning to be developed.(The term usedby the early upanisadsactually is tI4tT- l Efr 'returning'.) Just as the early upanisadsof the late Vedic era are a point of transitionin Indian religious thinking, so they also constitutea transitionalperiod in terms of their gram- mar and languageuse. Featuresof Vedic grammar and diction coexist with rhetorical strategiesancl methods of argumentationthat characterizepost-Vedic Sastrictexts. The early upanisads,therefore, offer an excellent entry point to the Vedic languagefor studentsfamiliar with ClassicalSanskrit. It is for these reasons that some ten years ago I began preparing this Early Upanisadic Reader, for studentswho had completed the better part of two years of ClassicalSanskrit instruction at the University of Illinois' I have benefitedfrom my students'feedback, even though - s1 fss4use- in the early years it often expresseditself as deepfrustration with trying to make senseof the An Early Upanisadic Reader texts, their "alien" grammar and diction, and their "arcane" subjectmatter. I have also profited from feedbackby my teachingassociates, Yasuko Suzuki and SarahTsiang. I am especiallygrateful to SarahTsiang who madecopious suggestions for improving the explanatoryNotes and the Glossary,and who painstakinglywent over the entire text in searchof misprints,ambiguities, and other infelicities.In fact, the idea of a self-con- tained Glossarycame from SarahTsiang, and she also contributedthe large majority of the entries. If the presentform of the Readeris able to accomplishits goal of providing a helpful introductionto the early upanisadsand to the Vedic languagein general,the credit must go to my students,to Yasuko Suzuki, and especiallyto SarahTsiang. I have to take the responsibilityfor any problemsthat remain. Finally, let me expressmy deepestgratitude to my wife, Zarina,and to our son, Heinrich Sharad,for their love and support. Introduction
HansHenrich Hock
(Urbana-Champaign,Summer 2005) er{iir qTqtrTq d'T€irqr drftrulqq 1dqhii rnq
Introduction-
1. The Purpose of this Reader
Sinceits publicationin 1884,Lanman's Sanskrit Reader'has been the most widely usedEnglish-language introduction to original Sanskrittexts. What has beenespecially useful for beginning studentsare the copious notesand the glossary,as well as helpful referencesto Whitney's Sanskrit Grammar. Even so, studentsand teachersalike have had problemswith some aspectsof Lanman's Reader,including the fact that it refers to the first edition of Whitney's Grammar, not the secondone, which appearedin 1889,'? five yearsafter Lanman's Reader.More important,many studentstoday do not have the backgroundin classical Greek and Latin that could be taken for grantedin Lanman's and Whitney's times;the work of Sanskritscholars since the 1880shas in many cases producedbetter editions of the texts that Lanman incorporatedin his Reader; and even more significant, this more recent work has had a profound impact on our under- standingof the texts. A new, updatededition thereforewould be highly desirable.The presentReader has a more modestgoal - to add to Lanman'sVedic selectionsand, in so doing, to offer beginning Sanskritstudents an avenueto the Vedic languagewhich, I hope,they will find more accessible. Lanman'sVedic selectionscome mainly from the Rg-Veda,with someadditions with the Vedic ritual,3plus a few from the Yajur-Veda,-most of which are concerned selectionsfrom the late Vedic Grhya-SDtrasand from Yaska's Nirukta. The philo- logical,Indo-Europeanist tendencies of the nineteenthcentury naturallyfavored Lan-
* A note on the transcription of the Sanskrit words EiEI;l and GITEIvI: Following the practice of Basham's The Wonder that Was India,the following conventions are used when citing these words in English. In the senseof 'Ultimate Principle' El6l;T is written Brahman (with capital initial); in the senseof the priest who directs the Vedic ritual, it is written brahman (without capitalization). For dI6M in refer- ence to one of the four castes, brahmin is used; when the word refers to a Vedic text and textual period, the transliteration brahmana is employed (with capitalization if it is part of the name of a particular text). I Charles Rockwell Lanman, A Sanskrit Reader: Text and Vocabulary and Notes, Harvard University Press,1884. 2 William Dwight Whitney, SanskritGrammar: lncluding both the Classical Lttnguage, and the Older Dialects, ofVedc and Brahmana, Harvard University Press,1889. 3 Those not familiar with terms such as Rg-Veda, Yajur-Veda, Grhya-SDtra, etc., should consuit Section 5 of this Introduction which provides a brief survey of Vedic literature.
\ An Early Upanisadic Reader Introduction man's heavy emphasison the Bg-Veda, the oldest layer of Vedic literature, because The Reader is supplementedby an Appendix, Selection XX, which gives related presumablyit is closest to the Indo-Europeanparent language;and the ritualist texts texts, mainly from the earlier Vedic literature,but including one post-Vedicupanisadic were included becausethey were consideredthe oldest Indo-Europeanprose texts.The text that may provide a glimpse of how the different strands of thinking found in the switch, however, from Lanman's epic and classical selections to the f;.g-Veda is earlier texts could be integrated into a more comprehensive, structured system of enormous- in time, language,and style. Even specialistsfind Vedic hymns notori- thoug(lt.These ancillary readingsare presentedtogether with translationsthat attempt ously difficult to interpret, becausewe do not have any direct accessto the religious, to make it possible for readersto work out the meaningsof the texts for themselves. cultural, and linguistic contextsin and for which they were composed.And as Lanman The translationsdo not make any claim to providing "the" meaning of the texts, and himself states,the Vedic Prose texts of the brahmalas and of the prose portions of the they have no pretensionsto literary elegance. Black Yajur-Veda sarirhitastend to be quite "arid". (Lanman's generalcharacterization of the texts, however, is overly uncharitable.)Whatever the merits of offering such 2. The Earlier Vedic Background of Upanisadic Thought texts to beginningSanskrit students may have been in Lanman's times, today his selec- In his commentaryon a particularly difficult passagein the Chandogya-Upanisad tions are less than apt to attract beginning students' interest in the Vedic language. (5:18:1),which had elicited a variety of differentinterpretations, the great medieval My experiencehas shown that a selectionof upanisadictexts has a betterchance of philosopher Sankaracaryastates, \rifdRTfiti €q qTiq;tTT: 'rhar is like people blind arousingstudents' interest in the enormouslyrich tradition of Vedic languageand liter- from birth in visualizing an elephant'.This is the first occurrenceof a referencethat ature. Because of their relative latenessthese texts are closer to the languagethat keepsrecurring in attemptsto discussthe early history of India, whetherfrom the studentsare familiar with from Lanman's post-Vedic selections.They reflect a time of perspectiveof literature,of religion and philosophy,or of languageand linguistics.Any intense intellectual speculation and discussion,out of which grew not only the later attempt to establish a clear chronology of eventsfor that period is fraught with dif- forms of philosophicalHinduism but no doubt also Buddhism, Jainism,plus other reli- ficulties. Partly thesedifficulties result from the well-known fact that the senseof his- gious and philosophicalsystems that have since died out. Their topics and discussions toricity which characterizesmodern western thinking is alien to traditionalIndia (ust as therefore are of keen interest to anyone interestedin the religious and philosophical it is to much of traditional Europe).But they also result from other factors,such as the traditionsof India, and especiallyto the ever-growingnumber of studentswho want to fact that the text collectionsthat have come down to us were composedover extended learn Sanskrit in order to study these traditions.Moreover, the upanisadstend to em- periods, during which different strandsof thinking could be borrowed back and forth. ploy a more interestingrhetorigal style than the often rather turgid presentationof ear- The following attemptto locatethe upanisadswithin the Vedic tradition,therefore, lier Vedic Prose; they provide a window on aspectsof the social and cultural life of must be taken with a considerabledose of salt. Moreover,it should be kept in mind that their time, including the status of women; they even offer glimpses of humor. the historical approachadopted here and in the westernmodel of scholarshipin general have been selectedto presentas wide and representativea The texts in this Reader is not acceptedby many modernHindus, whetherscholars or laypeople.For them, the possible.Being a selection,of course,the Readercould not picture of the literatureas Vedasare eternal,gTqlT'&q (i.e., not producedby humans),and thereforedeyond his- texts that those who use it (or I, for that matter) might have possibly include all the tory. The following discussion,therefore, is meaninglessto those who hold this belief. SelectionsI XIX are presentedin the same fashion as Lan- wanted to see included. - At the sametime, it is deeply meaningfulto thosewho are interestedin, and concerned to be translatedby the students,aided by a glossaryand notes man's selections,as texts with, the history of Indian traditions.The best that I can ask for is that adherentsof Grammar. In one respect,however, this reader departs with referencesto Whitney's thesetwo views respecteach others' perspectives, in spite of their differences. practice.Rather than forcing studentsto simultaneouslywrestle with the from Lanman's Europeanand European-inspiredscholarship on the Indian'traditionsbegan with of the Vedic languageand with the complexitiesof Vedic rituai and philo- difficulties scholarssuch as Sir William Jones,and in its early stageswas often colored by ethno- I provide at the beginning of the notesto eachselection a brief contentsummary sophy, centrismand worse. Lanman's discussion of the Vedic tradition(p. 352-358)very much or in somecases a rough translation,as a guide to understandingthe selection'spurport reflectsthe preconceptionsof westernscholarship toward the end of the nineteenthcen- and line of argument. tury. He suggeststwo layersof Vedic literature:l. An early period of hymnal poetry
a F
Reader lj 6 An EarIY UPani;adic Introduction 7 I representedmost prominently in the $g-Veda and reflecting 'the life of a vigorous, assembliesat kings' courts which host important disputationsregarding mystical and active,and healthypeople ... whosereligion was a simple worship of the deifiedpowers transcendentalissues in the ritualist texts and especiallyin the upaniqads(see e.g. VII - of nature.' 2. A later period in which 'the old Vedic religion was convertedinto an X) find their antecedentsin Rg-Vedic referencesto competitionsbetween seersat the infinitely complex systemof sacrificesand ceremonies.To this periodbelongs the belief assembliesof royal patrons(e.g. RV 2:23-26,8:54:8,l0:61, 10:71,i0:88). And brah- the upaniqadic term for such disputations,is in the ritualist texts employedto in metempsychosis[reincarnation] ... The sultry air of Ganges-landhas relaxedboth the modyE "riddles" which alreadyappear in the (see e.g. SelectionXX:F) and physicaland the mentalfibre of the Hindu, and he hasbecome a Quietist.'a refer tb S.g-Veda such issuesas the natureof the ritual or the origin of the world.6 Even in Lanman's times scholarswere beginningto realizethat his interpretationis which address Within the ritual texts, too, we find much that anticipatesthe mystical and frans- deficienton severalcounts - beyondthe dubiousvalue judgments. Most scholarswould speculationsof the upaniqads.This is especiallytrue for the later texts which now agreethat in principle we need to distinguishthree periods:An early stageof hym- cendental to shadeover into passagesthat come to be identified as aralyakas or upanisads. nal poetry (mantras);a secondstage of Vedic Proseconcerned with explaining the use tend Someaspects of the ritual lend themselvesespecially to mystical speculation. of the mantras,other verbal expressions,ritual implements,etc. in an increasinglycom- One of these is the a6vamedha,a ritual in which the king lets a horse,protected by plex ritual, and with establishingthe mystical significanceof the ritual; finally, the stage warriors, roam around for a year, so as to claim whatever territory the horse cov- ofthe aralyakas and upanisadswhere mysticalspeculation turns to questionssuch as the his ers in the course of its wanderings.From Rg-Vedic times there was a tradition of at- transcendentalunity underlying the phenomenalworld, karman and reincarnation,and a mystical significanceto this sacrificial horse.Thus, in RV 1:163 it is iden- release from the cycle of reincarnations.tSome scholars further consider the final, tributing tified with Yama, Trita, and Aditya, the sun, from which it is said to have beencreated. upanisadic,stage a radical departurefrom the ritualist concernsof Vedic Prose,a verit- In tire Satapatha-Brahma{raaccount of the a6vamedha(M t3:5:2:23),a speculativeVedic ablerevolution in thinking. hymn on the origin of the world is recited (see SelectionXX:I), no doubt to implicitly This threefold layering of Vedic literature,however, is not directly reflectedin the identify the sacrificial horse with the primordial "golden embryo" from which this Vedic texts. The S.g-Veda contains numeroushymns dealing with the ritual and the arose.Part of the aSvamedhaconsists in the recitation of traditional brahmodyas, priests officiating in it, the mystical significanceof the ritual (seeespecially Selection world (M) l3:2:6:9-17and 13:5:2:11-22,verbal exchanges which in XX:G of this Reader),and such issuesas the origin of the world and the transcendental asin Satapatha-Brahmala form might well end in a lively disputation.In fact, as Eggeling remarks unity that underlies it (see the selectionsin XX:H and I). At least one hymn (XX:G) lessritualized in his of the Satapatha-Brahmana(introduction to volume 5), in the aSva- combines these two strands of thought by portraying the creation of the world as a translation 'dialecticians, vanquishone another,fore- primeval sacrifice of a primordial human being (Purupa) by the Gods - who them- medha sectionof the Mah?bharata, eagerto gatherto discussthe natureand origin of things.' selvesare createdby this sacrifice. A secondgenerally recognized focus of mysticalspecuiation is the agnicayana,an- True, (g-Vedic hymns that addressmore mystical and transcendentalissues are other extensive, year-long rite, the building, or "piling" of a fire altar which has the quite late, to judge by aspectsof their linguistic and poetic structure.Nevertheless, they shapeof a giant bird. Even in the oldestritualist texts,the sarhhitasof the Black Yajur- must have precededthe upaniqadsand (much of) ritualist Vedic Prose,since they are Veda, ritual is given specialsignificance. The altar is equatedwith Agni, the God of referredto, or even cited, in the latter texts (see e.g. XI and XX:J). Similarly, the this fire, and with Prajapati, the 'lord of creatures',the creatorGod of Vedic Prose who at
As Lanman himself states, however, his two stages of development 'are not separated by hard and fast the end of a late f.g-Vedic hymn (SelectionXX:I) is identified as the "golden embryo" iines'. from which all this world arose.Through the agnicayana,therefore, the sacrificer and karman. In In westem accounts, the tz-stem form karma is generally used instead of the n-stem form - the priests who conduct the sacrificefor him, pile not just Agni, or Prajapati, but es- W. Tull tries to show that there is no real difference between the ritualist a recent publication Herman tablish the entire world. The mystical.significanceof the agnicayanabecomes even literature and the early upaniqads(The Vedic Origins of Karma, State University of New York Press, greater 1989). While it is certainly true that there is no clear dividing line between the two layers of iradition, it in the late ritualist text of the Satapatha-Brahmaqawhich devotesfive of its is also true that the discussion of transcendentalissues is much more massive in the upanisadsthan in fourteen books to the agnicayana.Especially in the introductory and concluding chap- the ritualist iiterature,a fact recognized in the indigenous tradition (seeSection 3 below.1.Moreover. in tradition, Tull underplays the his attempt to deny the usual distinction between the two layers of 6 On Vedic brahmodyas, see George Thompson, 'The brahmodya and Vedic discourse', Journal ofthe this Reader. significance of the passagesreproduced in SelectionsXVII and XVIII of Ameican Oriental Societv ll7: 13-3'7.1997. 8 An Early Upanisadic Reader Introrluctian 9 gen- ters (seee.g. XX:J), the discussiongoes far beyond what we find in earlierritualist ing implementsof the sacrificeas "male" or "female", basedon their grammatical = literature, and draws on the most speculativeof the Rg-Vedic hymns to bring out the dei: feminine gender= female; non-feminine(i.e. masculineor neuter) male.8Bring- full extent of the ritual as a reenactmentof the creation of the world and as an ing togetherpairs of such "male" and "femaie" implementsthen is equatedwith bring- instrument for its maintenanceand proper understanding. ing a\out a sexualunion, whose"offspring" consistsin increasedpower for the sacrifice At the conclusionof its discussionof the agnicayana,the Sahpatha-Brahmalagoes and the sacrificer. (See e.g. the selections in XX:B.) In their attempts to correlate even further, by integrating aspectsof the aSvamedhainto the agnicayana,thus com- grammaticaland natural gender,these accounts reflect an increasingtechnical concern bining the mystical significanceof both rites. It is thereforeno accidentthat thesefinal, with languageand grammar. integratedsections form the first part of the Brhad-Aranyaka-Upanigad(see also be- Concernwith language,especially with ritually correct language,goes back to Bg- low). Vedic times. SelectionXX:F containsone brief illustration. An interestinglater testi- Another ritual that has given rise to a great amount of mystical speculationis the mony to this concernis found in a mythologicalstory of the Satapatha-Brahmana(M pravargya,in origin no doubt a ritual connectedwith the sun and presentingthe sun by 3.2.1.23-4)in which the Asuras,the constantenemies of the Gods, are defeatedbecause means of a golden disk. It is not quite clear why the ritual was considereda highly - .\ \ ._ theysay6 )oql-_--). 6 )(5q: insteadoftheconecti (gT){q} B (ST)Tqt 'Oenemies/ esotericone. But already the earliestVedic Prosetraditions, thoseof the Black Yajur- strangers,O enemies/strangers'. Veda,relegate the discussionof the ritual to their Aranyaka (Taittiriya-Aranyaka5). a One aspectof ritual languageuse is given special prominence,at a rather early text that by definition is esotericin nature.Even more explicit is the injunction of the time, in the brahmalasof the Sama-Veda.This is the use of particlessuch as di, 6], and Satapatha-Brahmala that the pravargya should only be performed for one who is in the ritual.The useis especiallycommon in Sama-Vedicchant, where the known or dear to the priest,or for one who has studiedthe Vedas(SB (M) 14.2:2:46). ai|1l & particles function like "filler-syliables" to support a melody (roughly like la-la-la in The earliestexplicit discussion(Aitareya-Brlhmala I:22:14) claims that thosewho or s(1-re-gain Indian classicalmusic); but someof the particlesare also know the significanceof the pravargyaare (re-)born as composedof the three Vedas modernEnglish gg-Vedic (Seefor instanceSelection XX:C3, which and Brahman (i.e. the holy power or transcendentalprinciple), and hence becomeim- usedin and Yajur-Vedic recitation. grammaticalthought can be mortal. In the Satapatha-Brahma!a(M l4:1:1:1-2) the ritual is given even greatersigni- also gives testimonyto the degreeto which developmentsin ficance. It is said to have been performedby the Gods in Kuruksetra,lit. 'the field or broughtto bear on suchdiscussions.) land of the Kurus', but commonly interpretedas the centerof the entire civilized world. Of theseparticles, Siq i dh soonbecomes the most important,no doubt becauseit The ritual is in successionequated to the year, the three worlds (earth, "ether", and is the one particle that is sharedby all three modesof recitation in the ritual, 'thoseof heaven),the Gods,the sacrificer,and just about all the other rituals (14:3:2:22-30).And the Rg-Vedic, Yajur-Vedic, and Sama-Vedicpriests. As such it was interpretedas con- it is statedthat those who learn the mystical significance of the rite or partakein it, taining within itself the three Vedas and the sacrifice.It could thereforeacquire a sig- enter eternal life and light. The latter statementoccurs twice, first at 14:l:2:26, the nificance comparableto that of the a5vamedha,agnicayana, and pravargya,as repre- secondtime at 14'3:2:32,in the last paragraphof the pravargyadiscussion - which sentingthe essenceof the entire ritual, even of the entire world. (Seethe selectionsin immediatelyis followedby the mainbody of the Brhad-Aranyaka-Upanisad.T XIII and X:C.') Mystical speculationis not limited to the aSvamedha,agnicayana, and pravargya. A deeper understandingof the sacrifice and its various components- mantras, All ritualist literature tries to attach special sisnificance to whatever rituai is beins implements,recitational particles - increasinglybecomes a major focus,even the maj- discussedat the time. or focus, of the brahmanasand upanisads.This focus receiveslinguistic expressionin The meansfor accomplishingthis goal include equationsof the ritual, or imple- mentsused in it, with phenomenaof the "outside" world or with divine powers.A very interestingvariant, appearing more commonly in the later brahma4as,consists of defin- See e.g. Rajeshwari Pandharipande:'Metaphor as ritualistic symbol', Anthropological Linguistics 29'. 3:297-318, 1987. See also Hans Henrich Hock, 'On the origin and early development of the sacred Sanskrit syllable 7 For a recentdiscussion of the pravargyaritual with referencesto earlierliterature see Jan E M. om'. Perspectives on lndo-European lttnguage, Culture, and Religion: Studies in Honor ofEdgar C. Houben,The Pravargya Brahmana of the Taittir[ya-Iranyakn,Delhi, Motilal Banarsidass,1991. Polomd l:89-110 (Joumal of Indo-European StudiesMonographs,T) 1991.
I \-- 10 An Early Upanisadic Reader Introduction I 1 the commonly usedformula q \r{ iq 'who knows/understandsthus or in this way.' An --'f!- because qqfqE may be said to be able to wipe out all imperfectionsthrough his knowledge, probably others,such as the greatphilosopher-commentator Sankaracdrya, had more highly regarded,upanisadic including mistakesin performing the sacrificeior morally reprehensibleconduct. Some, composed explicationsof the text. in fact, argue that this knowiedge makes the actual performanceof the sacrifice un- 3,2. lhe upanisads as a genre of their own._while late upanisads (e.g. Selection necessary;mere understandingof the sacrificeand its significanceis sufficient. XX:K) and philosopher-commentatorssuch as Sankaracarya,Ramdnuja, and Madhva- carya provide unified accountsof the transcendentalprinciple underiying the pheno- 3. A Brief Characterization of the Early Upaniqads menal world, the early upani;adspresent a stageof flux, in which different theoriesare and of the Major Issues Addressed in Them juxtaposedand competewith each other, most of them already found in earlier Vedic literature.As a consequence,the transcendentalprinciple is variously identified as the 3.1. The relationship of the upanisads to earlier Vedic literature. In so far as sacrificial horse, Brahman (neuter),atman (a difficult term, which depending the upanipadsaddress the question of the transcendentalunity underlying the diversity on context may also refer to 'body', or is used as a reflexive pronoun), the sacredsyllable of the phenomenalworld, they simply presentfurther developmentsof ideas found in 3t{, and many others. In this regard, the early upanisadsare quite similar to their the earlier ritualist literatureand even in the Rg-Veda.In fact, someof their discussions ritualist predecessors. (e.g. SelectionsI and II) are much more "ritualist" in characterthan some of t}remore They differ from their predecessorsin the "upanisadic" passagesof the ritualist texts (suchas SelectionXX:J). Note in this regard massivenessof speculation,with ever- decreasingattention being paid to specificaspects that the entire tenth book of the Satapatha-Brahma{ra(M), is traditionallyreferred to as of the ritual. In fact, someupanigadic texts reject the ritualist path as being inferior to the path the 3IF;TT6€{ 'the secret(doctrine) about Agni (or about the agnicayana)',while only of knowledge; see e.g. selectionsIV, xI, xv, xvl, and especially the last two sectionsof the book (10:6:4-5)are consideredpart of the Brhad-Aranyaka- the later Mundaka-Upanisadl:l:4-5 and (not Upanisad. l:2:7-11 included in this Reader).compared to the earlier texts, we also find much more explicit statementsthat assertthe identity betweenthe individual and the ultimate Even physically, the early upanipadsand the slightly earlieraralyakas grow out of principle;see especially Selections XII and XIX. the ritualist literature,in the sensethat the indigenoustradition often classifiesthem as Moreover, the upanisadsincreasingly employ a more elaborate, argumentative parts of the earlier texts. For instance,by one method of classification, the Brhad- rhetoric, growing out of the and ritualist brahmodya and disputation tradi- Aralryaka-Upanisadis simply a part of the Satapatha-Brahmala.The fuzzy distinction f;.g-Vedic tion, but going considerablybeyond. In the processthey insert elementscharacteristic between brahma{ra,ara{ryaka, and upanisadis frequently reflectedin the mixed nature of a more natural or colloquial form of language,and they may expressgreat anger,or of the titles, which combine terms such as brahmana and upanigad.For instance,the even humor. For instance,in his discussionwith his wife Maitreyi (SelectionVI), Mddhyandina recensionof the Bfhad-Aralyaka-Upanigadis also known as Madhyan- Yajfravalkya employs the particle 31i, generally reservedfor addressingpersons of dina-Brahmala-Upanisad;the Kar]va recensionof the sametext has the alternativetitle slightly lower social standing.(Even in modern Northern India, a husbandmay easily Vdjasaneyi-Brahma4a-Upanisad;and the now most common name of the text, Blhad- say 3T{ to his wife, while her addressinghim with that word would Aranyaka-Upanisad,is itself composite. be congideredin- appropriate.)And in selection vII we find the same Yajffavalkya quipping that he In fact, in the Mddhyandinarecension there seems to havebeen some differenceof doesn'treally care who is mostlearned, he just wantsto have the cows that King Janaka opinion as to whetherthe Brhad-Aranyaka-Upanisadincludes both Satapatha-Brahmana setout as a prize for the bestscholar. l0:6:4-5 (the conclusionof the agnicayanachapters) and Satapatha-Brahma{ral4:4-9 3.3. (the sectionsfollowing the pravargyadiscussion), or only the latter. The upanisads as a mirror of their society. The upanisads further differ from the earlier ritualist literatureby presenting At the same time, the indigenous tradition came to recognize some of the a socially less restrictiveenvironrnent. In ritualist literature,kings and other membersof the ksatriya upanisadictexts as a separatebody of literature.Thus, in the Madhyandinaversion of castemainly function as the "sacrificers", the personswho commissionthe priests the Sahpatha-Brahmala, the great medievalcommentator S6yana did not commenton to conduct the sacrifice for them and. in return, are expectedto richly reward the priests. 10:6:4-5,stating that it belongedwith the Brhad-Aranyaka-Upanisadin book 14. More- Beyond that, we have occasionalreferences to kings holding assembliesat which over, if he did produce a commentaryon the latter text, that seemsto have been lost, brahminscompete with each otherin brahmodyadiscussions. V
Introduction 13 'li 12 An EarIY UPani;adic Reader Ritualist precddents of the doctrine of karman and reincarnation? In the early upanisads,such assembliesare a much more pervasive phenomenon. 3.5. Other scholars do find precedentsfor the notion of karman and reincarnationin the Moreover, kings may actively participatein the discussionsand even force brahminsto literature. acknowledgetheir superiority in spiritual mattersand, more remarkableyet, to turn to ritualist in this resard is the fact that late ritualist texts offer increasingref- them for instruction(e.g. SelectionsV and XVII:A, B, and XVIII). Most relevant of qqd=T 'rebirth'. Women play an even more subordinaterole in ritualist literature than kqatriyas. erencesto Va{T{ 're-deathi,which might suggesta counterpart used in later literature,it is curiously absent But the Blhad-Araqyaka-Upanisadpresents several passages in which women participate However, though the latter term is widely Moreover, the exact significanceof in philosophicaldiscussions. And while in SelectionV, Maitreyi is addressedby Yajffa- in ritualist texts and in the early upanigads. 9;I{i! becausemost passagesin which the valkya using the somewhatcondescending particle 3tt, in SelectionIX, anotherwoman, in the early texts is far from certain.This is largely helpful about the nature and implications of Vacaknavi Gdrgi, challengeshim in very bold language,and Yajflavalkya doesnot res- term is used are too brief to tell us anything qqdiQ (This passagesthat talk of such as Selec- pond to her by using gTt. One reasonfor this different treatmentmay be that sheis not is rrue even for upanisadic Va{i{, his wife; but the fact that Ydjfravalkya's other learned opponentsassent to her ques- tion VIII.) just tioning him suggeststhat she was recognizedas a scholarin her own right. The fact that The few slightly longer passagesturn out to be as unhelpful. For instance, she eventuallyhas to admit defeatby YEjfravalkyadoes not diminish her status.All of Satapatha-Brahmar,ra(M) 13:3:5:1states that every world has its own deathand that if Ydjflavalkya's learned opponentssuffer this fate, or worse - and most of them are the sacrificer does not sacrifice to all of thesedeaths, death will defeat him in every men. world that he may attainas a result of the sacrifice.This may appearto be an accountof rebirth and re-deathin different worlds, but given the ritualist context and the absence 3.4. The doctrine of karman and reincarnation - a kpatriya revolution? of further elaboration,a more likely interpretationis the following. The ritual is often What most distinguishesthe early upanisadsfrom the precedingritualist literatureis assumedto help the sacrificer attain the world of heaven after death. Some passages threeof them,the Brhad-Aranyaka-upanisad,the chandogya-Upanisad,and the that suggestthe existenceof more than one such higher world; for instance,Satapatha- Kaugitaki-(Brahma4a-)Upanisad,for the first time provide explicit accountsof the doc- Brahma4a(M) 11:2:3:1-2postulates higher worlds for certaindeities, with a topmost trine of karman and reincarnation, a doctrine which underlies virtually all of later world for Brahman, the transcendentalprinciple. If the sacrificer fails to propitiate religion and philosophy, whether "orthodox" (Hindu) or "hetorodox" (most not- Indian death, then he will again fall victim to death in these higher worlds and thus fail to Buddhist and Jain). The three passagesusually consideredrelevant, two of which ably attain his goal of immortality. are closely relatedto eachother, are presentedin SelectionsXVII and XVIII. Similarly, the Jaiminiya-Brahmalatells two relatedstories (1:18 and 1:46) about a According to two of the passages,the knowledge of this doctrine originally was person'sfate after death.In both stories,the deceasedare met by a guardianwho asks limited to the kgatriyas;and in all three of the passagesthe new doctrine is propounded them a question.If they answerthe questioncorrectly they go to an immortal world; if by kings, to brahminswho have to admit that they do not know it. Moreover, as is well not, they fall down and stay in an apparentlyintermediate world in which (re-)death known, the foundersof the heterodoxtraditions of the Buddhistsand Jains were ksat- riyas. """"lTl:,f::T:,'iJ-T;"th placein a higherworld, not here on earth. Moreover, This combinationof facts has been taken by some scholars,especially in the late takes none of the ritualist texts informs us whethergq{ig in one of the higher worlds en- nineteenthcentury, to indicate that the doctrineoriginated in non-brahmincircles, may tails rebirth in this world. As one scholarremarked about the Jaiminiya-Brahmalapas- even have been "non-Aryan", and that its acceptanceby the brahmins constituteda sages,'If ... a transmigrationdoctrine were to be assumedhere, one might expect that major revolution.This view is sometimesconsidered to be supportedby the fact that at the author ... would have expoundedthis quite new rebirth theory more clearly."0 This the end of his disputationsat the court of King Janaka'the great brahmin-sageYajfra- is in marked contrast to the upanigadicSelections XVII and XVIII which are very valkya seemsto stateexplicitly that there is no such thing as rebirth for human beings explicit on this matter. (seeSelection X, paragraphs33-34; but contrastsections 3.6 and 4 below, as well as the notes on X, paragraphs33-34). r0 Hendrik Wilhelm Bodewitz, Jaiminiya-Brahmana I, l-65: Translation and Commentary with a Study: Agnihotra and Pranagnihotra, Leiden: Brill, 1973. r
I4 An Earlv Upanisadic Reader Introduction 15
The situationis similar as regardsa passagein Brhad-Aralyaka-Upanisad(M) in two of thesetexts the doctrineis said to havepreviously been the exclusivepropefty 3:2:14(K 3:2:13).At the end of a disputation,Artabhaga asks Yajfravalkya to tell him of the kgatriYas. what happensto human beingswhen they die and when their physical body is dissolved The view, however, that the doctrine of karman and reincarnation originated into the elements.Ydjflavalkya responds, saying, 'Take my hand,we two shallknow this among ksatriyas and was unknown to brahmins runs into the difficulty that the doctrine alone.' The passageconcludes: 'They talked about karman, and they praisedkarman. is also espousedby Ydjflavalkya, brahmiptha('most brahmin') of the brahmins,in one One becomesmeritorious by meritorious karman, bad by bad karman.' Some scholars early upanisadictext, Brhad-Ara4yaka-Upanigad(K,M) 3-4 - quite explicitly toward believe that this passagedeals with the "karman" that determinesreincarnation. If this in rhe end of this entire "YdjflavalkyaCycle" (BAU 4:3-4), for which seesection 4 below, fact should be the case,then we would here have a brahmin propounding the karman and arguably also in the passagegiven in SelectionX, paragraphs33 and 34 (see the doctrine (see also 3.6 and 4 below). Unfortunately,the passageis exceedinglycryptic, noteson this selection). and the term aF{{ can be interpretedin severaldifferent ways - as simple 'action, There is, however, good reason to believe that the concluding passageof the deed', as ritual action (which is the claim of Tull's publication,referred to in footnote5 yajfravalkya Cycle (BAU 4:3-4) is quite late and presentsthe culmination of a long above), or as the karman of the doctrine of reincarnation.Most important, however, p"iioa of development in the thinking of Yajflavalkya - or perhaps rather, of the there is nothing in this passagethat informs us how - or even whether - those who school of thought that he represents. becomebad by bad karman are reincarnated. First, the passagecontrasts with the "kgatriya"passages of BAU (M) 6:1' ChU 5:3- There are difficulties, too, in trying to find precedentsfor the doctrine of the cycle 10, and KU 1 along severalpalameters. The kpatriya versions are fairly simple, pre- of reincamationsin earlier "cyclical" theories.One theory of this type goesback to the sentingthe doctrine as somethingnovel, and'giving a rather rudimentaryoutline of the Rg-Veda, which offers the following verse in a "brahmodya" hymn, suggesting relationship between karman and reincarnation.The "Ydjflavalkya" text presentsa much somethinglike a "rain cycle". more elaboratediscussion and endsin an excellent example of what may be called a €qnia-*q6FT+fls q6fr: I 6astric argument: Two "plrvapaksin" theories on karman and reincarnationare im- pticitly refuted by a final "siddhantin" argumentthat releasefrom rebirth only comes XHT$"Ttq*iFd frdffi: fiv t:164:51) ittrougtt realizing the identity of the self rvith the transcendentalprinciple." Moreover, This samewater risesup and goesdown with the (passageof) days; in citing a large number of earlier6lokas that deal with the doctrine,the "Yajflavalkya" The rain Gods quicken the earth, the fires quicken the heaven (through the passagesuggests that when this text was composedthe doctrine of karman and rein- oblationsthat they carry to the Gods and/or throush their smoke which turns carnationhad been currentfor a considerabletime. into clouds). Even more significant,the "YdjflavalkyaCycle" exhibits all the characteristicsof a the "kpat- A more elaboratecyclical theory is proposedin a relatively late ritualist passageof deliberateand quite elaboratecomposition (see section 4 below). By contrast, especially the Satapatha-Brahma{ra(M l1:6:2:6-10).The two libationsoffered in the agnihotra riya,' versionsof the Blhad-Ara4yaka-Upanigad,chandogya-upanigad, and ritual rise to the air and satiateit; from the air they rise to the sky and satiateit; from the Kausitaki-Upanigadare very simplein their rhetoricalorganization. there they return to earth, satiateit, and rise up from it; they enter man, satiatehim, It is thus likely that the "kgatriya" episodesare earlier versionsof the doctrine of and rise up from him; they enter woman, satiateher, and from her arisesa son who is karman and reincarnationand that the "Ydjflavalkya Cycle" version representsa later ttre€,]t: q$a{fr 'the world (that is) rising again'. While this secretdoctrine, too, elaboration. is told by a ksatriya, King Janaka,to a brahmin, Ydjflavalkya,it does not clearly propound a new theory of reincarnation,but seems to merely provide a cyclic foundation for the old belief that reincarnationlies in one's propagationthrough tr The term p[ rvapaksinrefers to those holding earlier positions in an argument, which need to be refut- offspring.(But seealso $3.6.) ed, and siddhZrfrn designatesone who proposes the final, correct position. According to the first There is thus no conclusiveevidence that the doctrineof karman and reincarnation purvapakgin view in our text, good vs. bad karman determines the nature of reincarnation; the second was known to the pre-upanipadicritualist tradition. The selectionsin XVII and XVIII purvapakpin position is similar to that of Buddhism and the Bhagavad-Gita - attachmentvs. non- seemto be the first explicit and unambiguousstatements of this doctrine.And as noted, attachment to karman corelates with reincarnation vs. release from reincamation.
t__ !'" 16 An Early Upani;adic Reader Introduction l7 Further support for the view that the doctrine did indeed originate among the it was an exclusive invention of the k$atdyasor that it originated in "non-Aryan" cir- ksatriyasmay be basedon the following reasoning. cles. that the details of the new doctrine of karman and rein- 3.6. A reappraisal of the role of kpatriyas and ritualist brahmins. Although In fact, it can be argued as often assuned. The notion of reincarnationhas ksatriyas (and women) are permitted to play a greater role in the upanigadsthan in carnation are not as revolutionary "cyclicity" and and the notion karmanmay be earlier ritualist literature, and although ksatriyasmay occasionallydefeat brahminsin precedentsin the earlierideas of 94{Q; ritualist use of the term karman (for which see the debate,our texts and the society they reflect are heavily dominatedby brahminswho precedentedby the wide-spread to in footnote 5). tend to consider themselvesthe sole legitimate authoritieson spiritual matters.Even publicationby Tull referred - and in a sense,revolutionary - is the manner in which these some ksatriyasconcede the brahmins' claim of superiority,in so far as they do not want What is novel have been reinterpretedand integrated into a coherentdoc- to accept brahmins' requests to become their students,since that would require the earlier strandsof thought tradition, provided an explanation brahminsto show deferenceto them. (Seee.g. SelectionV.) trine, a doctrine which moreover,unlike the ritualist (which are said to be the result of karman ac- The brahmins' attitudeof superiorityis also reflectedin the use of the deprecatory for social inequality and human misery and a possiblerelease which, in principle,is open to term {T$;ITG[;V 'second-rateksatriya' in Selection XVII, to refer to the king who cumulatedin earlier incarnations), knowledge. eventually disclodesthe doctrine of karmanand reincarnation.Similarly, in g5 oiSutu- everyone- the path of proper of the early upanigadictexts on karmanand rein- patha-Brahma4a(M ll:.6:2), mentionedin the precedingsection, most of the brahmins The relatednessand indebtedness goes beyond similarities in ideasand thought. avoid a disputationwith King Janakaafter the following, quite telling, verbal exchange: carnationto the earlier ritualist tradition In their frame story and rnajor themes,the three passagespresented in SelectionsXVII The other brahminssaid, 'This {[!l;qq;q has outtalkedus. Come let us challenge and XVII bear strongresemblances to Jaiminiya-Brahmala l:45-46, continuedin l:49' him to a disputation.'Ydjflavalkya replied, 'We are brahmins,he is a TM;qGFq. 50, a passagefrom which comes one of the two Jaiminiya-Brahma{rastories briefly If we were to defeathim, what would we win? But if he should defeatus, then th{ summarizedin $3.5 above. would say that we were defeatedby a TTqFITS;{" Do not (even) think of this.' with this passagethe idea of a heavenlyguardian or gate (lI:6:2:5) SelectionXVIII shares keeperwhose questionmust be properly answeredby a deceasedperson to becomeim- Interestingly,Yajfravalkya then secretlygoes back to Janakain order to learn from him. mortal; if it is not properly answered,then the deceaseddescends from the heavenly And to resolveany remainingsocial problems, Janaka is saidto havebecome a brahmin world and is subjectto Ff{iq. The main differenceis that in the Jaiminiya-Brahmar,ra after that. the descentis to an lnteimeaiaieworld, andgq{q merely preventsthe deceasedfrom The fact that in such a brahmin-dominatedcontext the new and explicitly stated reachingimmortality, while in rhe Kau$itaki-Upanipadthe descentis explicitly statedto theory of karman and reincarnationis repeatedlyacknowledged as coming from ksat- be to this earth, to be bom again, with the precise kind of incarnation being determined riyas, then, is somethingquite remarkable,if not extraordinary,and would seemto pre- by karmanand knowledge. clude the explanationproposed by some scholarsthat attributing the doctrine to The two closely related selectionsin XVII share with the Jaiminiya;Brahmala kgatriyasmerely servedthe purposeof flattering royal patrons.(If royal patronswere passagethe fact that they startout with the "cyclic" gqTf){fqql the 'doctrineof five indeed supposedto be flattered, the use of the deprecatoryterm {TE;'{Q;$J seems iires', which postulatesa descentof human beings from the world of heaven,through hardly apt to serve the purpose.)In this regard it may be significant that the tgatriya the world of rain, to the earth, from there to man, and from man to woman. What version of the doctrine in the B5had-Aranyaka-Upanisadseems to occur in a positionof completes the cycle is a sixth fire, that of cremation which through its smoke transports the text that frequentlyaccommodates khilas, i.e. secondarilyadded, originally non- humanbeings back toward heaven(for a precedentof this idea seethe Rg-Vedicpassage canonicalmaterial, a fact which suggeststhat the passagewas only secondarilyaccepted cited in g3.5). While the Jaiminiya-Brahmalaversion is contentwith letting a heavenly in the brahmin-dominatedtradition. guardianor doorkeeperdecide whether the deceasedwill reach immortality or not, the It may thereforewell be true that this particular doctrinedid originate in ksatriya selections in XVII establish a dual - or actually triple - path, one leading to circles. And it is completely certain that it was promulgatedin a context of intensive immortality, the other(s)to eventualreincarnation on this earth, with the precisekind interaction betweenkqatriyas and brahmins.From this, however,it does not follow that of incarnation,again, determined by knowledgeand/or karnan.
! \- t Introduction l9 18 An Early Upanisadic Reader sonal God as the ultimate principle and proclaim the transcendentalidentity of the what make^sthings even more complex- and interesting- is that the prototype individual with that principle.'3This is a themethat becomesmore dominantin the later of the g€Tftqfqqt, which truly deservesthe name becauseit talks only about five upanigadsand in the Bhagavad-Git[,where devotion to a personalGod is offered as one fires,is the Satapatha-Brahmalapassage (11:2:6-10) referred to in g3.5 and againearly of the roads toward releasefrom the cycle of reincarnations. in this section.Here, too, the doctrineis proclaimedby a ksatriya(Janaka) to a brahmin From a historical perspective,passages identifying the ultimate principle ar 3fr1 I (Y1jfravalkya). I^tap^pears, then, as if there is a cyclic tradition behind the cyclic doc- dF lsee the selectionsin XIII) may likewise be important.The transcendentalsig- trine of the 9€Ifu{fu{I - from the ksatriya-dominatedSatapatha-Brahma{ra version, nificanceassigned to a "mere particle" has striking counterpartsin the Tantric tradition via the brahmin-dominatedJaiminiya-Brahma{ra version, to the ksatriya-dominatedver- (beginningto be clearly attestedby the middle of the first millennium AD), where 3ir[ sions in the Brhad-Arar,ryaka-Upanisadand chdndogya-Upanisad- with eachlayer of / & and similar bija-mantrasserve as one of severalmeans to direct one's attentionto the tradition making its own additionsand contributions. the underlying identity betweenoneself and the ultimateprinciple. Whatever its origin, however, the explicit statementof the doctrine is what most clearly distinguishesthe upanisadsfrom earlier Vedic literatureand justifies con- 4. The "Yajflavalkya-Cycle" as a literary composition sidering them a separatetradition.t2 And, as noted earlier,the doctrine forms the foun- dation of all later Indian religion and philosophy. As already noted,the "YajflavalkyaCycle" exhibits all the characteristicsof a deliberateand quite elaboratecomposition. This section presentsa closer look at the 3.7. The nature of the transcendental principle. Most of the early upanisads structureof the composition.'oThe core of the Cycle consistsof two parts.In the first focus on "impersonal" transcendentalprinciples, often expressedin neuter gender one.(BAU 3), Yajfravalkyaengages in open disputationswith various other scholarsas- (especially in the form of dEI{) or characterizedas being beyond our sensesand sembledat the court of King Janaka.In each case,he defeats his opponent,see e.g. experience;see e.g. SelectionsIX, and XII. Note especiallySelection X, the culmination selectionsVII - IX. This part concludeswith a dramaticepisode (Selection X) in which of Ydjfravalkya's disputationsat the court of King Janaka,where Yajflavalkya usesthe the headof Yajfravalkya'slast opponent,Vidagdha Sakalya,flies apart.While there are entirely negative expressionAfr Aft 'not, not' to characterize the transcendental referencesto qE{q and possibly an acknowledgmentof the conceptof karman and principle as being totally different from anything that we can experience,or expressin reincarnation,they are oblique or ambiguousat best; see above and the notes on words. $3.5 SelectionsVIII and X. By contrast,the Kausitaki-Upanisad(Selection XVIII) and the Kanva recensionof The secondpart of the cycle(BAU 4:l-4) consistsof discussionsbetween Yajfra- the Brhad-Aralyaka-Upanigad(Selection XIX) implicitly or explicitly identify a per- valkya and King Janaka.Since these discussions are one-on-one, without the pres'enceof other scholars,the ideaspresented in this sectioncan be consideredto be more esoteric 12 Recent discussions, presenting rather different views and approaches, can be found in Hendrik and also to more accuratelyreflect the final views of Yajfravalkya(or perhapsrather of Wilhelm Bodewitz's Jaiminiya-Brahmana I, l-65: Translation and Commentary with a Study: Agni- his school).This part endswith the Sastricargument mentioned in above,in which hotra and Prdnagnihotra, Leiden: Brill, 1973; Erhardt Hanefeld's Philosophische Haupttexte der $3.5 rilteren Upanigcden (Harrassowitz, Wiesbaden, 1976); Herman W. Tull's The Vedic Origins of Karma Ydjfravalkya clearly acceptsthe concept of karman and reincarnation,refules earlier (State University of New York Press, 1989; see also footnote 5 above); and A. L. Basham's Zfie views on the releasefrom the cycle of reincarnations,and adopts a strict advaita, i.e. Origins and Development of Classical Hinduism, edited and annotatedby K. G. Zysk (Beacon Press, monistic or non-dualist,theory of releasethrough realizationof the self's identity with 1989); see also Wendy Doniger O'Flaherty (ed.), Karma and Rebirth in Classical Indian Traditions the ultimate principle. (Motilal Banarsidass,Delhi, 1983). Bodewitz's, Hanefeld's, and Tull's monographs also contain ample references to earlier literature. In addition to these books and monographs, note the following recent articles. H. W. Bodewitz, 'The Pafrcagnividya and the Piryana./Devayana,' Studies in Indology: 13 These passages,too, appear to be related to the Jaiminiya-Brahmana passagethat seemsto have been Professor Mukunda Madhava Felicitation Volume,ed. by Goswami and Chutia, pp. 5l-57, Delhi: the source for the upanisadic texts dealing with karman and reincarnation. Satguru Publications, 1996; L. Schmithausen, 'Zur Textgeschichteder Pancagnividya,'Wiener Zeit- l4 See Hans Henrich Hock, 'The Yajffavalkya Cycle in the Brhad Aranyaka Upanisad', Stanley Insler schrift filr die Kunde Sildasiens 38: 43-60, 1994; Renate Sdhnen, 'Die Einleitungsgeschichte der Festschriji (Journal of the American Oriental Society 122: 2: 2'78-286,20021. A detailed discussion of Belehrung des Uddalaka Aruni: Ein Vergleich der drei FassungenKausU 1.1, ChU 5.3 und BrU part of this cycle (BAU 3) is presentedby Joel P" Brereton, 'Why is a sleeping dog like the Vedic 6.2.1-8,' Studienryr Indologie und lranistikT: 177-2I3,1981; and PatrickOlivelle, 'Young Sveta- Sacrifice?' Beyond the Texts: New Approaches to Vedic Studies, ed. by Michael Witzel, pp. 1-14 ketu: A literary study of an upanigadic story,' Journa! of the American Oriental Society 119..46-70, (Harvard Oriental Series,Opera Minora, 2) 199'7. 1999. i I \- I 20 An Early Upani;adic Reader Introduction 2l
That these two sections form a larger cycle is shown by the fact that they are A Core, Part II: More esoteric discussionsof Ydjflavalkya with King Janaka framed by the famous Maitreyi-episode(BAU 2:4, SelectionVI), which precedesthe alone (BAU 4:l-4). Overt acknowledgmentof the doctrineof karman and of the same episode, which forms the finale cycle,tt and a more elaborateretelling reincarnation.Advaita conclusion, including Afr ifr. (BAU 4:5). This (near-)repetitionof episodesat the beginningand end of a larger com- 5. Finald: Maitreyi-episodeII (BAU 4:5), more elaborate,and more clearly position is a characteristicof many early Indo-Europ.ean,and especialiy Indo-Iranian advaitathan the first version,including Aft ifr. iexts and has come to be known as "ring composition".r6 The episodein BAU 2:1 (Selectionv), narratinga disputebetween King AjataSatru 5. A Note on the Affiliation of the Text Selections and a brahmin named(Drpta) Balaki Gdrgya,together with its extensionsinBAU 2:2-3, with the "Branches" of Vedic Literature seemsto form a prelude to the entire Cycle, which may have been added later. This epi- sodeintroduces a numberof conceptsthat recur in the YdjflavalkyaCycle, including the The majority of the passagesin SeiectionsI - XIX come from the Brhad-Aran- idea of Sleep/Dreamand Deep Sleepas approximationsto realizingthe identity between yaka-Upanipad(Madhyandina recension) and from the Chandogya-Upanigad,the two the self and the transcendentalprinciple. This idea plays a significant role in the con- most voluminous and interestingtexts among the early upanigadswhich, moreover,of- cluding Sastric argumentof the Cycle. Consider further the important advaitarefrain fer the first explicit statementsof the doctrine of karman and reincarnation.Additional Aft Afd introduced ar BAU 2:3:ll, a refrain which, as noted in $3.7 above,charac- selectionsare taken from other Vedic texts,as well as from one post-Vedicupanigad. terizes the ultimate prrnciple in purely negative terms, and which recurs in the con- What follows is a brief outline of the "branches"and historicaldevelopment of clusionsof both major core parts (BAU 3:9 and BAU 4:417),as well as in the finale, the Vedic literature which may help the beginning readerto place the selectedpassages in expandedMaitreyi-episode in BAU 4:5.18The equationof King Ajata6atru with King their historical context.A tabularsummary is presentedtoward the end of this section. thematiclink with the Janakain the first paragraphof BAU..2:1establishes an additional Early Vedic texts recognize three major "branches" of the Veda, each affiliated Finally, note the recur- King Janakaof the two core ppfts of the Ydjflavalkya Cycle. with a different aspectof the ritual and with the priests performing that part of the qfq in the Aj6ta5atru episode rence of the concept tf6t 4[g1: 'the arteries named hita' ritual. Thesethree branchesand their ritual affiliations are as follows: (BAU in BAU (K) 4:2'.4'toward the end of the Cycle' 2:1:19), and The Rg-Veda,the tradition of the Hotp,the 'libator' or 'invoker' priest,and his is as follows: The overall structureof the YajfravalkyaCycle, then, assistantswho perform the Sastraand other types of recitation; and(Drpta) Balaki Gargyaepisode and-extenstons l. Prelude:The Ajltasatru The Sama-Veda,the tradition of the Udgatl, the 'chanter', and his adsistants of theconcepts Sleep/Deep Sleep and Aft Afr (BAU 2:1-3).Introduction who perform stotrasand other types of chant; 2. Introduction:Maitreyi-episode I and extensions (BAU 2:4-6) The Yajur-Veda, the tradition of the Adhvaryu, the 'pathmaker' (or 'ritual- core, Part I: Open disputationsof Ydjfravalkyawith different scholarsat King ist' ?), and his assistantswho recite yajusesand other formulas,respond to Janaka'scourt (BAU 3). Dramaticconclusion, which includ"t ift ifr the other priests,and perform other dutiesin the ritual. Thesethree branchesare often referredto as the X{f fqil, the 'threefoldknowledge or Veda'. By late Vedic times a fourth branch of the Veda is beginning to be recog- paragraphs(BAU 2:5-6)' 15 Betweenthe Maitreyi-episodeand the first partof the cycleare found two nized: which may function as somethinglike an extensionof the Maitreyi-episodeor as an interlude. priestly 16 For the conceptof ring compositionsee Calvert Watkins, 'Aspects of Indo-Europeanpoetics', Iie The Atharva-Veda,originally a tradition connectedwith simpler, more Indo-Europeinsin the Fourth and Third Millennia,ed. by E. C. Polom6,pp. 109-1 1 1. Ann Arbor: domesticrituals, with charmsand incantations,but also with a fair amount of "tiame in Karoma,1982. See also Michael Witzel, 'On the origin of the literarydevice of the story" mystical speculation(a trait sharedwith the other three traditions).Ac- literaure' Hinduismusund Buddhismus:Festschrift ftir Ulrich Schneider,ed. by H Falk' Old Indian , cording to the very late text of the Gopatha-Brahmar.ra,the Atharva-Vedic 380-414,Freiburg, 1 987. l7 The latter only in the Kdnvaverslon. priest performsthe role of the "brahman",the priest who overseesthe rituall l8 Again,only in theKhnva version. ilr 'li 22 An Early Upani;adic Reader [ntroduction ZJ but earlier Vedic texts suggestthat this office wbs not specifically relegated to any branch of the Veda. Approximate Chronologyof Vedic Literature Each of these major brancheshas sub-branches.For instance,in the Yajur-Veda Tradition: Rg-Vedic Atharva-Vedic Sama-Vedic Yajur-Vedic we have a major division betweenthe "Black" and "White" Yajur-Veda traditions.The Sub-branches Kau.-Ra.Jai. Black White Black Yajur-Veda has several further sub-branches;the two drawn on in this Reader are the Maitraya4i- and Taittiriya-branches.The texts of the White or Vajasaneyi-tradi- Sarhhitas RV ca. AV (SV) tion come in two "recensions",the M6dhyandina and Kanva ones. The Sama-Vedic (EarlyVedic; BC) MS,TS and the Kauthuma-Ra4ayaniya 2000-1000 tradition has two major sub-branbhes,the Jaiminiya vs o4),vs (K) ones.And so on. In principle, each branch has its own sarhhita and brahma'Ja,plus an ara{ryaka Brahma4as JB CIB) AB and/or upanipad,as well as other ancillary texts, such as the Srauta- and Grhya-Slrtras (ca.1000-700 SsG\4), Ss (r) which present summariesof the grand and domesticrituals respectively.To judge by the names of the sagesto whom the Saltrasare traditionally ascribed,these texts are Aranyakas and roughly contemporarywith the late Vedic texts of brahmodyadisputations. Early Upanigads KU ChU JUB TAJTU BAUM),BAU (K) ASS,AGS The sarhhitdsof the Rg- and Sama-Vedaconsist entirely of mantrasor verses.The SDtras (ca. 700-500 BC Atharva-Veda mainly containsmantras; but there are a few prose passages.The sarh- hitds of the Black Yajur-Veda consistboth of mantras,yajuses, and other formulas,and Post-Vedic Su.U of prose texts explaining the performance and significance of the sacrifice. In the Upanisads younger tradition of the White Yajur-Veda, the two different types of text have been Abbreviations taken apart, so that the sarhhita contains only mantras, yajuses, and other formulas, .AB .RV while the explanatoryprose texts are relegatedto the Satapatha-Brahmala.In this res- Aitareya-Brahmana Rg-Veda AGS ASvalsyanaGlhya-Sltra .Sg (r) Satapatha-Brahmana pect,the White Yajur-Veda follows the exampleof the f;g-, Sama-,and Atharva-Vedas .ASS ASvalayanaSrauta-Sutra (Madhyandina recension) which likewise relegate the explanation of the ritual to their brahmaqas. .AV Atharva-Veda .Sg Gt4 Satapatha-Brahmana Among the different Vedic texts, the Rg-Veda sarhhiti is the oldest, but other sarh- .BAU (K) B rhad-Ara4yaka-Upanisad (Mldhyandina recension) hitas contain mantrasof equal (or nearly equal) age, and conversely,some of the Rg- (Kanva recension) Su.U Subala-Upanigad Vedic hymns are quite late. Disregardingsuch complications, which result from the fact .BAU (M) Brhad-Ara4yaka-Upanigad SV Sama-Veda .TA that all of the texts were composedover extendedperiods of time, the approximate (Madhyandina recension) Taittiriya-Araqyaka .chu TB Taittiriya-Brahma4a chronological relation of the texts to each other can be presentedas in the diagram I Chandogya-Upanigad Jaiminiya .TS Taittiriya-Sarirhita below, focusing on those texts which have been drawn on as sourcesfor selectionsin .ir Jaiminiya-Br[hmana .TU Taittiriya-Upanigad this Reader.The diagram is followed by a key to the abbreviations.Those which are I .JUB Jaiminiya-Upanisad-Brahmana .vs (K) Vajasaneyi-Sarhhita (') employedin the remainderof this Reader. [ markedby a bullet will be I Kau.-Ra Kauthuma-Ranayaniya (Kanva recension) [ 'ru Kausitaki-(Brdhmaqa-)Upanigad .vs (M)Vajasaneyi-Sarhhita [ .rvts Maitrayani-Sarhhita (Madhyandina recension) f I I I I & L r
The Texts*
For typographical reasons, variant readings and other textual comments are presented at the end of each selection. I: The mystical significance of the sacrificial horse (BAU (M) 1:1) Fully "Vedic" version with Satapatha-Brahmanaaccentuation, Vedic sandhi,and sandhiacross sentences; followed by a more usual"upanisadic" version of the text without accentuation,with classicalsandhi, and with sentenceseparation. sql qTs{qs itqs trr' r gd=qqfd: qtvi] *qrflqft{.{- "uFr{: €qrer s3{Tiqrsqrq itqrq si\uaaRaS sql qT 3Tq€T itq-s frrcr 'H!=q' 'Etr"tcl:gTqI: ';qr.rqtr{dryr- ;n: '€qrq{ 3{TiqTqrq itqrq qtqyq ' sT-dRH1 gfqdl qmrql'fuir qT€ ' 3{qrtrrfu{r, q{iq, 'TilqJ sf,tFq'qr+{T"aT- tiqrgt"q qqt&r ' 3ldrrrdlFr qftgt 'qe{aluqraiftF{'qq} qi€rF{ ' s'qrri fuoai, 'fuarq] zrqr:'TT'a stqn"q qdm, 'd,qtrq"q e;ftq?FT"qdtqrP{' sffXqi}j:' HEotqqqfld: utrgElfi ata- qtile 'qfurl-*{A ai€dqqfr q*aia ?rddtd 'qriqrs q|{ ' 3{6-qt eT€ qc€il;qRqt;qqrqd ae pd c_+i v\fr, 'rrPrti qEr;qR- qtrc{qrrd 'aerqt qq} q}fr: 'q* qr gT€ qFqrqrqFrfr: €eT- qrfr {' 'efi 5rqt ?ar+*q aT-;qqh 3Tqts{q'3IEir v5q qqe q;q: 'qTir *h: tt I tl r" ) III'IV 29 An Early Upani;adic Reader Selection rr: A creationmyth andasvamedha III: 'Lead me from untruth to truth ...' (from BAU (M) 1:3) "rrti:j;uu1,{|,,rffi ??f*rana aw ia-s qT'-q\q: qfasi qE qrf, E ftsTd ' dR a qrrr-qqfdEr iic fu' ?qTzIeTrfr' ggii t I An Early Upaniqadic Reader SelectionIV 31 € g{Eqr€r< ?qiwaqq'irf,: qfr= q.f,r qpr+aTq ' ilqrEEq- 40 3TrftqWa 'su dA ed qr.F,tqFd ' aedi[qfrqqR q+€q tlEJrc'frq R: '5fr 6 Hrd qlsFlccFt:'ileilcFl-lTTEFr{I, Hqf Rdd qEqqTsiTT' eTiq da. I I \-t Reader An Early Upani.sadic SelectionV JJ q iq .qqq(' adq.I €qqiqgqd qdl 'a?a.sxq q{ qqd: ' dqtqqM ;rRd' 3iq] 3Tqdrqr-qoTqiqqnitrR tlCur qqr rri- V: A brahmin turns to a ksatriya as teacher, (M) el' d' i q trC, qi.i a and the parable of the sleepingman (from BAU 2:1) qq-ci qd Tq-cirfr (rd-dad-dqriTdH li a.qll Ecaerorbeilan) rrrddSTrq ' q F}qrqTqrdiTtfl{q1' qa d Tifiq- qa q{{ Hz- qq' 'rreffi* ii5 vai'ra<-uravr} a1Ag qervffr 'e *qTqrqrd{q' 'qrsimeqi eIfu qEI:'rrq+} qqEF eTRuTwkq: 'm{ a{q: 'giw rr*: 'il€rqd-{r+q?ag dqttr- gPda qqr tn+;frfr tt t tt qap{qq 6;;e qrflq q1"qy'(rdTu{iR sqp-qi il Q.\etl e *qrq qBd, 'q (rqr€rffR qoq qraiEraq-fl]qTq snd 'e d- slq q\ e qr s{sfstfiu6 6}pr-+vr ifr e q-{qEt{dl q T{tfi q1;TrqTi1111;'q1 ffis: ;3trfrs13 rriPd q1 -"d.i HStrt Ttri qail dq] qFr1ffi.TsqaT mxtgnl'qg E 3{..{Aqfuaaqw ar aeia{ur€ gfr 'q q uaialvrcd sftst: qdqi q larai lut mC mtfr darefl*crd: frqa \rq ' 3drqr;rEao}+1vrffa 'q rrqrrrqfruarl q 'sTrqiidercqq]qq( sTr. raqq ot+yreR Er€qmd Srqi e fqrq rnfd: q (rqTqqTffiftlq€q qam qalqre gft 'e d- €rqqe a-d.gqt lt ec ll qrqurf,Tr1: 'q1 ffiqqHur: ;e6u5fr6 qr 3T6+trqqrq5fr ' sTqJ s{ri qT 3IT(qTedqi ' q qq6}1f, qqqi dq rrqPd'H larai "5}6: q q Etr+{qq< B1T€;+t6 rqfr ' 3rterFqf,r6T€ wfi q.qqrfrzsi ^a dqrqi ot+' ' 3Iq rqlli iafi"n1.' sTQr vtlq- rTTrq: ll 1? ll rdr q;q1u'qrqriTqi srpi qqr 6 REoTTqr€ frgyrrfr iq fu{qr{' 3Tq €tq'T q itqril.at.Tnr: '\rdrqR?gft 'qdrqdrnd iarqat fufrd qq- q1qmt1' qil{rqsqv1ffi qnqrq 'qE- ta tq sTcI fu-F AE fffr'e etqT"rnrd: 'Br{ I l*- 2.A An Early Upanisadic Reader SelectionVI 35 q qqr q6Rl-q)qFTTEFrlff.ql € qqqa qqt.Frq qfuqdiqiiq fa 'e et 3Tt diluT: srrTFI qa &q qefr ' aTliqqrd €rrniT qtq \rdiqmt;l;ffsqT € vtt qqrfirrr qffii n ao l fVq qela ' q sT e{t qrtq spTrrr qe fVq qqft ' 3{r 45 edqf odtrri g€ardotqql ' qq qdqntqqi qrqrAmrqEl'qq 3{q qISTc{"^cH: €elq qHql-Rvfqqfq ' (ril: q}Eql{q q]-I{ryt{I? qdqi qr{TtFIrIEl' qraqiqmq: q q.Iqfus] qdqmm;EFlr-qs{g q"FTrTql qq frqqiqi gfd 'ar 6tqi-q'en i g- $$s '€er $ qEfT-$ qai sqtqi ftqmi qril5nlT{q u tl tl ifrtt att € sqT i=qefu.q sEt sr€r sEfrtei1fuefrid q 6RrTtqJr'6- 10 3TqE iilqEFR +agg arm'q-d} ql{q 'q *{ wr6 *f 1 {{g E} qq qfusfo ' urrtq 1 srem] q-ffiiqrcd-d dqrrq+i qT sT{F< T66ar;rawn sTsTqEFrefds] sfia sfr 'q 6trq 'qq] $t' efflqr qq q aa q-qqE u B tl 50 t+grqqq Gi'q\ qqicrFTar;ffi+qrqfr'e *iq €51T- \rq eR'd A ed *trr"q6: Ti"q, qri'qEdfr 'qkq Tffi q-frfr'3fr A-drqrlstE{c""FT: lt ta ll atqrq ed 5gar.a ud lqarFrq=i *q l-q- ara) sfd ct{f.drrrFqqt qr=IT'qrra qs€q qTfi{rq iim ' 3T+qqT rrrTqrqx5K'q *.q cistsfrfr tt 1? tl l.vffiarfrgaa 15 €tdT'?rdqqT-*il sr1qffq:'e etat' s1 qfu: 'q1fuqfu:tt e tl q qdqir€r: ,q qTeTt sg dla qql-fr ' 3T6qT eTr {q fr- €tqt={ qsqadfr erdrq'qH sFrFT ll 18 ll *e qqqra] sdrcnq'IuFarftyua gfr ' qta{qf.dur ?HqT- 'afr- qa R ?afrq qqfr aFat gat qrqfr 'aFat gat tqqfr ffi{'aqrt q-aRTE{: 'rreiF( ?q, q} sqrqTbiq:'d stqd: ' m s.rc+fu{EFd 5-cnrluifd 3-drq1.e aktn ga. q1qfu:'s1-ffi: ll e lt * a^ a* H-qrqft n te u qraqadfr atqm qftq ed pdvuTcl{s&nrqrqr.aed Sdvwr- qr (Trq edar.iarlq a \- SelectionIX 39 38 An Early Upanisadic Reader arFrdqfa' s{frq G alwot+: ,qr qar BTf\a}ri IX: Yljfravalkya's disputationsat the assemblyof King Janaka,3: ftqot+ta Vicaknavi Gargi challengesYljfiavalkya (BAU (M) drFrffi ' GTrl{E fd fuidtr: u r o tl 3:8) qTFTqFdfretqrq 'mftFnqqq qilTqA qfe{vra}iqarFrrrTqi- 3Iq 6 ql=Tft'.r{ql=T 'El-$IIrrTt{rrq-frJ 6;6rdfrq qrgeFqi a} q"q} freqf,rft ,\rdFnft,s-irqr 'T{ q-aft'qffi , qeqrfr q-ntci n+fr i 'rq, 3dTf,r a} i'i fu-qqqha i vq gwrmfr{ FPqE ie- fq€ +qr:'3rfrrqq q t{ dF qqfr u r tl fr 'a} i;i q fuqe.qfrT*rkq fqqftrsq-frfr 'T-E urpfl.frrr r rr qr++dfr dr4q' ffi rftfuqr: ffift ,ffrs qT6tqT={ ' 8T6 A .qTsfflq.€ qerTmTa-q'T qr i?e} etrlqx ga 1 gft ' ' qrGrTTq oaqrearRasstd gftqlcFn.q nriq Ealql s tT{rf\w TiqT a} erq{fr} €qiarfrEqrfuq}' 6ri TFqtTf,Bq ' srertlrel ' 'qtvt s.qf\tealr #aqrcrr.sT 3TLqre{frft qq g+lara iqT aTrqi qqTryqqtqrcrq a\ i Rfr-Fd g;s g<\qr.Hi ' e{qrq}er-q1 ' .rTFr:TrqT 't+ arf\dqtrrfr ,qftm frrrarr "rrril- i< xrwqftft ma\a atm"q6v.rc{Fr u te tl qR.d qrsTqE€T qEqr+gf\avr I €I 6tqT=T Eq'T qE;f,{r arE{r- Weber and the Gian PublishingHouse edition do not havethe !ft. yfi{fr gi qq Td ? l{qa qfrEqieqrqai oHeaeH .a qtd ro ifrn?tl VIII: Yajfiavalkya's disputationsat the assemblyof King Janaka,2z q 6tqrq qRtd aTrFifEe) oqqwgfu-qT qq;d{r arargf\dr fi Releasefrom "re-death" (BAU (M) 3:3) q6a q qE{s qfrEqieqmaa 3Tr"F'RJfrqtf, q qtd ifa rr r tr qwaturrrfE: qszs sTqeq 'qTsTqEdfaatqia rig atmr: qT 6tqET'qq-€il qrflqc"fl q) q q.f ;qqta: '3TqrC qreq€fd ' qfqqrq 'f q6q6q frrcqs qaiq r ffrr+dl€rar , g"eirrrrftfrnetl '+''T 'e) trqT-srq sfrfr sq*n €tr;qGrq gfr'd TErotsT- rs qr 6]qrq qRd qTHqEFTf?q] qeqT+qfq.qr sq;d{r ilqr- qpFilr;Tgarqiaaga ' s' qrRFlTat34{a;=h' qifrfHar 3Tqqfr- gfU+( si v6a q r{qs qfqsqiiqmqra mteqiq dq}d q qtd s ft'a..{T g+rfr qrsTqc"6rcrs'wftfFdr sTq-qfrfr rr r rr iParr a rr q 'sqt=r q 6tqrq i dE 'sTrr6;a i rr* qflqiqqrfuq] rr€i- q 6tqrq qR.d qiFi frq] q{qwgf\-q1 {{fr{r aargfilfr fi ;dTtd' s' ;qlqqqqrfqq) rrd;drfr 'arHna i ?etelrilr;rlq qRd ? qqs qlqsq9 XI: The beginningof Svetaketu'sinstruction in the transcendental unity of everything(from ChU 6:1'2) XII: The parablesof the fig tree and of the salt, and ilffifu (ChU 6:12and 13) €a*qakiq gTIe' .i e fudlqq ' €a*'al qq qil"dq 'q a ;qrnqwdqd 3Tr6tfh'gq qqq gfh f\;frfr 'Fra qrrq glfr , ct'qrsqpffi1t sqT?qq-flq;{Rqr{q-frPd u t/t ll t+qq qTq€]fd'3{uosStqr trnr rrrrqgfd'sTTqpr*.fii Htfr' q 5 srctff sq-fl Tqt+ 4. AitareYa-Brlhmana 5:31:l-2 dfrfr dnt-q;qsrffi rra rr 3rq*f qqs'qTsg, 'q*q ql qqrfrld 'iry} E qinlEitd{oFlqd qqrqq qqr+qlHfr rt aq'Tsat:qd € aqrdrd- ladarargqrq r0 gfr'.qHftsr? gnd *q: 'T*fr q 3Trnel|d'silFTfu atut+ragvdgf UelqraRe{tqqatstfi rqrqdqelq'I5p56cfrrq- "rrAIHfr ;qHsqqm;arFqtq gf\avr 3lqrrTd qrrn;aft Hrqikq'I 6rdrq.Eil]-ggr?il?tl Ffr&r 'qft ;qffisq:-q6qitq] sFmcirqrxq.} dqr 3IqFI4 Tilaq 3iq *qK{r G'=r: dr:rdrhfr eli Reraq-+ra q gfr' ffi ,Eqra"hP{'{ qqrri {q TrIa vqd e} q rqJ: €rriaE eTrfEtqrfl Td EFTtqdqi !q'I ;qarRur Sfr 6{rf,TkQfrdrq' 3{r.c}fr'efrpp gft qg- aqsrRfr ' qlq 'T{E sFmcirqsfr&r rr*rorrqlqd THe srlqgqlqd Tq fdrq aif,efur *+r _rrq-{ndmafr"J: gfr ' ffifrqpq*qt.Tll lll 15 ErErt.rTf, qqq.fufd' d+fidriftTft'Eq qFi Eq-frfr u s tl arH nmiqrqaqirq) sFracR:-'q€dq'Tquri 3lqlrt;dlErrt gtrR] q.FR!6 6fra6wqiTaRnmr?ftfr dermfr-fr wHfrfr a XV: The significanceof the Gayatri, and mystical knowledgesaves even the sinner l0 3nFrfl-R {t sd aqfr tt a tt €-dil dfi (from BAU (M) 5:15) (Taittiriya-Upani-sad 1:8:1) q]ft.qemfl{Tfur qT qq1 ' 5. Taittiriya-Aranyaka 7:8:1 '$k-alta 3{sTH{6 q4' rrTqti qdE' ql{ag qqft qq*i.rq 3nfrfr , =1ft1ffi qdl r gnFr.+d-{$ft 6 H qT3Tc*run- \rfrg 6RdIT H otby aFrd * sqr .qrrrqqfm". | 3ilfrid €rqiH qrqFd I 3irttfrfd qrr{IFrqieFa t *qrrrrr ' qT q4' qqt' eilfueuta{: slfrqr vlaqqrla | 3ilf\fd qaT qq}ft I etf\iq- xa) vgfv €rrTrdtiqgTqq{{TflurG{gTHr 6 rrrqsi 5 gffE qaq'q qr+frri qqfr q-d+i FaelealiTqTla | 3tPqfddTaut: sqqqql6 | qalqF-{qrfifd t rfr t€r dr.ra * sqr q**qcirfr s | v /(/1 tl -qlRT qTvr]sqHJ .qFT giqEEH{rFr ' 3TSTH{6 qI \r4t rrrqti Tql'q qHnEEqrFr arEa qqfr q'I srqi q'.ra.iqq *q u ? n XIV: Mystical passages(BAU (M) 5:1 and 5:2) qda A dqqm] ite] qfuoqr"qdrrFE1qrcT'qg 6) dRrrrfrfu- qstr.qutq{€qe qRc{T qFfrnd eba ' puix<:ptfr< t 10 3{ei Fq Arfr gd 1t+ uer: qETTs-{fqEi qsq' Rottqgoiar ' 13 qfq {tnaq qeTrcTF{eqqrcnd qqrfr-q{'ffqrrTt T-Eft EF}sqTfr .i Sqclrq is Bodewitz's emendation (1973, p. 59, n.24) for the of all the manuscriprsand consultededitions. The emendationis supportedby the meter, and by the parallel in JB I : I 8. l5 qfdgvlq t4 variants: dfSIH+Sril qRI:, d|-{irdqtqfl gq-rtRl: . fuqfl"rrgdql t-d sTTi q-q-qrrt"qHdrPfl-'q={?T:I 15 All consultededitions read fr{r€ = f\trT + 3{le{. Bodewitz (1973,p. 60, n. 26) and Keith (p.17,fn. 2) plausiblysuggest to readFi asa prefix(with tmesis),going with thefirst fu?. qraft qfuffitz 11 16 6q111 $fu +*dwt=i T€r +-xt Sastriand Radhakrishnan: 6a11q$<. (Ihe commentary."u,1s q;fi, as a vocative;but that is qqrrl rr gq-slqqpilgtqnfl|6tqq1q: 1aI not a likely interpretation.) II Variants:(+1sfr)+1sfu. ls l8 arEflaqtEiq frx € dEa sd ffi dEa s61 lt Sasttiadds l9 Sasrri:qffairsR. T;q trfriT sTiF{ ro 3fl}]-(-\=[qI t{ s.t{ tq dq€r +1 sRtz .qq$1fr ll a ll XIX: Identification with a personalGod and til S5qp q qd dqqn u;amTqlqqrFqotfiqrrrzsft'q qqotfrltt'q (BAU (K) 5:15= VS (K) 40:1:15-18) q va-de1 ils qt-qolfiT {-?€ttqtl'€ weTqfr-6is1'q I pquT+{ qT}ur€iqRrfr-Rii I qTqtr€tT "'frqn qfi "' 5;qqqT{Srarrr}q} T{ql 2s otm l.--- \ Appendix C 61 An Early UPani;adicReader 60 c. The "nyunkha".frorn A5valayana-Srauta-SDtra 7:l l:7 I For theform seeSelection A:3, note3 above' with minor variations,throughout the ritualist 2,1Thes" two passagesu." i,,gt,tyformulaic an{pcur, The ny[nkha is a more elaborateand rather complex variant of the Sastrarecitation. gTf+C, t{.[fr to conveythe meaning'prosper' andits counterpart literature.Note the idiomatii uie of The The vowel of the secondsyllable in each(doubte-)line is replacedby ai; the vowel and j-fr-, rfrn ,,rmesis',;."" whirn"y $108i), meaning 'come to naught, perish'. ili". .'. t.'"frn any following consonantof the verse-finalsyllable are replacedUy eiA_, and then the 'hiteful enemy', too, is a stock expression' frs?qiq--q: first two syllablesof the verseare repeated, again with substitutionof gi for the vowel C. More ott dh and other "ritual particles" of the secondsyllable. What is probably significantis that "attenuation"of the second- syllableet in the processof prolongationyields an eYl lcharacterizedas 'half-giq-'). 1. Some earlY usesof Om One suspectsthat this is the sourcefor the wide-spreadalternate notation dJ' for 3iq. Thefirsttwopassagesillustratetheuseofomwithimperativesandvocatives.(Thefirst For greaterclarity, the substituteasi, 3tt, and dp are hightighted by double underl- type,with..preposed',o,,,i,-o."common.)Thesecondsetofexamplesillustratesthe lining. in certaintypes of Vedic recitation' ii" of o/o* ET ?-{tr: ...q* tiraq silq'T?l \e tl 3ilFr;nda: qfia tl t/q/a ll = qq} qlq(RV 10:30:12) 'Om, proceedwith Indra'' sTrfrffi:... qr\rtrqrg 8 e 2 tl 'O wealthywaters ..., may shebestow vigor.' .ia.m sqqta 3fq 11#Ht qfli?ftfr ll''' ll / / .Haveyouseenthewaters,Adhvaryu'om,.!'Therebyhesays.Haveyouseenthesacri- 2. Some other ritual particles (JB 1:141) fice?' Particlesof this type are especiallycommon in the Sama-Veda,where they serve as ll d'xrqq ." ll 1/8/11 ll eil ryr+q"' ll 8/1/11 somethinglike "filler syllables"to sustainthe melody when a verseis to be chanted.The (A formulawhich calls on the adhvaryu tomake *""1Y.:*:Y:**'S example given here comes from a Sama-Vedic brahmala and exhibits an extreme theformula lTtil:?: abundanceof particles.Usually, the numberof particlesin a given line of text is more l; ;:,i#; ;;;; ;;;;rers. rrreusuar version of :' T, :i1,. lt,, T:1" - limited, even in Sdma-Vedicchant. (For greaterclarity, the particlesare highliglrtedby (thedeity)hear(ourp,"v"''l'.The^PadaP4haonMaitraya4i-Sarirhitl,4:7:|,infact,'h' ryt3qq') doubleunderlining.) glossesthe Passageas 3 rrqqft 3il? b. From Aitareya-Brahma0a3: 12: l-4 rhispassage begins ur"*ion or.'he Aitareva-Bl1iT1t'.i:::XJlt:,1"'::T'1;i'l#,'li 3ig?qrqTsf,rrd ll x81 tl is substitutedrorthe vowel of thelast svllable or the Tqiq. ,j1i"1il1fffil;;l.e"r^trv r^+- ."l. n ic tn lny rouowinsconsonant is deleted). He shouldperform the secondhalf of the last (verse)[as above] insteadof the original iil:'::"'#:J'(*;;." Tl" l:::J:"_'#: eTfudt qrrk{qrt Trii :i-{fu ..., a variant of the mantrafound in RV 4:31:3bc aTfqdl ,*r{;rAi;ii;i"11,',":1",:,1:,:i:::l.f::::',:l'Sffiill:ri- lTi{tqd-q 'may you li::"L;::"fi n".i"a by doubleunderlining substitutes for original Vn-qql ITai be for the singers a helper with a hundred favors for il':ffirr";.;'ir" ,itirj support.' vowels. ...t| {'ffi 3. Mystical speculations on some ritual particles I: 6] QB 2:244-245) In the following selection,the major focus is on the Sama-Vedic"filler syllable" 6.I, ttre third particie in the first stretch of filler sytlablesin the preceding passage.Here the 'Praise'rejoice (indeed)" the adhvarYuresponds "' particle 'Letus two praise,'he invites "' is characterizedas the essenceof speech,i.e., no doubt of sacredSpeech. In eiutlR closelyrelated Rg-Vedic passage 5i€nqiErd sid n addition, the selection evidently presupposesa fairly advanced stage in linguistic 1 co,',pu." the normatform 5i€T"{ in the me" thinking, (RV i:53:3) 'Let ustwo praise',Adhvaryu'respondto at which the speechsounds were alreadyclassified in terms of their phonetic singularimperative {i€ lpraise'' 2 Siqt is an early Vedic vaiant of second 62 An EarIY UPaniSadicReader Appendix C-D 63 precedingthe consonants,with the consonantseries begin- 4. Mystical speculations characteristics,with vowels on some ritual particles, rI: gi qt euB 3:3:7-12) ning with and with concludingthe iisting of consonants,and thus of speechsounds F, 5 In this passagefrom the Jaiminiya-Upanisad-Brahmala,3i evidently is equatedwith the in seneral. syllableeln and HT with sacredSpeech, SIn The latter equarionis found even in the ,.finale" weTqfrqig{Tq 3Tr$n'qFq ffiri qrqqFl: ' ' ' q Rqa a-iqi qt=i earlier Sama-Vedic brahmalras,where insteadof the chant eI we frequentlv ' '...drql trno qtq. m . . . gfd ai qrfrciq .qgqd qeimqqtr{bEq 3TqqT qdr fur;ftq r ei Er gfr e qq{t r 3ftil a qrEd fttrqq | 3{-.r: afEqqqq( 3{TE-qT sqf\fla dE- +fd flaal'v1 Titftiql sril drfit;n1t 3r-a)qurs tqEq u u tl affiqrqTqq 3Fatq qr g We meditateon this desirablesplendor of God Savitr who shall inspire our thoughts. Being powerful through the graciousnessof God Savitr, we ask for the liberality of Bhaga. The inspired men (i.e. the brahmins),incited by meditation,honor God Savitr with sac- rifices (and) well-prepared(hymns). With Visnu as their leaderthe Gods,having oustedthe Asuras from theseworlds, went to the heavenlyworld. So, with Viglu as his leader,the sacrificer now, having ousted E. me from untruth to truth ...' 'Lead his rival from theseworlds, goesto the heavenlyworld. 3drl4 ?R( 'we have gone to 1.$g-Veda 7259:t2 heaven,' (with thesewords) he goesto the heavenlyworld, (and also with the continu- ation){ 3T}FI 'we have come togetherwith light', for the heavenly world is This verse,dedicated to RudraTryambaka (lit. 'havingthree mothers'), also known as -*frSf to a hymnotherwise addressed to the Maruts'As light. 1qiSq 'defeatingdeath', is appended Cgian". observes,the verse is quitepopular. It recursin the Vajasaneyi-Sarirhitd(M)' 4. Another ritualist passage(Satapatha-Brahmana (M) 1:1:1:4) Sarirhitds,the Satapatha-Brah- theTaittiriya-Sarhhita and othei early Black Yajur-Veda With the exceptionof a variant in the Taittiriya-Brhhma4a, the formula occurring in andmany other texts, including the Sivasarirkalpa- mana(M), theTaittiriya-Brahmalra, thispassage,$-gq-d_{{-ilrHi{-qqfu'He,reI go from untruth to truth', is limited to the Upanigad. White Yajurveda(and to someof the Srauta-SUtras).It is the closestwe can come to an ;qffi q-qT{e €?TFq qFq*{q I aneestorof the first part of the mantrain SelectionIV. sqiaoF+q q-rq-fi qdtqiTq qTTdIq ll la ll a.i a s{E1E-ffi lTili f,+rgi ? €r++q*qr {ff W" ,u".ifi"*o Tryambaka,the fragrantone, increaserof prosperity' a11nkqtq5mfd il+-{sq$r ffifr 11 Like the gourd from its vine, may I be free from death,not from immortality. This (world) is of two kinds, there is no third - truth and untruth. The Gods are truth, human beings,untruth. 'l{ere I go from untruth to truth,' (uttering this while becoming 8:48:3 2. f;.g-Veda consecratedfor the sacrifice) he goes over from (the world of) human beings to (the This verse likewise recurs in a number of other Vedic texts, including the Taittiriya- world o0 the Gods (and thus is fit to sacrificeto them). Sarhhitaand the Siras-UPanigad. F. $g-Vedicbrahmodyas (from RV 1:164) Early Vedic brahmodyasare riddles concemedwith the nature of the world, the ritual, frit knowledge, the origin of the world, etc. The following three examples,taken from a We have cJrunkSoma, have becomeimmortal, have goneto light, and we have seenthe hymn which constitutesa collection of such brahmodyas,may suffice to illustrate the genre. The first and third passagesare clearly transcendentalin outlook, being con- Gods. cernedwith the questionof properknowledge or understanding,with the natureof lan- what indeedcan enmity do to us and what the knaveryof a mortal, o immortal one? guage,and with the transcendentalunity underlying the diversity of the phenomenal 3. A ritualist passage(from Maitrlyani-Sarhhitl 7:422) world. The secondselection is more ritualist in outlook. For a recentdiscussion of the ritual connectionof this hymn as well as its philosophicalconcerns, see Jan Houben, passageemploys mantrasin wide circulation in Vedic literature. Though ritualist, this 'The ritual pragmaticsof a Vedic hymn', Journal of the American Oriental Society I20: The first part, for instance,recurs with some variationsin the Atharva-Veda,the Tait- 499-536,2000. tiriya-Sarithita,and the Vdjasaneyi-sarirhita(M); the secondpart also occursin the Tait- (2:25)' both partsoccur to- ETff TIIt;tT g{qlqT Hqrd qR-v-€lsrreI tiriya-Sarirhitaand the Vdjasaneyi-Sarhhita(M); in the latter s_ _$ _ Eei g.th"., just as they do in the presentselection, but without the surroundingritualist text' 6q'Ir;q: frqb €raaET{a;q} 3{F{arfiTfrfr n a o tl Appendix F-G 66 An Early UpanisadicReader 6-7 call it Indra, *'q_*i 3TTa{q sTftfq I They Mitra, varula, (and) Agni; and it is also Garutmat,the divine eagle. fLr"T{ trq.tT _Fr€qrtil Being (ust) one the wise ones call it manifold. They call it Agni, yama, Mata- qfr fuE:+eTs silqr: € qt tt-r: grEn-q;rrfuAaT u a.t n riSvan. qi€m [Later Vedic Prose texts give a variety of explanationsregarding the three hidden or T.Tqiqy,t GtMFcirRqrfufr€r secretquarters of language.Unfortunately, these are mutually contradictory.Geldner is atffig, ft.q$ €rf,n a-ffirq: ir*. +Er, aa rr probably right in comparing the three quarters to the three immortal quarters of Purusa in the next selection,verse 3. The second verse toucheson the issue of ai€q, ttre Two eagles,close friends,embrace the sametree. One of them eatsthe sweetberry, the transcendentalunity underlying the diversity of the phenomenalworld, a common'con- other keepslooking without eating. cern of the upanisads.This issue is raised more explicitly in the selectionsin H and I Where the eagles (pl.), without resting, clamor for a share, for allotments in im- below.l mortality, here the mighty protector of the whole world, this wise one entered naive me. G. The Purusa-SDkta(RV 10:90) On which tree all the sweet-eatingeagles are nestingand breeding,in its top, they say, The creation of the world through a primeval is the sweet fruit. He will not reach therewho doesnot know the father. sacrifice of a primordial human being (Purusa)by the Gods, who themselveshowever are createdby this sacrifice.The hymn [The tree is the tree of knowledge,which in turn is comparedto a sweetberry. The two eaglesrepresent two different approachesto acquiring knowledge. Only who follows also gives the first accountof the four castes(with {TsI=q for the later more usual gt- the correct approachand recognizesthe father, the mighty protector of the world, will fiqt. reachthe fruit of knowledge,a sharein immortality.] ol tr{a;d q1 qrhi s6g5tTql q5c{: €Egfq{: Hf,€qK I T€rfr iqr gf}rcvr: y-Bq Tqqq r --$ q qfr Eqfr T€rfu q q5vfta{q{q tdi y6rfr'{5q: qU q'rq tt at tt N aE, qfi 3pa; 3rrf I Thousand-headedwas Purusa,thousand-eyed, thousand-footed; {q erdqT Tsr Tfiq;il-tr: Coveringthe earthon all sideshe extendedbeyond by ten fingers. 3ri ff qlot sT'q?qtdt qarri qrq: qU dt! u ?e u q{a qE q.ql I I urt you?o. th&rthest end of the earth. I ask you where (is) the navel of the world. I qqAmdfr ask you for the seedof the male horse.I ask you for the highestpinnacle of speech. trerr This vedi (altar) is the farthestend of the earth.This sacrificeis the navel of the world. Purusais/was this whole (world;, what frasbeen and what is to be; (used is the seedof the male horse.This brahman-priest This soma in the sacrifice) And he is ruler of immortality which rises beyondthrough food. (overseerof the ritual) is the highestpinnacle of speech. qF+ra};+mi3 qaq: [This is the only brahmodyain the hymn that providesan explicit answer.The answeris latqrqw r a ritualist one.l qrq]' srq fu"qfTdrh Eweu11d'Bfq rrarr qiqrft qT6rqfrkdTqqTf{ rff,rffi: dfi fugq@qrfr I Suchis his greatness;and greater than that is Purusa; ql-+ qEFn A quarterof him {q m.Mfttdq As'qf-" gfrq r1sqi tt 89 tl are all the creatures;three fourths of him is immortality in heaven. gtq€y, qrE] sq qt @ffirgiei f"q, q suil arotqqt Eoq.d s passages,connected with the agnicayana' t tgul I q qT sF.€{Yq;d: T1&qfq:qqqfudfrqr-sgTtrd t1.$;1 J. Ritualist Tsqriq$-$ that it all togethet''(from Satapatha-Br-ahma4a(M) 6 and i0) f,rqrifr d sqar-s.Firaq€qriefr qwqmd=qqd q€d qrqed) qqt6rra "put s-$$_d 11 Thus, about a q-_{qtQqpr- These fires are piled in knowledge. All beings always pile them for one who knows elements ether, from ether wind/air, from the air the waters, from the waters the earth. thus, even when sleeping.By knowledge (alone) these fires are piled for (or by) one That becamean egg [compareXX:H2, verses8 and 9, and XX:I]. Having dwelled for a who knowsthus. year (= after incubation),that (egg) made (itself) sptit in two, with the earthbelow, the I Thatis, a fire for eachday of a personliving 100years of 360days each' sky above [seeXX:HI, verse 5]. In the middle there was a divine Purusa ['divine' to d'thousand-headed, distinguish this being frorn ordinary, human purusasl, thousand- eyed, thousand-footed, thousand-armed [XX:G]".1 He first createddeath of/for K. A late upanigadicpassage that "puts it all together" ihe beings,three-eyed (i.e. Siva ?), three-headed,three-footed Khandaparasu ['cutting (from Sub61aUpanisad 1 - 3) his enemiesto pieceswith his ax', an epithetof Siva and visnul. His nameis Brahman This upanisad,traditionally associatedwith the White Yajur-Veda, attemptsto provide (neut.?).2 Itlhe did indeed enter into Brahrnan (masc.).He created sevenmind-born an integratedexplanation of the origin of the whole world and of its underlying,trans- sons. They created Virdjes [see XX:G, verse 5], mind-born truth-sons;they are the cendentalunity. It doesso by quoting, or alluding to, the most famousrelevant passages Prajapatis. "The brahmin was his mouth; the rljanya was made his arms; His in the Rg-Veda as well as other texts, including the earlier upaniqads,and even post- thighs what is the vai6ya, from the feet arose the SUdra. The moon arose (his) Vedic philosophical systemssuch as sArhkhyaand mimarirsd, and by stringing these frorn mind, from his eye arose the sunl From the ear both wind and togetherinto a more coherent"story". Some of theseearlier sourcesare highlightedin trreath, from the heart arises all this (world)." [Compare XX:G].'l The upanisad's the translation, with referencesto relevant selectionsin this Reader. 3TqrqfiqTqqg{Hqar;Hdi: . . . aria General Notes: For the convenienceof studentsnot familiar with Vedic texts, the selectionsin I XIX - are generallypresented in a commonly emproyedtype of 'upanisadic'edition, with ClassicalSanskrit sandhi and without actent notation,as well as with division of sentencesetc. within paragraphsr , by meansof a reduceddanda [ ]. The only exception is SelectionI, which also appearsin a "Vedic" version with various peculiarities of sandhi and phonetics,accent marking (characteristicof the Sutuputtu- Brahmala and Brhad-Aranyaka-Upanisad), and without separationof sentencesetc. within paragraphs. Non-upanisadicselections (in XIII) and the selectionsin XX are presentedin the manner in which they are found in the consultededitions, with minor adjustments for typographic reasons.These texts tend to ignore sentenceboundaries within paragraphs; they exhibit variousaspects of Vedic run,lhi and phonetics;and de- pendingon the text tradition, they may show varioustypes of accentmarking (or be un_ accented).The peculiarities of Vedic accentmarking, sandhi,and phoneticsare treated briefly at the beginningof the notesto SelectionXX. I . Like most publications of its genre,this readeris organizedsuch that the notesto the early selectionscontain the richestinformation on grammar, usage,and religious, philosophical, and cultural background.Users who would like to start with a later selectionmight want to glance throughthe notes for the early selectionsin order to be familiar with this information and so as to know whereto rini it, if needed. The reader is intended for studentswho have a firm foundation in Classical Sanskrit (i-e., who have read the selectionsfrom Nala and Damayanti,the Hitopadesa, the Kathasaritsagara, and Manu in Lanman'sReader, or comparabletexts). students should therefore be familiar with the generalinflectional patternsof the prese4rsysrem (presentand imperfect), of the perfect,and of the future, covered in parts IX, X, and XII of whitney's Grammar, as weil as with the systemof participles,gerunds, ger- undives, and infinitives (part XIII of whitney's Grammar). They should also be fami- liar with the general patternsof noun, adjective,and pronoun inflection, dealt with in including rhe pronouns (nom. ,g. "1|JII, FB{ .or". 3Tqe and 3TE€ (nom. sg.::.: masc.Y 3T€lI). *: term "paragraph" L is usedto referto numberedsubsections of Vedic prosetexts, such as the part in SelectionII thatendswith ll I ll. An EarlY (lPanigadicReader General Notes 84 g5 familiarize themselves Many of the parricles At this polnt, users of the Reader are advisedto further enumeraredin whitney's ggll22ab, rl2Li, and l131-1133 are difficult to translate.This withcertaingeneralaspectsofVedicgrammar.ManyofthesearedealtwithinWhit- is especiallyrrue for i (alternativeforrndTd) andg/3Tg. At to whitney. Items markedby a the sametime, as ney,sGrammar. Theseare given below, with references will be seenin $3 below, theseparticles can be useful in readins texts without sentence preceding..bullet''(.)areespeciallyimportant.TermsinCAPSaredifferentfromthe separation. onesemployed bY WhitneY' 2. whitney's discussionregarding enclitic third personpronouns (g500 with g502a) needsto be supplementedby Phonetics: observingthat the forms of the stem ({ and the enclitic forms of the pronoun 3TqVSEq. Pluti/pluta,ortri-moricprolongationoffinalvowelsanditsfunctions:$78 together form a paradigm of the following type, in which only the nominative forms are missing.(There are no enclitic nominative-forms; Inflection: structureswithout any overt pronounmay be consideredto take their place.] in noun and pronoun inflection: Peculiarities Singular Dual Plural ablative/genitivesingularoffemininevowelstems:$$390h'363c,365d a-stems: 329a-d $S328b' Accusative q-{q i- and u-stems:$338a plus $343don {fr (qtq krgumental 3TA{qT dq: $$ts:a':s+ Dative @ neuterr-stems: $375 31.d sTTK ,Ablative 3tq a(ff ) c - stems'.$408-4 I 0 3Trryq Genitive n-stems:$425 3i-erq 3Trqq Locative ma(n)t/va(n)t-stems: $454 3{FTF{ 3{r€I pert.ectparticiple(whichoccufsmorecommonlythaninClassicalSans- 3. Anyone reading Vedic Prosetexts, including those of the upanigads,cannot help krit): $458 being struck by the overwhelming presenceof a syntacticor rhetorical feature absent . pronouns: with (seealso below) enclitic personal $500 $502a from the classicaltexts: Sentencestend to begin with complex"initial strings"consisting of the following elements. Peculiaritiesin verb inflection: (with on the . Tense(including aorist): $532 plus Part XI $$928-930 An initial element,commonly a single word, which in accentedtexts aiwavs functionsof the aorist) bearsaccent [abbreviation: X]; = habitualpast Enclitic pronouns, Seealso $778con i{ and/or(ET with present both of the third person (see above) and of the first and 514 secondpersons . Subjunctivemood (ibsent in ClassicalSkt'): $5553' 551-563' [E]; Accented F] ana unaccentedparticles . Negativeimperative or prohibitive: $579 [= [= P]; Accenredpro.nouns of tlpe (demonstrarive), Augmentlessimperfects and aorists("INJUNCTIVES"): $587 .rh: Flqdq F/ffrl (inter_ rogative),and tT- (relative) D]. rhe typeR}fr , Pl.kFit-a: $626 [= In many . Reduplicatedpres"is, especially the type E6]fr: S$647-657 cases,initial strings are fairly simple, consistingof only a few of these elements.But occasionallythe stringsmay becomequite Long-vowel reduplicationsyllables in the perfect:$786 complex, containing one or more representativesof every one of the abovecategories. In such Inflectionof 3{( 'sPeak,saY' : $80 I a cases,a clear struc- ture is discernible,with five distinct positions,which accommodate . of verbal prefixesfrom the verb ("ttuEsts"): $108i the different cate- Separation goriesas follows: Other: Positionl2345 nVariousparticlesandconjunctionswhoseusediffersfromthatol xpf,pb Restof the sentence ClassicalSanskritorwhicharenotnormallyusedinClassical Sanskrit:$$ I l22ab, 1122i'1131-1 133 EarlY UPanisadicReader 86 An General Notes gj one of The following examplesmay illustrate the pattern.The first one represents 5. Other aspectsof word order: been filled. The first and the relatively rare cases*h"." position in the string has In Vedic Prose, the predicate "u"ry commonly precedesthe subject, as in BSI ETI that, as a consequenceof being placed into initial strings,elements last examplesshow 3{q€I iqq ftF{: 'The head of the sacrificialhorse is Dawn, (Selecrion belong. Thus, in the last I, line 13.) may be separatedfrom words with which they syntactically This is a consequenceof general a tendencyin thesetexts to place what is new and more pronouns (dT{ ana (S are separatei from |q6if}d and ftq: respec- passagerhe significantinto the most prominent,initial position of the clause. hut been undonefor better alignmentof the examples') tively. (Where necessary,rundhi 6. Agreement: t2345 A very common pattern fqri qrq$f in Vedic is that demonstrativepronoun subjectsagree with em lql*q leT*lqdE- $ theirpredicates in gender, , --:-s- asin dEIE{i Trq 3Trrftflagrd=rrd HI gfirdq'tii .N;; op(llct what was the -{l-lq(r1l4l foam of the watersthat (neuter)congealed. ThaVit (feminine) became .He the human foklubservient to him' the now makesboth the divine and earth (feminine).' (SelectionII, line 5) qql lali l--- l-" @ 7 . Useof the aorist: 'as one might find (something)by meansof the foot (trace)' The aorist (as in qrraql i qfr 3THd SelectionII, line 3) occursfrequently in our texts.Its most le(.ql laq basic function is to indicaie an actionanterior to another this' action which may eitherbe ex- 'but may your lordshiptell me plicitly mentioned or may be implicit in the context.In many casesit can be translated q-q as a.presentperfect or pluperfect, {dnrlgl I lqqrqile-FX::, dependingon the context. But occasionallysuch a ffiiriM translationis not idiomatic in English.In suchcases the aorist indicatesan earlieraction 'and this Vignu ... steppedthis steppingfor him' that still hasrelevance ro part the speaker.(See whitney, XI, with $$92s-930.) stringshave a While discontinuitiesof this sort may causesome difficulties, initial 8. Relative-correlativestructures: interpretedas certain advantagein textswithout sentenceseparation, in that they can be a' Sanskrit relative ciausesusually exhibit the structure The presenceof initial strings, and especially of below. Either the relative something like punctuation marks. clause precedesand the the main clause follows, or vice versa; but ordinarily, relative position i and3 elements(above all a/qTq and1o/3TE), usually signalsthat clausesare not inserted into main clausesas they are in or sub-clausewithin a sentence. English. The relative clause precedingword beginsa new sentence contains a RELATIVE pronoun (Rp) or relative adverb;the main clausemay contain a the entire initial string rnay optionally correspondingCORRELATIVE 4. A slight complicationresults from the fact pronoun (CP) or adverb.Structures of this sort may take the following examples.The most some initial adjustment be preced-d by an advertrialsentence linker, as in on the part of the westernreader; sometimesan initial literal 'now'; sometimesT[ is translationmay be comrnon linkers of this type are dB-'so, then' and 3TQ/3IQ] useful, to be then convertedinto a more idiomatic English version. as 'so, then,now'. Note that in this q usedin this way, too, andmay then be translated (rqRTrqIFd T5q qdl \rqr6 qEfrqrd (selectionv,line,4) of the sentence,as in the third example function, €T shorvsno agreementwith the subject RP CP below, where the subjectis in the dual, but € in the singular' 'I worship as Brahmanthe man/purusayonder that (is) in the sun., (Lit. 12345 "which man yonder (is) in the sun, that I worship as Brahman.") erqrdrmq. vfr b. Relativeclauses 3Ts{lq'I leler I I may be "stackedup", one on top of the other, as in the followins 'Now, who departsfrom this world ...' example: d-q l- lq-dq qqcl l-l l-l 3nsft g i q sg q ls-d leleT a * ^nqdqTqfr q.i +E (Serectionrv,line5) 'Now, Indra (is) that one of the deities ' "' 'who knows thus burns 1ufr tr.*i" who wants to be before = better than € l-rq- | lq-.TlerwlqR ah'{*, him.' 'So, if thesetwo arehis oblation . . .' (Lit' "Her bums up him2 who2 wantsto be beforehiml whol knows thus.") c' A common use of relative clausesis found in quasi-ellipticalconstructions such as the following. Here the relative .wtat clause(g mfq +.fqid desirehe might desire,) 88 An EarIY UPaniPadicReader Notesfor Selection1 Sg 'that', as qvifd 'tt.tat is followed by a "truncated" correlative (d{ to be construed d Summary:The first partequates the different parts of thesacrificial horse's body with dif- (one)he shouldchoose'). ferentparts or aspectsof the phenomenalworld. For instance,the headis equatedwith the dawn (rvhosesignificance can be inferredto lie in Aq1g q{ q"tfd *pi Ofqtra T{ (SelectionIII,lines 12-13) the fact that it iniriatesthe daily \ -i retumofthe life-givingsun). Lines 18-19 equate activities ofthe sacrificialhorse with 'And thereforehe should choose a boon among them, what he might desire, naturalphenomena. Thus, opening its mouthis equatedwith the lightning.The final part that he shouldchoose.' refersto the ceremonyin which the horseis sacrificedand wheretwo vesselsnamed he (Lit. ',And therefore he should choosea boon among them, what desire "greatness"are used,one placed in front of the horse,the otherbehind. The placement might desire,that.") in front is equatedwith the easterndirection and easternocean, and the plaiementin backwith the westerndirection and western ocean, based on the fact that the wordsfor d. The "invariable yad" construction.See for instance SelectionIV, lines 40-41: 'east' and 'west' are identicalto wordsfor 'in front' and 'in back'. Inserteclinto this qqqqliqT, to be translated as 'This is the foot-trace of this d-d?Tq-+rq-qTq €dR final partof the text is a brief passagegiving differentnames for the sacrificialhorse, as somewhat entire (world), namely atman.' The syntactic constructionmay appear vehicleof theGods, the Gandharvas, the Asuras, and humans. it is common enough in Vedic Prose to bear special comment' What is ,breath' .life-breath,, unusual, but 13: In Vedic texts,glvJ usualiyrefers to or or to a particular the structure can be illustrated more effectively by sentencesof the unusual about type of breathing(see e.g. the note on SelectionvII, line 43-44); it does not normally qq qH] lit. 'That (masc.)is the sacrifice(masc.), what foilowing type: € {qtT{fr;I:, have the meaning 'life' which it has in rhe classicallanguage. - dqlflqftqd"qfat: the relative pronoun here is (neut.) is this Agni (masc.)'. As can be seen,the form of Here the order switches from "predicate TfH: before subject" to the more basic "subject neuter (9€] and does not agree in gendereither with the antecedent(q ) invariably beforepredicate". Such switches are not uncommonin longerenumerations such as the of this type are best or with the noun phrise in its own clause(3{Wfaqt ). Structures presentone. qH] qgqqft-q: = 'That is the translatedalong the lines suggestedabove; hence € \rS .body'; .self,, 14: 3ITi{I here the word, however,can also mean or can be usedto sacrifice,namely this Agni.' designatethe transcendentalprinciple behind the diversity of the phenomenalworld. - 9. Other: q\gf Note the Vedic sandhi. verbs of going, standing,sitting plus prese^ntparticiple or The verb ?{ or other 14115:Note the equationof the back of rhe horse(= the top) and the hoof (the lowest continuousaction (Whitney $1075),as for example€T gerundmay be r.rid to indicate part) with sky/heavenand earth,respectively, and of the belly with the intermediate 'he praising' (SelectionII, line 2) . sd€q{q kept area,the visible airlsky betweenthe earth and the heaven;a useful English translation for the latteris 'ether' or 'air'. Selection I 16: 3TFt{Fi dvandva(Whitney g 1256e,see the Glossaryunder 3Jgfl, tFI. - qfrEt, lit. 'support',here 'the feet'. is quite ritualist in outlook, dedicatedto explainingthe a6vamedhaas part This passage ,the also of 18:3il;L fa-O)-al pres.participles ({g + gE-,i=gq+ ft) supply sun'. - of the larger ritual of the agnicayana(for which seee.g. SclectionXX:J; see $2 )op"n. fbqtqi the mouth' in order to yawn accordingto one commenrary(or to the Introduction to this Reader).Nevertheless, by equatingthe sacrificial horse with in whinny?). Sankaracaryainterprets rhe verb as meaningTIEIT|UI fuqfqqfr fqfuqfd entire universeit representsa stageof ritualist thinking that comescloser to effect the 'bends,throws about (its) limbs'. what we would considertypical of upaniqadicthought. That stagemust go back at least 79-21: qa?TA and gT€dTd are adverbs. to the time of the Taittiriya-Sariihitd,one of the earliestVedic-Prose texts, which offers 20: {fE{I lit. 'greatness',here the nameof a goldenvessel. substantiallythe samepassage, with the same"global" interpretationof the sacrificial In the horsesacrifice, a golden vesselis placed in front of the sacrificial horse,and anotherone, made horse (TS i:4:15). Note, however, that the latter text constitutesthe last secticrrof the of silver, behind it, to hold the sacrificiallibations. The placesin which they are locatedare Taittiriya-Sarhhitdand thereforemay be a relatively late addition.(The Gian edition of called their {Yi 'womb, nest,home'. the Sahpatha-Brahmar,radoes not include this passagein the Brhad-Aranyaka-Upanisad 22-23: The horseis assigneddifferent names depending on its association portion.) - The notesbelow refer to the upanisadicversion of the text (lines 13-23). with the Gods, the Gandharvas,the Asuras,and human beings.The precisedifferences between thesenames are not alwaysclear. Reader Notesfor Selection II 90 An Early Upanisadic 91 7: HTe{Ii{here 'himself'; seealso the note on SelectionI, line 2. - The third parr Selection II into which he divides himself,of course,is he himself. is representativeof a com- 8-10: The implicit comparison This passage,too, is quite typical of ritualist speculationand hereis to the fire altar, in the shapeof a bird, but also series of creationsby a equatedwith the primordial Purusaof RV 10:90 (= Selection Inon utt"lnpt at explaining the world and the sacrifice as a XX:G, seealso XX:J). As in that the primordial usual, the altar is onpnted toward the east ('forward'); then the different parts primordial deity or principte. The passageis somewhatunusual of the was nothing in the bird/Purusa are equatedwith the various cardinal points-or 'quarters', including the principle is identified as Death. Moreover, by declaring that there speculationson the intermediate quarters which are referred to simply as 3T€'T ?T€1 'yonder and yonder teginning, the passageestablishes a certain link with early $g-Vedic was neither being nor (direction)'. Such a use of demonstrativepronouns without overt referenceretlects the o.igin of the world from non-being,or from a statewhen there oral natureof our texts. The reciterwould indicateby gestureswhich directioneach in- (see selectionsin XX:H). (The Gian edition of the Satapatha-Brahma4a non-being the stanceof3TR portion') refers to. doesnot includethis passage in the Blhad-Aranyaka-Upanisad 10: 59{ supply $Ifr. - H (S: duplication of demonstrativepronouns, both of Summary:lnparagraphsl-4,theworldissaidtobecreatedbyDeath(equatedwith intercoursewith speech' the type TTqq: and of the type € Q: , servesto focus precisely on what is designatedor hunger)who engagesin worshiping,practicing austerities, and modified by the pronouns.In rnanycases, such structurescan be translatedas 'this very Asintherestofthispassage,thereareseveralattemptsatetymologicalexplanations, the root {tr;n' He ...', 'that very ...'. Note that unlike otherduplications, such as q] q:, thesestructures such as that of the "arka-hoodof the arka" throughderivation from The remainingpart of do not act like compoundsand may thereforebe separatedby "initial-string" who knowsrhese explanations (TI G isl will enjoywell-being. material to eat his creation,be- (forwhich see of the GeneralNotes above). the selectionshitts gear. "He", i.e. presumablyDeath, sets out $3 for 'swell' is takenas the ety- comesweak, and his body beginsto swell. The word 11: Forms of (d + {fiq occur frequently in our texts to refer to one who has a an explanationof the mologicalsource of the word-for 'horse" which then provides proper understandingof the ritual or of esotericknowledge. afvamedha.the horse sacrifice' 12: frgql ptus {t (+ qQ 'have intercoursewith' acts like a simple verb and takes 'Itlhe up itsftrismind.' - qJ SdA-q- 2.qd|. SSTA an idiom similar to Engl. made a direct object,in this caseqfql. con- gg GeneralNotes above.- atqrda: could be a genitive absolute {?[ see oi the l3:3T{FIT{TT, are apposirives. usually associatedwith that IiR: str|ction (Whitney $305b); but the negativeconnotations is a simple genitive' This 14: 3Tfqq{ from {r1. constructionare not presenthere. The structuremore likely indicatethe sourcefrom which something l5: r{Tut is quasi-onomatopoetic:it may have r/\Tg caseform is commonly used in our texts to , beeninfluenceO Uy 'speak'and {r{4 'speak'(in post-Vedic or somebodyis born. also{r{q). .He means well, well- fO: + (fut.) 'think = 'turn 3: Supply thought'. -q'.1(indecl.) normally in Vedic ..good, {A{ eTfq lit. against' against'erc. interpretationrepeated in later U"lng'.'suit aracaryaglosses it as meaning 'water', an 18; TI see $4 of the GeneralNotes above.- The intransitive presentof {r{ has the the next paragraph in this translations.His interf,retation is probably influenced by special meaning 'to set out to' when accompaniedby the infinitive (here 3TqQ. -'That is the arka-hoodof the arka': one of selection,which talks about the waters. 19: Another example of an etymology: eTltlH, ht. 'the unbounded',is considered or more significantmeaning' many etyrnologiesoffered in our texts to convey a deeper relatedto r/aq'ro eat'. 'praise' wor- hymn, singer' is consideredderived from the root {Xq 3trfi'ray, fire; 23: Hfqd{ from {qI. - dTrI {ltt etc.: The fact that 'his mind (stiil) was in his forms of eTd( ship' which underlies tne f,receding body' (whici iad swollen,being dead) created a problem. Notes above.- €T gfq.qr{Qi{ see $6 of tire General 5: ?t( see g4 of the General 24. 3fTiFdT from 3iliqt-q{. Notes above. 25: Another etymology: 3Iq( 1aor.of {HI) = 3IE and iL':{ = iH. (From rhe his- is usedintransitively, as ln (aQQ 6: dtd the root tlq commonly l*i "t..:"-r"-\ torical perspective,the latter equationis fine; but the former one is anothercase of a - 31fr4: is usedappositively with dQT case,iltrd, in the meaning'practice austerities'' "folk etymology", not unlike what we find in the Greekand Roman traditions.) evolved' namelyAgni" {€l: ; translate'of him '.. the splendor'essence 92 An Early Upani;adicReader Notes for Selection IV 93 Selection III are significant bccause they assert the superiority of esoteric knowledge to mere ritual 'From un- performance; and suggeststhat the Gods are This selectionhas beenchosen mainly becauseof its beautiful triple formula: $22 not happy that human beings know that lead me to they and the Gods ultimately are the same (namely Brahman). truth lead me to truth, from darkness lead me to light, from death and immortality.' Forerunnersof parts of this famous formula appearin the f;.g-Veda Summary: This passagecontains several creation stories intended to explain the nature of with the world. The first other earlier texts; see the selectionsin XX:p. For the rest, the selection deals of these singles out 3iTaqq, the Self, as the creator of the world. His benefits. first creation is himself, to this is added a woman, and from union with her aspectsof the ritual, specificallythe use of particularsamans and their the various for beings arise.This is followed by a short passageon the creation of fire and of its use in summary:The passagestarts with differentviews on whatis the(underlying) support the sacrifice, and the interestingassertion that the creator,being mortal, createdthe im- u pu.ti.ifut saman(chant) and thentransits to a ritual calledthe "ascent"of the saman' whichare mortals. The next passagefocuses on the creation of the world through differentiation, In this context,the sacrificeris askedto recitethe three famous short formulas' gcneral and on the Self as the underlying unity behind this differentiation. Two passagesfollow explainedin subsequentparagraphs. The passagethen returns to othej.,more in which 9E{ is considered the source of creation. The first of these introduces the aspectsof the ritual andthe benefitsthey offer to the priestand the sacrificer. extraordinary idea that knowing one's identity with Brahman makes a person identical SelectionXiil)' - dTq 1: The samanreferred to here is the udgitha (for which see - and superior - to the Gods, and that the Gods do not like this fact, since human the GeneralNotes and Whitney $1081'Note beings therefore no . . . \rdTq. - Sfd g tagfr "tmesis"; see longer need to sacrifice to the Gods, thus depriving them of their toothe play on words gfr8T ...qfr ffi. sustenance.The secondpassage deals more specifically with the creation of the castes, .1ey7'. The functionsof both human and divine, and extols especiallythe brahmin caste.The final story returns to 2: _ here - 3Te. - For 3 seewhitney Ell22a. €"5. \rffd focus on the self, who createsmind, speech,breath, eye, and ear - which, being five, are from 'and' to 'but' and 'on the other hand'. - q+ 'some (people)" a the particle range identified as the five-fold sacrifice, the five-fold cattle, the five-fold human being - a different opinion, especiallyone which the common referenceto personswho have everything is five-fold. Each of the creation stories tends to conclude with a statement composerof the text disapprovesof' that knowledge conveyed by the story brings great benefits to the knower. In addition, rises to the there are several :: STrqR]6, lit. 'ascent' is a special ritual through which the sacrificer attempts at etymological explanations. priest'- here world of the Gods. - The prastotr is an assistantof the udgatr {T t:SB{. is in principle ambiguous; it may either refer to-'this (world)' or simply 'when'; the correlative(next line) is cI€. mean 'here'. The latter reading is supported by the parallel gg in gl of Selection III. audiblelev- Note similariy:{tg q'+fiq3IRi: (BAU 4: iilid the etl is a specialform of recitationat a sub-audibleor barely (K) 5:5:l) 'the waters were here in the begin- who should perform this recitation at this ning', where the plural 3TT€: shows that the subject is the plural 3ITg: 'the waters', not el, often llosseO u, 'n'uit"ring'. The person thesingulargEl.- +f\. -3lTelq: may point is the "sacrificer". ^/fqT.;3I{ either refer ro the ultirnate 3Tf.q{.'Self' or be simply the reflexive pronoun. 5: {T clitic sg. acc.,first personsinguiar pronoun' 1-2: €) S6{ On the use of demonstrative pronouns with personal pronouns, see 7: tIE here'in so far as'. whitney (The part the sentence' $s498,499c. sameuse is found with 3Tr{F€q and 3lql/3TEq.) The 10: As in many other cases,5H does not refer to any particular of demonstrativesin structureslike this have a strongly locational force: 'I hete', 'you and is best transiatedas 'as it were'. but to the sentenceas a whole, there',etc. 12: 3ITi{i STqfJ|-fq('he should"sing up" food for himself'' here accusativeplural. - Another etymology: gT'q alsot[€S) from not having a world GV 14: Otm&q- 3ld'TF{f,I lit' 'worldlessness',i'e' *j,.:T:C,'belore. dG- E \rifE- fd prior' + V3\'burn'. go to after death.- 3TITIThere 'prospect'fear" to live irior to 5: Ar{E{lt desiderativeof {r{ 'wantsto be'. 15:SuppLyd€{.of/forhim'asantecedentfortherelativeclause. 6: € . . . 3Tql This type of structureis similar both to the rype q (. . .) e: (see the note on SelectionII, line 10) and the type sgT above.A close English match would SelectionIV 3] be'that one here', 'he here'.- t'gTi ?t peripnrasricperfecr (Whitney g1070 with world as the Self This selection off-ersseveral attempts to identify the source of this 1034tr/€A is desiderativein originl). are strong echoeshere of the Rg-vedic (aTiEIC-) or as Brahman (neuter).There 7:SF{IFI q - 3{qsq;I condirionatot Vfr. - fu gqi.q fVgl. especiallyin gg2,l-9, and23-25.1naddition' $$28-29 purupu-.ittu (SelectionXX:G), 9: tH perf. mid. of tr{!. 95 Noresfor SelectionIV An EarlY UPani;adicReader 94 act are higher in status than 31: Slttr{fu in so far as the creatures created by this 'fall" L1: 3d{1ct{(causative of r/qd their creator. a half-morsel'' - one's self (F{:) here is (only) 12: ilF{1qtt{rf$ €: 'Therefore 32: il€_6 {qI 'having such-and-sucha name'' This is a specialoccurrence of the ThecombinationofSkl$plusaverbofspeakingcommonlyindicatesastatementbyaas in the present 32-33: 3d€\4I{ afterhe verb of speaking' or "place holder", with the details to of authority t*no"rrr'uy U" mentioned use of 3T€1/ 3dE-€Tas a kind of "variable" person 'before' or a form of fa on the use ol gq and/or itT "olnrnon situation(in this case,by a particular name)'Manu case)._ Seewhirney sris" be filled in accordingto the actual .earlier'former,withpreserrtindicative.torefertoatabitualactioninthepast.- (emptvhalf-)space is (2:|22)offersaspecificparallelinthecontextofdiscussinghowoneshouldannounce t'un'lut" as 'Thereforethis .nuving constructionis parallel to the pre- a-e{t-{qqtz6l{1,f€iqi'i;i fr on",, nu*". sgtq this-kind-of form,;the hasthis name,this shape''-3fr marks the fitled bY a womair/wife'' ;ffi;1"*. transt. 'this one (i.e. he) 1stperson pron' acc' 14:€T + 3, 6 + {q1--:II enclitic end of the formula. {eT€'be'' 'uP to'. 15: 3d€TF sg.1 subj'/impve'of 35: 3{'f Plus.ablative emphasizingparticle, which may be left untrans- 16:€qqP{K"tmesis". 38: While (d usually is simply an XX:G' verse 10') - 'merely" qualifying the precedingword' 31q +^3Tfq' (CompareSelection lated in English, here it is better renderedas 20: 34VIEI{, u Ouunauu, to the ants" in the .paired,.'^'ait-frfi1-#pq, 'upio, all the way down _q};;;re .individual(ly)'. - {edl11 + U{ The most appropriatetranslation here frqCq \ contains plus t/€E' a $ .,1*- 'meOitaJ" (CompareiUfrV<-*ttich also 39, in Dresentcontext is commoninVedic Prose, especianv root semanticallyclosely related to {enq') ii',fffl,:T[:lr,$",'l::: by himself' Hg,. qq-aft) 'he prospers 39: 3]il: here 'of these'. like:{sil-idl tRTq faq-"tlr{6til combinations seee'g' SelectionXX:B'2' i' Jiut"a'iqn'lt1*i* "tmJsis")'; a0:3ildfr 'asatman'' his hatefulenemy objectof 44'3fiqqfe{q, fiql is theobject of ddMH whichin turnis the $\ 2a:3|f,herehasitsliteralm"uning.thus,.Thereciteroftheorallvtransmittedtextg"ttu"' - q\f : is 'p"ristr'.*- ptutoptative (or a specialform of referenceof $f,t by an app'rop'iut" -frgfr futureof {5q, t".. €€t would clarify trt" pt"ti" as 'Now' if sornebody the infinitive) is used in thl meaning 'be liable to'. -T'ranslate appositiveto{t{Qt*-n.,mouth.astrrewomu').q\|itrereandinthenextline rnightsaythatsomethingisdearerthantheself(and)ifsomebodymightsaytothat evidentlymustbet"u.Oo'nas'source'andas'womb'vagina''Toourmind'thismight to happen" p".ron "What is dearto you will perish," that is likely beaplayonwbrds;uuttottremindsofthecomposerandaudienceofourtexttherewasmeanings'and predicate ,u.rg" included all of these form of a middle voice participle (or gerund' or a single *"r;qlf{ whose semanti" +Z: plus nominative no doubt ^/X{ (themselvesas) becoming (fut' or adjective) is construedreflexively: 'they believe othersas well. noun one of the two objectsof u''' ?qq represents participle),=.theybelievetheywillbecome';similarconstructionsarefoundwith 26: d€r T€ 'Now, in so far U*,* 3.rl dverything I oitter one being the quotation -'Iransl. 'In so far as humansbelieve they will become (the person talked aboutj, tni verbs of speaking. the verb of speaking that Brahman knew (asthe source) through the knowledgeof Brahman,what is it then f; j*Fr*#.:?"Tff:fi:ilJffiT',"JTJ,:: from which everYthingcame about?' fr to him, sar "sacrifice-*=.l="fi ;*i 'Even the Gods do not have power of = over 53-52{:d€q 6 a ?at"aatr5Vf dTfi everYthing. him.' 29:Somaisadeified,hallucinatorysubstance.He/itisoftenequatedwiththemoon,of the Gods' earth. He/it also is the food 54-55:.Thatoneisdifferent,Iamdifferent'=.wearenotthesameSelf'' rain Jhich impregnates the the source of ttre q{ 'animal" as well as 'sacrificial 55: r{€rJ: pl. 3 opt. of r/qq. - may mean (Seee.g. Selection XVII:A below') thus no doubt refers to that ddl here is neuter and victim'. 30: The accentedtext shows principle (an aiternativeto 3dli{Q' Brahman, the transcendental 96 An Early UpanisadicReader Notesfor SelectionsIV-V 97 'take 56:(S|gqlS qT1l-fffiqqli locative absolute;{qi + eT here away', 95[ 82: {q + 3T{ seerhe note onl.76-71regarding {ga + eTq. heremust mean 'sacrificialvictim'. 82-83: Tftvqrql fagvrrfh refersto the offering of pindas (flour dumplings)to the be the caseif pitrs SZ:fu! . .. to be interpretedalong the lines of 'what, then, would at the Sraddha ceremony (a ritual performed at certain intervals after one's beingshave thereare riany?'. - ife{fq_ . . . That is, the Gods are not happythat human ancestors'death to assurethat they reach ttr" fqdOlq and do not roam the earth as and therefore the esoteric knowledge that they are (identical to) the Self of the Gods ghosts). neednot sacrificevictims to them. 83: q-qqfr causativeof 4{'dwell' - 'give shelter'. ac- 58-59:3Tfil here shouldbe renderedfairly literally,as'in addition';no separate 85:d{ifu - 3T ftftfu€IlrT: seerhe note on line 35 above. coexists with the count is given for the creation of the brahmin caste, but it clearly 37'fukf ri@ ta-participlesot {fQq 'know' andof rhequasi-roor {ritqrs other three castes. (oestoerauveoI r|"l ) 59ff.:HereHTandEJd;Tareusedtorefertotheksatriyaandbrahmincastes,qua 8e-e0:4{61 qq 3TdqTqq. frd(. casteand Brahman,the transcendentalprinciple' institutions;at the sametime, brahmin 91-92:3Tf.€: ... T;{Ti Seethe note on l. 47-48. are also identified with each other" 92:dT{ + 3. - Whatthe Ta{EAI consistsof is detailedin thenext paragraph. of after enumerations,more or lessmeaning 'here's the end of 60: A specialuse $ffi 9a:fq-q supptyfutffi. thelist'. 95: 'five-fold'by havingmind, speech, breath, eye, and ear. 61: Hl - dg- here 'at thattime'. brahminsto enjoin kgatriyas 62-64:This is qn example of the recurring needfelt by Selection V injuring or killing them. from This is one of severalpassages in which a brahminadmits defeat to a ksatriyain a gH{(neuter) in to the 3fli{{ (masc') 65: € Evidenrly we are returning from $23 spiri'ualargument and then asks to becomehis pupil.The esotericknowledge imparted people' is usedlike Htr and of the earlier discussion.- frf1 lit. 'clan, people,common in this selectionis thatthe identityof theindividual self andthe primordial Self canin dEf{ as a designationof a caste(the aTg). thisworld be experiencedonly in deepsleep. groups of Gods' 65-66:The Vasus,Rudras, Adityas, All-Gods, and Marutsare Summary: A discussionabout Brahmanbetween Balaki Gargya, a brahmin, and king,AjA- is introduced taSatruof KaSi. Gargya proposes a series of definitions of Brahman, each of which Ajata- 67: It is not quite clear why PDsan,the God of herdsmenand farmers are Satru refutes. When Gargya runs out of suggestions,he asks Ajata6atru to teach him. vai(yas are more prominently identified as herdsmenand farmers than here. The Ajatasatru responds that it is not normal for a ksatriya to teach a brahmin but that he will Sudrasdo serve as pastoraland agricultural the 6udras.But some subgroupsof the teach him anyway. Taking him to a sleepingman, whom he awakes,Ajata5atru asks him laborers. where the man had been when he was asleep.Gargya does not know, and AjataSatru explains that he was lying in a space within the heart, "taking the intelligence 67-68 Another etymology: q{{ from gt{' of these breaths with him." When he is sleeping that way, breath is restrained, speechis re- suppty 'to defeat'' 70: 3TQ + 3 'moreovsl'. - eTfTigi strained,the eye is restrained,the ear is restrained,the mind is restrained.He hashis own .This sudra.' 73: Construeas very Brahman/brahmin(is also) kpatra,vis, and world in which he is a great king or a great brahmin, or he enters a state of "up-and- + down"; he moves around in his own body, taking his senseswith him, just as a great king + lit. 'go forth' = 'depart;die'' - 3TqTS. neg' ta-participleof {qq 76-77:r/g V moves around in his country, taking his people with him. In deep sleep the man is not .say - .study' or 'recite'. - {qc- here probablyrefers to a 3I;t lit. after, repeat' aware of anything. Taking (one of) the 72,000 channelsextending from the heart to the seeinghis own 'sacrificialaction', i.e. a sacrifice.-- Transl.'Now' if one dieswithout pericardium, he creeps towards the pericardium and lies there in greatest bliss. The this - not being known to him passage just world [which is Brahman, as explainedfurther below], concludeswith the suggestionthat as a spider moves up by its thread,as small sparksemanate from a fire, so from the Self emanateall the breaths,all the - doesnot supporthim, like either an unrecitedVeda " '' worlds, all the Gods, all beings,all the individual selves.The esotericmeaning of this is "the truth of ZZ: g1iEifuE- 'one who doesnot know thus'' truth"; the breathsare truth: the Self is truth. I An Early Upani;adic Reader Notes for Selectiort V-VI ,f; 99 r 'd.tT6f* The parallelversion in theKausitaki-Upanisad (4: l) simplyhas 4l-ad 18: . f Here we have a casewhere aoristsare difficult to translateas an English present ff Vt, suggestingthat Erfl here should be interpretedas an epithet, 'proud' or perfect pluperfec; qTeI fl or seeGeneral Notes, poinr 7. _ AEI + 3frlA. _qT ... q: . . . 'n ,J ,n,', u .Ilaing i"t,l"t i, quitenatural, given the context. (g: Cornplex relative-correlativestructure: 'when he wasjust fit"'"p, (the person)who supply 'cows'.- An EarlY UPani;adic Reader Notesfor SelectionsVII-Wil 105 104 Lovaniensia, Analecta (which being watery, just sink down into the ground).These oblationscorrespond, res- Trade, and culture beibre A.D. 650, ed.by G. Pollet [orientalia pectively, to the puronuvakya, ydjya, and Sasya. 251,Leuven, 1987.) 3a: eTfui{e Vedic third plural pres.middle form (Whitriey $613). 2: See glossary under k4: gfEt: pieces'' 36: The commentaryplausibly suggeststo read 3Tfrq as 3Tlt 'excessively(noisy)' 4: E{lB5{ 'ten each'. - here 'gold plus fi 'as it were'. 5: Tds{dRfut. impve. 'shall drive away' with pluti' 37:3{T€T 7' d:{ **qq. -q5q5{tQT[ vocative form :S: . . . This passagerefers to the fact that in the ritual of taking Agni to the 8: ./1; + gq.+ 3{I. +ftF{: .declareoneself fire altar, the brahman priest, representingthe God Bghaspati, mutters the apratiratha of speakingin the middle voice can be used reflexively 8.9: Verbs hymn, in a reenactmentof his and Indra's defenseof the sacrificefrom the Asuraswho (to be X)', where X agreesin casewith that of the speaker' came from the south (Effrufd: ) and tried to prevent the Gods from performing the sac- belonging to the Yajur-Vedic tradition. Perhapsit is 10: Yajflavalkya is an adhvaryu rifice (SB (M) with a different, and perhaps 9:2:3:ff.). no accident that his first opponentis a hotr, associated 39: €IT \nFT. rivaltradition,thatoftt'"3g-y"6u.(onthedifferenttypesofpriestsintheVedicritual a0: fr€ 'the All-Gods', a specialclass of Gods. see section 5 of the Introduction') ?Et: - a flippant reply by Yajfla- 43; '[merely] reference 'in 11: qlflgTq for effect, supply 'whoever that may be' 3trffi46q and 3TLqT+F[ ln to the deities' vs. reference to Self/the transcendentalprinciple' - a common distinction in late Vedic texts. valkya. the render (E{ as 'simPlY" gluf rz: afl-6fq13 a bahuvrihi compound. - For effect 43-44: - 3{glq - EqT;I Terms in a sometimes very elaborate theory of 3lft{' breathings found throughout the Vedic Prose texts (see e.g. Selection X, The 13: 3dIQt here, 'controlled' or 'pervaded''-'/qE-+ $27). as priest' with Agni' with speech'' terms may be rendered as 'up-breathing', 'down-breathing', and 'diffused breathing' r4:6t{T XFSif,t e{FqaT, rharis 'with the hotl (which is diffused through the body). -Thisbeginsaseriesofinterchangeswhichfocusonthehotl'theadhvaryu'the brahman, and the udgatl. SelectionVIII 'now'. - qf sffafO picks up on earlier s{fdqzqa 15: il-€r here Sq{'- In this.short selection Ydjf,avalkya eventually winds up talking about the issue of (Whitney $1256e)' 16: e€ttff (du. n') dvandva gtqq 're-death'.On this matter seealso $3.5 of the Introduction. referring to the first or "light" (i'e' waxing) ZO:qiqqffi{gfi a dvandvacompound Summary:Bhujyu Ldhyayanitakes his turn questioningYajfravalkya. His questionre- the lunar month' (Seealso selection and the secondor "dark" (i.e. waning) fortnight of peatsa questionhe and fellow wanderingpupils had onceasked a Gandharva:'What XVII:A, $18.) becameof the Pariksitas?'Yajfravalkya correctly tells him the answerthat the Gandharva introducesthe following discus- had given and then gives a more elaborate,esoteric reply: The Pariksitaswere,given by ZZ: eTfrqlHT: refers to what precedes;3Tai €qq: Indra to Vdyu (the wind), throughan infinitesimallysmall openingbetween the earthand sion. nere'conduct the the surroundingocean. Vayu thenplaced them in their final destination.Yajffavalkya zs:+frF{E 3{q{ 3let xF:rq e-l-arafetl !q concludesby praising the wind as,in effect,the ultimateprinciple. 'He defeatsre-death, sacrifice'.- ftfg, (fromF, Whitney$482f') he reachesa completelife-time, who knowsthus.' Bhujyu Lahyayanifalls silent. qfG{T is recitedduring the sacri- TheqtqqFHT is the introductoryverse, 11" L: The Madras were a people of the northwest,beyond qL'q4fl. - ?TEF'I: 'as wan- 29: ('ladlings')of ft;; Triqiis'r"cit"a in the6astra, which accompunl.t.tlffThas dering (pupils/scholars)'. ";;;; Somamixedwithmilk.ThecommonnamefortheseversesisTcllTtrql. 2: i refers to the implicit first plural subject of trl; see the note on SelectionIV, lvithoutcorresponding correlative 33: tlT (at: ... Notethe useof relativeclauses lines l-2 regarding this use of demonstrativepronouns. - T16 commonly is construed clauses.-Theoblationsconsist,respectively,ofwoodandoil(whichflareup),oftheas masculine plural in Vedic Prose.- Tf;qE{TtETif There are many parallels for wom- and of milk and Soma meatetc. of the victim (which burni up with a greatnoise), en being possessedby Gandharvas.We are not told of any adverseeffects on the wom- en. 106 An Early Upani;adic Reader Notesfor Selection IX 107 (See the same answer when she repeats 3: d{ This refers ro rhe Gandharvaof the compoundTf;tldqffd. Whitney the question, insisting on a deeper,more meaningful makesit possible reply. It is only after her foliow-up question, 'In what now is spacereally woven $1316 on the sometimesvery loose constructionof compounds,which bick and forth?' that Yajflavalkya gives the desired deeper reply. Space is woven to refer to the first memberof a compoundas if it were its head') back and forth in the "Imperishable", which can only be negatively defined. At its command, the who performedthe asvamedha..A great king of 4: The Parikgitasare a royal family elements of the visible world are distinguished, and human beings, Gods, and pitrs behave having performed this lineage,Janamejaya, is mentionedin the Aitareya-Brahma4aas the way they do. A person who dies without knowing this Imperishable iJpitiful; but the asvamedhaand conqueredthe whole world (AB 8:21:1).- 3{qgE here,'cameto who dies knowing it, he is a knower of Brahman.Although invisible, inaudibli, unthink- able, be'; or translateS . . . 3TqE{1 as 'What becameof " '' unknowable, this Imperishable is the seer, hearer, thinker, knower. It is in this Im- perishable that space is woven back and forth. Defeated, Gargi informs the other brah- 6: The secondT[: refers to the Gandharva. mins, 'Not one of you will defeat this one in a disputation on Brahman.' Then she falls words of the Gan- Z-9: aftrTtf, . . . According to the commentary,these are still the silent. (3IATfh) of dharva. Construeas 'This *o.ta 1i, of the exteni of) thirty-two day-trips -]- qAT:-- 2:^ ?€.. - periphrasticfuture (Whitney 99532, 931, 942-949).Note that lfH the divine chariot f?Sfq, i.e. the chariot of the sun). The earth surroundsthat com- (in takestwo direct objects,one of the persondefeated, the other of the objectwon. plete world on all sides(in an area)twice that extent.The oceansurrounds that earth 4-6: This sentencewould in traditional westerngrammar be called an area)twice that extent.' an anacoluthon: Gdrgi beginswith 316 i .Sf , somethinglike a false start; right after that she almost 9: dTz{FFfltAIfiI{I: 'of such an extent (there is) a spacebetween these two" gets lost in a long comparison of the of herself with a bold warrior; and eventuallyshe starts 10: FTI{... supply 'Through that space ' aI1 refers back to.the Pariksitas more or less all over again by saying 3TE iql dTLTTi gqTlqfrTqtETell{. Such false preceding'paragraph.(vayu placedthem within himself and went there ...) startsoccasionally occur elsewherein our texts, and in this effect'is to give a 1L: T{: apparentlystill refers to the Gandharva. "urJth" certaincolloquial flavor to Gdrgi's speech,just like Yajfravalkya's 3Tt when talking ro qqfr l2: 3Ttr..' tmesis. Maitreyi or his quip in SelectionVII that he is merely interestedin the cows. (Another "anacoluthon"of this rype is found in SelectionXVII:A, $19.) - {tqt + gg + gE. SelectionIX 8: 3THQ from 3THQ. - qfElTf\fr nom./acc.du. dvandva;see Whitney g1255ab. is an establishedscholar, Vacaknavi Gargi, gid .woven In this selection a woman who evidently 9: . . . qla The root is {qt. Render the two participles as back and questionsand thereby either to challengesthe great sageYajflavalkya to answer two forth', with comparisonto the warp and weft (or woof) which hold togethera wbaving. over all the brahmin challengerspresent at King Janaka'scourt or prove his superiority 813:H si-*;ftT lrrom {:{{'speak'). - 3Tqr€q Whitney 59522-526.- gT{qTq an idle threat,for as we to run the risk that 'his head will fly apart' - apparentlynot Note the specialreflexive flavor of the middle voice causative. selection,this dire fate can in fact befall someonewho is too presump- see in the next 16: The presenceof (d in this virtual repetition of the questionadds an elementof in a brahmodya,a disputationon Brahman.(On the topic of tuous and then is defeated insistence:'... what really is this wovenback and forth in?'This useof (g recursin 'The shatteredhead split and the Epic tale of the "bursting head", see Stanley Insler, subsequentselections. (See the earliercomments on SelectionIV, line 38, and VIII, line Sakuntala', B ulle tin tl' 6tudes indiennes 7 -8 91- 139, 19 89- 1 990') 12.) Unlike Maitreyi, Gargi usesvery bold language;and Ydjflavalkyaclearly does not 20:The same idea is expressedhere by 'now' H {Ofu1 { 3TS-Ifl:). - This line is treat her patronizingly (he does not use the 3Tt which he employed throughout his spokenby Gargi. he defeatsGargi by successfullyanswering her discussionwith Maitreyi). Eventually 2l-24:3{&I{ here has its literal meaning,'imperishable', and is usedas an epithetfor to all of his opponents' questions;but he doesthe same the transcendentalprinciple, which can only be negatively defined. Look up the theassembled brahminq questions Yajila- Summary:Vacaknavi Gargi, with permissionby meaningsfor the following long seriesof negatives(beginning with 3TTI{15Q underthe the heaven,Yajfravalkya' what valkyain bold language.Her questionis 'What is above correspondingpositives. "past, Toward the end of line 21, the word 3T;Tst is hidden: the is below the earth,what is betweenthese two, heavenand earth, what they call middle of line 22 conrains3TAIJ; llne 22-23 3TqqE-6F and tine 23 present,and future", whereinis all of that wovenback and wovenforth?' In the first |1frqg6 show extensions glhh iound,Yajflavalkya gives a fairly simple,straightforward answer - 'in space'.He gives of s-stemsby the suffii S; 3FffT ano refer to the fact that human An EarIY UPani;adic Reader Notes for Selection X 108 109 affiliation with a at'Il (or approve of it) or that he does approve of it. The latter interpretation beings are socially defined in terms of their name and their is prevalent in the commentaries(such as that of Sankardcarya);the former interpretation clan). has been adopt- acquires" but the two roots ed by many western interpreters.Whatever the proper understandingof this passage 24-25:3T"q]ld normally is to be translatedas 'reaches' and the commentarysupports may be, it is clear that Ydjffavalkyalater on in the YajfravalkyaCycle acceptsthe {gdfl nuu" a tendencyto be confusedin their inflection; doc- .eats'. in the other object' trine (seesection 3.6 of the Introduction). ,t Noie 1[at ffi in one sentenceis subject, "'.;aAing refers to the flowing of the Summary:vidagdha Sakalya takes his tum questioningyajflavalkya. 29-30:3T;TT... 3TFq ftanslateas 'some "' others'' This He beginsby ask- system, or west toward the ing aboutthe numberof Gods.Yajfravalkya progressively reduces that numberfrom rivers from the Himalayas either east to the Gangetic "303 and 3003"to just one,namely 'Brahman, this'. [A numberof similarquestions and Sindhu. answersfollow. Thesehave beenomitted in the interestof keepingthe and with 646' selectionwithin q{Tq sg. acc. pres.act' pple' of {ET; seeWhitney $$667-668 $444 iimits.] Our selectionresumes with an angry 31: -sikalyaand often ironic exchanqebetween neuter gender for agent nouns in -/1.; and note that Yajfravalkyaand Sakalya.Ydjfravalkya asks whethertrre otneiura"rrmil;;;; 36.37: observe the rare use of .unseen' ..impossibility''reading, so that can mean madethem their "fire extinguisher".Sakalya accuses Yajfravalkya of .'out-talking', negatedrc-participles tend to have an the brahminsand askshim to tell what he knows as Brahman.Yajfiavalkya responds that he 'invisible'. knows the directions,together with their Gods,together with their support.[Again, parts 39: 3d-FITiI of the continuingverbal battle are skipped, including one episodettrat teaOs to the an- intransitively (rather than as a pas- swer that thereare 'eight 3g_40:tzqE? subjunctive; translarethe verb abodes,eight worlds,eight persons'.1 The selectionresumes Sakalyaasking Y[jiiavalkya 'In what,now, is the yaifravalkva sive). .with heartestablished?, callshim a fool for thinkingit to be anywhereelse but within ourselv"r.Satutyu follows up, 'In what now, are you and Selection X the Self established?'In the ensuingverbal exchange, Yajfrav^alkyarehearses the gI('I theoryand endswith a negativedefinition of the Selias disputationin Satapatha-Br-ahma4a Aft Atd 'not, not' - ungraspable, .These This selection,an elaborationof an earlier, shorter indestructible,unattached, unfettered. are the of eight ab,odes,the_eight worlds, the eight persons.' yajflavalkya conclusionof Ydjfiavalkya'sdisputations at the assembly concludesthe debateby (M) 1l:6:3, is the dramatic askingsakalya about "upanisadic to the person"who takesapart these persons, puts them back and forth betweendil{ and 3d1fl4 in referring King Janaka.The passagegoes together,and goesbeyond them. 'If you do not explainhim to me, your treai will fly distinction' The negativedefinition apart.' sakalya cannotthink the transcendentalprinciple, without making a clear of him, and his headflies apart.Robbers take away hii bones.In the dramaticconclusion, Yajfravalkya challenges the remainingbrahmini with ofthetranscendentalprinciple,whichwealreadysawinthelastselection,iscarried severalSlokas (for which see ut the detailednotes below). in Yajflavalkya's characterizationof 31IFT{'the Self" ifr even farther, especially 1: The is, to the fuEaq literal meaning is 'clever', and given the context it is tempting to see ..not,,,..not,,, i.e., as not definablein any way. The expressionard afr ifr this as an ironic epithet,comparable to the EqI 'proud' of Selectionv; the commentary presentday,oneofthefavoriteupanigadiccitationsinHindureligiousphilosophy. simply tates fuqet1 as a name. WhataddstothedramaisthatYdjflavalkyagetsincreasinglyangryathis 4: This line is found in earlier Vedic literature (Kdthaka-Sarirhita35:6). It contains loses,he suffers a fate threatenedin oppon"nl Sakutyu;and when the latter eventually severalexamples of early Vedic nominative/accusativeneuter plural forms tft, Tfat, severalotherpassages(includingtheprecedingselection)-hisheadfliesapart. and gg329c Tlf,€IT);see whitney and 338a.For the interpretationof TrTH * q rrat Whatevermusthavebeenmeantbytheclaimthatsomebody'sheadmayfallapartor andTqq fl a grq seewhirney g 4iid, was considereda and note that fl is construedas an adjec- so, the presentselection shows that this phenomenon actually does tive modifying thc fbllowing TtdI andH6€I (hence;three hundred, three rhousand). genuinephysicalevent,notsurprisingiyendinginthedeathoftheonewhometthisdire S: eti here is simply 'yes'. tells us that Yajfravalkyathreatens fate. The earlier version of SS G\4)11:6:3:11 simply day'; and Sakalyadid' 6: (Q seethe commenton SelectionIX, line 16. Sakutyuthat he will die 'beforesuch and sucha 12:rqRr{q q (rq Y_ajflavalkyaconcludeswithasetofbrahmodyaSlokaswhichcanbeinterpretedas karman and reincarnation(or doesnot suggestingeither that he rejectsthe doctrine of An EarlY UPani;adicReader Notes for Selection X 111 110 what completesa series;in te qr 3T6rildq aq;i ii I * qr E E +q 14: lqf€dTt Ordinai numeralsmay be used to indicate sE {q'K ,the that make the series of thirty-three qe{T "i;aqimfr this case, two thirty-third ones' are the ones daft aiar aqTHfrnd l e ll 'I know you, (thread) complete. it. If Y., not knowing this and this inner controller, qf€Tt{-c{' drive out these brahman-cowsfor yourself, your head will fly apart.' L6: Another etymology: q€[€{: becausethey heaven/sky' 'I know, Gautama,this thread and this inner controller.' 'Anyone (t[: . . . L8: The aq'I df+]: of course are earth, ether' and ffiq) might say here "I know, I know." Tell (me exactly) how you know.' standardepithet of the wind' l9-20:q'I Sti qqe, It. 'who purifies here', is a {tr here 'if'. - 3Fq;I 31eq (abl. of first plural pronoun).- {;qfd subjunctrve.- 21: il€- 3{l(: 'On this (issue),they say " ,' rqSq: 'dogs';ETTqtrq- or:3 opt. act. or {e1€.) - qqff€ (fr. ?{TTr) qT qqq 3It'q€l from {X{ + edF' T{, 21-22: Another etymology: I€{quE]-tlpl. 3 opt. of !{Q + I€t. 22:Theexactinterpretationofi{€-inthiscontextiSnotquiteclear,butthereisa 30: Tg:. - qTu]. that it is a mysteriousname demonstrativeH/ 6: For the "impossibility" readingof negatedfa-participles, see Selection IX, line 36- Summary: Svetaketu'sfather askshim to bring a fruit from a fig tree, to break it, to see the 37.- :Fl=l: Vedic vocativeof r{44{ (Whitney $454.b) tiny seedsinside, to break one of them, and to see what is inside it. Svetaketudoes not qe{I see anything inside, and his father tells him, 'The 8: Here beginsa long seriesof comparisonsqgT " ' gqT " ' "' qq1, subtle essenceor atom, my friend, which you do not perceive, from that atom thus this great fig tree stands. Believe, stretchingfrom line 8 through line 14. my friend. Now, this entire world is of the natureof this atom. That is truth; that is the Self. That you 8-9: Render as 'the differentiation[being merely a matter ofl a name (basedon) con- are, Svetaketu.' - Svetaketuasks for more. His father tells him to place salt in a vessel ofspeech'. ventions with water and to return in the morning.The salt no longer is visible, but whateverpart of 'The truth is that it is clay.' the water Svetaketudrinks, it 9: lFtrm Sfr (tq €fll tastessalty. 'Here indeed, my friend, you do not perceive true Being ... This 15: r{ulq;d: refers to his former teachers.- qE G eag - eidfqsqf. ' ' ' entire world is of the natureof this atom. That is truth; that is the Self. That you are, Svetaketu.' Svetaketuasks for more 3nq&qn conditionalsof HE 'know' and 8{ 'speak,say'. - 5T?l ln its usualquotative instruction,and his father agrees. use,the particle may follow every sentencein a longer utterance' 1: The first sentence is a request by the father. - Technically, ;qTfitl refers to the banyan 17:TkI (r;{'Beingindeed'-f,E 6 q+ 3{l(: 'On this count somesay ...'This ex- tree; but the usual translation is 'fig tree'. - 3Id': 'from it (the tree)' - qqq: r{aTH( pressionis frequentlyused to refer to opinions cbnsideredless acceptableby the speaker ved. voc. sg. of (whirnev $454.b)- f\tr-d sg. 2 impve. or {f\B_. (or rhe aurhor of the text). - 3Tqq \rq. 2: 31u6q; Nom. pl. fem. of 3Tvt. - Here it will be important to review the infleciion 17-18:This is, in fact,the positionof RV 10:72:2d,3d;see Selection XX:H.2. of the pronoun{(l. - gTS is Jfavorite particlein rhis passage. 18: iilftTd sg. 3 imperf. injunctive. +:.qB;q54q. 19-20: All of the consultedtranslations attribute the entire passagein this paragraph 4-5:Construe as (rdFT e1&fr{: + q.f qeil;qaifq: the note on line 15. - The to the father. On the multiple occurrenceof 5fi see 5: TGi€{ sg. 2 mid. imperativeof ryE + {qI. rejection of the position of RV l072:2d and 3d is curious,especially since the position 6: (d?TiEg see the Glossary.- 3TTiqq- here 'transcendentalprinciple'. - All in rhe chandogya-Upanisad(3:19:l):. . .3i-€te+flq 3TT€n is accepredelsewhere editions agree in not changing gi gr; (= the final €a*a'I to this is an occasional d-€El1fin. . . 'In the beginningthere was non-beinghere; that was became)being.' "r phenomenonin vedic sandhiwhich whitney failed to observein his g134. qq qqfqq 'May I be much, may I be procreated'' 21, tga from {{H. - Tqi lit. gEfSEqT: 8: injuncriveused as imperarive.(The imperativewould 6" gqgT{€{.) -Ac|-€{\lvl\l.rvrv here'heat'. rrv$t qt 'wherever(Whitney 9: Qlql seethe Gtossary.- 3TgIrtrT: sg.2 aor.ot {ttrt + G€T. -dq- 3T-dT{q. 22:31\z22:31\z acc.pl. - qa s q Tltqfd €Ei S€tr: $507) 6 10: This is a very abbreviatedversion mantoils or sweats'. of the constructionwith relativeclause plus reducedcorrelative clause discussed in the GeneralNotes, point gc. 23: d€f\ 'as a consequenceof that'. ll-12:3Ttr 3TR 3T=dlE 3lIqFI. - Svetaketuevidently does what his f4ther tells .How SelectionXII him, and then his farherasks hirn S{tr{ (is it)?' 12: 3Tf\gTTrI can be borh sg. 2 act.impve. and gerund. The two passagesin this selectionare part of an extendeddialogue in which Svetaketu's father attemptsto convince him of the transcendentalunity of the entire phenomenal 13: il-;68(,Hqte (dq. Trq() This apparenttyis said by Svetaketu, as a generat observation. world. The two parablesin the presentseiection, which he employs to expresswhat in precedent effect is beyond human expression,are justly famous.(The secondone has a 14: Hd. here: 'truth; the true nature,essence'. - gTls f$o ir commonly inter- (identical of) in SelectionVI, $12.) The refrain d"qqft €a*a] 'you are with all preted as meaning 'Here indeed (it is)'; but it could just as well be considereda simple that, Svehketu' is even more famous and became one of the major maxims of the elaborationof whatprecedes: '... hereindeed'. monistic philosophy of advaita.The style is quite colloquial. As common in colloquial SelectionXIII language,sentences tend to be highly abbreviated,with everything left out that can be The particle ei1 {*ittr a variant gi) har a wide range of uses in the vedic language. inferred from the context. We find it attestedin two distinct usesfiom the time of the early Sarirhitasof the Black An Early UpanisadicReader Notes Selection 116 for XIII n7 Yajur-Veda. One is as a particle more or less correspondingto English O/r, used with SumI4ary: si1 is the essenceof the udgith4 for one chants with ei1. f.le explanation is that aiq is the essenceof essences.(The essenceof imperatives,vocatives, and other forms of address (see e.g. XX:Cla, first two creaturesis ttre iartir; the essenceof the earttiis the waters ... the essence of a-vowels in certain modesof ofhuman beingsis speech;the essenceofspeech is selections);the other is as a changein pronunciation the rc; the essenceof the rc is the saman;the essenceof the saman is the udgitha _ the (e.g. third selection, and XX:C2) and in other types of ritual quintessence recitation XX:Cla, of essences.)The rc is defined as speech;the saman as breath; the udgitha to be used in the meaning as 'this aksara' recitation (e.g. XX:C1c). In late Vedic Proseit also begins ei{.,Speech and breath,rc andlaman are a couple, joined togeth'erin fulfill eaih 'yes' (e.g.Selection X, line 10). $f T!"f other's desire.Who knows rhus and meditatestn this syllable as the udgitha has his desires fulfilled. siq is also a syllable As a ritual particle it coexists with a number of other particles, such as flf,{ of agreement, of u..o-p- lishment. Who knows thus and meditates can be used in non- on this syllable as rhe ualitla accomplisheshis (SelecrionXVD, and 4T (e.g. XX:C2), some of which likewise desires.The 6] threefold Veda unfolds through eiq. rn" syllable is"usedin calling for the (such as the6] in Selection XV, $11)' Like other imple- Sraugat,in the ritualist, "ordinary" contexts Sastrarecitation, in Sama-Vedic ciant. The syllable is employed both by given mystical inter- those who "know ments or expressionsused in the ritual, theseparticles tend to be thus" and those who do not; but performing with knowledge, faith, and esoteric understanding pretations(e.g. XX:C3 and 4). is more powerful. r: 9fr9 is variously glossed Among all of theseparticles, dq to acquire the greatestsignificance. This is as Sama-vedicchant in general;the office of the BFe, "uttt" the main priest associatedwith Sama-vedic no doubt because it is used by the priests of all the three branches of the veda and, chant;the secondpart of the sama veda; o"r r[' even, no doubt inspired by passageslike this, the _ although constituting a single syllable, it is analyzable into three elements,3T 3 As syllable dtZ db . dTqlq.-qT_ LillFf{ supply 'is the following'. a consequenceof this "triune" characterit could be drawn on as indicating the unity 5: 3Tgq: the eighth (of the essences underlying the diversity of the three branchesof the Veda and then, by extension,the enumeratedin the preceding paragraph,and thereforethe ultimate). diversity of the entire phenomenal world. (Note in this regard the concept of the three 6: ft-il{T -fuTU ,the worlds - [s6ven, ether, and earth.) X-f, TEft supply following'. 8-9: The notion of coupling The historical significance of fr{ may perhaps extend even farther. As noted in or sexualunion betweenritual conceptsor implementsis assignedto a "mere particle" widespreadin Vedic Prose, with the idea that such a union produces $3.7 of the Introduction, '(t)he transcendentalsignificance powerful results "bija (see e.g. the selectionsin XX:B and the discussion pandharipande, has striking counterpartsin the Tantric tradition ... where at--Zgb and similar by Rajeshwari the 'Metaphor as ritualistic symbol', Anthropological Linguistics 29:3: mantras" serve ... to direct attention to the underlying identity between oneself and zg1-31g,tesz;. tn the presentcase, the coupling of rc and saman has a very specific ana piouauty ultimate principle.' significantparallel in a mantraof the weddingritual; its connection with the seee.g. XX:A .l-2. ln upanisadit The mystical significance of eili is further supported by literature the mantra appearsin a fairly literal sensein BAU (M) 6;4:19, u purrug" (see Selections XV and XX:D) which every practicing Hindu has sacred Gayatri mantra concerned,in quite explicit language,with begettinga learned by son. More significantf, to recite at morning and evening twilight, and which must be precededand followed various upanisadictexts contain echoesor even direct citations of the mantra in gtq (t"" e.g. Manu 2:76). reference to mystical unions; seee.g. XX:A.3. A curious attestation,illustrating the to earlier literature, seeHans Henrich (For more detailed discussion and references popularity of the mantra,is found in the next to last chapterof the Aitareya-Brahmala, of the sacred Sanskrit syllable on" close to Hock, 'On the origin and early development the end of the rdjasDya 'royal consecration',where a variant of the formula is of Perspectives on Indo-European Language, Culture, and Religion: Studies in Honor usedto reaffirm the bond betweenpurohita and king _ both males. Edgar C. Polom|l: 89-110lJournal of Indo-EuropeanStudies Monographs,lll99l') f O:ftqq) the two membersof a couple. Note that the non-upanigadicpassages in this Selectionare presentedin the way 10-ll: 3ilgqiT: caus.of {eTq. they appearin the consultededitions, without systematicindication of sentencebreaks' t2: el9f\{. .yes.. 1. 13:3ITflI refersto rheuse ot ei{ in rhemeaning _ (HT+ B. to: eT*rytqqft refersto the callu) tneaanvaryu A Sdma-Vedic perspective.3fr1 t identified as the udgitha, the essenceof the S-ama- to rheagnidhra, a Rg-vedicpriest, to makethe Srausatcall, throughwhich he Veda, and ultimately of the entire three Vedas' invitesthe deitiesto hearthe prayers Notes 118 An EarlY UPanisadicReader for SelectionXIII 119 2: Another (XX:C1a).- ftgfla in this contextrefers to the Sastrarecitation by the hotr. - instanceof a reducedrelative-correlative structure. - qtq-e (sandhi across gflrffr refers to the activity of the third group of priests, the udgltl and his thedanda !) assistants. a:e{rEa ({qr + 3TT). .ro, 17:(ra€.qta-cglq.ffi qlrrar €a rheveneration of rhataksara, with its A-g: qr{Q: E[: are three other ritual particles.One of their important usesis as an greatness(and) its essence' introductoryformula for the Gdyatri,preceded ly gi{ (seee.g. Manu 2:76). the sacrifice' g. 18: S{-it: no doubt refers not just to any action, but to performing s: r/iE + 2. 12: ?d fuqft For the caseform seeWhitney gg309h, 363c,365d. simplified by omis- t2-13: Here we find explicit referencesto the three main priests in the ritual, This selectionfrom the Jaiminiya-Brlhmala hasbeen shortenedand the presentcontext' hotp, the adhvaryu, and the udgdtl. sion of a number of passagesthat are not of primary concernin the Summary:Prajapati,beingalone,desiredtoprocreate""(Amongthecreaturesthathe 4. -[consisting with the pra4ava as the created)was the Gayatri of eight syllables] [gt1] An early accountfrom the Rg-Vedic tradition. andit became ninthsyllable ... He askedher to castout thisninth syllable. ... Shedid so, Summary:Prajapati desired to procreate.He performedausterities and therebycreated the theprar.'''ava,whichistheadhvaryu,Srespons-e'theudgitha,.the.call.fortheSrausat. .'droning chantswith worlds- the earth,the ether,the sky. He performedausterities on theseworlds and Theiefoie one makesthe sound" with respondswith 3fr1' "i1\ createdthree lights - Agni from the earth,wind from the ether,the Sun from the sky. He gtq, callsfor theSrausat with ei{ ,performedausterities on theselights andcreated the threevedas - the Rg-veda from in various acts of creation. -- 2: In the first omitted passage,Prajapati engages Agni, the Yajur-Vedafrom Wind, the Sama'Vedafrom the Sun.He performedausterities selection,Praja- gqEIAE[qT The Gayatri now has eight syllables;but accordingto our on the threevedas andcreated three essences - \{ from the Rg-veda,{EI€ from the 3frq' - Rt pati originally createdher with an additionalninth syllable, the pralava= Yajur-Veda,FR from the Sama-Veda.He performedausterities on theseessences and createdthree sounds - 3I g He broughtthem the end of the line: f 'of You'. {. togetherinto one. That is airq. Thereforeone makes r: {uq+ v<- the pralava with 3il1. It is theheavenly world, the sun. adhvaryu to the 8-9: The first explicit "triune" phoneticanalysis of d{ asconsisring of 3T B 5: qftsiifR Vedic sandhi. - The qfATIf is the "response" of the t. gfrq of the udg6tr; the 8:Etqt: 'sounds'. hot1, encouraginghim to recite the Sastra;the is the chant assistantto the Rg- 10: 3TS 3TITTEIgIis the call for the srausatby the adhvaryu, to the agnidhra, * sgl aqft a circumlocurionfor rhe sun, similar ro the one for rhe wind in SelectionX, Vedic hotr. 99. 3. 5. Another Sama-vedic perspective,this time frorn the Jaiminiya-Upanisad-Brahmaqa' A parallel from the Yajur-Veda. veda. He was concerned summary: Prajapaticonquered this world with the threefold RQughtranslation: dlis Brahman,the entire world. (The call for the 6rausat)isgiq_-like away the essenceof the threefold that the other Gods*oold do the same;so he took (si rHq); with ei1 they chantthe chants;with si v)1, they recitethe sastias;wittr eiq b9c1methe earth' whose Veda. With r{{ he took the essenceof the \g-Veda' which the adhvaryugives the response;with d{ the brahman-priestimpels the otherpriestsl which becamethe essenceis agii. with qEri{-he took the essenceof the Yajur-veda, with ei1 he acknorvledgesthe agnihotra; with et1 thebrihmin deilares,'Let me which obtain ether,whose essence is'itre ilnO. With EI{. he took the essenceof theSama-Veda' Brahman.'He obtainsBrahman. of becamethe sky, whoseessence is the sun.He could not takethe essence d1' ltt.al gi ofthe threefold 1: For the variant rytqq see SelectionXX:C1a and the introductory remarks to becamespeech, whose essence is breath... This syllableis the support acmeof SelectionXlll. veda. The hotr, the adhvaryu,the udgaq areall supportedby ei1 the threefold for the heavenly 2: For 3t {Tt{ seeSelection XX:Clb. the Vedas.The priestsplace the sacrificerin this sytlableand depart 3:9€]fr tuppiy 'the priests : world. Thereforeone shouldfollow up with e]'l!' other to perform their respectiveduties'. (see General Notes' : 94&TT{ 3{T6. - HE followed by a form of r/slTq + g{. f : qqtiB tU.i aq A reduced relative-correlativestructure point 8.c) which further characterizeswhat Prajapatiwon' 720 An Early Upanisadic Reader Notesfor SelectionsXIV-XV LZI SelectionXIV 7: aqHIfuU (l);-aoristwith pluti(Whitney $78). - 3TTtgsg. 2 pert.of {efq. The initial verse of the first of the two brief passagesin this Selectionrecurs in several 9: (H seeSelection IX, line 16. . f!^\- later upanisads(e.g., as the introduction to the l6a-UpaniSad)and to the presentday is 15:- ttlel( supply 'to practice'. In CiassicalSanskrit the pseudo-root{frtfl normally held in high esteemand interpretedin various,philosophically and theologicallyhighly is inflectedin the middle voice; but the Vedic language(and also the Epic) often follows significant ways. At an overt or superficial level, the verse is a praise of "fullness", its own rules, different from those laid down by the grammarians,since its tradition which in effect is characterizedas inexhaustible. But from the beginning it must have begancenturies before the latter appearedon the scene. had a deepermeaning. The commentary'sinterpretation can be summarizedas follows: "franscendental,mysterious (qtlsHQ Brahman,manifest Brahman (which is merely a Selection XV From the causal Self, characterized manifestation of the ultimate Self, the {{{firTQ. The topic of this passageis the mystical significance of the Gayatri, also known as by ignorance,the Self emerges.What has beenmdde manifest,made into or by ignor- savitri, for which seethe Appendix, SelectionXX:D. This mantra is composedin the ance etc., of that, having removed its appearancethrough knowledge,the infinite, true gayatri meter,with threelines of eight syllableseach, usually ending in a cadence Self remains.' In the first threeparagraphs of this selection,this "eighrhood" of syllablesis mystically The second passageno doubt is a myth told in order to teach studentsof sacred identified with the world or with other important phenomena, the words for which lore, or according to the commentary, all present-dayhuman beings, the qualities of likewise consistof eight syllables.The selectionconcludes with two paragraphsmaking self-control, giving, and compassion.The passagehas been imbued with a certain the point that understandingthe mysticalsignificance of the Gayatri saveseven a sinner. degreeof mysticism in the last lines of T. S. Eliot's Wasteland: Datta. Dayadhvam. The notion that esotericknowledge is more powerful than correct performanceof the Damyata. Shantih shantih shantih. (Note, however, that Eliot's ordet, datta, dayadhvam, ritual begins to be expressedin late ritualist texts and becomesone of the major topics of theupanisads (see also damyata, is different from the one in our text.) SelectionXVII:B, 910;l-7). SummaDr:The Gayatri Fairly literal translationof part 1: eilq Fullnessin yonderworld, fullness in this world; consistsof eightsyllables. The text takesthree Gayatri lines with threewords each and, the from fullness,fullness is produced.Taking away the fullnessof fullness,fullness indeed on basisofthe meaningsofthese words -'earth, ether,sky', 'rcs, yajuses,sdmans', 'up-breath, remains. down-breath,and diffused-breath'- arguesthat knowledgeof theselines provides victory over thethree worlds, the threefoldVeda, and Summaryof part 2: The son of Kauravyayanideclared that Brahmanis the ether,the the animateworld. - After someomitted passages the praiseof the Gayatricontinues "Ancient" is the ether,ether is air-like. This Vedais known by the brahminsand through with a storyof Janakaof Videhaand BudilaASvatara6vi. In responseto Janaka's it one knows what is to be known. - Prajapati'sthree-fold descendants, the Gods, questionwhy Budilahas become an elephantand is carrying(Janaka), Budila replies that humanbeings, and Asuras,dwelled with him to study Brahman.At the end of their this happenedbecause he did not know the mouth of the Gayatri. The mouthof the studentship,the Gods askedhim for instruction.He respondedwith one,syllable, q and Gayatriis Agni/fire.Who knowsthus is purifiedand becomes ageless, immortal, They saidthey did andthat he told them 'Be controlled.'He evenif he askedif they understood. commitsmuch evil. informed them that they understoodright. The humanbeings made the samerequest, and he gavethe samereply, which theycorrectly understood as tellingthem 'Give.' The 1: E\: here is to be read as two syllablesfqq)r . In the earlier mantra lite;ature, se- Asurasmade the samerequest and receivedthe sameanswer, which they conectly quencesof consonantplus { frequently have to be read as consonantplus $(tI]. - understoodas telling them 'Be compassionate.'The repetitionq q q is the soundof After $fr supply 'this expression'. thunder- 'Be controlled,give, be compassionate.'This triad - control, giving, 1-2: (dG E1-€qTqdd 'and (3) rhis is this of her/it'; i.e., her eight-syllable-hoodis compassion- is what oneshould leam. or consistsof this. 1: On eb, see SelectionXIIL - is interpretedas GtrEI{.- 3IE: in yonder Xif 2: etr! supply 'of the Gayatri'. (world), i.e. heaven;5G1in this (world), on earth. 7: For 319I{ and 6qT{ see SelectionX, lines 30-32. On the trisyllabic reading of 3: 'Om, Brahman is the ether' (or: 'Brahmanis Om, the ether'). - €II seeWhitney d{FI seethe note on line 1 above.Note further that to come up with eight syllables,we S778c. have to assumea Vedic sandhi qT(I[] 3TqH] with retained 3{- in the secondword. 5 qgqfq * lqq to hve with someoneas a Veda student. 6: ? $fr the syllable (. An EarlY UPaniqadicReader Notes Selections 122 for XVI-XVII:A n3 of the Gayatri. (see the note 9: (rff€. 'on this point', i.e., the discussionof the mystical significance on line l0 below), which looks like an injunctive used as an imperative. ailqfrtq€_ On the nominative with middle Note alsc the form qlrq, - See tG Glotsury under f,). - 3T{AT: d-g inrt"ud of found in Selection XI and elsewherein chu. F _. voice forms of verbs of saying or thinking, seethe note on SelectionVII, line 8-9. /: -JJ:-tlLl Ihts l-cl retersto a particularstage in the Somaritual when the variouspriests 'How and carry (me)?' The preciseimport of this involvedtake each other 10: have you becomean elephant by the hand and "creep",i.e. move in a crouchingposition, in an interpretation a row, to a pit passageis not clear. Radhakrishnan,trying to clarify its meaning, cites dug out to provide earth for the northern altar. _ gft ;y perhaps (the have of Madhvacarya: 'Why then being a fool like an elephant dost thou carry burden of beenused in its literarmeaning 'thus', reinforcingthe following (E{{. sin of acceptinggifts)?' - €rtlq from Hrtf{, here vocative. - |{Varuna,Prajapati, Savitr bring food hither.Lord of food,bring food hither, thread, performed by eil1, the teacher)and do not perform gesturesof obedience(such as bring hither,3i{.' bringing kindling wood or touching the teacher'sfeet - for the latter practicesee e.g. f : gfrQ seeSelection XIII: 1. - The passageq;f'T Although this Readeris intendedas a supplementto Lanman's Reader,the Glossaryhas been organized so as to be self-contained.A few departureshave been made from Lanman's citation practice. Most important is that Sanskrit forms are given in deva- nagari, not in romanization.For verb entries,principal parts (other than the present tense) are listed only as far as required for this Reader. Of the finite verb forms, gener- ally only the third person singularis given; but third plural forms are provided where there is a different root shape or stem form, and a few other forms are given that might be difficult to recognize. In addition, as regardsnoun and adjective classes,the Glossary follows the Indian grammatical tradition by wriring 3Tq., 3TEr qdr qdr, q€tr E{qr insteadof Lanman's and Whitney's -afic, -ant, -mant, -vant, -yarhs,-vams. Similarly, pronoun entries are to be found under the citation forms of the Indian grammatical tradition, such as ?IB for the demonstrativepronoun stem TI/d; or i€[E for the second singularpersonal pronoun. (Exceptions are the interrogativepronoun E[, insteadof the fu-q of the Indian grammatical tradition, and the numerals.) In the case of proper names,no attempthas generallybeen made to provide a translation,even though names tend to have recognizablelexical meanings.Instead, the following abbreviationsare used: PN = Proper Name; PNF = a name indicating ancestry or family affiliation, which in many casescan also be usedas the nameof an individual (seeWhitney S$1204 and 1205for the vrddhi-derivationand suffixesemployed for most PNFs). Most of the other abbreviationsshould be self-explanatory.Paragraph references in the Glossary rpfer to Whitney's Grammar. "Introduction" refers to the Introduction to this.Reader, "Note(s)" to the Notes section, and "Grammatical Notes" to the notes on grammar at the beginningof the Notessection. 3d (beforevowel 3T;1,gl l21a) negativeprefix 3{ (pronounstem, both enclitic and non-enclitic,see 3d! and GrammaticalNotes, sec- tion 2) 3lzFR (m.) the sound 3T (grammatical term;compare 36R, qEFR) 3T{;<(4 (adj.)/ t- , incomplete. (f-(R) 3Tfl{ (adj.) imperishable;(n.) syllable,esp. the sacredsyllabte eilA 7 e? 3Tu[A (adj.) not graspable(neg. gerundive of {r;q) 3TFq (m.) fire, esp.sacred fire; the God of fire, Agni sTflqgle (n.) a sacrificeof or to fire, i.e. to Agni 3TTI(n.) front, beginning;tip, end An Early Upani;adic Reader Glossary(31) t44 rc5 (particle)please, just STFqld (adj.) ffi wirhout limit, unlimited;(f.) infinity, unboundedness,rhe GoddessAditi 3ffi (n.) limb, body 3Tnqfu€ (n.)"Aditi-hood" 3T*i1-{(m.) coal 3{€I (adv.) today rlSq ./aT{r{fq to be hungry(denom., 3{TIq) 3T[(adposition w. dat.or acc.)up to; alsoused as prefix 3{flqTrIT (f.) desirefor food; hunger(fr. {3dTI4i9) 3TTFffl (m.) space,sky e}llTtr' (f.) thunderbolt 3Tr*q (m.)approach (Vmq + eTr) (m.) 3{{frd (adj.) indestructible(neg. gerundive of {T[ crush,break) 3Tlqli[ onewho bearsor strikesupon (!6q + gTI) 3Trtf,.{€ (m.) !{E{ (m.) horse PNF 3Tfqfd (m.) glcqT (f.) mare reacher(Vq(+ 3TT) (iH) 3TrFq1 (m.) body,spirit, self; STqiq (m.) horse sacrifice, Afvamedha character,nature; transcendental principle; arso used as reflexivepronoun ($5 g{qltlqq (n.) "Advamedha-hood" 14) 3Tlefd{ (a j., gt232)having a self, 3fqc5 (m.) PN a body 3TIrEg (m.) sun,the Sun God Aditya (lit. 3TE (numeral) eight descendantof Aditi); (in pl.) a classof Gods of heaveniylight 31gq (adj.) eighth sTfq{f (m.) insrruction(Vfrqf + eTt) 3{glffit (adj.) of eight syllables (fr. 3tE + 3TtR) 3TFF-E(m.) happiness, bliss (fr. perf. 3Tl-€{)to be {q<- + 3TI); (n.) supremebliss (anepithet of Brah_ {qq r (3Tk, 1TFf, $636; man) {eiqz gerund-3TTq) to throw 1fe{Pd;pple.3{kI; vT1lT*lta, 3{rqd;pple. + 9 to throw lrEaFa;.aor. 3TTrrr;gerund -3{rw;caus. 3TT{rrlt) to reach,obtain; (caus.)make obtain.fulfill gdH to throw away + + 9 + STfr + g to reach (adv.) not once, often (fr. €ftT once) 3iTfi + 3tT to obtain attachment(€$ attachmentl etgs (adj.) without + (€Q 9 to obtain eT€I((adj.) not being,untrue; (n') non-being,untruth bind) 3Tlqfuq (m.n.)fulfiller ({3TT{,caus.) 3TR1A'(aij-) unfettered, unconstrained(neg. ta-pple' of {qt to tie, 3d|q (see3TrT) ei|{J (m.) a type of divine being opposedto the Gods sngdrruna the part (eQI) ffi lseesl.{A tm') or fortnightof rhe lunar monrhin which rhe moon waxes(3{TrfrtFI from r/g + eTI 34qr5 (seearRql G ) 34fttr(n., $343i, 431) bone 3TIIkI (f.) amainment;power, conrrol ({3{Tq) 3TfTfH (f.) ry (pron.,$491) we, us power,control (Vq + eTf) (perfectinflection, past or present- {fqiAfa,3dI(:; sg.23T1qaj{, 9801a) say, speak 3T[{T?FT(n.) abode,resting-place, foundation ({qA + ATII tensevalue) 31r$q (n.) life + 9ft to answer,rePlY 3TR(m.) name of a take({*') 3TT{r:{vr(n.) 36q lsee3fQ convenrion,lit.hording on ro r{t{zror to hord+ 3{T) 3Tfl (pron.,$491, see {tl] 3TT€&r(m.) PNF sT6! (n.,$430a) daY 3lr€qq (m.) pNF 3Tdfs+ (m.) Prattler,fool qtdq (adj.)connected with the seasons ('F.?T) ei.{€T(see3f() elT* (uajI wet,moisr sun)(316t] . ,. . efid (n.) daily (courseofthe sllqli|l^---ss- (adj.)revolving, rerurning (fr. {qd + 3Tt) An Early Upani;adic Reader 150 G/ossary(g-g) l5l 3{fqid (f.) return('/qd + 3{t) {{{ (see$qp 3TI5[T(f.) hoPe;ProsPect !g\f3z6-ft) ro desire line 16) 3ilTFM (n.) the call for the *Se-(see Note on XIII:1' 3E (n.) offering,sacrifice (./qq) 3Tlqtr{rPq (m.)PNF {g (adv.)here, here on earth ./eTrqf3TrR, 31ffi) to sit SH (enclit.particle) as, like; asit were,so to speak concentrate'meditate on + 39 to attendto, to serve;to worship; to 3{RFI (n.) seat {$Erfai, perf.fefi q};eer.-d&q) to reflect r/aq 1t"" {rq + 3T;[+fu to look around .Ttgfr (f.) oblation({q + 3TT) + S{- to notice,see *{ rf,d,fr;.uur. Srqfalro move ./g tz; perf. {9: ; pple.Sil; gerund-€Tq) to go Gnd,qf-n, 5e ${lrt, + 3TTto send forth + edH (mid) to studY,learn dd fr".l arm; fore-quarterof an animal + gTfr + Tf{ + 3TIto cometogether' assemble {f{ff,B, dTrt) to rule,own + 3trI to come,come uP d-Ufq f rn.lepithet of Rudra/Siva(pres. mid. pple of {t'p + 3d to rise (of the sun) €qt (-.) lord,ruler; (adj.)powerful, capabte; (to +34-+ 3il to go uPto likely happen)(ldffl to be one'steacher) + 3d to go to (a teacherfor instruction,ask someone +3{ +€{ to gouP to 3 (enclit. particle)and, also, even + gtT + €1+ 3{t to comeuP to 31fr-l-{ (m.) the sound 3 (grammatical rerm; compare 3TFI{, TfrR) gtf, + gf{ to go around,surround tf.l expression.declaration lVaal to turnaround, turn away, to pass'elapse gdJg{ (m.) + 9ft + 3Tq son of a powerful person/powerfulson; princely warrior (BTJ powerful + + 9 to go forth, dePart;to die gr) return to + 9ft to GIIEI=T (adj.) high and low; various(fr. UE- + q + 3Gt + ?, g 13t4) disaPPear + fr to go away, 3d (particle)and, also; perchance(in an ironic question) to cometogether' come about + Tl-r[ 3B_ (prefix) up, forth; away (adj., other 5tr{ 5436b) 3EF (n.) water (as a substance) $1098)hence, from here,from now €K{adv., 3€3 (adv.,fr.3d=Q gtfiiaOv., particle)so, thus; quotative marker ($1102a-c) 3?{ (adj., $408-409)directed upward; norrh, norrhern gftl€l€ (rn) story,legend (fr. 5ft +6 + 3{RT 'thusindeed it was') $fi (n.) belly 55eiP{E-(m.) variantof (dflqE- Si(FI (m.) up-breathing(see Note on X, giQl (adv.'$1101) thus' so lines 30-32) il ("I g1)' SETff feminine of 3d{ *r i.; il ; "'." "iliT:.ll J^1, Nores);J$*], (neut. It11also i"l'las ; adv.,ll' ,rri, (wortd)issoi-soz -tll,-1";."''l andGrammarical 3Rf{ (m.) the chief priest associatedwith the Sama-Veda(fr. {qt t + U€; seeIntro- "i;;€;1 duction,section $111la)here, now 5) gfrq (^.) 5€ (m.) the God Indra Sama-Vedicchant, a saman,office of the gR|{ (fr. r/atr +v t62 An Early Upani;adic Reader I Glossary(fl-!) I 163 t|{€ (n.) bow {Q (adj.) new ,J - I {u1itPfi'pass. qttle) to blow {ET (numeral)nine qq' (m.) establishedor proper conduct;duty, virtue i iQ?R (adj.,compve.) newer ({{) it-tt fEq-fr, Eqft, mid.tri, BVi;aor. (a)uq, aor.opt. pt.t d{;11. g1E{ft; ta- fi{ (adj.)ninth pple.Ra; gerundftr.et, -qlq) to put,place; to do, make r/arl farvfa) to perish + aTfr to cover up + 3T;[ + fu to perishalong with + gIF + 3{I to put (fueletc. on or in a fire),to seta fire TFI(see3Tiqq) ;TIgf (f.) tube, + 3TE[to put down into artery 4FII (adv.)separate, different + 3il to put on; to set(a fire, esp.in theritual) ilrT (particle)indeed +fr to arrange;to do, make qTqt{ (n.)name-giving, name, appellation qq, qf;I (adj.)containing; (n.) container Gfr1q + fr. {gt) 4I{! (n.) name (f.) HFII grain.seed qTRIzF'I(f.) nostril qr{r{-6 (fr.trl;ll from {tr-(+ 3TT) (adj.)growing from a seed + 3{t€6, ft (prefix) down, in, rnto qRI (f.) edge,blade ) breathingour, exhatation Ffl,l 1r/ra{to breathe+ ft; {t1rq lqrEfh) to run FT.dq (n.)curring insrrumenr, tnife (QiI to cut+ ft) + 3Tfr to run to (fl. a.short invocarion RF in theritual fifug. t + ft) r/1tualfr, mid.qqfr; to shake FQ (prefix) out, forth; away +F to shake lqT Gfq-fd) to lead, convey,rake ;I (particle) now =QEI(m.) smoke.vapor int../purr.lgqi; perf.4ItlR, mid. pple.r{d) (mid.)hold one- Vc*+ f;ilfrl ro praise {.I t.rnqfr. -i, €t); q self (readyfor), prepareoneself for; (intr./pass.)set out to, startto (w. infinitive) (guftft) rouuer the sound 3iq (parricle)now; indeed + fr hold/keepapart, separate ff{ -/+-,.:-^-.Y-rq (iqld) to ilow- {qq fqsur}fa: perf.BtTti, E95t l to dare + 3Tlt[ to flow excessively(or tI (m.)blower (compound form, from {trq) makean excessivenoise) + 9 to flow forth {q[q (seetrt1q; ;qrllq (m.) banyan tree,ficus indica ({T.H to grow + ;q?- r/qt (t:qfqfr; desid.frt-.ffeil think upon,meditate downward, Uecauseit sendsout roots from its branches;the tree is ttoty, payattention its hangin! roots being compared + H thinkon; (desid.)to try to thinkon, to the downward rays of the sun) d (aov.)not tT&{(m.) wing; side,part nHT (n.) heavenlybody, star; asterism,constellation; (pl' also) the lunar zodiac 9EI (numeral)five ;T{q qqETI (m., n.) finger nail, toe nail (numeral)5 + l0 = 15; (also adj.) fifteenth ;1{t (f.) river 9?{ (adj.) fifth .iq< glad qqlr6 1q;qffi) to rejoice, be (m, pl.) a peopleclosely associated with theKurus ;Tt{{ (n.) mist, cloud w( perf. qflasqfh; Gatil; veTd,td: ; fut. caus.gldrft) to fly; falr;(caus.) make q{€ (n.) honor, reverence fly; divide qqFFR (m.) the actof doing reverence + F to fly aparr;(caus.) to make fly or fall (apart);divide An Early Upani;adic Reader Glossary(\) r64 165 9dtr (m.) flying (insect) {Vfl fVfVla; rherest of theinflection from {ETt) to see,behold gf,q6 (m.) PN {Tt (m.) cattle,cow; domesticanimal; victim (in theritual) husband($343d) qEIq qfr f-.) lord, master,ruler; (adv.,g 1i 14c)behind, afrer; later; ro rhewesr of t{? (n.) feather,wing: leaf ({qn) {qr 0qqlHl ro drink q(f (f.) wife, master tIT$ (adj.)fivefold ({€) 9T (alternativeform of 9?) qilITtI (n.) hoof,lower part of ananimal, (also:) belly, flanks, sides q;qq) 9Q (see {Ifut (m.) trana {qi tqai; perf.qa, Qfqt; ppl".{T; serund-Q4) to so qIBTql-€Tq (adj.)white-robed (qpg1 white+ eT€q) go to; to to seize + 3{fr to Pervade; QIT (n.)vessel + effr + lqq to return (down) to t[l-{ (m.)foot; gold piece, coin + 3dTto come to qI{ (adj.)bad; (n.) evil + gfr to return to; to reply; to perceive;to attain qlfrqq (adj.,compve., g463) worse +H + 9ft to go in different directions'separate gTqq (m.) evil, sin 9€(n.)foot-step,steplfoottrace;aquarter,henceaquarterofaverse'aline (m.) anus q-d-f,E (n.) a foot trace (tI?) {IQ qfRf4ta (m.) nameof Q;s{1(m., $433)road, waY, Path a royallineage qTad (n.) qt (adj.) surpassing,best, highest; other side,flank {qf6rT (CI6qlA) prorecr,watch qqq 1adj.)farthest, highest' supreme over + g{ricTT (f.) highestposition or highestrank; highestend or aim 9ft to watchout for, keepwatch for (.n.) q{q( (m.) somekind of snakeor other mordaciousanimal ft"-g lurirp,bail, mouthfui. dumpring. esp. one offered to thepirrs fr-dlq$ (m.) grandfather q{RT{ (adv., $1100b)after fuq father;(du.) parents; {ti (prefix) awaY, beYond rrnI (pl.) ancesrors("pitrs") to whoma speciarritual is dedicated g{Tr{ul (n.) greatest goal (9{ + 3Ttt{) (n.) q{ttd highest place ({{ + SIIJ 2) f\qW"r goingto thepiqs (TTT{) (adj.) having the S*----- rq>qrqd (adJ.)havrng property t|t.|?{q (f.) distance; long time that is associatedwith the father or the pitrs(f\;q related to the fathersor pitrs) (prefix) around; from {R f\frfbmr (f.) (small)ant qRqfA (n.) clothing ('/qt + qft) rlf\q ff\afb, f\qFa; presenrgerund ge95) on.fmf (adj.,m.f robbing'robber ({qg to rob+ 9R) -iql, to crush,ro grind + qnq-q_A.iassembly ({sE + qft) 3TTto rub, touch t|-*-q (m.) God of rain; rain iq.i-., 93e4)man t1;$ (n.) qda (m.) mountain tail qu-tT (adj.) good, right, wdl tn'l joint, knot auspicious,meritorious v{ tr.).iu 9T (m.) son of ggqTq (adj.) being purified or strained(pres' mid' pple' o-f {p; un epithet 9;T{ (adv.) again; but name of stotrassung in the jyotistoma ritual dedicatedto Soma q-rf€T (see ri€) An EarlY UPanisadicReader G/ossary(Q-Q) 166 rcl qqiq ,-- 15est[q; gI?l8I-.4-_- (f.) support.foundation (./tqt + gftt drq iuau.iirifront, before, forward; earlier; east qftfud (adj.)esrablished, supporred (ta-pple. ot {tqt + qflil) (adv., $1106b) in front' before; earlier; east r-+r- $Rlq 9cl l4t (n') tnttial part of a verseor paragraph,used "address" (adv.) formerlY, before as an in recallins infor- 9{T mation past, of a sacrednature from memory; hencetopic, outline (9iqqJ dfpf (uaj ) former, ancient,old; (n.) an accountof the esp. qfidf (fem.of siqn) gtad. (m/n) pericardium or some other organ near the heart qiqq (adj., 409)direcred backward; 9{S (m.) man; human being 9a08, west,western (gffi) qqqs (fr. + introductory verse, ultimately (adj.) liable to destrucrion,perishable, dying g) dtfqqf€f* (f.) introducrory verse e{H 31;{qlq;t away (i* aiminrsh + ri./sql 9zR (m.) retinue ({q I + q) r/qq fquqlH) thrive;(trans.) nourish qqTEvI (m.) PN (intr.)become clarified or {d fqiffa, qqfq, intr.94i; ta-pple.[cI) purify, clarify; q5[fq{ (n.) guidance,control, rule (fr. ./Vtq + ^str'ained U) (df Soma) 9r;T (m.) question (adj.)pure (ta-PPle' of {P *_\_, fd 9t.{rq (m.) a priest,an assistanrof the BRI-{; seeNote on III, line 3 ({kI + g) qd {gi lsee 9FF (adv.) before; east(gEI) gd publicworks ({f) tn.l 9Q (adj., $408, 409) direcredforward; east,easrern ({) preceding;east; (neut. also as adv')before, earlier frd f"aii before,prior, 9I?T (fem. of 9In) first fortnightof the lunar monthduring which the frdqn-f-.1 front/earlierside; the gFIIC-q (adj.) descendedfrom prajapati moonwaxes (m.) 9Ia out-breathing,breath, vital breath;life spirit; life (seeSelection X, lines 30_ 99;t (m.,$a26a) the God Pusan J2) (!sT1+ q) qurFd; pple.Hvi; intr./pass.gdii ttt, sariate;(intr./pass.) become full Tg tg"rrfa, 9TM;I (adj.) having breath,breathing, animate + put down;pour out; offer (esp.to thepitfs) fr 9l?I{ (adv.) in the morning; on the next morning + qq (intr.)become full 9[T€ (indecl.)visible, (w. {3Tq) to be visible (adv.)separatelY {ti{ fgq (aaj,) oear (r.)earth $fqfr iVq fuOj.compve., 5467-470)dearer (fr. fue) tn.l back of a human being or animal; top {U lr€I fugtft; gerund -c€I{T) ro chew {.qt t.qiqi) to swell, becomefull + €{ to chew or consumecompletely + 3T[ to becomefull, rich in; to wax (of the moon) forth 9 (prefix) forward, EfS fut.gtlft; ask,to question (n.) fruit; result (of an action) {Vq qzsla; perf.{9.es; aor.319lfr(; :"1',1gt,to (of king) ({'IA + g) qq[ if.i offspring, descendant;creature; subject a SF (m.) PN qqF{ft (m.) the creatorGod Praj-apati(lit. lord of creatures) Qd (exclamatoryparticle joy, + g) of anger,etc.) guTA (rn.) the sacredsyllable et1 tf.. '/e !eu7q=q 1qqlh, qqFd;pple. dB) ro bind, rie (prefix) in return, back, again (correspondingto the Engl' prefix re-) 9fh + 3IT to attach,fasten qldrri (m.) the adhvaryu'sresponse to the hotr 1'/q + vfr) a;! (m ) connection;relative, friend; (at the end of compounds) qfdqE- access(./qq + qfr) related,but not iden_ (f.) approach, tical, hencesecond-rate qfilOt grain (said of rhe hide or hair) = cortrory to established (adj.j against the QE (n.) strength cusrom (iilr{) 168 An Early Upani;adic Reader Glossary(l) r69 t{at eelqn (adj. compve., $461) stronger (m.) portion, share;fortune 1{f{ to portion out, share,allor) qRI (m.) male goat t{aFE (adj.) fortunate;often usedas polite form of address(r{aT) qREq-qrTF (m.n.) a chant performed during the early morning pressing of Soma r{4T: (Vedic shortenedvoc. sg. masc.of the preceding) r{TI (QE|rTT;I),outside (G{|f,€Q the sacredenclosure (n.) tear ({*) gFg (aav.)out, outside r/ttq^turovi ) ro perceive + FI to perceive {( (adj.) much, manY rTqd I (pres.pple. of Vql c[IlTqq (adj.) made of reed, shafted; anow (G{Tulreed, shaft, arrow) r{qiT 2 (m., $a56) polite form of address,usually construed as third person(reduced qF (m.) PN IF form of qTIqO (adj.) being outside,external (qRq) "ffd :Iq-q (n.) ash,ashes efr6 (m.)PN TT{ (onomatopoetic,supposedly imitation of breathingor hissing) q}t]qfr, perf. A+nl to awaken,(intr./ lqf6q (see r/ttT*pirr.)tSlqfr, intr./pass.{trTi;caus. "iltlqi {r{6) to wake up, u" uiut" {rq tr+rvi) to Jpeak,to say + gfr (intr./pass.)wake up (in response) ql-€R (adj.)shining. brillianr tr/qfg ro shine) qTI6 (n.) piece, fragment, morsel {frq{fiqG\ala, Orala, F{;qt-T,Fr;qFa, mid. f\;e,fFd, f\;Ei;f\;Ei;ppte. fta) rocur, break lrft{qT (qqd, alternat.atrernat.pres.p..r. -id. (adj., $450a)great fqqi, fiQfil;tiQfil; fut.rut. tsqlt,Qs-{lt, cond.3Trls'{d)3Trls{d) to fear.to be afraid E6? ./rrq qqe) q-flqT|fi (adj.) (interestedin) grasping,understanding sacred learning flafb, Ffld, mid.TY, (act.)cause to enjoylenjoy, nourish, supporr;support; (n(rnid.) enjoy, partakeof qflqd (n.) studentshiP religious (m.)ex qHqfta (m.) religious student !Q \;{{ (indecl.)a sacredutterance (used in rhe formula g, I (n.) sacred word, sacred formula, mantra; sacred learning, theology; the (im- Ttq, dEA_ rnlfJfalpef d{4, qTgr, aor.3TrTd; r"t. qfHuqfh; pple.r{d, gerundr{F{I; personal)transcendental principle; (collectively)the brahmin caste desid Q}{sfil) to be, become,come about;prosper; (desicl.) *uni o. try to be(iome) (m.) the formulator of the EId{ (n.); in the ritual, the brahman-priest'overseer d6{ + 3Tf.l + €{ to passon to (and becomeone with) the personifiedtranscendental principle of the Vedic ritual; + 3IT to come about qAfrqT (f.) sacredlearning or knowledge + lq to prosper qA61(m., $a02) brahmin slaYer + €{ to unite, couplewith; to take form, come about qkg (aaj. superlative,see $$467-470) most brahmin(-like),most learndd r{d (n.) being, creature;entity (ta-pple.of !f) q-fl\1.q (n.); a learnddriddle or disputation(3fl (m.) somethingto be said aboutGIEq- TJl t-.1 existence,world; abundance gerundive of {qE) ff{ (f.) earth Ef6IuT (n.) exegeticalvedic text (dHi n.) t{94 (adj. comparative.,$463) more, grearer , (m.) somebodywho studiesthe vedic texts; a brahmin (dEIq m.) {lqg",n,., (adJ.,superl.) greatest, best (compar" Glrdlur TqTQ qqh, to sav (inde-cl {gfwffi, mid.di, ${t) to speak, !! ) a sacredutterance (used in the formularfria: q: ; recite after,repeat (esp. of mantrasetc.)' study the Veda(s) alrern.pres. g645); + 3T;I to ^/1e{{la, fqqft, fqqfh, pple. {iI) carry, bear; endure;supporr + $ to proclaim, announce + 3{T to bring forth + 9fr to answer,reply + €1 to bring together r/Uq tr1Avfa) to eat,consume Td (adj.) carrying, supporting(in compounds,fr. {T, $345) Reader 170 An Early Upanisadic Glossary(l) r71 *a---. riR{ (naecl., $ 174b)exclamation of address(according to Manu 2:124-128,3{t€ is the *l l6 {1 (m.)power, greatness essenceof namesand can thereforebe usedinstead of a person'sname) (prohibitive {t parricle,normally used with injunctive, 95579, 5g7) tlfq (n.) meat,flesh (alsoused in pl.) qOR (m.) the sound (grammaticalterm; compare 3{4R, 3EFR) ! qq (f.) mother qfHq (f.) fly, gnat q;T (m., n.) arrogance,conceit (Vq1) qB1 (m.)jewel; pearl,bead FFRI (adj.) of the mind, menral,spiritual (qq€) qft tf I thought,thinking (!qQ qll-F{ (ad1.)considering, fancying oneselfto be X; arrogant({p[) Tig (m.) fish ql;[q (adj.) pertainingto man, human; (m.) man qcqF-?, rnid.qa-;fre, qs-qi) shake,shake up, treatviolentlv {AqttrafFa, {TsI (m.) bean,lentil +fr to tearup {l-€l (m.) moon, month (rT€) {€_ (first personpron., $491, 494) I, me frTq t.n., later n.) pair, coirple;pairing, coupling (m.)name of a people ,^$.^ Td VfT{ (qEl?I) to makervater, urinare qq (adj.)middle +mqiq lsee{{{) q;qi; q€{i; pple. ./A1(T-Vi, att-ernativepres. {{d, perf.ii, ifit; rut. {fl; qf$ (f.) release({5q) 6ss16.m) to think, belieie; (desid.)seek to understand,consider, reflect, de' J({ (n.) mouth;face; head liberate ./.n,.'.':,Fr , Yrq (&lcqlci.lntr./pass.--:,,{-qd) [o release,free: (intr./pass.) + e+F think about,plot against, become free + gTH becomefree beyond,escape ffi{(n.) mind, intellect {*T($*A'caus. {{ (m.) man, humanbeing; Manu *ildt, redupl.,caus. aor. 3THI6-e to be confused;(caus.) confuse r14sq (adj.) human; (m.) man, human being {9;I (m.)head EId (n.) {{ (m.n.) thinker ({qQ root qq (m.) sacredformula, verse,mantra !i 04ltTct;pple. {d) to die {q;Tq (qqrTi; perf. rT=l-t{i ?*; ta-pple.qFTdl recite;speak (ff;[) 1fu;Rt (f.) clay,soil + 3d;l say something after/along with (somethingelse) {c{ (m.) death({T) (f.) + ffi speak to, address;greet {q- soil,earth (as a subsrance),clay (adj.) + 39 to address,invite Tqq madeof clay({( + -IT9) {+q. (H;qfa) to drill, stir VSIf{TI|A;pple. {E;gerund -qTq) to rouch + e{fr to drill (soas to producefire) + 31E{to feel around,search for + to feelaround q{ (adj., at end of compound)consisting of; characterizedby fr for; to consider,investigate )-, (m.) , i.o.-. (Gods of the wind storm) {E{ ctoud,rarn (vtCe R (m., pl.) the Maruts {tT (m.) sap,essence (esp. of sacrificialvictim); rfd (aOj.)mortal; 1m.)man ({{) sacrificialvictim itq (uaj.) fit for sacrifice;perraining to sacrifice {{(m., $$389b,397a)moon; month , -\-.'iq (m.l ram,male sheep (adj., great {fl $450b) tiq r-.i pNr rT6I (compound form of HS() ii* ff.l PN(F), one of Yaifravalkya'srwo wives q6Xqqq (adj.) conceited(T6( + qqr! t72 An Ectrly Upanisadic Reader Glossary(!-l) t73 qt6 (- ) confusion({{Q {d 0n.) barley rOA to sink,to set T[{I{ (n.) fame, honor * tffi) *h settledown, set (of thesun) {qg tTgfr; pple.9Til) ro well up,be heared + 3TI to toil, be wearied,disturbed, agitated q (seeqE) r/qr (qtfr;61. q1sqft) togo + to go I{( (n., $$398a'432) tiver 3E away, leave(see Note on V, Iine 1) qt&{ .,lq-ei.rqfr,qqi; perf.g{IQ, f,s:, mid.di, €filt; fut.tT$aflt, -i; ta-pple'5U; (adj.) sacrificing1{Ve ql$Fe."FT cat"s.qfqqfr) to sacrifice; (act.-usually)to sacrifice for somebody else, serve as (m.) PN priest for that person'ssacrifice; (mid.) to sacrificefor oneself,to commission a sac- ql-FII (f.) verse recited during the sacrifice ({qq.) IIH{IQ' (hence)to iifice (through a priest or priests);(caus.) to make somebodya qR (adj.) going, leading;(n.) way, path ({qT) serveas priest for somebodY TITEId(rel. adj.' 9517) as much, as great;(neut. also as adv., gilrla) as long as, while q\TE11-4(m.) sacrificer;usually a personwho commissionsa sacrifice (through a priest qlqFq{|q (adv.) as long as the residue (of previous meriO (€rTT?Iresidue tr. {qa + or priests)(pres. mid. pple.of {{'Q TTQ qgdE (m.) the Yajurveda qfqEqSl(adv.) as long as one's life (may last) (Bilt|€T) qqq.(n.) sacrificialformula; (collective pl') the Yaiurveda rlg q*fr) rorepel qsl (m.) sacrifice {uf{ (pron.,$491) you (pl.) r/qa (qaflA; pple. {f,) to stretch,strive T31('""]qE) with, attachedto; to dependon + 3I;l + 3IT to be connectecl qlh (0 womb, lap, vagina;home,foundation tlit€ (rel. adv., $1098) whence,from where qlqT (f.) woman the end of a series(Ilt now qftei 1.et.adj., g12a2d)"how-manieth", i.e. which one at much, how many) TGT{(n.) dust Itr (rel. adv., 51099)where, whither {9 (m.) chariot (rel. adv., how, in which way; as,just as;so that {'QT $1101) ./tl frfi;perf. {tT{, tq:, mid. ti, tfrtl to srop,resr; enjoy accordingto (asin {e{I${ according qqT- (ar rhebeginning of compounds,$13113c) + 3Q to stop,become silent accordingto one's desire,Aqtfuqq accordingto one's ro one's mdn lUf6ffl {qun-q (adj.) pleasant,enjoyable knowledge) TftrT (m.) ray, beam what,which; (neut' also as adv',$1111a) that' so that' {€-(rel. pron.,$509,510) who, {TT (m.) sap,juice; essence;taste that, concerningthat, since;-veryoften usedin the meaning 'in so far as' considering {€iFI (ad1.,comparative) highest essence, quintessence ({€) (frequentlywith correlatived€{T( or d4 therefore) TNT4 (m.) king (rel. adv.,$1103a) when, if {4T {NFq (m.) older word for 8Th{ qfr (rel. adv., $1103e)if T|-ST{q (m.) sacrificeat the consecrationof the king (HtT, fr. {g 2 or {€ ro press out {qiV;Ofa) to hold, extend;extendto, give [the Soma,for the sacrifice]) to give + 9 to offer, rffr tr.l giving,gift 1 (m.) The God Yama (ruler of the deceased) A{ {FI (at end of compound= TIB) 2 (m.) controller (-Vq{) {{ tf* tf.) nieht Early Upanisadic Reader 174 An Glossary(Q) 175 Vnq fnutfr, aor.subj. sg.2 (?) {TqT: ) to succeed d{ (n.) forest + 319 to blame,hold againstsomeone T{efr (m.)tree (qq + qfla) rri (r""t) qtfr{(see3fR{) T? (m) the God Rudrat (pl.) a classof Gods associatedwith Rudra d{n(n.) bird r/oq toorPa,T-;trFa; perf.T'tH; fut.{tsT9ft) to stop,come to anend T{{ (n.) sign-post put a pen, corral + 3TQ (tr.) to pen up, into T{ (m.) choice, wish, boon ({q Z; rluqtffii to grow H{16 (m.) boar + g to grow forth HFut (m.) Varuta S{ (n.) appearance,form; bodY qut (m.) color; category,kind; caste;speech sound (grammatical term) i-aq I semen,seed , tn -J,qq (n.Jrarn, ralny season; year t (^.,f., $361b)wealth (see the Note on XIX, line 7) {aqr+efr;pe.f gqT€I,Ggr, fut.di€tTfh; ger.vfss{T; caus.dl€rd) to dweil; (caus.)to house,accommodate dE{uI (n.) salt OTflqfr (m.)PNF + 3TTto take up one's abode(in a place) qqfr !fuq (ffi, intr./pass.fO.qdlto smear;(intr./pass.) to be covered, be stuck with (f.) stay,visit 1./qq2 {d i*, inrr./pass.dfqi; ta-pple.pf1-q) to clingto, staywith A€ (n.) good(s),wealth; (m. p1.)a classof Gods(the Vasus) + 3T;T+ fu to dissolvealong with V+qf+{fr; ger.-gU)carry, convey; * fu io dissolve + 9fr to putback A- 6]6 (m.) world (oftenin plural) + T-{+ gE to raiseup, establish dq1(n.) bodyhair; fur QT(enclit. particle)or (not to be confusedwith eT, a sandhiform of i) dfg t- ) metal,esp. copper and iron; but alsogold Vat (d.q6' pple.3TI/GiT) to weave dftrd (adj.)red, bloodY; (n.) blood + 3IT to weave back + 9 to weave forth ./anfaFO, q-If>d, perf.SE{T?,lrq:; aor.sl-qt{d; fut. d&{ld; inf. d${ ta-pple' eT-q (f.) speech,voice, urrerance 1Va{t g[; gerund3@T, -329; put.. Y*i) to say,spe'ak "{T=TH'Efr(f.) PN + 3Tq to sayafter, repeat; to studY qIqI{E}Tvt (adj.) holding on by meansof speech= basedon conventionscrf language g proclaim + to declare, (dT=tTinsrr. + 3TT{rr{vT, fr. r/qr{ + 3II to hold on ro) solve +R to tell apart,exPlain, SI|-QI--a--, (m.) steed,race horse (from QIGT swiftness) g=f€ (n.) speech ;it?t (m ) wind ({eI ro blow) qgE{I (f.) mare,female horse aK (m.) prayer({{Td{) i_. qc(*l (see \qtl) {UqO (caus.of {e(-, q-qqfr, pass.qffi; ro play (aninstrument) 1q"q-(q-Efr;por.gqG,G-E:;aor.3lq.l-a-(' mid. 3TQEE, pple. SHiI) to sav,speak ql-rTqq (m.) PN + e{fr to out-talk qi1 (m.) wind i{el to btow) reverberate + 3T4 to speakatier, repeat, Sftl{ (adj) windy,airy GII) + e{ft to talk about QfE{(postpositive emphasizing particle) ./_ + TT{ (mid.)to sPeakto qtf,fl (n.)garment (!dH to wear) An Early Upani;adic Reader 176 rrtossary\q) l7'l .A-A-- . fr (prefix)apart, away, out lq5'OlqrS (m.) sparK frmn (m.) differentiation,modification 1r/ry + fd) n, , , ,t , .. !-- .G-. tqHdt (m.J vololng. evacuarlon(\tlq + lq ) (adj.)brilliant; (n.) brilliance, light 1'/aq+ F) 4.,, ,n, ,". .. , t-- .6-. tdsHq lqEtu (1..)crearlon (\tlq + lq) fuGRf (f.) nameof a river (lit. unaging) qtqn 1f.; a stringed musical instrument, veena fqkfleT (f.) desireto know,curiosity (fr. desid.or {at + fu) , qtq-al (n.) manliness,courage, strength. power tdHtE (m.n.)knower ({at + ft) fr.isar (adj.,compve.) more powerful (firtq{ powerful,rr. fi-ii; fdflti (n.)understanding, knowleAge 1{St + fu) {E t fE"iffr,ETi;pple. rocover, enclose; to guard fqs|Eq4 (adj.)having pure knowledge (84) {d) + 319 + 3TI to uncover fua (n.l property(ta-pple or./EE 2) + 3{I to cover ./Fq r fiPa, HqFA, mid.sg. r fq?; perf.(pres. value) iB,liq:, perr. (pastvalue) q*n: ppl.. gerundfqfEifl; + lq to oDen fqqi aor.pl. 3 3Taf?q:;$ fut. di?sqfA; fqflEd; gerundiveakd-"qi toknow + €1 to .lor., .ou", + gfr (mia.)to know,to recognize {g z qu1-tr;perf.dd) to choose + €{ (mid.)to knowfullY T;FuI(see rianl nfrq z (ffi, -i; ped.Hq, tqfrg: ; pple.frf,) to find,obtain $&l (m.)tree /-.----l:,. + 3Tq to find, find out -VTfr(q?ffi) to turn; to become.exist, be *f! frq t"o.;i,at endof compound)knowing + 3I{ + 9T{ to turn around (in the cycle of incarnations)according (to one's prior Fq (u,lj.,at endof compound)knowing actions,or in accordancewith the discussionof the precedingtext) + gTI (w. f{d-rtl (adj.)clever; also PN (?) ({q(+ fq) SA{] to turn back, return f4gs lseefraqi + FI (w. gq{) to turn back, return Rq (f.) knowledge + I;Ri to come about,evolve F{d (f.) lightning(^/aa + fd) + 9It to roam around frfr t"a:., 9461)knoi,ing, wise, learned (perf. act. pple. of {f+<. t; + €E[ to come about,happen, exist Aq i"ai., at endof compounds)having the disposition or natureof (futTT) {qltadtal to rain f\qt (r.l disposition,proportion; kind, sort t'/lil + fq) + 9 to rain (forth) ./fr;E (see{f+q zl {9 (at end of compound;see ${!) ./Hrf fffi; pple.fuU; ger.-|{tQ) to enter {S{ (m.) male of the species,esp. the bull; mighty, strong + g to enter {{H (m.) bull + TFI + 39 to sit down together @ tr.l rain({{v) fq{[ tf.l people,the commonpeople; (collect.) the VaiSyacaste rlEqtffil rotear frq (uoj.)all, every + gEr to uproot, tear out - fr"=itL (m.)all-canying; fire (whichcarries (i{) everything(fu*q) in thesacrifice d€ (m.) knowledge,esp. sacred knowledge; the Veda to the Gods) | (postpositiveparticle; generally to be left Untranslated) fr€ ?et: (m.pl.)the All-Gods i*A t"aj I of/belongingto the Videha people fHgq (n.) acme,height iqa (t.t.r.)rhe area(or fire) of lightning ilAqal I I _-L 178 An Early Upani;atiicReader Gtossary(\l) Ug fuq 1m.;a manof rhethird casre, a Vai6ya(fuTQ \^,\ ,,. frrtq (n.) treaa qEqq (acu.)connected with th" fucA |qt:, (n.)a sacrificeto thesedeities {fhq r (ffi, iqftn (adj.) lit. relatingto all (fQrq) men ({t): omnipresent;worshiped every- ffi, intr./pass.fhuqir reave;(inrr./pass.) be lefr,remain where;a nameof Agni (esp.as a transcendentalprinciple) + 3TQ (intr./pass.)remain ./aVe1t;VVi) to backand forrh, ro waver r/ftq z (see{trrg; -ou" .qfu (f.) (separare)obtainmenr; individual object (V3T{l t + fr) rlrft frii, iri, opt.ufia;ser. TrfqiqT)to lie, sleep i,-tTIGq-F(n.) commentary,explanation (!g{t + R + 3TT) + eTh ro he down aqT" (adj.) opened(esp. of the mourh),the openmouth (d€I + fu + 3il, ra-pple.,see IT* (adj.) clear; (n.) essence 1087e) $$955f, {gn fu'tafa) to flame;to grieve ;zIR (m.) diffusedbrearh (see Nore on X, lines 30-32)tr/A{i + fq) TtE (adj.)pure (ra_pple of {qt1 purify) qgtr{ (n.) divergenrrerurn ({E(+ fb + 3{t) (m.) man of the fourth caste, {qe (Tqfr perf.dEINI) to wander {B a Sudra {q (fl"nfu, mid. + 3B to wanderforth; to setout for qufrfr;pur..TNi) tocrush, to break TIF (n.) horn + Qft to wanderaround (esp. as students or mendicants) ft< belonging {qq. QqFd; pple.q+q) to cur;to fell tuAj.l to rheSudra casre *F (m.) rice qlq iaa;.ycanine (g1 T? (indecl.)betief, faith luseawith {VI) {ft fffen; perf. TtTtTI) recire,praise TdI (f.) belief,rrusr, faith + 3TIto wish (for somebody);to hope r/fq tryfrqft, -d; ppl". + ![ to praise TI-cT)ro be weary:to roil THvT(n.) hearing {TI1 Of-m}ft, flEnqt-d' aor.3ITIS() to be able ./f\ {lTTt (m.) a (large)bird fryqfrl to teanon + + Tt$ (m.n.)conch, shell 3{ fi to l.un on, resorrro {1rq"rtft, qu-{&il;perfect fla{ (m.) sound,word ITl-€{,{Tg,;ppre. Td;caus.TTEITIft) to hear,risten + 3Jf (caus.) TIT (m.) foam to call for ttreXh?. (seeNote on XIII: l, line l6) fltrt (n.)uoay + gfr to answer,reply TfEq (adv.) always *V€ 1.o.npue.adj., g403) bemer tilg TI€{ (n.) a mode of Rg-Vedic recirarionf{ftql tm.n.)hearer ({T) 5[TqI (f.) verserecited during the ladling of soma({ffTQ TFI (n.)ear 1{T) Tfsld (indecl.)a ritualparticle, SlTzREq(m.) PNF askingthe deities to listen(Vry; see Note on XIII:l,line 16) $ Qllqct (m.) tlger a('lof, (m.) fame. {q fmk, Ttr+Tft;aor. e{fttv(; pple.fttg; gerundftrsql reach,instruct reputation; verse H{ (m., + 3T;[ teach $427) dog {vq fvfuft; pple."qPgal rlftel fftAfa) learn (otd desiderariveof ./ffq'l to brearhe +frg to breatheout l- 180 An Early Upani;adicReader Glossary(\) 181 !"qt fqqfr; aor.3Tqqcl inf. qfo6q; to swell (f.) HqE (oint) obrainmenr;aggregate({eT{ r + lT{) {IEIE (m.) somekind of wild animal (m.) S{FI commonor equalizingbreath (see ior" on}, lin", 30-32) &a (uoj.)*trtt" TTfrft (f.) assembty1Vg + gq; 'a@ (m.)PN tTFft{ (f.) kindling wood, fuei €r|i (m.)ocean, sea 6{Y (numeral,$483) six €{6 (adj., bahuvr.)wirh the root ({6) qTk C.)accomplishmenr ({*'q ++? Q (pron., see?l-€] ) t":".ltr, .nu-.rution llS.C I"ruu' f{Ve_+ Vp € (pref.) togetherwith, co- (often usedin bahuvrihissuch as €€d with the Gods, (lit.) trqr(sqep (adJ.)closely embracing,clinging to eachother (fr. {qqq to embrace+ TI{ having the Gods with (oneself)) + qftr eifatf (adj.) holding on (to eachother) ({{fl{n{ to hold + H{) gEiG{ (m.) growth fiq(fi( (m./ Year qTq. (m.) universal king, emperor (fr. vrq.l €Ea tn.) a secretplace, (lit.) closedup (ta-pple.of {q t + €!) €Q (adj.) all, entire,every ghqZg+ra (n.,5$343i,431) thigh qdqf (adv., gil03a) always,forever (m.) (fr. to be fit (for) + €oaq will, intenrion,decision {T\ €Q efq{ (m.) rhe God Savitr (lit. the impelter,fr. VH z) {1S (m.) attachmentt{qO €S (adv., posrposition)together with { I I t82 An Early Upani;adic Reader G/osscry ({-g) 183 {Ht{i,pple.{fr) to imPel Tqe5 (adj.) thick, bulky, gross + 9 to impel dg i-.1stickinesst{kqto be sricky) (m.) swine;boar {St Pig, pour (libations); offer libations (in the rit- rlq igd-ta, q6.fr; fut. Els{|fr; pple. {d) ual) ger' {A fgrFa; perf. Q$R, it6:; caus.EI{qlA, caus'perf' 6Rqi ?6R, caus' -$T{) to take, carry + 3{{ to carry away + 31I to bring hither; (caus.)to causeto be brought + 39 + 3IT to bring out; to utter, say +fr + 3JJto bring out; to utter, say 6( (n., $397)heart 6q! (n.) heart f[ (a particle of addressand surprise)hey gtq tm.l the chief priest associatedwith the Rg-Veda (Introduction, $5) References 64 (m.)pool,lake 6.Q (adj.) short to (f.) hailstone A--df{ Resources Editions and Translations Referencesto Resources,Editions, and Translations ResourceTools Bertold Delbriick, Altindische syntax. (SyntaktischeForschungen, 5.) Halle: waisen- haus,1888. (Repr. 1968,Darmstadt: wissenschaftliche Buchgesellschaft.) Charles Rockwell Lanman, A Sanskrit Reader: Text and vocabulary and Notes,Har- vard university Press,1884. (Reprinted 1996,Delhi: Motilal Banarsidass.) A. Macdonell, Vedic Grammar for Students.London: Oxford University press, 1916. (Repr. 1955 and later, Bombay/calcutta./Madras:oxford University press.) Sukumar Sen, The Syntax of Cases in Vedic Prose. Annals of the Bhandarkar Oriental ResearchInsrirute g :347 -7 8, g:33 _ 49, g | _L] 0, t0:45_7 6, 2Ig _34.1926_30. J. s. Speijer,sanskrit syntax. Leiden: E. J. Brilr, 1886.(Reprinted 1973,Delhi: Motilal Banarsidass.) William Dwight Whitney, Sanskrit Grammar: Including Both the Classical Language, and the Older Dialects,of Vedaand Brahmana,Second edition, Harvard University Press,1889. (Reprinted 1975, Delhi: Motilal Banarsidass.) william Dwight whitney, The Roots, verb-forms, and primary Derivatives of the sanskrit I'anguage.Leipzig, Breitkopf & Hartel, 18g5.Repr. 1945, American ori- ental Society.(Reprinted 1979, Delhi: Motiial Banarsidass.) Editions and Translations Upanipad-Collections The Early Upanipads, edited and translated by Patrick Olivelle. Oxford University Press,New York, and MunshiramManoharlal, Delhi, 199g. The Principal upani;ads, edited with introduction, text, translation,and notes by S. Radhakrishnan,London, The Muirhead Library of philosophy, 1953 (and later reprints). The Twelve Principal Upani;ads, text in devanagariwith translation and notes by Raja RajendralalMitra and E. B. cowell, secondedition 1931. Reprint 197g,Delhi, Nag Publishers. The upanishadr, translated by F. Max Mtiller, oxford, sacred Books of the East r and 15 = I and II, 1900. gqfrqcIrgllE:, in two parrs[containing 120 + 68 upanisads],edited in devanagariby Jagadi6aSdstri, Delhi, Motilal Banarsidass,1970. Early Upani;adic Reader 188 An References 189 Chlndogya-Upanigad Satapatha-Brahma4a and Byhad-Ara4yaka-UpaniPad (Mddhyandina) 3ipffiqftq-6, edited by E. R6er, Catcurta, Bibliotheca Indica 3, 1g50. Reprint fldqqqTEql{, edited by Albert Weber, Berlin, 1855.Repr. 1964,Varanasi, Chow- 1980,Biblio Verlag, Osnabrtick.(The first printed edition, not always accurate.) khambaSanskrit Series, No. 96. - The BAU parts are: BAU l:l-2 = 10:6:4-5; published BAU l:3-6 = !4'.4:1-4;BAU 2 = l4:5; BAU 3 = 14;6:l-9;BAU 4'.1-2= 14:6:10- BiF*rqlqfr\, by the AnandaAshrama, AnandaSrama-sarirskrta-grantha- vali 14, reprint 11,BAU 4'.3-5= 14:7:l-3,BAU 5 = l4:8; BAU 6 = l4:9. (Thesecomparisons are 1983. made with respect to the numbering system that appearson the odd-numbered SI;EtJqqfdIul{, part III, publishedby Sri MaharajaSahib Govinda DeekshirarPunya pagesof Weber's edition; the even-numberedpages follow a differentsystem.) SmaranaSamithi, Kumbakonam,1980. (The ChEndogya-Upanisadbegins on p. 3l A translationbased on this edition,but omitting the Blhad-Aralyaka-Upanigad, andgoes to p. 156.) was producedby Julius Eggeling in five volumes,Sacred Books of the East 12,26, The Chandogya-Upanisad.text in devanagariwith translationand notes by Swami Swa- 41, 43, 44, 1882-1900;reprint 1963,Delhi, Motilal Banarsidass. hananda,second edition, Madras,Sri RamakrishnaMath. 1965. TIiIqqqTEIvl{, edited by Sridhara Sarma (?) and published in five volumes by Gian Chandogya-upanisad, texte, traduction et notes par Fernand Hayot. Paris, Librairie PublishingHouse, Delhi, 1987.Unlike Weber'sedition, this editioncites the text d'Am6riqueet d'Orient,Jean Maisonneuve, 1996. with the effects of consonantdoubling and other featurestaught by the Prati6akhya The Early Upanisads,ed. and transl.by Patrick Olivelle, pp. 170-287. and does not try to imposeits own theoryon accentuation.There are also some The Principal Upanisads,ed. andtransl. by Radhakrishnan,pp.337-5I2. the danda ( after the pratika of a para- differencesas regarclsthe placementof | ) The TwelvePrincipal Upanisads,ed. and transl.by Mitra and Cowell, volume 3, pp. 8- graph.Other differencesare generallyminor. - The BAU partsare: BAU l:1-2 275. = vol. 5, with BAU 1:3-6= l:1-4',BAU 2 = = l0:6:4-5(in vol. 4); therest of BAU The Upanishads,transl. by Miiiler,I:1-153. 2; BAU 3 = 3:l-9',BAU 4:1-2= 3:10-ll, BAU 4'.3-5= 4:1-3;BAU 5 = 5; BAU 6 on the odd- = 6. (Again, the comparisonsare made with respectto the numbering Other Texts and Translations numberedpages.) 3lsiqqqqlddT,^-^--J-\-ra--- editionsby R. Rothand W. D. Whitney,Berlin, 1855-1856- Shankar Brhaddranjakopanishad,edited by o. Bohtlingk, St. Petersburg/Riga/Leipzig,1889, v PandurangPandit, Bombay, 1895-1898- and many others.The best scholarly with Germantranslation. (Bohtlingk substitutesa superscript [for "udatta"] in- translationis that of william Dwight whitney, Atharva-veda-samhita,revised and steadof the subscriptanudatta stroke of the tradition. Some of the passagesare left edited by charles Rockweli Lanman,Cambridge, MA, Harvard oriental Series7- untranslated.) 8, 1905,Reprint 1962,Delhi, Motilal Banarsidass. 3lTEdTqaalEiqtrq, edired by Adolf Friedrich a/A?TTI&: Satapatha-Brdhmaqtaand BpharI-Ara4yaka-UpaniSad(Kdnva) Srenzlerin Indische Haus- regeln Sanskrit und Deutsch,Abhandlungen fiir die Kunde des Morgenlandes3:4 Recension,ed. by W. Calandand RaghuVira, The Satapatha-Brahmanain the Kanvfya and 4:1, 1864 and 1866 - anotheredition appearedin the BibliorhecaIndica, Banarsidass. PanjabSanskrit Series, Lahore, 1926. Reprinted 1983, Delhi, Motilal 1866- I 869. ffi(=Vajasaneyi-Sarirhit6,Ka4varecension),editedbyCintamaIli* 3TTaqdlqqry\4{11 ed. by MandanaMi6ra et al., Sarhskrta-Vidydpirha-Granthamala and DivakaradasaSarma, Varanasi, Sarasvatibhavana-Granthamala MlS.u Sarma 48, Lal BahadurShastri Sanskrit Vidyapeeth, Delhi, 1984-1985. ll4. 1918.(Selection XIX of this Reader= 40:15-18.) T-r€l{qff,dT,-----:,--ia__ editionsby F. Max Miiller, 1849(6 volumes,with Sayala's commentary), The Textsof the White Yajurvedaor Vajasaneya-Samhita,translated by Ralph T. H. secondedition 1890-1874,and 1873 (without the commentary),reprinted 1965, Griffith, 1899. Reprintedand enlargededition, 1987, Delhi, MunshiramMano- Kashi SanskritSeries 166-167- TheodorAufrechr, 1861-1863,Reprint 1968, harlal. Wiesbaden,Harrassowitz - and many others.The best scholarly translationis that The Early (lpanisads,ed. and transl.by Patrick Olivelle, pp' 36-165.. of Karl Friedrich Geldner,Der Rig-Vedaaus dem Sanskrit ins Deutschetibersetzt, by Radhakrishnan'pp.149-333' The Principal L/panisads,ed. and transl' Cambridge,MA, HarvardOriental Series 33-35, 1951. A new English translation The upanishads,transl. by Miiller, lI:73-227. is under preparationby Joel Breretonand StephanieJamison. Reader References 190 An EarlY UPani;adic l9l Aga6e,Ananda AshramaSeries 32, 1896- flfafrq'tqfqYd, edition by E. R6er, Bibliorheca Ratqqfflsf{, editionsby Ka(indrhaSastri Indica, calcutta, 1850, reprinted - Theodor Aufrecht, Bonn, 1879, Reprint 1975,Hildesheim & New York, olms 1980, Biblio Verlag, Osnabriick - Edition and translation in Radhakrishnan's and others.The best scholarly translationis that of Arthur BerriedaleKeith, Rlg- Principal upanisads (pp.525-563) and oliveile's Earty (Jpanisads(pp.2t9-313). Brahmanas of the Rigveda, cam- veda Brahmanas: The Aitareya and Kau;ftaki tTfqsfr€frdl, editions by Leopold von Schroeder,Deutsche Morgenliindische Gesell- Reprint 1911, Delhi: Motilal bridge, MA, Harvard oriental Series25, 1920, schaft, 1881, reprinted 1910,Frankfurt, steiner- Sripdda DamodaraSatavalekar, Banarsidass. Svddhyaya-Maq{ala,Pdradi, reprinted 1983. edited with an English translation by E. B. Cowell, Biblio- edition in Sasfti's gqf{q-€-gwi, +lffafuqfAuflVfrVq, TErolqhqq.,- r:242-250 - Edition and transla- Sanskrit Studies,vol' 64, theca Indica, calcutia, 1861, repr. 1968, Chowkhamba tion in Radhakrishnan's Principal IJpaniads (pp. 861-g91) [This edition has num- - varanasi - A slightly different edition in sastri's SqlqqaqqTl{l.,l:194-201 erous mistakes which have been corrected without comment in Selection XX:K of and Edition and translationin Radhakrishnan'sPrincipat (pp. 751-791) this Reader.l -upanisads con- Olivelle,s Earty Upanisads(pp. 326-36r) - The m\frafbql6utlqftqa stituresbooks 3-6 of the TIISTqqT{uq6F, published by the Ananda Ashrama, Anandasrama-sarirskpa-granthavali90,1922. - Translationby Arthur Berriedale rep. Keith (The sankhayana Aranyaka), London, Royal Asiatic Society, 1908, com- 1975, Oriental Books Reprint Corporation,New Delhi. - Translationwith mentary by Henk Bodewitz, Kausftaki (Ipanisad: Translation and Commentary, 2002. with an Appendix: SankhayoroAraryyaka 1X-X1, Groningen: Egbert Forsten, Chandra,Nagpur' 1954' ififr-'if EtgU(, critically edited by Raghu Vira and Lokesh secondrevised edition, Delhi, Motilal Banarsidass,1986 - Das Jaimin[ya-Brah- maryain Attswahl,selected passages with translationby w. caland, Amsterdam, I, verhandelingen der Koninklijke Akademie van wetenschappente Amsterdam, Bodewitz, Nieuwe Reeks, XIV, No. 4, lglg - See also Hendrik wilhelm Agnihotra Jaimin{ya-BrahmanaI, 1-65: Translationand Commentarywith a Study: antl Praryagnihotra,Leiden: Brill' 1973' - Brahma4as, c;,tic- ipftrq\qt{q-q-qfflsr1. in Jaiminfya Irgeya Jaiminlya Upani;ad Vidya- ally edited by Bellik'oth RamachandraSharma, Tirupati, Kendriya Sanskrit p""ttru, Tirupati Series 5-6, 1984 - Edition and translation by Hanns oertel, journal of the American Oriental Society 16:89-260,1896 - Devanagariedition, Sarhsklta basedon oertel's edition, by Rama Deva, Dayananda Mahavidydlaya Granthamala3, Lahore,1921. 42-48,reprinted 1978 - Edi- tfttqefgdl, edition in the Ananda AshramaSeries, - The tion by Albrecht weber, in Indische studien I I and 12, Leipzig, l8'7l-1812 of the Black best scholarly translation is that of Arthur Berriedale Keith, The veda series Yajus school Entitled Taittiriya sanhita, cambridge, MA, Harvard oriental 18 and Ig,lgl4, Reprint1967, Delhi: Motilal Banarsidass' AnandaAshrama ifhfTqn.tq6q, an edition which containsthe Taittiriya-Upanipad, Series,36, rePrinted1981. Indices Indices Arabic numerals refer to page numbers; Roman numerals, to Text Selections.The order follows the conventions of the roman alphabet,with diacritics ignored for sorting purposes. GeneralIndex Advaita:19,20, lO0, ll2, ll4 Adhvaryu:2l,V\ XIII:3, XIII:5, XX:C.1alb,104, ll8, 119 Agnicayana:7, 8,9, 10, il, XX:J (introduction),88 (seealso Bird Shape,of Fire Altar) AjdtaSatru:V,97 Aksara (see under Om and under Ultimate Principle) Anger: ll, VII, X, XVII:B, 109,110-111 Apaurupeya:5 A6ravaya-:XIII:1, XIII:5, XX:C.1a,ll8, 119 A6vamedha:7, 8, 9, I, II, V[I, 88, 90, 106 Atharva-Veda21,22, VI, 102 Atman (see Ultimate Principle) Being and Non-being(see Sad-Asat) Bhur bhuvahsvalr: XIII:3, XIII:4, XX:D (introduction),118, 119 Bird Shape(of Fire Altar): 7, XX:H.3 (note),XX:J, 91 Brahman (n.) Priestly Power, Brahmin Caste:IV, VI, 96, 101 SacredSpeech (?): XX:B.2 SacredKnowledge, Veda Study:XIV, 120 (seealso Ultimate Principle) Brahman (m.) Priest:21, V[, XIII:5, 104,119 (seealso Ultirnate Principle) Brahmin:11,72,13,14,15, 16,ll,lV, VI, IX, X, XVII:A, XVII:B, XX:F, XX:G, XX:K, 97, 99, 103, 107, ll3, 123, 128,129 Brahmodya:6-'7,11,14, IX, XX:F, 106,108, 110 Breath (seePrala, Prala Theory) 196 An Early Upani;adic Reader Indices ,,,- BurstingHead: 19,IX, X, i06, 108,109, 111 Golden Embryo/Hiranyagarbha(see Ultimate principle) Candala:XVII:B, 128, I30 GrammaticalGender (identified as sex gender):g, XX:B Castes(rigidity vs. fluidity): 123-124 Guardian(see Gate Keeper) Chant(Sama-Vedic): 21, XIII:5, 117,li8, 119 Hotr:21, V[, XIII:3, XX:C.1b,104, l1g, 119 Comparison(extended): VI, XI, XII, 100,101, 113, 114 Humor: 4, 11,VII, 104 principle: Creationof the World 6, 7,II, IV, XI, XIII.2, XIII:3, XIII:4, XX:C.3, XX:G, XX:H' Identityof Individualwith Ultimate l l, lg, 96,91,101, 103, l 12 XX:I, 89, 93, 118 Immortality(as Goal of Ritualetc.): r3, II, vI, XX:E.l/3, XX:F, seearso XX:G. Male and FemalePrinciples Create Each Other in Turn: XX:G, XX:H2 XX:H.1,XX:J, 100 (Seealso SexualUnion) (Seealso Re-deathin "yonder World") Cycle of Incarnations(release from): 6, l9 Implementsof the Sacrifice:8, XX:B (introduction) Through Instrumentsof the Sacrifice(see Implements of the Sacrifice) Knowledge:I7,19, XVII:A, XVII:B, 124-125 Irony: VII. X, 109,ll0 Identity or Merger with the Ultimate Principle: 15, 18, 19, XX:K' 113 Jaiminiya-Brahma!a l:45-50 (andits Relationto SelectionsXVII:A/B andXVIII): 17. CyclicalTheory: 14,16, XVII:A, XVII:B, 112 l3l Death (seeUltimate PrinciPle) Janala:11, 14,16,17,18, 19,20, V, VII, XV, 98, 103,108, 112,tZ} Karman: Deep Sleep(see Sleep/Deep SleeP) v,6,12,13,14,15, 16, ti, t9,20, XVII:A, XVII:B, XVIII, 108,tl}, 124, Devayana:XVII:A, XVII:B, XVIII 128,130, 131, r32, r34 Dharma: IV Referring to the Sacrifice:96 Disputations:6,5,1,11, 18,VII-X, 106,108, 110 Ka6i:V,IX,97, 103 Dogs (sacrificeby): XVI Knowledge("real", esoteric knowledge): 7, g, IV, XX:F, ll3 Duality:VI, XX:A.3, 101, 103 More Powerfulthan Sacrifice etc.: 9, ll,IV, XI, XIII:1, XV, VI, seealso XX:J, Resolutionof Dualitv: VI, 103 93, 113, 111,r2r, 121 Determines Eliot, T. S.: 120 Kind of Reincarnation:17, XVIII, 130,l3l, 132, (Seealso Cycle of Etymologies:II, IV, XX:A.3, XX:8.1, XX:C.3, XX:J, 89, 90, 91, 93' 96 Incarnations,Release from) Ksatra(Royal Power/Ksatriya Fig Tree (parableof): XII, 115 Caste):IV, VI, XVII:B,96. 101 Ksatriya:11, 12, 14, Gdrgi:IX, 106, 107 15, 16, 11,V, XVII:B, XX:G (rajanya),XX:K (rdjanya),97, lZ3, 124,128,129,132 Gdrgya:20,V,91 Ksatriyaas Teacherof Brahmin: rr, 12, 14, 15-16,17, GateKeeper: 13, 11, 121, I32 v, XVII:A, XVII:B, xvIII, 97, 98, r23, 128, 131.132 Gayatri: 12, XlIl:2, XV, XX:D, 116, 118,119, 121 Kurus: 8, VII, X, 103 Gender(see GrammaticalGender) Kuruksetra:8 Gods: Language:9,II,XIII:1, XIII:3, XIV, XX:A.3, XX:C.3,XX:C.4, Created,not Original:6, IV, XX:G, XX:H.1-2, H:l' 93,97 XX:F,91, 104,llg Language(one quarterknown to ordinary human Classesor Groupsof Gods:IV, X beings):XX:F Language(purity of): 9 Numberof Gods:X, 109 Lead Me from Powerless:IV, 95 Untruthro Trurh:3,III, XX:E,92, (Seealso PersonalGod) Madhvacarya10, 122 An Early UpaniqadicReader Indices 199 198 Releasefrom Cycle of Incarnations(see Cycle of Incarnations,Release from) Madras(name of a PeoPle):VIII' 105 Return to this Earth (seePunaravgti) Maitreyi: 11, 19,20, VI' 100' 107 Rg-Veda:3, 5, 6,'7,9, 10, 14,I7 ,21, 22, VI, XIII:3, XIII:4, XX:E.1-2,XX:F, XX:G, XX:H.2 Mdrtd4da: XX:H, XX:K, 102,104, 118 XX:H.1 Nasadiyaslkta: Ritual coupling(see Sexual Union) Neti: v, 18,20, X, 108,109, 111, 134 Neti Ritual particles:7, 9, 18,Xl, XX:C, 116 Non-dualism(see Advaita) (introduction)'XX:B SAd-ASAt:XI, XX:A,3, XX:H, XX:J, XX:K,90, I14 v, 7,g,18,19, X, XIII:1-5, XiV, XVI' XIX' XX:A Om: Sakalya:19, X, 109,111 (introduction),XX:C, XX:D (introduction)' 116-119' 120' 122' 136 l3l Salt(parable oO: VI, XII, 101,102, ll5 Paflcagnividya:17, XVII:A, XVII:B, I24, 126,128' Saman:XIII:1, XX:A.1-3,XX:G, 91,ll7 Paflcalas:VII, X, XVII:A, XVII:B, 103 Sama-Veda:9,21,22, Vi, XIII:3, XIII:4, XV, XX:C.2,XX:K, 102 Parable(see Comparison, extended) Sankardcdrya:5, 10, 89, 90, I09,122,129,130,136 Paragraph(in Vedic text, definition): 83 Sastra:2l,XIII:5, XX:C.lb-c, 104,117, 118 Pdrik$itas:VIII, 105 Sat(yam)('truth'): V, XII, XVII:A, 97, l15 PersonalGod: 18, XVIII, XIX' 131 SexualUnion Pitryd4a:XVII:A, XVII:B XVII' XX:C'3' XX:I' XX:J' of Implementsof the Ritual:8-9, XIII:1, XX:A.3, XX:B, 91, l17 Prajdpati:l,X,XII1:2,XIII:3, XIII:4, XIV, XIV' XVI' as a Meansof Creation:IV, XX:J 118, 119,r20,122,133, 136 Simile (seeComparison, extended) Pra{ra:II,V,VtrI,X'XIII:1,XIII:3,XV,XX:A'3'XX:B'2'89'105'll8'l2l'122'136 (full Sleep/DeepSleep: 20, V, 97 Prar]aTheory: X (seealso VII), 104,109, 111 discussion) So 'ham asmi:XVIII, XIX, 131,134,136 Pralava (seeOm) Speech(see Language) Pratigara:XIII:5, XX:C.1b, 1i8 Sraugal:XX:C.1a (translation), 117, 118, 119 Pravargya:6,1 , 8, 9, 134,see also XIX Sudru,IV, XX:G, XX:K, 96,123 Punaravrtti:v, XVII:A, XVII:B, 128 Svetaketu:XI, XII, XVII:A, XVII:B, XVm, 98, 113,114-115, 124, 132 Punarjanma:v, 12 Tad Ekam:i, XX:F, XX:H.1, XX.H.3, seealso XX:I, XX:J Punarmrtyu:v, 12, 13, 16, I7,19, VIII' 105 X' XVII:A' XVII:B' XIX' XX:F Tat tvam asi:XII, ll4,134, 136 Purusa(ignoring "mundane" occurences):6' IV' V' 109' I21' 136 Three Vedas(see Trayi Vidya) i"o.tt*"nt), XX:G, XX:J, XX:K, 91, ThreeWorlds (earth,ether, heaven/sky): 8, X, XIII:4, XV, XX:B.2, 119,see also 89, Purusastrkta:XX:G, XX:K, 92 110,116, 121 Ramanuja:10 TranscendentalPrinciple (seeUltimate Principle) Rc: XIII:1, XV, XX:A.1-3,XX:G, 117 TranscendentalUnity: v, IV, Xi, XX:F (introduction) Re-death:v, 12, 13, VIII' 105 Trayi Vidya:9,21,X, XIII:1, XIII:3, XV, XX:J, seealso XIII:4, XX:B.2, XX:J, 102, In "Yonder World" (i'e. loss of immortality): 13' 11 tl6, tt7, 118, 119, 120 Rebirth:v,8, 12, ll2 XVII:B' XVm' rc9' ll2' 124' Truth (seeSat(yam) and Lead Me from Untruth to Truth) Reincarnation:v, 6' 12, 14,15, 16, lg' 20,XVII:A' Tyad (apparentlyan epithetof Brahman;see Ultimate Principle) 127, 134 200 An Early Upani;adic Reader Indices Udgatr:2l,VlI, XIII:3,XX:C.4, 92,104,118, 119 201 Udgitha:XIII:1, 9t, lt7 , 118,122 Y6jiiavalkya:\1, 12, 13, t4, 15, 0, t9,20, VI-X, 100_113 UltimatePrinciple (general references): 9, 11, 18 DeniesDocrrine of Reincarnation(?): 12, r4-r5,16, r9, X (esp.rine 47), lr2 Identified as YajfravalkyaCycle: 14, 15,19-20,Ll2 Agni: XX:H.3, XX:J Yajus:XV, XX:G Akasa:IX, 106 Yajur-Veda:3, 4,1, 8, 9,21,22, vI, XIII:3, XIII:4, XX:K, 102,104, tt6 Akgara:IX, 106, 107 Yas tvam asi so 'ham asmi:XVI[, I31.132. 133 Atman (orSelf):v, ll,IV, V, VI, VII, X, XII, 88,92,94,95,97,98, 100, 101,102,105,108, lr0, rr2, r34 BeyondHuman Understanding; 18, 114 Language and Grammar fndex Brahman(m.): XVIII, XX:K, 133,134 Accentuation:137 , 138-140 Brahman(n.): v, 8, 11, 13, 18, IV, V, X, XIII:S, XiV, XVII:B, XX:J, XX:K, .heaven, adah refening to 'yonder world', i.e. sky,: 120, 127 92,94,91,98,109, 110,ttl,112, i13, 119, t20,124, t34 Agreementof Dernonstrativeswith their predicates:g7, 90 Death:II, 90 Anacoluthon:107, 121, 134 GoldenEmbryo (Hiranyagarbha):7, XX:I, seealso XX:J Anudatta(tara):139 Impersonal/Neuter:18 Aorist: 87. 98. 99 Negatively(see also Neti neti):v, 18,20, IX, X, 107, 108,109, 134 Appositives:94 Om: v, ll, 18,XIII:5, ll9,134 are (3Tt): tI,12, VI, 100,106 Phrnam:XIV, 120 asau as "Pla-ceHolder": IV, 95 Purusa?rajapati:XX:J atha as SentenceLinker: 86 Tad ekam: v bhagavas(Vedic vocative):114, lZ8 Tyad:X, 110 bhagavat: 100 Vdyu: VIII, 105 bhagos:100 Untruth (see Lead Me from Untruth to Truth) bhavatyatmana... : XX:B.2 (note),94 Upa (tva) ayani (and variants) 'let me come to you (for instruction)': V, XVII:A, lcar with Participleor Geruncl(indicating contrnuous action): gg XVIII, 98,132 Causativein Middle Voice (reflexive): 125 Vac (seeLanguage) ColloquialUse of Language:11, XX:C.3 (nore),l\i,ll4-115,122_123.132, Vai5ya:IV, XVII:B, XX:G, XX:K, 123,128 Complex Relative-Correlative:99 (see Vayu Ultimate Principle) DemonstrativeDoubling: 91, 93, 136 Videha(Vaideha): VII, IX, XV, 103,121 Demonstratives Agreeing with Predicates(see Agreement of Demonstrativeswith their ViS/VaiSyaCaste: lV, 96 Predicates) Weddingmantras: XX:A, 117 Demonstrativeswith PersonalPronouns: 93, seealso 105 Women:4,11,15, VI, IX,99, 106 Eka(ruti: 138 As Scholars,Seers, etc.: 12,IX, 100, 106,124 eke'somepeople': 92, Il4 Ya evarhveda: 5, II, Iil, IV, VIII, XIII:1, XV, XVII:A, XVII:B, XX:J, XX:K, 91,ll1, Enclitic Pronouns:84, 85 (third-personparadigm), 138 120,see also 96, 124,128 evc (specialuses): 95, 107,109, l2l,125 (seealso Knowledge) FalseStart (see Anacoluthon) lga + a + annarn (Sing up Food): iII, XYI, gz 202 AnEa t Upanivdic Reader Indices 203 cender (gammatical vs. nalural and dnral): XxiB (especiallyXX:8.2) Pluti: 84, .110,128 cenitiv€./AblativeEnding of i-Stemsi101, 119 Politeness:Iol,125 ho (Particle) , purar,brne, lth Present(as habitualpasl): 84, 94, 126 as Ritual Particlq )OCC.2-3, 116 RecitationalAccents or Tones:XVI, 123, 138 in Ordinary Usage:XV;122 Relative-Correlatives:87-88 idam agrc 'herc in t\e beginning':tr, 93 RelativeClauses without Corelatives: 104 idan referring to 'this world'. 91, l2O, 128 "RelaxedSanskrit" Usages Gee Coloquial Us€oflanguage) Idiornatic Usages:XXiB.2 (note),98, 128 R€petitionbf Last Few Words at End of a Discussion:XX:K (note) IndependentSvarita: 139 'Royal (and not-so-rcyalvte)t 98, \01,125, 132 'u" Initial Strings:85-86 sdt ar SertenceLinler: 86,9l Injunctive:8,4, 98, I14, I15, 126 y'ridl-with Dativeof VerbalNoun: 10t Invariabl€ Consduction:88 Saman= rA + aftr: )O(A.3 iirdld (with'ad optarive or infinitive)'liable to': 95 Sandhi:102, 115, 118, l2l, 126.137 lr' (quotative,rnay follow every sentencein a longer citation): I 14 Satapatla-BEhmaF Accentuation:139-140 tva (not referring to an individual word): 92, 99 rna with hesent (as habitualpasD: 84, 94, 120, 126 Japa(a form of recitation): 92 Subject-PredicateOrder: 86-87 /jt with two Differcnt Dirt t objectsr 107 Subjunctive:8"4 I-ocative (endingless,Vedic): XX:A.3 (note) Svarita: 139 Loosenessof Compounds(modification of prior member): 106 tad ahuht l@ y'rrn in Middle Voice in ReflexiveUse: 95 tad as SentenceLinker 86 + ,'/bhn'h"ve lrltercoursewith': 91 oD:9O mithu'atn - ''/tap lruise NegariveImperative/Prohibitive: 84, 98, 126 ia-Participle (negated,impossibiliry reading): 108, 114 Neuter r-stems: 108 Tone sandhi: 139 Numerals:109 ,, Tmesis:XX:B.2 (notg),U,92,94,98, 106,128 Nyrnkha:XX:C.lc TruncatedCorrelatives: 87, 115,119, 130, ,r,r (phoneticanalysis): x[14, 116,119 Udatta:139 o'l (sandhibehavior): XX:C.lb-c, 116,119, 123 Unaccentedwordsr 138-139 o'1 (with vocatiyes,imperatives): XIx, )firc.la, 116,136 vdrtc (speechsound): xltr:4, 119 oln 'yes':x, XIIL I, xIV, XVIliA, 116,117 verbsof Speakingin MiddleVoice in ReflexiveUse: 104, 122 Onomatopoeia:II, 91, 120 , vt.dvar(pefeat Participleuse): 110 Orality-ConditionedUse of asau, ititll,gl,g4 Vocative (syntacticteedom): 101 Ordinal Numerals(special u9: I l0 ],ad (seeInvariabl€ rdd Construction) Quasi Elliptical Relative-Corelatives(see Truncated Correlativeo , )dF)r- (semantict: 132 ParentheticalStatements (interted)i 99 Particles:84 Perfect Panicipler 84 Phonetics(awareness ofi seealso ,tn, phone.icanalysis): XX:C 3' 116 ,_--G-ap- TarP{ (masc.),the post-Vedic creatorGod. It startssomewhat qdq-e . . . 3TE-qtrqqTtfudrqi ' eTqtdqfu fuom 'dq: qt aq parentlyby Subdla,but phrasedas a questionby someunnamed persons' g+lqqld ' sr€dri{ €qT€r qET{friqdfrai"rqnrqqfrfd ieqnre- d(r{: 'f+ aersrq drl 6Fra 'q qqrcTa€Tfqft__gl*' ah.ft+ryea1u a/l tl , , " ' 3drq'r{tTdTs:'etq}tFa: eq&a dq€] '16rfr, TaTe{rF1r11 From the down-breathing(arose) the Nisadas("tribals" living in the jungle), Yakpas, 3pf,5p: ' 3{st: Tf}rdr '?rd€ q+l.q{ ' Rtrq( Etlt-+tra' R.aksasas,Gairdharvas (i.e. all kinds of human and superhumanbeings) ... Of this qtq ' Great Being this is (iust) an outbreathing, viz. the gg-Veda, Yajur-Veda, 3rrrFar{P{q iqfterETmrfll : $'q} fe.q: H6srftli^gtv; 'e} sd tdRTT@' S6rna-Veda,Atharva-Veda,3 [seeSelection VI Sl0], phonetics,ritual (sDtras),gram- H6sTqi:€gsqrsT{aqqrqftft TI.-i 1rgqgqq.;qqi mar ... In the end, he having become(Agni) Vai5vanara,having burned '€ qilIqliq '€ qi;r€r